Petition of Right 1629 4 87 Severall Catechismes in Welch 8 88 An Analysis on the â— Timothy 1.15 with an Appendix câ—â—led Chronologia vapulans py Laurence Sarson fellow of Emmanuel Colledge Camb. 4 89 The Strong Helper offering to bear every mans bâ—then shewing how in all troubles to cast our burthen on God with infallible grounds of comfort for the quieting of troubled consciences by Jo. Haiward 8 90 A Commentary upon the XII Minor Prophets wherein the Text is explained some Controversies discused sundry Cases of Conscience cleered and many remarkable matters handled that had by former Interpreters been pretâ—mitted Hereunto is added the Righteous Mans Recompence or a true Christian Characterized and encouraged out of Masdhi Chap. 3. vers 16 17 18. by John Trapp of Weston upon Avon in Gloucester-shire A COMMENT OR EXPOSITION Of the Prophesie of HOSEA CHAP. I. Verse 1. THE Word of the Lord Not cunningly devised fables 2 Pet. 1.16 or humane testimonies that can make but a humane faith but the word of the everliving God the Scripture that cannot be broken John 10.35 1 Thes 2.13 the very heart and soul of God as Gregory cals it That came unto Hosea The Lord is said to come to Laban Abimelech Balaam c. Cor anima Dei. But he never concredited his word to any such profane wretches as he did to the holy Prophets which have been since the world began of whom it is said as here The word of the Lord came to Hosea Luke â— His name signifieth a Saviour a fit name for a Minister whose work it is to save himself and them that hear him To save them if he can Obad. 21. 1 Tim. 4.16 to deliver their souls from going into the pit Joh 33.24 to pull them if possible out of the fire Jude 23. to give them the knowledge of salvation by the remission of sin to give it I say not by infusion for that he cannot do but by instruction and that he must indeavour to do Luke 1.77 as this Prophet did then whom few Ministers ever ran so long a race without cessation or cespitation so constantly so couragiously so unweariable For he continued prophecying sixty five years at least saith Pareus seventy saith Oecolampadius it is very probable fourscore years saith Mr Burroughes The Hebrews say ninty years quibus multa dixit quae non scripsit wherein he uttered much more then he wrote This we may easily believe for we have but the short Notes or heads of his Sermons and larger Discourses which he seems also to have set down for the use of the Church in his extream old age whereof they carry a smatch in the shortnesse of his speech applied as much as might be to the measure of his breath Hence Hierom fitly calleth him commâ—ticum quasi per sententias loquentem concise and sententious Amputatas loquitur sententias verba ante expectatum cadentia Victor Giselin de Salust stylo Lud. Vives as one saith of Salust Multo est verbis quam sensu restrictior atque concisior as another saith of Livy He speaketh much in few and seems to have more sentences then sayings The ofner you read him the more you may get by him nunquam tamen dimittat te sine siti Lips de Thucyd. and yet the more you get the more you covet Obscure he is as delivering things briefly and such as will not be easily acquainted with you but upon further suit Hence that Epiphonema in the perclose of his prophesie Who is wise and he shall understand these things prudent and he shall know them But this must waken and not weaken our more diligent search not being content with the first oar that offereth it self to our view but digging deeper and deeper till we become owner of the whole treasure which will sufficiently pay for the pains Wherefore search the Scripture follow on to know the Lord get all the dimensions of knowledge which now in the great abundance of the means we have doth even bow down to us as trees do that are laden with fruit so that a child may gather from them the son of Beeri That is of a well that hath pure and clear water in it and that never faileth living water as the Scripture calleth it and not mixt with mud Ministers should be the children of Beeri of a well digged by the direction of the law-giver Numb 21.17 whence people should draw waters with joy the pure waters of life the unadulterated milk of Gods word not troubled brackish and sowrish doctrines such as the Popish Clergy called therefore the Sea Rev. 12.12 do set abroach which rather brings barrennesse to their hearers and gnaws their entrals then quench their thirst or cause fruit These and all false teachers make Gods flock drink that which they have fouled with their feet Ezek. 34.19 yea impoysoned with their hands as the malicious Jews once cast bags of poison into many wells here to do mischief and were therefore banished the Countrey False doctrine is like a filthy pond wherein fish die soon and frogs live long it is like the dead Sea Rev. 8.10 11. or the great falling-star called Wormwood which made the third part of the waters become wormwood so that many men died of the waters because they were made bitter by that son of perdition who was himself the gall of bitternesse and bond of perdition Who this Beeri was it appears not in Scripture It seems he was a man famous in those dayes among the Israelites and is here named honoris gratia for honour sake to the Prophet as Alexander and Rufus the sons of Simon the Cyrenian were men famously known in the Church of the New Testament and are therefore but named only by S. Mark ch 15.21 The Jews have a tradition that whensoever a Prophets father is named that father was likewise a Prophet as well as the son And Beeri might be binominis and have some other name of more note like as Pethuel the father of the Prophet Joel Joel 1.1 Alsted is thought by some to have been Samuel and to have been called Pethuel that is a perswader of God because what he asked of God he obtained in the dayes of Vzziah Jotham Ahaz c. A young Prophet he must needs be especially if he prophesied fourscore years See the the note above Haply he began as early as did Samuel Jeremy Timothy Origen or Cornelius Mus of whom Sixtus Senensis testifieth Lib. 4. that he was an admirable preacher at twelve years old Vzziah Jotham Ahaz Hezekiah The Throne of Judah had some enterchanges of good Princes Israel none at all The same justice therefore that made Israel a scourge to Judah made Assyria a scorpion to Israel as is here set forth under the type of Hosea's two last children Lo-ruhamah and Lo-ammi whereof in their place Mean-while this Prophet went through variety of conditions under so many
to mens souls as it did to the Gaolers Acts 16. and Peters converts Act. 2. And this partly through the frowardnesse of our affections and partly through the malice of Satan fearing the ruine of his kingdome For as for the Gospel this effect followes it by accident See Matth. 10.34 35. with the Note there See also Luke 12.49 It is by accident to the Sun that it maketh the dunghill stink It is by accident to the Sea that it maketh the passenger sick the ill humours in his stomack disease him So here And the Desire of all Nations shall come that is Christ Valete meae desideria Cic. lib. 14. epist 2. ad uxor filiam for so the Apostle expoundeth it Heb. 12.25 And the Church saith of him Totus ipse desideria Cant. 5.16 he is all-over desireable And again Esay 26.9 With my soul have I desired thee in the night yea with my spirit within mâ—e will I seek thee early And unto Shiloh shall the gathering of the people bee saith Iacob Gen. 49.10 as unto the Standard-bearer Cant. 5.10 the carcase Mat. 24.28 as the doves scour to their columbaries Esay 60.8 When I am lifted up saith He I will draw all men after me Joh. 12.32 that is all mine Elect these will follow the Lamb whithersoever he goeth as the hop and Heliotrope do the Sun And because the Nations had not heard of Christ till he came in the flesh and this comming of the desire of all Nations seems to follow presently upon the preaching of the Gospel therefore Junius renders it Desiderati the Desireable ones of all Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and interprets it of the Elect the Septuagint also say the same who should come to the second Temple in a spirituall sence worshipping the same God that these good Jews did and should come with strength of affection as the Hebrew importeth should make hard shift to come Esay 66.20 They shall bring your brethren as an offering to the Lord upon horses in chariots and in litters that is though sick weakly and unfit for travell yet rather in litters then not at all Neither shall they come empty-handed but with all their desirable things so some render this text colligent omnes suos thesauros saith Calvin they shall come with strong affections with liberall contributions as Act. 4.34 and as Tyrus who when once converted leaves hoarding and heaping up wealth as formerly and finds another manner of employment for it namely to uphold Gods worship and to seed and cloath his Saints Isa 23.18 and I will fill this house with glory This reedified Temple shall be honoured with Christs bodily presence and the spirituall Temple which is the Church Diodate shall be honoured by my presence in spirit the abundance of my graces the light of my word and power of my spirit who shall rest upon my people as a spirit of glory when the world loadeth them with greatest ignominy 1 Pet. 4.14 rest upon them by a blessed Shechinah Verse 8. The silver is mine and the gold is mine saith the Lord of Hosts Whereas the Jews might object that it was not likely the second Temple should be more glorious then the first sith they wanted that wealth wherewith Solomon abounded God answereth in like sort as once he did Moses alledging the slownesse of his speech Who hath made muns mouth c so here whose is the silver and the gold Exo. 4.10.11 am not I the true Proprietary and chief Lord of all cannot I furnish you out of my great purse the earth and the fulnesse thereof Psal 24.1 Terra est marsupium Demint what is silver and gold but white and red earth the guts and garbage of the earth as one phraseth it things that I have no need of Psal 50.13 They lye furthest from heaven the best of them are in Ophyr perhaps the same with Peru furthest from the church Adam had them in the first Paradise Gen. 2.11 12. in the second you shall not need them Iob. 26.2 3. c. In defect of other I my self will be your gold and you shall have plenty of silver Iob 22.25 Rev. 1.12.13 Christ girt about the paps that seate of love with a golden girdle shall walk in the middest of his seven golden candlesticks with a golden censer in his hand perfuming and presenting the prayers of his people upon the golden Altar Rev. 8.3 and measuring that city of pearle his church with a golden reed Rev. 21.15 Ribera and some others think that God as of old he had stirred up Cyrus and Darius both of them Heathens to contribute to the building of the Temple so afterwards he stirred up Herod a wealthy king not long before Christ came to bestow abundance of cost upon the same Temple and that this was here fore-prophesied But I should rather incline to Calvin who doubteth not but that the devill stirred up Herod to do as he did that the Jews doting upon the splendour of that brave structure the disciples did no lesse Mat. 24.1 2. might cease looking for Christ or trusting in him And who knowes saith He whether Herod himself might not have such a fetch in his head Howsoever the devil was in it doubtlesse to take off their minds from the expectation of Christs coming which was now at hand by those externall pompes and to withdraw the spirits of the godly from the furniture and gayety of the spirituall Temple We know how the disciples who leavened with the leaven of the Pharisees dreamt of an earthly kingdome were taken with the beauty and bravery of Herods Temple shewing the same to our Saviour and fondly conceiting that by that goodly sight he might be moved to moderate the severity of that former sentence of his Behold your house is left unto you desolate Mat. 23.38 with 24.1 But his thoughts were not as their thoughts The bramble reckoned it a great matter to raigne over the trees So did not the Vine and Olive The Papists hold that God is delighted with golden and silver vessels in the administration of the Eucharist and offended with the contrary But the Primitive Christians celebrated the sacrament of the Lords supper in vessels first of wood and afterwards of glasse That saying also of Ambrose is well known Aurum sacramenta non quaerunt nec auro placent quae auro non emuntur It was grown to a proverbe soon after Constantines time Once we had golden Ministers and woodden vessels now we have woodden Ministers and golden vessels Religion brought forth wealth and the mother devoured the daughter Verse 9. The glory of this later house shall be greater then of the former Because Christ shall appeare and preach in it as ver 7. who is the brightnesse of his Fathers glory ac consequenter vrbis orbis any relation to whom heighteneth and ennobleth both places and persons Bethlehem though it be the least Micah 3.6 is yet not the least
for the attaining thereunto in a diligent use of the means These are among others First Means of getting the fear of God set on serious meditation and first upon your selves Reflect and see 1. your own miserable condition by reason of sin imputed to you sin inherent in you and sin issuing from you together with the deserved punishment all torments here and tortures hereafter which are but the just hire of the least sin f Rom. 6. ult 2. Your utter inability to free your selves either from sin or punishment From the former you can no more free your selves then the blackmore from his skin or the leopard from his spots g Ier. 13 23 And for the later there 's no power wit or any other meanes in our selves or the creature either to abide or avoyd it This meditation made Peters converts cry out for fear Men and brethren what shall we do to be saved h Act. 2 3â— Next busy your thoughts upon God be thinking upon his name with those in the text See him as he stands described 1. in his word 2. in his works The word sets out God for our present purpose 1. as a God of transcendent excellency and surprissing glory and thence inferrs a necessity of his fear Who would not fear thee O king of Nations i Ier. 10 7 c. saith Ieremy And thou art more glorâ—ous and excellent than the mountains of prey that is then the flourishing Assyrians with all their goodly Monarchy therefore as a consectary â—ring presents unto him that ought to be seared k Psa 76.4 11 2. As omnipresent and omniscient one that beholdeth and taketh knowledge of all we doe as much as of any thing in his own heart for all things consists in him l Collos 1.17 And the wayes of a man are before the Lord he ponderâ—th all his paths m Prov. 5 21 And will ye not tremble at my presence saith the Lord n Ier. 5.24 Ioseph did and so kept himself untouchâ— and Iob did and so frighted his conscience from sin by this wholesome consideration o Iob 31 1 2. 3. As armed with infinite power and might to reward us if we fear him and to punish us if we neglect him Shall servants â—ear their masters because the have power over the sleâ—h p Colos 3 23. and shall not we â—ear him that is aâ—le to cast body and sonle to hell q â—at 10 29. No man will puâ— his hand into a fiery crucible to setch gold 〈◊〉 because he knowes it will be râ—e hiâ—â— did we as truly beleeve and fâ—ar the fire of hell c. 4. As infinitely just and singularly carefull to punish sin where ever he finds it be it in the â—earest of his own nay in his onely son who being maâ—e sin for us r 2 Cor. 5.21 and found in the shape and stead of sinfull fleâ—h Å¿ 3 〈◊〉 8 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Liturg. Graec. was made to undergo those dolorous and â—â—concerveable sorrowes that drew clotted blood t Lue. 22.44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his body and were joyn'd with a temporary desertion to his soule yet the very pâ—â—es of hell which he selâ—â—or a season u Ps 22.1 c. Who would not therefore fear before this just and impartial God See that sweet song of the triumphant saints that had overcome the beast by the blood of the lamb Iust and true a e thy wayes c. who shall not feâ—r thee O Lord and gloâ—ifie thy name w Rev. 15 4 c. 5. As abundantly and unâ—peakeably kind and loving to us in Christ This property in God throughly thought upon will inflame our hearts with his love and so make us fearfull to displease him as the dutifull spouse her loving husband or the gratious child his indulgent father This is to fear God and his goodnesse x Hos 3 5 to fear God through delight in his wâ—es y Psal 112.1 to reioyce in fear z Psal 2 11 and therefore to fear to offend him with hope because there is mercy with hâ—m a Psal 130.4 as the psalmist hath it Thus meditate on the attributes of God set forth in the word In the world next you may see God in his workes And first those standing miracles the hanging of the earth upon nothing b Iob 26.7 the bounding of sea that it cannot transgresse his word c Ier. 5.24 By the word of the Lord were the heavens made and all the host of them by the breath of his mouth He gâ—thereth the waters of the sea together as a heâ—p he laveth up the depth in storehouseâ— Let all the earth seâ—â— the Lâ—â—d let all the 〈…〉 of the world stand inâ—awe of him For he spake and it was done he commâ—nded and iâ— stood fast d Psal 33 6 7 8 9 c. Secondly turne your eyes and thoughts upon the judgments of God and first particular executed upon others for our warning and learning The righteous hall see this and fear e Psal 52.6 as David speakes and as Dâ—vâ—d did too as himself testifieth my stâ— harembleth for fear of thee and I am aâ—â—aid of thâ— udg ments f Psl 119 120 When one child is whipt in a schoole the rest will tremble so it should be with us when we see others pun shed which because 〈◊〉 did not g Dan. 5 21 22.27 Dâ—scite justâ—iâ— am monai non temnere c. Pâ—ndit Herodotus suo temnore conspâ—ctam esse in Aegvpto statuam Sâ—na heribâ— cum hac insâ—â—ptinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when his father was turn'd a grasing therefore was he found too light in the ballance and his kingdome given to his neighbour that was better then he 2. Premeditate upon the generall judgment and the unconceivable terrour of that dreadfull day when the heavens shall passe awâ—â— with a greâ—â—nose â—nd the elâ—ments shall mslt with fervent heaâ—â— the earth also and thâ— workes thâ—t are theâ—ein â—halâ— burnt up h 2 pet 3 10 Faelix though a pagan trembled at Pâ—â—ls discourse of this great day i Act 24 25 The devils when they think of it shake and shadder the joynts of their loines are loosed with Belhizzar and their knees smite one against another k Dan 5.6 And can any man think seriously of this last judgment and not be moved with fear Fear God saith Solomon and as a help hereunto consider that God will bring every work into judgement with every secret thing whether it be good or evill l Eccles 12.14 And this is the first meanes of getting Gods holy fear viz. Meditation The second is like unto it and that is faithfull and fervent prayer to the father of lights m Jam. 1.17 for it is a supernaturall gift to fear God as a father Thus David goes to God for this gift Vnite my heart which of
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
seasonable and sweet as when misery weighs down and nothing but mercy turns the scale therefore Judah shall have mercy when Israel shall have none True it is that Judah was not at this time much better then Israel Aholibah then Aholah they were scarce free from Sodomy and many such like foul abominations But what of that if God come with a non obstante as Psal 106.8 Neverthelesse he saved them for his names sake c. who shall gainstand him If he will shew mercy for his names sake what people is there so wicked whom he may not save See Esay 57.47 Ezek. 20.8.14.22.44 Add hereunto that Israel and Syria were confederate against Judah thought to have made but a breakfast of them Isay 7.5 c. but God here promiseth Judah mercy and lets them know to their comfort that there is more mercy for them in heaven then there can be misery in earth or malice in hell against them True it is that even after this gratious promise made to Judah it went very hard with them See 2. Chron. 28.6 there 120000. of them were slâ—in in one battle and 200000. of them carried captive yea and all this by these Israelites here rejected from that mercy that Judah is promised besides abundance more misery that befell them by Edomites Ver. 17. Philistines 18. Assyrians 20. c. Ecclesia hares Crucis saith Luther The Church as she is heire of the promises so is she of the Cross and the promises are alwayes to be understood with condition of the cross The palsy-man in the Gospel healed by our Saviour heard Son be of good cheere thy sins are forgiven thee and yet he was not presently free'd of his disease till after a dispute held with the Pharises which must needs take up some time and the case cleared Jesus said Arise take up thy bed and walk and so shew thy self a sound man But to go on Judah shall be saved and not Israel that envied Judah and maliciously sought their ruine David looketh upon it as a sweet mercy that God had spred him a table in the presence and maugre the malice of his enemies Psal 23.4 Mat. 8.11 And the children of the kingdome so the Jewes are called shall gnash their teeth and be even ready to eat their nailes at the reception of the Gentiles This was it that put the men of Nazareth into an anger and our Saviour into a danger Luk. 4.25.26 By the Lord their God that i by the Lord Christ by Messiah their Prince by the word of the Lord their God saith the Chaldee here that word essentiall John 1.1 that true Zaphnath Paaneach that is Saviour of the world as Hierome interprets it whereof Joseph was but a type This horn of salvation or mighty Saviour able to save them to the uâ—â—ost that come unto God by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7.25 God raised up for there unworthy Jews and even thrust him upon them whether they would or no Isay 7.13.14 that all might appear to be of free grace Well might God say 〈◊〉 have mercy upon the house of Judah matchlesse mercy indeed mercy that rejoyced against judgement Mans perversness breaketh not off the course of Gods goodness Judah shall be saved by the Lord their God who is Alius from his Father but not Alâ—â— a distinct person not a distinct thing This Angel of Gods presence saved them in hâ— love and in his pitty he redeemed them c. Isay 63.9 even the Angel that had redeemed their father Jacoh from all evill Gen. 48.16 and that soon after this prophesie destroyed so many thousands in Senacheribs army Not by bow ner by battle c. but by his own bare hand immediatly and miracul usly 2. King 19. where we may see that when Senacherib after the example of his father Salmaneser who had captivated the ten tribes came up against Judah having already devoured Jerusalem in his hopes and thinking to cut them off at a blow as if they had all had but one neck they were saved by Jehovah their God the Virgin daughter of Zion knew well the worth and valour of Christ her champion and that made her so confident Esay 37.22 She knew whom she had trusted not with her outward condition onely but with her inward and everlasting with her precious soul saying with David I am thine save me for I haue sought thy precepts Psal 119.94 I will not trust in my bow neither shall mine arme save me but thy right hand and thine arme Psal 44.3.5 and the light of thy countenance for thou hast a favour unto me See the Note on Zach. 4.6 and on 14.3.5 That 's an excellent passage Psal 21.13 Be thou exalted O Lord in thine own strength so will we sing and praise thy power Vers 9. Now when she had weaned Lo-ruhamah That is after that the patience of God had waited and long looked for their conversion but all in vaâ—ne he resolved upon their utter rejection And first he sent for his love tokens back againe Esa 66.11 he weanes them and takes them off from those breasts of consolation the holy Ordinances deprived them of those dugs better then wine Cant. 1 4. that they had despised carried them far away from that good land that abounded with milk and hony the men of the East should be sent in upon them to eat their fruit and drink their milk Ezek. 25.4 This nation saith a Divine is sick of a spirituall plurisie we begin to surfet on the bread of life the unadulterated milk of Gods word and to spill it Now when God seeth his mercies lying under table 't is just with him to call to the enemy to take away Say not here with those in the Gospell threatned with this judgment Luk. 20.16 God forbid Think it not a thing impossible that England should be thus visited The Sea is not so calme in summer but it may be troubled with a storme the mountain so fâ—me but may be moved with an earthquake We have seen as fair Suns as ours fall from the midst of heaven for our instance Lege historiam ne fias historia Surely except we repent and reforme a little better then we have done yet a removall of our Candlestick a totall eclipse of our Sun may be as certainly foreseen and foretold as if visions and letters were sent us from heaven as once to the seven Churches of Asia who sinned away their light c. And bare a sonne Not a daughter as before but a sonne because under Hosea the last King of Israel that Kingdom began a little to lift up the head and to stand it out against the Assyrian But this was but extremus nisus regni the last sprunting of that dying State For soon after Samaria the chief City was close besiegeâ— and although it held out three whole yeers with a Masculine resolution yet at length it was sacked and all the people of the land
prevaile nothing behold the whole world follows him Now against these spiritual spirits the wrath of God shall be revealed from heaven Rev. 21.8 Dan. 12.2 Esay 65.11 12 13 14 15 16 17. and it shall come to passe that in the place where it was said unto them As if God did now even repent and would make them a full amends make them glad according to the time Psal 90.15 and in that very place when and where they had seen evil Jerusalem shall be inhabited again in Jerusalem Zech. 12.6 The Jews it is thought shall dwell in their own Countrey Jer. 3.18 23.8 Ezek. 37.11 12. Amos 9.14 15. and God have a very glorious Church in the Land of Canaan But that 's not all The Gentiles who shall be made a spiritual Israel though in time past they were not a people yet now are they the people of God and which had not obtained mercy but now have obtained mercy 1 Pet. 2.10 yea such a signal mercy as S. John cannot look on without an Ecce admirantis Behold Qualem quantum As 2 Pet. 3.11 saith he what manner of Love the Father hath bestowed upon us that we should be called the sons of God 1 John 3.1 Yes the sons of the living God who as he lives so he gives us all things richly to enjoy and is therefore to be trusted 1 Tim. 6.17 And that we should not only be Gods people but his sons reconciled but adopted and not only be so but be called so have the name and the note the credit and the comfort Well might the Apostle say that the grace of God herein had abounded even to an overflow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.14 Well may Oecolampadius say as he doth upon this very Text Vide ut major gratia quam peccatum Behold how as sin abounded grace superabounded Serm. 6. de Nativit Well might Leo say Omnia dona excedit hoc donum c. This is a gift of God that exceedeth all gifts that man should call God Father and God call a man his sonne this is a greater dignity then to be called an Angel Archangel Cherubim Seraphim c. See more of this in my Righteous mans Recompense part 2. doct 5. Calvin upon this verse noteth that there is an emphasis in these words It was said and It shall be said The latter sheweth that till the Lord speak peace to his people and say to their souls that he is their salvation they cannot have the comfortable assurance of their Adoption and acceptation into his favour Eph. 1.13 After that ye heard the word of truth the Gospel of your salvation ye believed and were sealed with that holy spirit of promise Again if God by his Prophets have said to any ye are not my people c. he will effect it God heweth men by his Prophets and slayeth them by the words of his mouth Hosea 6.5 Elisha hath his sword as well as Jehu and Hazael 1 Kings 19.17 Ezekiel besiegeth Jerusalem and overthroweth it Jeremy is set over nations and kingdoms to root out and pull down c. Chap. 1.10 S. Paul hath vengeance ready for the disobedient 2 Cor. 10.6 And what Gods Ministers do on earth he ratifies in heaven Mat. 16.19 and 18.18 Verse 11. Then shall the children of Judah and the children of Israel be gathered together i. e. they shall unite into one body and one religion and shall all make one entire Kingdome John 12. Ezek. 37.22 24. Christ once lifted up shall draw all things to himself and wherever this carcase is Mat. 24. there will the spiritual Eagles be also Caiaphas like another Balaam prophesied that Jesus should die for that Nation And not for that Nation only but that also he should gather together in one the children of God that were scattered abroad John 11.51.52 Zeph. 3.9 This is the gathering together here mentioned Christ shall be one amongst his people and his name one Zeâ—h 14.9 See the Note there they shall serve the Lord with one shoulder It seems to be a Metaphor taken from Oxen that are yoked together and that set their shoulders joyntly to the work Surely the more the Gospel prevaileth the more peace there will be They shall be gathered together in that day So when Christ shall be preached and obedience yielded to his government Esay 9.7 then shall there be a blessed harmony of hearts then shall they flie in flocks to the ordinances as the doves to their windows then shall they come to the Lords house upon horses and in charrets and in litters Esay 66.20 and appoint themselves one head The Lord Christ called David their King chap. 3.5 A multitude gathered under this one Head and united to him is a Church This head is indeed appointed and set up over the Church by God Psal 2.6 Eph. 1.22 But the Saints are said to appoint Christ their head and indeed to set the Crown upon his head as Cant. 3.11 when they chuse him and embrace him for their Soveraign when with highest estimations most vigorous affections and utmost endeavours of unfained obedience they set him up in their hearts and serve him in their lives giving him the preheminence and holding all in Capite in Christ yea holding of the head as the Apostles expression is Col. 2.19 not of Paul or Apollo or Cephas That Popish Buzzard was utterly out who said that he had found in the Dictionaries that Cephas signifieth an Head and that therefore Peter was head of the Church For neither doth Cephas signifie an Head but a Stone or Rock nor if it did would that prove what he alledgeth it for Judah and Israel shall appoint to themselves one head not more then one The Church is not bellua multorum capitum neither is there any need of a ministerial head of the Church Indeed there is a contradiction in the very mention of it as one well observeth a Ministerial Head it is absurd to speak it and they shall come up out of the land i. e. They shall be gathered into the heavenly Jerusalem saith Occolampadius They shall come up from their miserable life saith Luther from their earthly affections saith Hierom. Rather from Chaldea or where ever they lie captivated and dispersed to Jerusalem there to joyn in the same way of worship as once the twelve Tribes did before the schism under Jeroboam with the Christian Church and so go on the way to the kingdom of heaven for great is the day of Jezreel i. e. of Christ saith Hierom who is Gods seed and shall see his seed and so prolong his dayes by a succession of Saints Esay 53.10 for whom God also will do great things in that day of his power Psal 100.3 when there shall be a marvellous increase of his Church which he shall sow with the seed of men and of beasts Jer. 31.37 Ezech. 36.38 revealing his arm another etymologie of the word Jezreel
for the ingathering of his Elect. Sic Octogesimus octavus mirabilis annus CHAP. II Verse 1. Say unto your brethren Ammi Besides the publike preaching of this gracious promise chap. 1.10 There it shall be said unto them c. charge is here given that this be the subject of their more private discourse also and that they that fear the Lord speak often one to another we that were not a people are now a people we that had not obtained mercy have now obtained mercy Jubet per Prophetam ne haec vox in ecclesia taceatur Mercer God commands by the prophet that these sweet words Ammi Ruhamah be tossed and talked of at every friendly meeting I will not leave you fatherlesse In me the fatherlesse findeth mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13.5 I will never leave thee I will not not not forsake thee so many Nots there are in the Originall for more assurance God would have such precious passages as these to be rehearsed even in the places of drawing water Judg. 5.11 where the maids met to fetch water or do other ordinary chares for mutuall incouragement and for the praise of his name O the matchless mercy of our God! O the never-enough adored depth of his free grace who would not fear thee o King of Nations Psal 92.1 who would not be telling of thy goodnesse in the morning and of thy faithfulnesse every night Read that triumphant Psal 145. per totum and be you ever chaunting out as they of old at their daily employments aliquid Davidicum so building up one another with Psalms and hymns and spirituall songs Think but on these two words in the text and you cannot want matter Is it nothing to be in covenant with God and to be under mercy O blessed are the people that have the Lord for their God Psal 144.15 saith David But I obtained mercy saith Paul 1 Tim. 1.16 and that was his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his confident boasting where ever he came being a constant preacher of Gods free grace as was likewise Austin which makes him hardly censured by the Semipelagian papists and Arminians as an enemy to nature because so high a friend to grace Neither is he forgetfull to tell his Ephesians and others to whom he writeth that they were once dead in sins and trespasses but now quickened together with Christ c. They were forreiners but now fellow-citizens with the Saints they were darknesse Eph. 5.8 but now light in the Lord and should therefore walk as children of light and talk of his praises who had drawn them out of dreadfull darknesse into marvelous light Come saith David and I will tell you what God hath done for my soul The Lord hath done great things for us saith the Church whereat we are glad Psal 66.19 Psal 126.3 Luke 1.49 He which is mighty hath done to me great things and holy is his name saith the blessed Virgin Say ye unto your brethren Ammi and to your sisters Ruhamah Say it say it to brethren and to sisters upon every opportunity and with the utmost importunity that it may take impression upon their spirits and not be as a scale set upon the water nor as raine falling upon a rock that leaves no signe behind it The Grecians being delivered out of servitude by Flaminius the Roman General Plutark rang out Soter Soter that is Saviour Saviour with such a courage that the very birds of the ayre astonished thereat fell to the earth The people of Israel gave such a loud shout at the return of the Ark that the earth rang againe A drowning man being pulled out of the water by Alphonsus King of Arragon and rescued from so great a death cryed out as soon as he came again to himself by way of thankfulnesse Arragon Arragon Valer. Max. Christian p. 41 1. Sam. 7.12 Psal 116.8 let us cry as loud Ammi Ruhamah hitherto God hath helped us who were lately with those Israelites in the wildernesse talking of our graves Say therefore with the Psalmist Because thou hast delivered my soul from death mine eyes from tears my feet from falling I will walk before the Lord in the land of the living c. Verse 2. Plead with your mother plead Here of right begins the second chapter the former verse being not so fitly separated from the former chapter and it is nothing else but a commentary upon the first as Parcus well noteth For the Prophet here proceedeth in accusing the people of disloyality and ingratitude whereupon he denounceth a divorce and punishment and then foretelleth their repentance and return into favour with God under the kingdom of the Messiah Now the end wherefore both the accusation and the promise is here reiterated is not so much to confirm what had been before affirmed as to set forth the means whereby this off-cast people was to be at length reduced unto the Church viz. Partly by externall meanes as sharp Sermons and sore afflictions and partly by the internall grace of the Spirit of God and good affiance of his love sealed up to them by sundry spirituall and temporall favours conferred upon them as so many love-tokens Come we now to the words of this verse where Oecolampadius begins the chapter Plead with your mother plead It is verbum forense saith Mercer An expression borrowed from pleaders at the bar q.d. Be in good earnest with her rebuke her roundly and openly according to the nature of her offence that she may be sound in the faith and ashamed of her perfidiousness What though she be your mother and in that respect to be honoured by you yet she is a perverse rebellious woman as Saul once said of his son Jonathans mother how truly I enquire not malice little regards truth 1 Sam. 21.30 so it may gall or kill and therefore to be barely and boldly told her own Besides we cannot better shew our respect to Parents then by seeking their souls health and by dealing fairly but freely with them therein Not as Walter Mupes sometimes Arch-deacon of Oxford did by his mother Church of Rome For relating the grosse simony of the Pope in confirming the election of Reginald bastard son of Jocelin Bishop of Sarum into the sea of Bath he thus concludes his narration Sit tamen Domina materque nostra Roma baculus in aqua fractus absit credere quae vidimus yet let our Lady and mother Rome be as a stick put into the water which seems to be broken but is not so and far be it from us to beleeve our own eyes against her Was this charity or stupidity rather Charity may be ingenuous but not servile and blockish Levit. 19.17 It is not love but hatred if Moses may judge to suffer sin in a dearest friend to passe uncontroulled Good Asa deposed his own mother for her idolatry and our Edward the sixt would not be drawn by any perswasion of friends
or fear of enemies to indulge his sister the Lady Mary Act. Mon. to have Masse said in her house The truth is those Ammi's and Ruhamah's that have found mercy from God they have their hearts so fired up thereby with a holy zeal for him that they cannot endure to see him dishonoured but must appear and plead for him against any in the world Again as any one is more assured of his own salvation by Christ the more he thirsteth after the salvation of others as we see evidently in Saint Paul that vessell of mercy I am perswaded saith He or I am sure that neither life nor death c. shall ever separate me from Gods love in Christ And what followes in the very next words but this I say the truth in Christ I lie not my conscience also bearing me witness in the holy Ghost Rom. 8.38 39. Rom. 9.1 2 3 4. That I have great heaviness and continuall sorrow in my heart For I could wish that my self were accursed from Christ for my brethren my kinsmen according to the flesh who are Israelites c. And how effectually and convincingly he pleadeth with them to draw them to Christ and hold them close to him that golden Epistle to the Hebrewes will well witness to the worlds end For she is not my wife For I have put her away by a bill of divorcement Isai 50.1 with a Habe tibi quae tua sunt which was the form of divorce among the Romanes Take thine own things and be gone Now the Jewish Synagogue had nothing she could properly call her own but sin and misery when God first took her she had not a rag to her back Ezek. 16.10 nor any kind of comeliness But what he was pleased to put upon her verse 14. But she foolish woman and unwise Deut. 32.5 trusting in her borrowed beauty plaid the harlot poured out her fornication on every one that passed by his it was verse 15. The Synagogue of Rome is such another meretrix meretricissima quae gremium claudit nemini as her own sons say of her by way of commendation Saint John calleth her the whore the great whore Rev. 17.1.15 and further telleth us that she sitteth upon her paramours in a base manner in an unseemly sort she sitteth upon their very consciences and keepes them under by force whereas Stephen King of Polony one of her sons but not altogether so obsequious was wont to say that God had required three things to himself sc ex nihilo aliquid facere scire futura dominari velle conscientijs that is to make something of nothing to know things to come and to bear rule over mens consciences How she forceth men to commit folly with her by the cruell Inquisition and how she hireth others for preferments Luther was offered a Cardinalship Bessarion of Nice was won over to her by such an offer Val. Max. Christian pag. 289. Thomas Saranzius was of a poor Shoomakers son made Bishop Cardinall and Pope all in one year and called Nicolas the fifth Alsted Chr. Pag. 378. the like might be said of Aeneas Sylvins Canon of Trent afterwards Pope Pius the second and for a price too is notoriously known to the Christian world Stratagem nunc est Pontificium ditare multos ut pijesse desinant John Baptist Gelli Dialog 5. saith a good Author It is one of the Popes Stratagems to enrich men that he may oblige them to himself and bring them into his own vassallage In divers towns of Germany as at Ausburgh c. there was a known allowance by the year for such Lutherans as would become Papists Thus this whore of Rome imitateth Her in the text of whom it is elsewhere complained Ezek. 16.33 They give gifts to all whores and so buy repentance at too dear a rate but thou givest thy gifts to all thy lovers and hirest them that they may come unto thee on every side for thy whoredom Yea thou hast plaid the harlot with them Nolo tanti poenitentiam emere Dem. and yet couldst not be satisfied vers 28. It was but time therefore that God should cast her off as now no wife of his but an adulteresse of the Devil as she shewed her self notably in the Trent-Conventicle Jer. 3.3 where with a whores forehead that refused to be ashamed she not onely established by a Law their abominable Idolatry but also set forth that Heathenish decree whereby she equalleth at least the Apocrypha to the holy Canon the Vulgar puddle to the Hebrew and Greek fountains unwritten verities and traditions to the sacred Scriptures and further addeth that the holy Ghost himself is not to be hearkened unto speak he never so plainly and expressely D. Prid. Lect. nisi accedat meretricis purpuratae effâ—ons interpretatio unlesse she may have the interpreting of his meaning according to her way O monstruous impudency deserving a divorce True it is that God hateth putting away Mal. 2.16 and Isa 50.1 he tells these Jewes that he had not given their mother a bill of divorcement ut solent morosi et crudeles mariti as cruell and fâ—oâ— and husbands use to do for every light offence But what he had done this way he was meerely compell'd to it as not able to wink any longer at theiâ— flagiâ—ious practises Hear his own words Thus saith the Lord where is the bill of your mothers divorcement whom I have put away or which of my creditours is to whom I have sold you Behold for your iniquities you sold your selves and for your transgressions is your mother put away And yet not so far put away neither but that if she repent she may be received again and that 's no small mercy See Jer. 3.1 They say If a man put away his wife and she go from him and become another mans shall he return unto her again shall not that land be greatly polluted but thou hast plaid the harlot with many lovers yet return again to me saith the Lord. Lo God is above Law and his mercy is matchless he will do that for his people that none else in like case would ever be drawn to do Mic. 7.10 Who is a God like unto thee saith the Prophet by way of admiration David never came near his concubines more after that Absalom had gone in to them and Achitophel judged that act would be such an injury as David would never put up and therefore gave that pernicious counsell But Gods thoughts are not as mans thoughts neither are our wayes his wayes c. Of mercy and multiplied-pardons Isai 55.8.9 But as the heavens are higher then the earth so are his wayes higher then our ways and his thoughts then our thoughts We are not to mature things according to our own modell and to have as low thoughts of God and his goodness as those Miscreants once had of his power when they demanded Can God prepare a table for us in the
in these words Let her put away her whoredoms out of her sight and her adulteries c. is that they should not be content meerly with change of their hearts to say Well we will acknowledge the Lord to be the true God and our hearts shall wholly trust in him but for these externall things what great matter is in them Oh no they must abstain from all appearance of evil from the badges of Idolatry c. Thus he Those badges or ensignes of Idolatry they usually carried between their breasts saith another Authour to testifie that the Idoll had their hearts whereas Christ should have been there Cant. 1.13 Who to shew his dear love to his Church appeared to John girt about the paps with a golden girdle Rev. 1.13 See the Note there Cor sedes amoris The heart is the seat of the affections Hence God calleth for it My sonne give me thine heart and the devil strives for it Luk. 22.3 Act. 5.3 Once he strove about a dead mans body Jude ver 9. but his designe therein was to have set up an idoll for himself in the hearts of the living His eldest son and successour the Pope useth the same policie It was a watch-word in Gregory the thirteenths time in Queen Elizabeths dayes My son give me thy heart Dissemble go to Church be a Papist in heart and then do what ye will Take the Oath of Allegiance Supremacy any thing that shall be put to you I will absolve you Do but carry a Crucifix between your breasts that 's the place where they wear such mawmets and kisse it when you have sworn as Lewes the eleventh of France used to do and it shall suffice Cominaeus An oath upon the conscience of a Popish Idolater is like a colier upon a Monkeys neck that he will slip on for his Masters pleasure and slip off again for his own Pascenius scoffes King James for the invention of the Oath of Allegiance Equivocation the Jesuites have invented or revived rather ad consolationem afflictorum Catholicorum for the comfort of afflicted Catholikes as Garnet and Blackwell professe So impudent is Idolatry such frontlesse whoredoms appear in their very faces they openly prostitute themselves Imo volunt extare signa foeditatis suae saith Calvin here they hang out their filthy superstitions in the sight of the Sun as Sodom they set them upon the cliffe of the rock as Jerusalem Ezek. 24.7 8. ut similes sint publicis scortis like common whores that solicite lovers and send to them as she Ezek. 22. It was a sad complaint God made Chap. 7.1 of this Prophecie When I would have healed Israel then the iniquity of Ephraim was discovered then it broke forth as the leprosie in their foreheads Their fornications were not onely covert but overt Their whoredomes in the face were their worshipping the two golden Calves and Baalim saith Parcus their adulteries between their breasts were their trust in Idols in the arm of flesh in confederacies c. when they would seem neverthelesse to trust in God alone As now the Papists professe to do and have thereto coyned diverse nice distinctions of worship per se per accidens proprie improprie and a hundred the like evasions But there is no hiding of their Asses cars by these subtilties Doctor Reynolds in his Books de Idolatria Romana hath among others proved them rank Idolaters Weston writes that his head aked in reading that Book but they all yeeld it unanswerable and yet they repent not of the works of their hands that they should not worship devils and idols of gold and silver and brasse and stones and of wood which neither can see nor hear nor walk Revel 9.20 But as those that make them are like unto them so are all those that trust in them stockish and sâ—upid given up to the efficacy of errour to beleeve a lie yea and that against common sence Isaiah 44.17 which is no small stumbling-block to both Jews and Mahometans Verse 3. Lest I strip her naked Deus ideo minatur ut non puniat God therefore threatneth that he may not proceed to punish Here he doth not so much direct as threaten as conditionally terrifie from the pernitious effect or sad issue of their adulteries a full and finall desolation after an utter deprivation of Gods gifts and graces shadowed under a fourfold Metaphor 1. Of stripping her of all her borrowed beauty those jewels and that comelinesse that he had put upon her 2. Ezek. 16.6 Of reducing her to her first forlorn condition wherein he found her Ezek. 16. viz. in her blood in her blood in her blood as it is there said and set out for greater emphasis 3. Of laying her wast as a wildernesse by the incursions and hostilities of cruel enemies or as in the wildernesse so some read it by understanding the particle In that is as in the wildernesse of Arabia where they were put to great straits when they came out of Egypt The very first handsel God gave them there was bitternesse and thirst It was by Marah that they came to Elim c. 4. Of afflicting and punishing her with the most miserable and unsufferable kinde of death I will slay her with thirst which is worse then to be slain with hunger All which is soretold with some hope neverthelesse of grace and forgivenesse if she return and seek the Lord as by the word lest is secretly given to understand Lest I strip her naked As a jealous husband snatcheth away with indignation the clothes and ornaments that he had bestowed upon his adulterous wife The Lord threatneth the wanton women of Zion to make naked their secret parts Esay 3.17 so that their shame should be seen Esay 47.3 even all their nakednesse Ezek. 16.37 to discover their skirts upon their face as Nahum 3.5 Thus the great whore of Babylon is threatned with nakednesse Revel 17.16 And this we see already performed upon her in part as Mr. Philpot barely told Chadsey in that vehement expression of his Afore God you are bare-breecht in all your religion Act. Mon. 1657. he uttereth it somewhat more grossely There was a base custome in Rome that when any woman was taken in adultery they compelled her for a punishment openly and beastly to play the harlot ringing a bell whiles the deed was doing that all the neighbours might be made aware This the good Emperour Theodosius took away M. Clark in the life of Theod. senior 47. and made better Lawes for the punishment of adultery God when he threatneth to strip the Jewish Synagogue naked meaneth saith Mercer that he will take away ornamenta regni sacerdotit those ornaments of the Kingdome and of the Priesthood leave them as 2 Chron. 15.3 without the true God and without a teaching Priest and without Law sine lege sine rege sine fide as the Brasilians are said to be The children of Israel saith our Prophet
for then was it better with me then now I will repent for the kingdome of heaven is at hand c. Lo this is the right way of reasoning sc from mercy to duty from deliverance to obedience 2 Cor. 5.14 Tit. 2.14 Ro. 2.4 Ro. 12.1 Ezra 9.14 The love of Christ constraineth us saith Paul the grace of the Gospell teacheth us to deny ungodlinesse and to live godly c. the kindnesse of God leadeth to repentance if besought by the mercies of God to present our bodies for a sacrifice to God how can we do otherwise If God bring vineyards out of wildernesses comforts out of crosses meate out of eaters honey out of the rock Deut. 32.13 and oyle out of the flinty rock that is mercies out of difficulties they must needs be very hard-hearted that are not melted and mollified thereby And the vally of Achor sor a doore of hope The vally was neer unto Jericho that city of Palmtrees and was fertile fat and full of vines Isai 65.10 thought to be the same with Engeddi which is often mentioned in the Canticles This vally was a kinde of dore or inlet into the promised land and here they began first to eate of the fruits of the land which they had so much longed for Josh 5.10 and now hoped for the enjoyment of the whole whereof that vally was a pledg and earnest Hereby then is covertly promised to Gods people deliverance by Christ together with the first-fruits and earnest of the spirit whereby they shall be brought to an assured hope of the harvest of happinesse of the whole bargain of Christs benefits Spes in humanis incerti nomen boni spes in divinis nomenest certissemi Heb. 11.1 this is hope unfaileable as proceeding from faith unfained which can believe God upon his bare word and that against sense in things invisible and against reason in things incredible It can take a man out of the vally of Achor that is of trouble see Josh 7.6 and set him on the everlasting mountains where as from Pisgah he may have a full prospect of heaven the hope where of maketh absent joyes present wants plentitudes and beguiles calamity as good company doth the way yea lookes upon it as an in let to mercy a promise whereof to apostatizing Israel some make this fat vally of Achor to be dotis nomine as a dowry in allusion to the manner of the Jewes in their marriages to give some piece of ground to the spouse as a pledge and she shall sing there As rejoycing in hope Rom. 12.12 Et res plena gaudio spes Psal 65.13 as Bernard hath it They shall shout for joy they shall also sing Some think the Prophet here alludeth to that custome of the Jewes to sing in the time of their vintage See Judg. 9.27 Esay 16.10 Others will have it to be an allusion to their marriage-songs that being the time of the rejoycing of a mans heart Cant. 3.11 Viz. at the recovery of his lostrib The Septuagint render 〈◊〉 shall be humbled and indeed the word signifieth both to be humbled and 〈◊〉 Some are humbled but not humble low but not lowly these must look for more load But they that mourn in a godly manner are sure to be comforted God will turn all their sighing into singing they shall sing aloud upon their beds which they have soaked in teares Gosr in rit Epist l. 1. Conf. l. 6. c. 12. and made to swim againe as David Psa 6. A reconciled condition is a singing condition Bernard was so over-joyed at his conversion that he was almost beside himself Cyprian telleth his friend Donatus that his comforts then were inexpressible Austin saith the like of himself The Saints cannot but sing at this dore of hope though they be not yet got in at it See Psal 138.5 they shall sing in the wayes of the Lord Psal 119.54 though they be yet but viatores Gods statutes are their songs even in the house of their pilgrimage as hoping to sing shortly in the height of Zion to flow to the bountifulnesse of the Lord Jer. 31.22 As in the dayes â—f her youth and in the day when she came up c. Out of a low countrey but a lower condition being shiftlesse and succorlesse Then did God put Timbrels into their hands and ditties into their mouths See Exod. 15. And so it is here said he will do againe in the time of the gospell Let our Nonsingers here take notice that singing and that joyntly with others is a Gospell-ordinance and for further proof let them read Mr. Cottons excellent treatise upon this subject Verse 16. And it shall be in that day A sweet promise of a thorow reformation much like that Zach. 13.2 God will turne to his people a pure language that they may all call upon the name of the Lord to serve him with one shoulder Zeph. 3.9 For which end he formes their speech for them tutours them here how to terme him Ishi they must call him but not Baali my husband So Tyrannus fur sophista but not my Lord Not that there was any hurt in the word my Baal or Lord but because it had been abused and given to Idols God would have none of it or because it was grown among the better sort a name of contempt like as for the same reason the word Burden is rejected Jer. 23.36 Or lastly lest the people whilest they spoke of one thing should think of another and naming Baal should be put in minde of an Idol This is Hieromes reason Some distinguish thus betwixt the 2 words Lyra. Oecelamp that Ish is a name of love Baal of feare Others observe that Ish signifieth an excellent man and is therefore made choyce of as every way better then Baal or Lord. Augustus forbad men to call him Lord and desired rather that more amiable name of Father of his countrey It is wisdome when we call upon God to make choyce of fit titles not onely such as he in his word hath warranted but also such as may be suitable to our requests and helpfull to our faith in prayer such as wherein we may see the thing prayed for comming towards us as it were This will notably excite devotion Instances of it see Psal 80.1 Act. 1.24 and 4.24.25 c. Note there and in the next verse that there is no small danger in words and names What a deale of mischief hath the word Huguenot done in France and Puritan here Anno 1572. Cardinall Allen at Rhemes instructed his emissary-seducers sent over hither to divide the people under the names of Protestant and puritan provoking them thereby to reall and mutuall both hate and contempt His Rhemists in their anotations on 1 Tim. 20. warn their readers of using the words of Hereticks so they call us though they have no great hurt in them and hold to their old termes of masse pennance Priest c. they call us
Novatores but we may call them so better The truth is we may not teach nova nor yet novè Castalion cannot be excused in his Jana Genius Respublica for Ecclesia and other affected novelties Melanchthons wish was that men would not onely teach the same things but in iisdem verbis in iisdem syllabis in the same words yea in the same syllables for he that faineth new words brings in new doctrines it may be thought as did Arminius And yet it is not many yeares since here amongst us that he that would not be an Arminian was held no better then a practicall Puritan But let us keep our old words said those Veteratores and we shall easily keep our old faith The devill doth sometimes speake the trueth for his own ends But was Winchester well advised when he made The Lord and not to say our Lord Act. Mon. 1116. Ib. 1803. to be symbolum baereticorum a note of an heretick Or Dr. Stery whose rule to know an heretick was this they will say The Lord and we Praise God and The living God This was not Novum nomen but Novum crimen C. Caesar Much like that of Pope Paul 2. Cade of the church Alsted who pronounced them hereticks that did but name the name Academy either in earnest or in jest And another Pope made it heresie to hold that there were any Antipodes Verse 17. For I will take away the names of Baalim out of her mouth So precise she shall be so circumspect according to Exod. 23.13 that she should spit out of her mouth those dunghill duties with utmost contempt as David had done before her Psal 16.4 If bodily filthinesse may not be once named among Christians Ephe. 5.3 why should spirituall The Primitive Christians would not call their dayes of the week by the Heathenish names of Dies Martis Dies Mercurii c. as Mercurius Trismegist had superstitiously named them but the first second third c. day of the week as not willing to have the names of those Idols mentioned among Gods people Mentioned they may be no doubt recitative without sin as Baal is Rom. 11.4 and Castor and Pollux Act. 18.11 but not honoris gratia for honour sake or without some expression of detestation of them such as was that of Cyril who speaking of Paganish idolatries breaks out thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we rake a dunghill in a discourse of dunghill gods What a patheticall speech or rather shriek is that of Almighty God Jer. 44.4 Oh! do not this abominable thing do not honour Idols in the least Act. Mou. shall I bow my knee to yonder Iackanapes said that martyr pointing to the Rood in Pauls Should I kiss Baal as they did 1 King 19.18 Or so much as kiss my hand in honour to him as Job 31.27 were not this to deny the God that is above Verse 28. And how can those be excused that have so often in their mouths Jupiter omnipotens mehercule Mecastor Hieron Damaso caetera magis portenta quam numina saith Hierom and those that think their verses nothing so neate unlesse there be often naming and sometimes invocating too of Apollo Jam. 3.11 Minerva Venus c. Doth a fountain send forth at the same place sweet water and bitter Those that say they think no hurt in all this are no more excused thereby then he that said Lasciva est nobis pagina Ovid. vita proba Those that thus borrow garnish of the Egyptians may therewith get their botches and boyles Howsoever they may feare to have Bellarmine himself who was no precisian to rise up in judgment against them and condemn them who would not have Paul called Divus Paulus but Beatus because Divus and Diva were the words of the heathens for their gods and goddesses and they shall no more be remembred sc without indignation and detestation without a What have I to do any more with Idols Hos 14.1 Esay 30.22 or a Get you hence Abite hinc abite longe as Charles 5 said of all his worldly pomp and atchievements at the last as Amnon thrust Tamar out of dores when he had had his will of her when he had moyled himself in that filthy guzzle and sullied his conscience She multiplied her whoredomes saith the Prophet in calling to remembrance the dayes of her youth wherein she had plai'd the harlot in the land of Egypt Ezek. 23.21 and verse 8. Not the new sent of meat but the remembrance of their old flesh-pots moved Israel they found sweetnesse in a lust twice sod they had still the broth of these abominable things in their vessels as the Prophet Esay hath phrased it Chap. 65.4 To remember with delight sins past is to recommit them and herein the deceitfull heart is with all care to be looked unto that when we call to mind former evill practises though with an intent to be humbled for them we be not insnared and drawn to commit them afresh by being tickled in the thought of them Verse 18. And in that day will I make my covenant for them with the beasts c. At the first creation all things were subject to man on this condition that he should be subject to his maker as his master Augustin Rebellis autem facta est quia homo numini creatura homini But no sooner did man rebell against God but the creature began to rebel against him Look how a Noble-mans servants will draw in defence of their Lord and souldiers fight for their Generall so here God is Lord of hosts Psal 119.91 They continue this day according to thine ordinance and fight in their courses Judg. 5.20 for they are all thy servants ready prest they are to seise a sinner and to doe execution upon him as a traytour and rebel to the highest Majesty as the sword that Hector gave Ajax turned into his own bowels when once he began to abuse it to the hurt of hurtlesse creatures Now here God promiseth to abolish that enmity to make peace even pacem omnimodam peace peace as the Prophet Esay hath it Chap. 26. a muliplied peace a perfect sheere pure peace with God with themselves with all creatures and to restore them in Christ that dominion they once had over the works of his hands Rom. 8.28 Psal 8.6 with Heb. 2.7 yea power over all nations Rev. 2.26 with a promise that all shall work together for their good and they shall be fully freed if not from the smart yet from the hurt of every creature Compare Ezek. 34.25 Job 5.23 Esay 11.6.7 where the Prophet seemeth to allude to the carriage of the beasts in Noahs Ark all bloodiness and rapine laid aside The Jewes foolishly argue from these texts that Christ is not yet come because the Lion yet rageth the Wolf devoureth Serpents yet sting and spare not the best And some interpreters of ours are of opinion that these promises shall be literally
Christ and forthwith thou shalt see him play Phineas part And again if Satan should summon us saith he to answer for our sinnes or debts in that the wife is no sutable person but the husband we may well bid him enter his action against our husband Christ and he will make him a sufficient answer Thus Mr. Bradford in a certain letter of his unto a friend In righteousnesse and in judgement in loving kindnesse c. These are the gems of that ring that Christ bestoweth upon his Spouse saith Mercer These are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or love-tokens that Christ the Bridegroom giveth to his Bride the Church saith Tarnonius Here he promiseth to performe to her and to work in her all those offices and requisites due from married couples in that estate the one to the other God will both justifie her by the imputation or Chriâ—â—s righteousnesse and sanctifie her by the spirit of judgement that is or sanctification See John 16.10 11. Matth. 12.20 and the Note there And because the best have their frailties and although they be vessels of honour yet are they but earthen vessels and have their flawes their cracks therefore it is added I have betrothed thee unto me in loving-kindnesse and in mercies q. d. My heart and wayes towards you shall be full of gentlenesse and sweetnesse without moâ—osity or harshnesse My loving-kindnesse shall be great Neh. 9.17 marvellous great Psal 31.21 Excellent Psal 36.7 Everlasting Esay 54.8 Mercifull Psal 117.2 Multitudes of loving-kindnesse Psal 36.5 Esay 63.7 as for my mercies or bowels of compassion towards you they are incomprehensible as having all the dimensions Ephes 3.18 Thy mercy O God reacheth unto the heavens there 's the height of it Great is thy mercy towards me and thou hast delivered my soul from the lowermost hell there is the depth of his mercy Psal 86.13 The earth is full of thy goodnesse there is the breadth of it All the ends of the earth have seen thy salvation there is the length of it O pray to see that blessed sight Ephes 1.18 and 3.18 that beholding as in a glasse this glory of the Lord shining bright in his Attributes you may be transformed into the same image 2 Cor. 3.18 from glory to glory and as in water face answereth to face as lead answereth the mould as tally answereth tally Indenture indenture so may we resemble and expresse the Lord our Husband in righteousnesse holinesse loving-kindnesse tender mercies and faithfulnesse that as the woman is the image and glory of the man so may we be of Christ For our encouragement it must be remembred that the Covenant that Christ maketh with us is a double Covenant to performe his part as well as ours to make us such as he requiretâ— us to be in all holy conversation and godlinesse for which end also we have a â—uplicaâ— of his Law written in our hearts Jer. 31.33 a law in our mind answerable to the law of his mouth Rom. 7.23 In a word he graciously undertaketh 〈…〉 parts therefore is the Covenant everlasting and the fruits of it are sure merâ—â— compassions that fail not In foedere novo nihil potest incidere quo miniss sit â—â—â—raum quum non sit ei adjecta conditio saith Mercer upon this Text that is In the new Covenant there can nothing fall out whereby it should not be everlasting sith there is no condition required on our part That faith or faithfulnosse mentioned in the next verse God requireth not as a mutual restipulation of our part as works were in the old covenant But here it is rather a declaration of his pleasure what he would have us to do and whereto he will enable us It is not a condition to endanger the Covenant but an assurance that he will give us strength to keep it Verse 20. I will even betroth thee unto me in faithfulnesse Tremellius Drusius and Tarnonius render it in fide in faith and interpret it of de fide vera et salvifica of that true justifying faith whereby we are united to Christ And for this they urge the next words as an Exposition of these And they shall shall know the Lord alledging some other texts of Scripture wherein saving knowledge is put for justifying faith as Esay 53.11 Jer. 31.33 Job 17.3 The Septuagint also render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tarnou in exer cit Biblic See Master Dugards treatise called The change Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the New Testament is oft used for saving and growing faith Tit. 1.1 Col. 2.1 and 3 10. which indeed is the bond of the spirituall marriage and is it self nothing else but a fiduciall assent presupposing knowledge For man is a rationall creature faith a prudent thing comprehending in it self these three acts 1 knowledge in the understanding 2. Assent or rather Consent in the Will 3. Trust or confidence in the heart certainty of Adherence if not of Evidence The Papists fasten faith in the will as in the adaequate subject that they may the mean while do what they will with the understanding and the heart To which purpose they exclude all knowledge detest Trust in Christs promises expunging the very name of it every where by their Indices Expurgatorij A blind belief as the Church beleeves is as much as they require of their misled and muzzled Proselytes Bellarmine saith that faith may far better be defined by ignorance then by knowledge But how shall men beleeve on him of whom they have not heard Let us leave to the Papists their implicit faith and their blind obedience and cry after Christ as that poor man did Lord that mine eyes might be opened and that I may know the Lord yea grow in grace and in the knowledge of our Lord Jesus Christ These things have I written unto you saith Saint John to those that were no Babyes or Zanyes in faith or knowledge that beleeve on the name of the Son of God that ye may know that ye have eternall life and that ye may yet more beleeve in the Son of God 1 John 5.13 David though he had proceeded further in the discovery of Divine truthes then those before him Psal 119.99 yet he was still to seek of that which might be known ver 96. Even as those great discoverers of the new-found lands in America were wont to confesse at their return that there was still a Plus-ultra more yet to be discovered Vers 21. And it shall come to passe in that day In that time of grace and reconciliation fitly set forth by the name of a day in regard of 1 Revelation 2 Adornation 3 Consolation 4 Distinction 5 Speedy Preterition I will hear saith the Lord of Hosts that is I that have the command of both the upper and nether springs and forces Sun Moon Stars c. Deut. 4.9 those storehouses of Gods good treasure which he openeth to our profit Deut. 28.12 and therehence makes a
spake right there was trembling and none durst budge against him but when he offended in Baal he died Hos 13.1 then every paltry adversary trampled upon him as a dead man Sanet in Zech. 8.13 Heyl. Georg. 370. then every scurrilous Poet could insult over him and cry Credat Judaeus Appela Non ego then every common Turk could by way of execration say Judaeus sim si fallo and in detestation of a thing I would I might die a Jew then a dispersed and despised people they are none more under the cope of heaven partly for their former Idolatry but principally for their rejecting of Christ crucified whom they cannot but in their consciences know to be the Shiloh that should come sith the scepter is so longe since departed from Judah and a Law-giver from between his feet Gen. 49.10 That for their sins which are many say the Talmudists he yet hides himself in the caverns and secret places of the earth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a simple pretence or rather a subtlety of Satan to hold them still in blindnesse till God unseale their eyes till when things that are never so clere will not be beleeved Verse 5. Afterward shall the children of Israel return They shall come out of the furnace more refined then ever By this shall the iniquity of Jacob be purged and this is all the fruit to take away her sin when he maketh all the stones of the Altar as chalk-stones that are beaten in sunder the groves and images shall not stand up Esay 27.9 then indeed hath Jacob the right fruit of his sufferings when he makes all the stones of the Alter as chalk-stones crumbling them to crattle when he puls down the groves and images those Balaams-blocks that lay in his way to God and now resolves to return and seek the Lord from whom they had deeply revolted to seek his face and favour to seek his ordinances true worship lastly to seek to know do what is well-pleasing in his sight Their hearts shall rejoyce that thus seek the Lord these are true converts indeed these are those sekers Psal 24.6 yea this is Jacob as there Jsraelites indeed such as cannot be whereever they are cast without God in the world without Christ Jer. 30.9 Ezek. 34.24 1 King 12.6 who is here called David by a Patronymick as also elso where no without allusion to the Apostasy of the ten tribes from the house of David so from the true God which now also they shall bewail as the root of their sin ruine and David their King Call'd by Daniel Messiah the Prince Dan. 9. Act. 3. and by Peter Christ the Lord. See Luk. 1.32 Some think he is here called the goodnesse of God They shall fear the Lord and his goodnesse which also is his glory Pavehunt ad Dominum Exod. 33.19 The Hebrew is they shall feare to the Lord trepidabunt that is trembling they shall make hast to him as frighted doves do to their columbaries See Hos 11.11 they shall kiss the Son with a kiss of homage and with reverentiall feare submit to he kingdome CHAP. IV. Verse 1. Heare the word of the Lord This is the beginning of a new Sermon or judiciall act of God against the ten tribes which are here convented convinced sentenced It begins with an Oyes like that of St. Paul Act. 13.16 Men of Israel and ye that feare God if any such be in so generall a defection give audience Ye have heard Gods mind before parabolically delivered and in types now heare it in plaine tearmes Heb. 12.25 that you may see and understand and be converted and I may heale you Heare and your souls shall live Heare him that speaketh from heaven even that excellent speaker as he is calld Dan. 10. that Arch-prophet whom ye are bound to heare Deut. 18.18 Mat. 17.5 upon paine of death Heb. 12.25 the Lord Christ I mean who speaketh with Authority and is mighty in word and deed Act. 10. He it was whom Isaiah saw upon his throne and heard speaking Job 12.41 And it is a Rule in Divinity that where the old Testament bringeth in God appearing and speaking to the Patriarches Jer. 13.18 Prophets and people it is to be understood of the second person Hear therefore and give ear be not proud for the Lord hath spoken it Am. 3.7 The Lion hath roared who will not fear The Lord God hath spoken who can but hear and fear humble and tremble ye children of Israel But oh how altogether unlike your father Even as unlike Ezek. 34.27 as Jehoachim that degenerate plant was to his father Josiah that plant of renown His heart melted when he heard the law 2 Chron. 34. but Jehoiachim cut it with a penknife and cast into the fire Jer. 35.23 These were Israels children and named the house of Jacob as those in Micah chap. 2.7 but an empty title yeelds but an empty comfort at last Is the spirit of the Lord straitened saith the Prophet there were these Jacobs doings Do not my words do good to him that walketh uprightly were you Israelites indeed I should not thus lose my sweet words upon you but you would incline your ears and come unto me Esay 55.3 1 King 14.6 hear as for life it self especially since I am sent unto you as once Ahâ—jah was to Jeroboams wife with heavy tidings with such a Citation or processe from heaven as may well be unto you as Samuâ—ls message was to Eli that made both his ears to tingle or as the hand writing was to Balthasar that made his knees knock together For the Lord hath a controversie with the inhabitants of the Land The former title children of Israel was too good for them they had disgraced their fathers family and were therefore Reuben-like fallen from their dignity They shall henceforth be called the inhabitants of the Land as the wicked are called Revelation 12.12 in opposition to the heavens and those that dwell therein the Burgesses of the new Jerusalem Abraham had seed of two sorts some were as the dust of the earth Gen. 13.16 others as the Stars of heaven Gen. 15â—5 And all are not Israel that are of Israel Rom. 9.6 Multi sacerdotes et pauci sacerdotes saith Chrysostome There are many Ministers and yet but few many in name but few indeed workmen that need not be ashamed Nomen inane crimen immane It was cold comfort to Dives in flames that Abraham called him Son or to Judas that Christ called him Friend or to these rebellious Jewes that God sometimes called them his people and had rooted out the cursed Canaanites to make room for them when as they lived in Gods good Land but not by Gods good Lawâ—â— for which cause the Lord hath here a controversie with them a suit at law and being himself both plaintiffe and Judge Mals fidei possessores he is sure to cast them yea
18. It was never beautifull nor cheerfull since At this day it lies bed-ridden and looks to be burnt up shortly with her works 2 Pet. 3.10 Here it is brought in as a mother in mourning bewayling the losse of all her children and refusing to be comforted And surely though the land be eased of a very heavy burden as I have said when purged by Gods just judgements of her ungratefull and wicked inhabitants yet because she lies under the dint of Divine displeasure at such a time therefore is shee rightly said to mourn in this case and to be in a sad disconsolate condition See Jer. 12.4 she becomes a very Ahil that 's the word here used see Iudg. 11.33 a Bochim an Hadadrimmon an Iri-sland and being desolate she mourneth unto thee for she seeth that her convulsions are like to end in a deadly consumption And every one that dwelleth therein shall languish Heb. shall wither as a flower Nahum 1.4 Or shall be weakened Those that now stand upon their tiptoes and face the very heavens stouting it out with God shall then be weak as water withered as a flower strengthlesse as a moth-eaten-cloth Psal 39.11 low-spirited and crest-faln as the king of Sodom erst man good enough to look four kings in the face but anon suppliant to Abraham a forlorn forreiner Gen. 14.21 Manasseh that sturdy rebell in trouble basely hides his head among the bushes 2 Chron. 33.11 Caligula in time of thunder ran under beds and benches Affliction will tame and take down the proudest spirits they break in adversity that bore their heads on high in prosperity they speak out of the ground and whisper out of the dust Esay 21.4 that look to be brought into the dust of death Psal 22.15 It is the pestilence that here seemeth to be threatened as before sword and famine and an universall pestilence too reaching not onely to men but to other creatures made for mans uses which shewes the greatnesse of the wrath like as when a King not onely executeth the traytour but also pulleth down his house confiscateth his goods and and disinheriteth his children c. But what have those sheep done the beasts birds Pareus and fishes that they must suffer also It is but reason they should sith first they are part of mens enjoyments secondly they are many times though harmelesse in themselves yet instruments of mens sin and therefore well doth the Chaldee here paraphrase Diminutionem patientur propter hominum peccata they shall suffer for mans sin who may therefore well say to them as Judah did to Tamar Thou art more rigteous then I. with the beasts of the field which shall dye by the murrian and the foules of the ayre which shall catch the contagion Joseph and fall down dead as those birds do that attempt to fly over the dead sea and the fishes of the sea also shall be taken away Colligentur conficientur they shall be gathered together as seeking help one of another in a common danger and yet they shall be destroyed Engl. Chron. the very waters being pestilentiall as they were here in King Edward the thirds dayes so that the very foules and fishes had botches upon them This was a heavier judgement then that which befell the old world for then the fishes perished not though the Jew-doctours would perswade us that these also died in the flood for that the waters thereof were boyling hot Verse 4. Yet let no man strive nor reprove another let him not lose so much good labour and spill so many sweet words upon this people for they are grown uncounsellable incurable incorrigible They have rejected the counsel of God within or against themselves Luk. 7.30 corripiuntur sed non corriguntur it is because the Lord intendeth to destroy them 1 Sam. 2.25 yea he hath determined it 2 Chron. 25.16 Hence as dying men lose their hearing and other senses by degrees so those that are destined to destruction grow stupid and stubborn and will neither heare good counsel nor see the things that concern their peace but spurn at admonition and scorn at reproof Tunc etiam docta plus valet arte malum And therefore God forbids to reprove such as deplored and desperate to cast pearles of good counsel before such dogs who preferr lothsome carrion before sweet odours yea rage at them as Tigers do and fly in the faces of such as present them or at best grunt and goe their wayes as swine leave good counsell where they find it not putting it in practise Now as dogs and swine were counted unclean creatures and unfit for sacrifice so are such for admonition Let a man be never so able and apt to teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him be vir praestans eximius insignis a gallant man as the word here used sometimes signifieth and one that can do his work never so well yet the wisdome of his words shall be despised Prov. 23.9 Let him strive till his heart akes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disputatos arguere as St. Jude speaketh he shall but strive against the stream and by reprooving a scorner get him a blot Pro. 9.7 The Pharisees denied our Saviour and blew their noses at him Luk. 16.14 Let them alone therefore saith our Saviour to his disciples they be blinde leaders of the blind ther 's no good to be done of them Mat. 15. therefore let him that is filthy be filthy still Rev. 22.11 and he that is ignorant let him beignorant sith he will needs be so 1 Cor. 14.38 Levit. 26.39 Let him pine away in his iniquity Let him pine and perish go on despair dye and be damned My spirit shall no longer strive with him unless it be by furious rebukes Ezek. 5.15 and by fire Am. 7.4 Oecolampadius upon this text doubts not to say that the sin of such as reject admonition is the sin against the holy Ghost certainly it is worse then all the forementioned swearing lying c. Blind nature could see and say as much Hesiod saith that there are three sorts of men the first and best are those that live so well as not to need reproof The second and those not bad are such as doe not so well but can be content to heare of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod Oper. et dier Ver. 29. The third and worst are they that will neither do as they ought nor be advised to do better Plutarch saith those that are troubled with tooth-ach will go to the Physitian those that have a fever will send for him but he that is frantick or stark mad will do neither but reject the remedy and strike at the Physitian So doth the scorner c. See my common place of Admonition for this people are as they that strive with the priest though Gods officer and in his stead 2 Cor. 5.20 though the peoples Oracle to preserve and present knowledg to
them Mal. 2.7 and though to strive with such be to invert Gods order who hath appointed the people to heare and obey their Teacher and not to prescribe to them to follow their Guides and not to run before them Heb. 13.7.17 and 1 Tim. 1 20. 2 Tim. 1.15 Num. 16. From which texts and 1 Cor. 11.2.3 a grave divine argueth thus It is a vile sin to vex our ministers by our obstinacy yea though they were not able to make so full demonstration yet when they reproove such and such things out of a spiritual jealousy and feare they corrupt their hearts they are to be heard how much more when they come in the demonstration of the Spirit and of power 1 Cor. 2.4 And yet how full is the church ever hath been of such Vitilitigatores as contend with the best ministers quarrel at Gods word and take up armes against it snuffing at it Mal. 1.13 chatting at it Rom. 9.19.20 casting reproaches upon it Jer. 20.8.9 enviously swelling at it Act. 13.45 The more you touch these toads the more they swell the more you meddle with these serpents the more they gather poison to spet at you Go about to coole them with faire words you shall but adde to their heate as the smiths forge fries when cold water is cast upon it and as hot water if stirred casteth up the more fume Plin. Eliaâ— Vultures unguento irritantur scaraboni rosa Vultures cannot endure sweet odours Tygers if they heare the sound of a drum will rage and teare themselve Ahab cannot abide Micaiah nor Herod John Baptist The people contested with Jeremy and cursed him Chap. 15.10 though he were Concionator admirabilis Rhet. Eclesiast cap. vlt. as Keckerman hath it an admirable Preacher yet they sought his life saying Prophesie not in the name of the Lord that thou dye not by our hands Chap. 11.25 Jer. 44.16 Bradford yea they told him flat and plaine The word which thou hast spoken unto us in the name of the Lord we will not heare O leud losels as that martyr in like case exclaimed O faithless hard hearts O Jesabels guests rockt and laid asleep in her bed O sorrowlesse sinners and shamelesse harlots c. Ministers are lights offensive to sore eyes the salt of the earth which is bitter to wounds c. Among the Athenians if the Comedians which were their teachers such as they had pleased not the people they were overwhelmed with stones Once was I stoned saith Paul 2 Cor. 11. and Jeremy is said to have met with the like death from his flagitious countreymen in Egypt amongst whom he was ever a man of strife and his service was in that behalf like that of Manlius Torquâ—tus among the Romans who gave it over saying Neither can I beare their manners nor they my government See Chap. 20.9 Verse 5. Therefore shalt thou fall how could they do otherwise that were a nation so incorrigibly flagitious so unthankfull for mercies so impatient of remedies so uncapable of repentance so obliged so warned so shamelesly so lawlesly wicked therefore shalt thou fall in the day vivens vidensque peribis thou shalt stumble at noon day because there is no knowledge of God in the land but thou hast loved darknesse rather then light therefore shalt thou have enough of it thy feet shall stumble upon the dark mountaines Jer. 13.16 yea thou shalt stumble and fall and never rise againe which is threatned expressly to these swearers Am. 8.14 implied in the Hebrew word here used Such was Elies fall off his stoole Hamans fall before Mordecai the Jew Esth 6.13 Impenitent persons are brats of fathomlesse perdition they are ripe for ruine shall fall into remediless misery and though never so insolent and angry against those that deale plainely and faithfully with them as in the former verse yet they shall never want an Hosea to tell them so to their teeth that those that will not bend may break that if they will needs fall they may fall with open eyes and not have cause to say that they were not fore-warned And this shall be done to day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is very shortly in this present age so some interpret it aut certe clarissima luce saith Mercer or else in the open light and in the view of all men not in huggermugger Tremellius thinks it is as much as rebus adhuc integris subitò opprimentur Thou shalt be suddenly surprised when thou art in thy flourish and fearest no changes What can be more faire and flourishing then the field a day before harvest then the vineyard a day before the vintage certissimè citissiméque corrues Every wicked man may apply it wherefore also it is delivered in the second person singular Thou even thou to thee be it spoken and the Prophet also shall fall with thee in the night The Chaldee hath it as in the night if a man walk in the night he stumbleth because there is no light in him John 11.10 The false Prophet cannot lay his hand upon his brest and say as dying Oecolampadius did Melch. Adam Hic sat lucis Here 's store of light Such are wofully benighted shall be utterly darkened Zech. 11.17 yet more may look to be for their right eye being blind leaders of the blind yea the night shall be upon them and it shall be dark unto them the sun shall go down over their heads c. Mic. 3.6 and when they fall together with those seduced soules into the ditch of destruction themselves shall fall undermost Mat. 15.17 and receive the deeper damnation Mat. 23.14 If others shall be damned they must look to be double damned as Dives feared to be if ever his brethren by his example came to that place of torment Mercers note here is very good Nocte casuros dicit c. He saith they shall fall in the night as signifying by an allegory that when calamity shall lay hold upon these false Prophets they shall also be pricked in their consciences which shall tell them that ventris causa for their bellye 's sake and other base respects they have brought upon the seduced people so great mischiefs This shall be as a dagger at their hearts and shall fill their consciences with horrour and distress and I will destroy thy mother i. e. the whole synagogue yea the whole Church and state the Vniversity of the Israelites so that their nation and name should perish together Is it not so with the ten tribes who can tell at this day where to find them or whence to expect them whether from China as some think and alledge Isay 49.12 Or from Tartary as others who say that Tartar alias Tatari or Totari comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tothar a Residue or remnant Breerw Enquir pag. 94. This is no other then a vaine and capricious fancy saith learned Brierwood c. Is it not altogether unlikely that the Lord in
punishment Saith not the heavenly Oracle Come out of her my people that ye be not partakers of her sins and that ye receive not of her plagues Rev. 18.4 Mr. Ascham school-master to Queen Eâ—izabeth was wont to thank God that he was but nine dayes in Italy wherein he saw in that one City of Venice more liberty to sin then in London he ever heard of in nine yeers And is it safe pressing into such pest-houses tampering with such temptations Tertullian tells of a Christian woman who being at a play was possessed of a devil And when he was asked by those that came to cast him out how he durst possesse one that was a Christian he answered I found her in mine own place Take heed therefore ye come not where the devil hath to do He that doth so and yet prayes Leade us not into temptation may as well thrust his finger into the fire and then pray that it may not be burnt Nor swear The Lord liveth i.e. Sweat not by God and Malcham Zeph. 1.5 make not a mixture of religions Matth. 6.23 2 Cor. 6.15 halt not between two opinions think not to serve two masters What agreement hath Christ with Belial or the Temple of God with Idols Cast away saith one to a neuter passive Nicodemus either thy wings or thy teeth D. Hall Epist to W. L. and loathing this Bat-like nature be what thou art either a bird or a beast There were belike in Judah that thought they could both frequent places of Idol-worship and serve Jehovah swearing by his Name God will have none of that if he be serve by men at all he must be served truely that there be no halting and totally that there be no halving To swear vere rite juste as Ier. 4.1 is a piece of Gods service and we may well reckon it amongst our good-works But to swear by Idols or before Idols made to represent the true God as those bugges at Dan and Bethel c. or by the creature Matth. 5.24 is utterly unlawfull It is a great dishonour to God and a great dishonour to our selves also for we alwayes swear by the greater Heb. 6.16 Verse 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Israel slideth back as a back-sliding heifer Juvenca petulca as an unruly heifer which both kicketh against the milk-pail and wriggleth against the yoke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As a mad Cow so the Septuagint Mr. Dearing told Queen Elizabeth in a Sermon that whereas once she wrot in Woodstock windowes Tanquam ovis as a sheep to the slaughter Now she was tanquam indomita juvenca as an untamed heifer and might well fear lest God would feed her as a lamb in a large place as here and feed her with his rod as Mich. 7.14 The Chaldee rendreth sicut bos qui saginatur recalcitrat as an Ox that waxeth fat and kicketh But the Hebrew word is feminine and in all creatures the female is observed to be more headlong and headstrong Scilicet ante omnes furor est insignis equarum Heifers also are more wilde wanton and untractable Virg. Georg. 3. noting the children of disobedience those refractary rebels that as false jades will not stand and pull as countrey-men call it set their shoulders to the yoke and their sides to the work but give in and kick against the prick Now the Lord will feed them as a lamb in a large place i. e. He will keep them short as an heifer kept in a sheep-pasture where there is nothing for her to bite on it is so bare A lamb can live where an heifer cannot a lamb can pick up the grasse of the wildernesse and pick a living out of it God threatneth these heifers they shall have henceforth short commons Thus Gualther carries it Mercer will have it thus I will feed them as a lamb i. e. daintily and plentifully that being the sooner fatted they may be fitted for the shambles Other thus and I think better he shall feed them that is punish them as Mich. 5.4 6. 7.14 as a lamb one single succourlesse lamb that goes bleating up and down in the wide wast wildernesse having none to tend it or take care of it it shall be all alone in a large place How much better and safer were it to be in Gods fold where though pinde or pent up in a narrower room yet Gods lambs are sure to be fed daily and daintily Whereas those that affect freedom from Gods service and hold themselves at best case when they have elbow-room enough to satisfie their lusts without restraint or controul they shall be fed with Gos rod Mich. 7. yea they shall finde that he hath two rods beauty and bonds Zech. 11.7 the latter for those that slight the former Or if he feed them as a lamb in a large place alone and at random they will quickly become a prey to the Wolf and soon have enough of that wilde liberty that they so much affected Verse 17. Ephraim is joyned to idols let him alone Ephraim that is the ten revolted Tribes who are called Ephraim in opposition to Judah 1. Because that Tribe was the greatest of the ten 2. Jeroboam the ring-leader of that revolt was of the Tribe 3. They fell off at Shechem which was in that Tribe and from thenceforth was joyned or agglutinated to idols as the fornicatour is to his harlot with whom he becometh one flesh and from whom there is no disswading him Some fetch the Metaphor from Enchanters who by their conjuring Art have society and fellowship with the devils so had Ephraim with idols and like an enchanted person he could not stir from them but stood fastened to them as to a stock or stake The Tyrians when besieged by Alexander fearing the departure of their god Apollo from them laid chains upon his statue and fastened him to his Temple Ephraim was so fastened to his fray-buys terriculis so Junius renders this Text that there is no likelihood of his being sundred from them he had taken fast hold of deceit Ier. 8.5 and would not loose his hold Let him alone therefore saith either God to the Prophet lay out no more words lose no more labour upon him or the Prophet to Judah let them even go have nothing to do with them though they be your brethren meddle not with them let Christ alone to deal with them at his coming Maranatha the Lord cometh Mean-while they lie under a dreadfull spirituall judgement worse then all the plagues of Egypt even a dead and dedolent disposition wherunto they are delivered This is worse then to be delivered to Satan for so a man may be and recover out of his snare by repentance as the incestuous Corinthian did but when God shall say Let such a man alone let him take his course I have done with him and let my Ministers trouble themselves no more about him there is thenceforth but an inch betwixt him and hell which even
to a Surgeon he will binde up That which the Poets fable concerning Telephus his Spear is here onely verified Vna eademque manus vulnus opemque ferat Initium poenitentiae est sensus clementiae Dei The same holy hand that tare us must cure us and the sound perswasion of his readinesse to do it for us will soonest of any thing bring us into his presence Iudas confesseth his wound and despaireth of the cure But Peter is constrained by the love of Christ to weep bitterly and beleeve A stroak from guilt broak Iudas his heart into despair but a look from Christ brake Peters heart into tears There is no mention of Israels lamenting after the Lord while he was gone but when he was returned and setled in Kiriath-jearim then they poured forth water c. 1 Sam. 7. then they gather about him and will do any thing that he commandeth them Let us draw near with a true heart in full assurance of faith Heb. 11.22 Deijcit ut relevet premit ut solatia praestet Enecat ut possit vivificare Deus Verse 2. Jer. 18.12 After two dayes will he revive us Whereas some of those that were called upon to Come and return unto the Lord might say with those in Ieremy Nay for there is no hope Psal 88.5 God hath mortally wounded us so that we are already in the jawes of death free among the dead as the Psalmist hath it free of that company The better sort of them fullest of faith answer Dead though we be yet God will revive us and long though it seem yet after two dayes or such a matter in a very short space so soon as ever it shall be convenient and for our greatest good He that shall come to our comfort Heb. 10.37 will come and will not tarry And for the certainty of it as sure as the third day followeth the second so sure shall deliverance come in due season fear ye not In the third day he will raise us up He will he will never doubt of it O the Rhetorick of God! O the certainty of the promises See the like expressions Esay 26.20 10.25 Hagg. 2.7 Habak 2.3 Heb. 10.37 and have patience Gods help seems long becauser we are short Nec quia dura sed quia molles patimur We should draw forth hope as a line Senecal Joh. 13.7 and think we hear Christ saying as he did to Peter What I do thou knowest not now but thou shalt know hereafter Verse 3. Sciemus sectabimur que Vatabl. Then shall we know Heb. And we shall know we shall follow on to know i. e. We shall experimentally know the Lord if we turn unto him wee shall tast and see that the Lord is good We shall not onely be raised out of the dust of deaeth that is of deep afflictions wherein we lay as among the pots and live in his sight Psal 22.15 Psal 68.13 that is comfortably but we shall know him which is life eternall yea we shall prosecute knowledge follow on to know as unsatisfiable and not content with any measures already required yea we shall proceed therein and make progresse as the morning light doth to the perfect day Those that turn from their iniquities shall understand Gods truth Dan. 9.13 shall be of his Councel Psal 25.14 shall have the minde of Christ 1 Cor. 2.16 the wisdom of God in a mystery verse 7. such as the great Rabbies of the world can no more understand then the Philistins could Sampsons riddle verse 8. yea these pure in heart shall see God Matth. 5.8 see him and live see him and eat and drink being much acheared and refreshed as those Nobles of Israel Exod. 24.10 11. Provided that being onâ—â— enlightned and having tasted of the heavenly gift they be not slothfull but shew the same diligence Heb. 6.4 11 12. in the use of means to get more knowledge till they all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ Ephes 4.13 or as the words may be read of that age wherein Christ filleth all in all Ephes 3.19 so as to be able to comprehend with all Saints the severall dimensions and to know the love of Christ which passeth knowledge Lo this is indeed to follow on to know the Lord when we are still adding to our vertue knowledge till with those famous Romans we be full of goodnesse Rom. 15.14 filled brim-full with all knowledge able also to admonish one another saying Come and let us returne to the Lord c. Come ye and let us walk in the light of the Lord Esay 2.5 walk in that light we have and we shall have more for to him that hath sc for use and practise shall be given Mar. 4.25 He that first begs and then digs for knowledge searching for her as for hid treasure Prov. 2.3 4. He shall be sure of some daily comings in from Christ he shall understand the fear of the Lord and finde the knowledge of God verse 5. Christ will say unto him as once he did to Nathaneel Thou shalt see greater things then these Iohn 1.50 even great and mighty things which thou knowest not Ier. 33.3 His going forth is prepared as the morning That is as sure as the morning followeth the night and shineth more and more unto the perfect day so sure shall God appear for our comfort and shall dispell the night of our calamity Psal 30. Mourning lasteth but till morning and as before the morning-light is the thickest darknesse so before deliverance our afflictions are usually increased upon us God appeareth on the sudden and beyond expectation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as out of a cloud or as out of an engine and shews himself then usually when things are at worst Hence that of Iob Post tenebras spero lucem and that of the Church in Micah Though I fall Mich. 7.8 I shall arise when I sit in darknesse the Lord shall be a light unto me Vatablus applieth this Text to the comming of Christ that day-star from on high Orietur Christus ut aurora qua adâ—entu suo depellit tenebras that Sun of righteousnesse to whom all the Prophets point Gods people when they would comfort them indeed for he is the Consolation of Israel the Desire of all Nations for whom their souls waited more then they that watch for the morning wait for the morning Psal 130.6 But because Gods going forth is opposed to his departure when he retired to his place Chap. 5.10 therefore his setled going forth here is by most interpreted of his manifestations of his mercy to his poor prisoners of hope those disconsolate captives whom he not onely brought back from Babylon but also shined into some of their hearts 2 Cor. 4.6 by the light of the knowledge of the glory of God in
the face of Iesus Christ and he shall come unto us as the rain As the showres of blessing Ezek. 34.26 rain of liberalities Psal 68.9 rain of righteousnesse Hos 10.12 Citò exaudi me Domine complue me saith Austin upon those words of David My soul thirsteth after thee as a thirsty land Hear me quickly O Lord rain righteousnesse upon my dry soul fill me with the fruits of thy Spirit whose work it is to illuminate and sanctifie as it is the Fathers to heal verse 1. and the Sons to revive and raise us together with himself the first-fruits of them that sleep verse 2. as the latter and former rain unto the earth sc in perfection of gifts and graces by degrees wrought in our hearts Or in seasonable and sutable comforts as rain in seed-time softening the ground and a little before harvest to plump and fill up the corn in the ear Verse 4. O Ephraim what shall I do unto thee c See how soon the Prophet changeth his note Hitherto he had set forth their repentance in sense of mercy now all on the sudden he upbraideth and threatneth them for their incorrigiblenesse and inconstancy Ministers must turn themselves as it were into all shapes and fashions both of speech and spirit to win people to God Aarons bels must be wisely rung saith One. Sometimes the Treble of Mercy sounds well M. Neh. Rog. At other times the Tenour of Judgement or Counter-tenour of reproof sounds better and it oft falls out that the Mean of Exhortation soundeth best of all It is his wisdom to observe circumstances and know how to curse as well as blesse chide as well as comfort and speak warre to a rebell as well as peace to a friend And herein indeed lieth the wisdom and faithfulnesse of a Teacher Then and onely then shall he prove himself sincere and unpartiall when he holds this course What shall I do unto unto thee It is as if God should say I have done mine utmost as Esay 5.5 Mich. 5.3 and now am at a stand and can scarce tell what to do more See the like expostulatory complaints Ier. 2.30 31. Chap. 5.3 Amos 4.6 Esay 26.10 Matth. 11.16 17 18. 23.37 I would but thou wouldest not As the loving hen is alwayes caring for her chickens and calling them about her that she may gather and guard them from the mischief of all vermin but they will needs be stragling and so perish So if Gods people will not hearken to his voice if Israel will none of him what can he do lesse then give them up to their own hearts lusts Psal 81.12 yea give them up to the devil to be further hardened to their just destruction saying That which will die let is die All that God can do is as here to mourn for their obstinacy and fool-hardinesse in rejecting his grace as he wept over Jerusalem Luke 19.42 We should also do the like Esay 24.16 Jer. 4.19 Rom 9.2 Acts 2.40 crying out with Esay My leannesse my leannesse and with Jeremy My bowels my bowels and with Paul I have great heavinesse and continuall sorrow in my heart for my perverse Countrey-men Peter calleth them an untoward generation such crooked pieces that there was no working upon them A cunning Carver can cut the similitude of any creature yet not on a crooked or rotten stick Where lieth the fault surely in the crookednesse of the stick and not in the Carvers cunning so is it here When men wrestle with God as Deut. 32.5 shift him off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostles word signifieth Heb. 12.25 take up the bucklers against the sword of his Spirit lest it should prick them at heart as Acts 2.37 and let out the life-blood of their lusts that they might live what can the Lord do in this case more then pity their unhappinesse and punish them for their stubbornnesse as the Judge pitieth a malefactour as he is a man but yet condemneth him as a thief or murtherer Tell me not here that God could have done more for Ephraim and Iudah then the did Matt. 8.2 and they might have said in answer to Gods question here as that Leper in the Gospel did Why Lord if thou wilt thou canst make me clean Hence it is God by his absolute power can make iron swim rocks stream forth water stones to yeeld children to Abraham he can do whatsoever he pleaseth save without means c. But it is his actuall power that man must look to And so he having tied the end and the means together cannot say Divines because hee will not bring men to the end without their using those means which tend unto the end for that is the ordinary course which he hath decreed to use and which he will not alter but upon speciall occasion as our Saviour noteth in the cure of Naaman and in the feeding of the widow of Sarepta Luke 4.26.27 for your goodnesse is as the morning cloud c. This people hearing God say What shall I do unto you might possibly reply why what should you do but rain down righteousnesse upon us and load us with loving-kindnesses for we are good all over we have returned and done right in thy sight as it is said of those hypocrites Ier. 34.15 16. and as Peter saith of some Apostates in his time that they were clean escaped from them who live in errour and for matter of practise they had also escaped the pollutions of the world knew the way of â—ighteousnesse and seemed very forward in it were as the fore-horses in a Teem â—ing-leaders of good exercises c. who yet afterwards fell off to the world tur◠〈◊〉 from the holy commandements and returned with the dog to their vomit and with the washed sow to her wallowing again in the mire And this is that which the Lord here upbraideth this people with and so stops their mouthes viz. that their goodnesse or mercifulnesse their piety toward God and charity toward men â—as nothing else but a morning-cloud Jude ver 12. a waterlesse cloud as Jude hath it a meer flaunt or flash an out-side onely an empty sound a vain pretence It was also as the morning-dew which is soon dried up by the Sun-beams In a word they were both false and fickle unsteady and unstable constant onely in their inconstancy Hence this patheticall complaint of them God knew not where to have them and therefore not what to do with them These were never right with God because not stedfast in his covenant Psal 78.36 37. they are unstable as water therefore they shall not excell Gen. 49.4 they never were a willing people in the day of Christs power Psal 110 3. his power was never put forth upon them to subdue their wils to Gods will They never yet attained to that spirit of power of love and of a sound minde 2 Tim. 1.7 Inconstancy comes from weaknesse The strength of Israel repenteth not 1 Sam.
flee so high but I shall easily reach them Obad. 3.4 for in the thing wherein they deal proudly I am above them Exod. 18.11 I can over-top them melt their waxen wings and bring them down with a vengeance Psal 94.11 He taketh the wise in their own craftinesse And again The Lord knoweth the thoughts of the wise that they are vain 1 Cor. 3.19 20. So saith the Apostle out of the Psalmist but with this difference The Psalmist saith the thoughts of men the Apostle the thoughts of the wise meaning the worlds wizards the choisest and most picked men the greatest politicians the most nimble and Mercuriall wits quorum praecordia ex meliore luto finxit Titan. These God will take saith Paul he will lay hold upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fugientes in cursu deprehendit manuque injectâ captat Eras Annot. as they are running away so the word signifieth as bruit beasts made to be taken and destroyed 2 Pet. 2.12 or as fishes that are taken in an evil net and as the birds that are caught in the snare so are the sons of men snared in an evil time when it falleth suddenly upon them Eccles 9.12 I will spread my net upon them as a skilfull fowler By net understand captivity and other miseries compared to a net Ezek. 12.13 17.20 19.8 Lam. 1.13 Psal 9.16 wherein being once caught the more they struggle the faster they stick the more they seek to extricate themselves the more they are intangled snares are round about them and sudden fear surprizeth them Iob 22.10 the steps of their strength shall be straitned and their own counsels shall bring them down Iob 18.7 I will bring them down as the fowles of the heaven Though they may think themselves extra jactum out of gun-shot I will cause them to descend as the Hebrew word signifieth and though lifted up to heaven as Capernaum and nested in the clouds yea among the stars as Edom Obad. 4. yet shall they be brought down to the nethermost hell God will meet with them in their out-strayes casting his net over them or bring them down with his bowe whilest with the foolish bird they are gazing at the bolt hee hath wayes enough to hamper such as go out of his way to be for a gin and for a snare unto them Esay 8.14 to shoot at them with an arrow suddenly shall they be wounded Psal 64.7 How are they brought into desolation in a moment they are utterly consumed with terrour Psal 73.19 I will chastise them as their congregation hath heard Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. Ligabo eos Kimchi Judg. 8.16 I will binde them as a bird is bound in a net that she cannot stir forth and by binding nurture them as Gideon taught the men of Succoth by tawing and tearing them with thorns and briars of the wildernesse The hypocrites in heart heap up wrath thy cry not when God bindeth them Iob 36.13 God expects men should cry peccavi when they are bound as Paul was to be beaten with rods and not be silent in darknesse 1. Sam. 2.9 or not make moan when he hath them under hand Hear ye the rod and who hath appointed it Ye must now do so that would not hear the word sounding in thei Congregations I will chastise them as their Congregation hath heard Crebrò clarè I have plainly and plentifully told them my minde and foretold them by my Prophets what would be the issue of their evil practises Sed surdo fabulam They would not hear Moses and the Prophets See 2 King 17.13 2 Chron. 24.18.19 They thought that my words were but wind Jer. 5.13 and that all my threats were but in terrorem to fright them a little and not in good-earnest Therefore they shall finde that the just Lord is in the middest of them he will not do iniquity every morning doth he bring his judgement to light Zeph. 3.5 he faileth not but the unjust knoweth no shame feareth no colours trembleth not at Gods word though it come never so close to his conscience though it even dash him in the mouth as it were and make him spit blood See Ier. 7.13 Verse 13. Naâ—edu Wo unto them for they have fled from me As Cain the devils Patriarch did when he went out from the presence of the Lord in his fathers family into the land of Nod Gen. 4.16 being himself a Nad that is a runnagate verse 12. of the same root that is here made use of in the Text. Now as that land took name of Cain and his wofull state therein so is every land and place a Nod to Apostates and St. Iude throws a Wo after them Wo unto them for they have gone in the way of Cain Iude 11. that is they have wickedly departed from God and his blessing and gotten into the worlds warme sunne yea they not onely go from God but flee from him in hurry-hast as from an enemy a metaphor from birds flying amain Prov. 27.8 As a bird that wandreth from her nest where God took order for her security Deut. 22.6 7. so is a man that wandereth from his place how much more from his God that Infinite good exposed to misery and mischief to ruth and ruine Wo to such yea double wo Wo and alas destruction to such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and devastation as the word signifieth Perdition and destruction as the Apostle phraseth it 1 Tim. 6.9 whereby is meant remedilesse misery mischief without measure torments without end and past imagination This truth must be told how ever it be taken that wicked men may not perish without warning Toothlesse truths and silken words would better please people who are most of them sick of a Noli me tangere and cry out against these fierce Preachers that come with their Wo unto them Destruction unto them c. This is the way say they to drive men into utter despair We answer First if it should be so yet that is not the proper effect of the Word so dispensed but to a bate the pleasure that reprobates take in sin and to restrain them from outrage that they despair it proceeds meerly from their own corruption and guiltinesse They reply that it comes rather from the severity of the Teachers who set themselves to preach damnation and utter terrible things Secondly therefore we answer that the mad world ever beside it self in point of salvation is herein very much mistaken Let them give us an instance of any one that was ever driven to despair by the sincere preaching of the word and yet for one bitter word given by us the Prophets gave ten This whole Prophecy of Hosea is much more Comminatory then Consolatory God himself comes here with Wo unto them Destruction to them Indeed by this patheticall exclamation he declareth his affection toward them whom he threatneth and how little delight he takes either in their destruction or in
the best of the best and that we serve him like himself that is after a godly soâ—t or worthy of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint Iohn phraseth it 3 Ioh. 6. Thus if we do we shall be drawn up to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have cause to rejoyce in our sublimity or in that we are exalted Iam. 1.9 For indeed the most High stoopeth to the true convert who considering his distance repents and abhors himself in dust and ashes he dwelleth in the highest heavens and lowest hearts Job 42.5 Esa 57.17 They are like a deceitful bow a rotten bow though otherwise fair when an arrow is drawn to the head breaks and deceives the archer Or thus when a man shoots with a deceitful bow though he level his eye and his arrow directly to the mark and thinks with himself to hit it yet indeed the arrow by reason of his deceitfull bow goes a clean contrary way yea and sometimes reflects upon the archer himself semblably these false Israelites dealt with God Their hearts were as the bow their purposes and promises to return as arrows the mark they aimed at conversion to the which they in their afflictions looked with so accurate and intent an eye as though they would repent indeed but their hearts deceived them as being unsound hence they started aside like a deceitful bow Psal 78.57 and the arrowes of their fair promises and pretences vanished in the aire as smoak Some take the words in another sense as if punishment and disappointment were here threatned but I best like the former Let us look to the secret warpings of our hearts and seeing we are Gods bow Zach. 9.13 let us not be deceitful c. Their princes shall fall by the sword for the rage of their tongue and the people with them for princes fall not alone as we have seen in our late wars wherein Lords and Losels fel together not a few at Newbury-fight especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sword devoureth one as well as the other 2 Sam. 11.25 God hangs up the heads of the people as it were in gibbets Num. 25.4 their greatnesse cannot bear them out Thrasonicae aulicorum Dej erationes ronchi blasphemiae in Deum Prophetas Rivet Philip of Spain Farnesius Minerius nor their life-guards defend them for the detestation of their tongue so some read this text for the hatred that God beareth to them for their blasphemies and great swelling words of vanity uttered against him his people and his ordinances With our tongue say they we will prevaile our lips are our own who is Lord over us Lo this and worse is the rage of their tongue as his that said he would not leave one Lutheran in his dominions another that he would ride his horse up to the saddle in the blood of the Lutherans a third that he would send them all to dine with the devil c. God will cut off the spirit of such outragious Princes They shall fall by the sword they shall be a portion for foxes Psal 63.10 and a derision to the Egyptians this shall be their derision in the land of Egypt their confederates in whom they trusted and upon whose help bearing themselves over-bold they had spoken loftily setting their mouthes against heaven and their tongues walked thorow the earth Ps 73.9 Lo these should not onely faile them but jear them not onely not succour them but scorn them as the Monarch of Morocco did our King John that sent to him for help in the Barons wars He grew into such dislike of our king saith the story that ever after he abhorred the mention of him Neither met he with better entertainment from the Pope to whom he basely submitted and surrendred his kingdome It is better to trust in the Lord then to put confidence in Princes For Deo confisi nunquam confusi they that trust in the Lord shall never be ashamed CHAP. VIII Vers 1. SEt the trumpet to thy mouth Heb. The trumpet to thy palate A hasty expression an abrupt and imperfect speech common with such as are moved with passions of anger grief or fear as Chap. 5.8 after thee O Benjamin God though not subject to such perturbations Iam. 1.17 yet here and elsewhere utters himself in this sort to set forth the nearnesse of the peoples danger by the enemies approach and the necessity of their return to him by true repentance for the diversion of his displeasure Break off thy sinnes by righteousnesse saith the Prophet to Nebuchadnezzar be abrupt in the work cut the cartropes of vamty if it may be a lengthning of thy tranquillity Dan. 4.27 Take the bark from the tree and the sap can never find the way to the boughes get sin remitted and punishment shall be removed In this sermon of the Prophet which is much sharper then the former and may seem to be one of the last because God is so absolute in threatning as if he meant to be resolute in punishing there is as one saith peccatorum poenarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heaping together of sins and punishments of many sorts and the prophet is commanded to give suddain warning of the enemy at hand which is elegantly set forth by a military hypotyposis or lively representation as if it were now a doing The trumpet to thy mouth that is set up thy note and proclaim with a loud and clear voyce as Esay 58.1 crie in the throat so the Chaldee hath it here spare not that none may say he was not warned lift up thy voyce like a trumpet that all may hear and fear Am. 3.6 as people use to do when an ala m is sounded or the bels are rung backward See chap. 5.8 There they had been before alarmed here reminded in brief for the prophet is as it were monosyllabus as one in haste he uttereth amputatas sententias verba ante expectatum cadentia as Seneca somewhere hath it broken sentences concise but pithy periods he shall come as an Egle against the house of the Lord He that is the Assyrian not Nebuchadnezzar though the like is said of him Ezech. 17.3.7 Much lesse the Romans as Lyra interpreteth this text of the last destruction of Jerusalem because the Eagle was their Ensign but Pul Tiglath-Pileser and Salmanaser who came against the ten Tribes as an Eagle to waste spoil and carry captive speedily 2 King 15.19 29. 17.3 c. 18.19 Lam. 4.19 Plin. lib. 10.3 impetuously irresistibly as Ierem. 4.19 The Eagle is the strongest and swiftest of birds and feareth no obstacle either from other fowl or winde or thunderbolt as Plinie affirmeth Nebuchadnezzar is not onely compared to an Eagle as before is noted but to a Lion with Eagles-wings Dan. 7.4 that is with invincible armies that march with incredible swiftnesse And all this was long since forethreatned Deut. 28.49 The Lord shall bring a Nation against thee from farre from the end
bee wise and to do good hee setteth himself in a way that is not good hec abhorreth not evil Psal 36.3 4. The words may be read thus The good God hath rejected Israel the enemy shall pursue him according to that in the Psalme God hath forsaken him persecute and take him for there is none to deliver him Psal 71.11 Sure it is that the Lord is with us while we are with him and if we seek him he will be found of us But if we forsake him he will forsake us And if he forsake us wo be to us chap. 9.12 we are in danger to be caught up by every paltry enemy as young Lapwings are to be snatcht up by every buzzard If Israel cast away the thing that is good ◠Chron. 15.2 what marvell if evil hunt him to overthrow him Psal 140.11 and if he find himself in all evil in the midst of the Congregation and the assembly Prov. 5.14 Hence Cains fear when cast out by God and Sauls complaint that the Philistines were upon him and God had forsaken him Verse 4. They have set up kings but not by me c. The Septuagint and vulgar Latine render it They have reigned to themselves like as St. Paul telleth the haughty Corinthians who carried aloft by their waxen wings domineered and despised others ye have reigned as kings without us c. 1 Cor. 4.8 But our reading is according to the Originall and so they are charged with a double defection the one Civil from the house of David they have set up kings c. the other Ecclesiasticall from the sincere service of God they had made them idols For the first it was not their fault to set up kings but to do it without God without his licence and approbation They took counsel but not of God they covered with a covering but not of his spirit that they might adde sin to sin Esay 30.1 They went headlong to work in setting up Jeroboam the son of Nebat For although the thing were done by the determinate counsell and foreknowledge of God as was likewise Christs crucifixion Acts 2.23 See 1 King 11.31 17. and Chap. 12.15 24. yet because the people were led by their own pride and ambition to chuse a new king without either asking Gods consent or eyeing his decree they did it rashly and seditiously neithey aimed they at any thing else but at the easing of their burdens and drawing to themselves the wealth of the kingdome As for Jeroboam it is before noted that although he had it cleared to him that Gods will was he should be king over the ten Tribes yet because it was a will of Gods decree not of his command as of a duty to be done by him and because he did not as David who when he had the promise of the kingdome yea was anointed king yet invaded not the kingdom but waited till he was lawfully exalted thereunto by God therefore passeth he for an usurper And the people are here worthily reprehended sith whatsoever is not of faith is sin and it is obedience when men obey a Divine precept but not ever when they follow a Divine instinct they have made princes c. Some render it They have removed Princes R. Sal. Jark as if in the word Hasiru Sin were put for Samech they have taken liberty to make and unmake Princes at their pleasure as the Roman Army did Emperours and as that potent Earl of Warwick in Henry the sixths time who is said to have carried a king in his pocket But because the former reading is confirmed by the Chaldee Paraphrase and the sence is agreeable to what went before neither read we of any kings of Israel deposed by the people we retain it as the better Of their silver and their gold have they made them idols Of the guts and garbage of the earth had they made them terricula fray-bugs or molestations Gnatsabim terrorem enim tristitiam duntaxat afferunt suis cultoribus for they cause terrour and heavinesse onely to those that worship them Polan Their sorrow shall be multiplied that hasten after another God Psal 16.4 The Greek Churches for instance so set upon Image-worship and therefore now subjected to the Turkish tyranny a type whereof were these ten Tribes carried captive by the Assyrian without any return Idols are called griefs or sorrows saith Peter Martyr because they torment the minde and trouble the conscience neither can they quiet or pacifie it Com. in 1 Sam. 31.9 so that Idolaters must needs be alwayes in doubt and despair as Papists are whose whole religion is a doctrine of desperation Their penances and pilgrimages to such or such an Idoll might still their consciences for a while but this was a truce rather then a peace a palliate cure which would not hold long a corrupting of the sergeant but not compounding with the Creditour that they may be cut off Not their silver and gold the matter of their idols as some sence it but the whole nation Princes and people together Idolatry is a God-provoking and a land-desolating sinne as in this Prophecy Often it is not so much the enemies sword as the sin of idolatry that destroyeth cities and kingdoms through the justice and jealousie of Almighty God Verse 5. Thy calf O Samaria hath cast thee off That is it can do thee no stead nor deliver thee from the destroyer Be not afraid of such mawmets saith Jeremy for they cannot do evil neither also is it in them to do good 〈…〉 chap. 10.5 they can neither hurt nor help for an idoll is nothing in the world 1 Cor. 8.4 nothing but a meer fiction it hath no god-head or power divine in it self as the following words shew that there is none other God but one How then can help be reasonably expected from it Israel had cast off the thing that is good for calf-worship ver 3. therefore is he worthily cast off by his calf called here Samaria's calf or calves because that was the chief City the Palace of the King and is therefore put for the whole Province and their idols called a calf by way of contempt as the brazen-serpent is called Nehushtan or a piece of brasse when once it was Idolized See how Rabshakeh insults over those Heathen-deities 2 King 18.33 34 35. and blasphemously applieth it to the God of Israel who never casteth off his faithfull servants but is with them in trouble to deliver them and honour them Psal 91.15 Surely the Lord will not cast off his faithfull people neither will he forsake his inheritance Psal 94.14 Behold God will not cast away a perfect man Job 8.20 But though he cause grief yet he will have compassion according to the multitude of his mercies Lam. 3.31 32. some reads it thus Thy calf O Samaria hath been carried away into a far countrey namely into Assyria as the idols of the nations which were overcome were carried away captive
say to Mr. Hawkes the Martyr that he was too curious for he would have nothing but his little pretty-Gods-book Acts and Mon. And is it not sufficient for my salvation said Hawkes yes said he but not for your instruction God send me the salvation said Hawkes and you the instruction That the Scripture is full and sufficient for both instruction and salvation see 2 Time 3.16 17. and my Treatise called the True Treasure Has igiâ—ur nocturnâ versate manu versate diurnâ Psal 1.2 Let there not by infrequency or disuse grow an alienation or strangenesse betwixt us and the holy Scriptures but be ready in them and have them as Saul had his pitcher and spear at his bolster as David had his chosen stones at hand in his scrip c. Luther wisheth all his own books burnt because I fear saith he they hinder men from reading the Bible that book of books in comparison whereof all the books in the world are but wast-paper After which I tremble saith he to think of the former age wherein many Divines spent so much time in reading Aristotle and Averroes and so little in reading the Book of God Melancthon saith that he heard some preach upon Texts taken out of Aristotles Ethicks Carolostadius was eight yeers Doctour when he began to read the Scriptures and yet at the taking of his degree Joh. Manlius being asked whether he had read the Decalogue negitabat se hujusmodi librum in Bibliotheca sua habuisse unquam he denied that he had ever had or heard of any Book so called Amam in Antibar praf such a perfect stranger was he to the great things of Gods Law And if the learned Doctours be thus bard and ignorant what may we think of the poor misled and muzled multitude that lie fast lockt up in the Popes dark dungeon and are flatly forbidden to meddle with the Scriptures lest they should be infected with heresie or possessed with a devil as some say they have been by that means Verse 13. They sacrifice flesh in the sacrifices of mine offerings and eat it q. d. They would seem not to have rejected the great things of my Law nor to be such strangers thereunto sith they were much in sacrificing according to the Law But their hypocrisie is most hatefull In decal In that First they offer with Cain Non personam sed opus personae as Luther saith not themselves but their bare sacrifices Esay 66.3 which is but as a brainlesse head and soul-lesse body it is but flesh as it is here called in contempt and scorne See the like Jer. 7.21 Hos 9.4 And think the same of all externall services si careant animâ suâ id est rect â in Deum fide erectâ in illum mente if not performed in faith and obedience Secondly They pretended to serve God when indeed they onely served their own bellies as those Rom 16.18 sought their own ends Phil. 2.21 catered for the flesh Rom. 13.14 insigne donum quo afficior as Luther Paraphraseth the text carnem offertis quam vos ipsi voratis i. e. A goodly gift it is that you give mee viz. the flesh of your peace-offerings which your selves may feast with and you therefore multiply sacrifices that you may gorge your selves with good chear Now one egge is not more like to another then these old flesh-mongers were to the Popish flesh-flies at this day It was an honest complaint of one of them We saith he handle the Scripture tantùm ut nos pascat vestiat onely that it may feed us and cloath us And it is evident to all the world that their Masses pilgrimages festivals vowed presents and memorials c. are onely to pamper their paunches which made them so angry with Erasmus and Luther for medling but the Lord accepteth them not How should he say when there was nothing but flesh nothing but self in them See the like Jer. 4.10 Am. 5.22 Esay 1.10 where God telleth them that their sacrifices were grievous and offensive to all his several senses nay to his very soul too The sacrifice of the wicked is abomination to the Lord Prov. 15.8 yea though he bring it with never so good an intent Pro. 21.27 how much more if he bring ex rapina holocaustum a sacrifice of what he hath got by rapine and robbery and so the Chaldee carrieth the sence of the former words the sacrifices of mine offerings quae collecta sunt ex injâ—ria saith He which were gathered and gotten by wrong-dealing how then should the Lord accept them now will he remember their iniquity Even while they are sacrificing let them not think to blinde his eyes with the smoak of their offerings to stop his mouth with their rich gifts and donaries to bribe him into a connivency to expiate and set off their sinnes with their sacrifices for God will remember them and punish them Yea now will he do it in the time of their holy duties he will come upon them then in his wrath Luke 13. as Pilate came upon the Galileans and mingled their blood with their sacrifices Sure it is that sin brought into Gods holy presence petitions against the sinner as Esther did against Haman at the banquet of wine picks out the time of prayer and other duties to accuse and call for vengeance Esth 7.6 Take we heed lest while we are confessing our sinnes which yet we close with and will not forsake and judging our selves worthy to be destroyed God say not Out of thine owne mouth will I condemn thee thou gracelesse person that hast so much impudence as to bring thy Cozbi into my presence then when all the people as on a fast-day are weeping before the door of the Tabernacle Lev. 10.3 God will be sanctified of all that draw nigh unto him one way or other he will be sanctified either in them or on them Of such he saith as Solomon once did of Adoniah 1 King 1 5â— If he shew himself a worthy man there shall not an hair of his head fall to the earth but if wickednesse shall be found in him he shall die If any defile the Temple of God 1 Cor. 3. him shall God destory they shall return to Egypt They had a minde to run thither for refuge they sent also to So king of Egypt for that purpose 2 King 17.4 Instead of making their peace with God they betook themselves to base shifts and sought help of the creature This is the guise of gracelesse men when distressed Rahab But they shall soon have enough of Egypt chap. 9.3 6. Their strength or their Egypt had been to have sitten still in expectation of help from heaven Esay 30.7 Deut. 28 6â— and to have considered that the last and greatest curse denounced against their disobedience was And the Lord shall bring thee into Egypt c. Verse 14. For Israel hath forgotten his maker Not more his Factour
they are full of base fears whereof the true fear of God would have freed them Matth. 10.28 Hee that feareth God needeth not fear any other thing or person Psal 112.7 but can say with David My feet Horat. that is mine affections stand in an even place that is in an equable tenour Impavidum ferient ruinae I shall rest in the day of trouble when he cometh up against the people saith holy Habakkuk chap. 3.16 I shall rejoyce in the God of my salvation when those that fear not God shall be at their wits end yea they shall be mad for the sight of their eyes that they shall see Deut. 28.34 Because of the calves of Beth-aven Calves in the feminine gender Shee-calves by way of contempt and derision S. H. Blounts voyage 122. Grand Sign Serag 199. Virg. Aeneid 9 Hom. Il. 8. In loc as Hierom noteth as Esay 3.12 Women rule over them The Jewes at this day look upon women as a lower creation and suffer them not to enter into the Synagogue As among the Turks they never go to Church neither is there any reckoning made of their religion The Heathens had the like conceits and expressions O Phrygiae neque enim Phryges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We cannot speak over-basely of idols the Scriptures calleth them excrements Nothings c. Luther wonders that Jeroboam knowing how ill the people had sped with their golden Calf in the wildernesse should yet dare to set up two at Dan and Bethel both here called Bethaven or houses of iniquity and a man might as well wonder that having as great a miracle wrought before him in the drying up of his hand as St. Paul at his conversion yet was he no whit wrought upon But if God strike not the stroke if the Spirit set not in with the means all 's to no purpose Who would think that men should ever be so void of reason as to trust in that which cannot save it self from the enemies hands as these calves of Beth-aven and as the Papists breaden-god brought into the field by the rebels of North-folk in King Edward the sixths dayes neither was there lacking masses crosses banners candlesticks with holy-bread and holy-water plenty to defend them from devils and all adversary power which in the end neither could help their friends nor save themselves from the hands of their enemiees but eft-soons both the consecrated god and all the trumpery about him Act. and Mon. 1190. was taken in a cart and there lay all in the dust Leaving to them a notable lesson of better experience saith Mr. Fox who relateth it For the people thereof i. e. of the calf to whom they had dedicated themselves as the Moabites are called the people of Chemosh Num. 21.29 and Turks Mahometans For all people will walk every one in the name of his God and we will walk in the name of the Lord our God for ever and ever Mic. 4.5 Do mourn over it As those women wept for Tammuz Ezech. 8.14 that is for Osiris king of Egypt whose image they had adored as those Rev. 18. wailed over that old whore when they saw her a broyling as Idolatrous Micah cried after his gods Judg. 18. and as the people of the East-Indies in the Isle Zeylon having an apes tooth which they had consecrated gotten from them mourned and offered an incredible masse of treasure to recover it Should not men then mourn after the sincere service of God and hold it dear to their soules And the Priests thereof that rejoyced in it Heb. the Chemarims or Chimney-chaplaines that were all black and sooty with the smoak of the sacrifices and were therefore called Chemarim or Camilli as affecting a black habite sanctimoniae ergo or having black brand-marks upon their bodies in honour of their Idols whereof these haply were the Hierophantae or masters of the Ceremonies and made a great gain thereof the ground of their joy for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gain so called because it delights the heart For the glory thereof i. e. of the calf the beauty and bravery of its worship all is now utterly gone Vers 6 It shall be also carried unto Assyria c. As no small part of the spoyl shal this Deafter be carried captive being so far unable to save others that he cannot save himself For a present to king Jareb See Chap. 3.13 in signum omnimodae victoriae so Aeneas Ilium in Italiam portat victosque penates Aeneid 1. though in another sense yet they must needs be poor despicable deities See Isay 46.2 that fall into the enemies hands The Ark indeed fell into the Philistines hands but the Ark was not Gods but onely a signe of his presence which God suffered so to be taken for a punishment to his people and for a plague to his enemies whom he smote in the hinder parts and so put them to a perpetual reproach Psal 78.66 Ephraim shall receive shame because they hoped and harped upon better things Job 6.20 O pray with David that our hopes be not disappointed that they make us not ashamed as Paul speaketh that they prove not as the spiders web Rom. 5.5 curiously framed but to catch flies onely or as the childes hope who catcheth at the shadow on the wall which he thinks he holds fast or at the butterflie which if he catch he hath no such great catch of And Israel shall be ashamed of his own counsels of their impolitick plots and practises in dividing themselves from Davids house and setting up unwarranted worships calling in forrain helps c. Their own counsels have cast them down Job 18.7 because they were acted by false principles and aymed at their own corrupt ends They took counsel but not of God and covered with a covering but not of his spirit that they might adde sin to sin Esay 30.1 They made not the Word the man of their counsel as David did Psal 119.24 neither prayed they as he Psal 73.24 Guide me Lord with thy counsel and so bring me to glory In a word they perished by their own counsels Hos 11.6 whereby they provoked God and so were brought low by their iniquity Psal 106.43 and then they were ashamed of their own counsel they saw themselves befooled by their carnal reason and by that which they call Reason of State which indeed is treason unlesse it be seasoned with Justice and Religion Vers 7. As for Samaria her king is cut off as the feam upon the waters An apt simile whereof this prophet is full Her king not her idols as some sense it though gotten into Samaria a strong city so well victualled and fortified as to hold out a siege of three years continuance yet shall be cut off or silenced as Chap. 4.7 as the foam upon the waters bulla evanida more weak then water whereof it ariseth and whereby it is wherried away and cannot resist or as a bubble blown up by
shall be upon such as it was upon Balaam Satans spelman they shall be a portion for foxes Psal 63.10 as those that Astutam vapido servant sub pectore vulpem because of their own counsels He that goeth to school to his own carnall reason is sure to have a fool to his master an ignis fatuus that will bring him into the bogges and briers The wisdome of the fiesh is enmitie to God Nemo laeditur nisi à seipso See the Note on chap. 10. vers 6. Vers 7. My people are bent to backsliding from me they have a principle of Apostacie in them as those Galathians had of whom the Apostle I marvaile that you are so soon removed unto another Gospell Gal. 1.6 and as those old Apostates in the wildernesse who so soon as Moses his back was turned almost cryed out to Aaron Make us golden Gods This people was before accused to be acted by a spirit of fornication a certain violent impetus a strong inclination to whoredome and to be apt to backslide with a perpetuall backsliding all their recidivations and revolts were but a fruit of the bent of their spirits which were false and unsettled not resolved whether yet to turne to God though they were beset with so many mischiefs they hangd in suspence and rather inclined to the negative then else Suspensi sunt so Calvin Pareus and others read this text My people are in suspence or in a mamering whether to turne to me or not they hang in doubt as the same word is rendred Deut 28.66 God liketh not that his people should stand doubtfull as Sâ—â—pticks and adhere to nothing certainly to be in religion as idle beggars are in their way ready to goe which way soever the staffe falleth but that they should strive to a full assurance in what they beleeve Luk. 1.4 to be fully perswaded as ver 1. and to a firm purpose of heart in what they should practise Act. 11.23 Irresolution against sin or for God can hardly consist with the power of Godlinesse be not off and on with him halt not hang not in doubt what to do but follow God fully as Caleb did come off freely as David who had chosen Gods precepts when he was solicited to have done otherwise Psal 119.173 And again I have chosen the way of truth thy judgements have I laid before me ver 30. I have waighed them and am resolved to keep them I am come to a full determination Mr. Deodate senseth the words thus They desire and expect that I should turn in favour to them and relieve them whereas they should turn to me by repentance which they will not do and herein he followeth Arias Montanus Thus those stiffnecked Jewes in Jeremy expected that God should still deale with them however they dealt with him according to all his wondrous works chap. 21.2 presuming and promising themselves impunity and thus Judas also had the face to ask Mat. 26.25 as the rest did Is it I as resting upon Christs accustomed gentlenesse and that he would conceale him still as he had done certain daies before though they called them to the most High They that is the Prophets as vers 2. called them with great importunity upon every opportunity to the most High to God in opposition to those Dii minutuli petty deities whom they doted on See chap. 7.16 to come up to him to have high and honourable conceptions of Him not casting him in a base mould as those miscreants did Psal 50.21 but saying as David and with a David-like spirit Thous Lord art high above all the earth thou art exalted far above all Gods and there-hence inferring Ye that love the Lord hate evil Psal 97.9.10 I am God Almighty walk before me and be upright Gen. 17.1 The God of glory appeared to Abraham Act. 7.2 he so conceived of God and hence his unchangeable resolutions for God none at all would exalt him Heb. together he exalted not scarce a Hee a single man that would do it that would lift up his head to listen to such good counsel so some sence it or that would exalt and extol the most High who though he be high above all praise as Neh. 9.5 and cannot be praised according to his excellent greatnesse Yet is he pleased to account himself exalted and magnified by us when considering the infinite distance and disproportion that is betwixt him and us we lay our selves low at his feet for mercy we set him up in our hearts for our sole Soveraign 2 Sam. 18.3 we esteem him as the people did David more worth then ten thousand we give him room in our soules and with highest apprehensions most vigorous affections and utmost endeavours wee bestow our selves upon him as the only Worthy Now this is done but of a very Few and well done but of fewer yet so drossy and drowsy are mens spirits and so little is the Lord liâ—ted up by the sons of men See the Prophet Esay his complaint chap. 64.7 Vers 8. How shall I give thee up Ephraim Here beginneth the second part of this chapter full of many sweet Evangelicall promises and here if ever Mercy rejoyceth against Judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cervix or treadeth on the very neck of it as St. James his word importeth chap. 2.13 The Lord seemeth here to be at a stand or at strife with himself about the destruction of this people fore-threatened which well might have been a gulf to swallow them up and a grave to bury them in for ever being most worthy to perish as were the Cities which God destroyed in his wrath Gen. 19. Howbeit God in the bowels of his mercy earning and taking pitty of his Elect amongst them for he had reserved 7000. hidden ones that had not bowed their knees to Baal spareth to lay upon them the extremity of his wrath and is ready to save them for his mercies sake Heare how father-like he melts over them how should I expose thee O Ephraim how should I deliver thee up O Israel How should I dispose the as Admah how should I set thee as Zeboim q. d. Justice requires that I should lay thee utterly wast and even rain down hell from heaven upon thee as once upon Sodom and her sisters But Mercy interposeth her four several How 's in the Originall two onely expressed but the other 2. necessarily understood and by Interpreters fitly supplied foure such patheticall Interrogations as the like are not to be found in the whole book of God and not to be answered by any but God himself as indeed he doth to each particular in the following words My heart is turned within me that is the first answer The second My repentings are kindied together The third I will not execute the fiercenesse of my wrath The fourth I wil not return to destroy Ephraim And why First I am God and not Man Secondly the Holy One in the middest of thee My heart is turned or
amongst them yet God was the holy One in the middest of them Seven thousand he had reserved that Eliah knew not of 1 King 19.18 and a Church there was in Israel when at worst Like as there was in medio Papatu in the darkest midnight of damned popery and at this very day there are said to be thousands of profest Protestants Spec. Eur. even in Italy it self and in Sivil a chief city of Spain there are thought to be no fewer then twenty thousand and I will not enter into the city I will not invade the city as an enemy to wast all with fire and sword as once at Sodom For why there are holy ones in the middest of thee so Rivet expoundeth it by an enallage of the number a considerable company of righteous people for whose sake I will spare thee Jer. 5.1 Verse 10. They shall walk after the Lord powerfully calling them by his Word and Spirit going before them and bringing up the Rere Esay 52.12 their King shall passe before them and the Lord on the head of them Mic. 2.13 Time was when they fled from God Hos 7.13 and said I will go after my lovers c. chap. 2. Now they are of another minde and other manners they shall walk after the Lord non pedibus sed affectibus they shall be carried after him with strength of of desire Rev. 14.4 and delight which he shall work in them they shall follow the Lamb whither soever he goeth Gods people are said in Scritpture to walk before him in godly sincerity to walk with him in an humble familiarity to walk after him in an holy conformity yeelding unto him the obedience of faith As Israel in the wildernesse so must we follow God and the line of his Law though it seem to lead us in and out backward and forward as them as if he were treading a maze he shall roar like a lion By the preaching of the Gospel he shall shake heaven and earth The voice of the Gospel is Repent Aut poenitendum aeut pereundum except ye repent ye shall all perish He that beleeveth and is baptized shall be saved He that beleeveth not Mar. 16.16 shall be damned was a terrible voice Of the Lion it is reported that he roareth so fiercely that the rest of the creatures stand amazed and that whereas his own whelps come dead into the world he roareth over them and reviveth them Plutar. in lib. de just animal Afterwards when he meeteth with prey he roareth for them to come about him Let this be applied to the Lion of the Tribe of Judah Confer Joâ—l 3.16 then the children shall tremble from the West The children of grace Deut. 14.1 shall joyn themselves in spirit to the communion of the Church from all the ends of the world where they have been scattered they shall serve the Lord with fear rejoyce with trembling The Ancient Hebrews applied this promise to the coming of the Messiah onely they dreamt of an earthly kingdom of his as did also the disciples being sowred with the leaven of the Pharisees Others think it to be a Prophecie of the conversion and calling of the Jewes to be accomplished in the last dayes as also of the generall spreading of the Gospel and gathering of the Elect far and wide from one end of the heavens unto another And this they call the time of the Restitution of all things Vorse 11. They shall tremble as a bird out of Egypt Trepidè accurent so Tremellius they shall run tremblingly Fear causeth hast Men delay and trifle till God strikes their hearts with fear then 't is ecce ego mitte me Here I am send me Speak Lord for thy servant heareth What wilt thou have me to do Lord c. timor addidit ulas as the doves when pursued by the hawk scour into their columbaries As birds frighted flie to their nests and other creatures to their holes and harbours so do those that are prickt at heart with the terrours of the law flee to the precious promises of the Gospel hiding themselves in the wounds of Christ crucified and are relieved All St. Pauls care was that when he was sought for by the justice of God he might be found in Christ not having his own righeousnesse Phil. 3.9 but that which is through the faith of Christ and as a dove out of the land of Assyria i. e. out of what countrey soever where they shall be scattered I will recollect them by my Gospel which is therefore called Gods arm because thereby he gathereth his Elect into his bosome Doves flie swiftly Psal 55.6 and by flocks Esay 60.8 so shall the Elect to Christ both of Jewes and Gentiles By the children of the West may be meant these Western Churches and withall the Northern parts By Egypt the whole South By Ashur all the Eastern Tract those large and mighty kingdoms that lie Eastward from Judea even to the Sun-rising Thus many shall come from East and West and shall sit down with Abraham Isaac and â—acob in the kingdome of heaven Mat. 8.11 The molten-Sea stood upon twelve Oxen which looked to all the four quarters of the world so did the twelve gates of the new Jerusalem c. and I will place them in their houses Not in strong garisons but in their own-houses where they shall dwell securely under their own vines and fig-trees for they shall have the Gospel of peace and the peace of the Gospel See 2 Sam 7.10 Or thus I will place them in their own houses that is in my Church saith Polanus which hath its houses and places of receipt among all people the whole world thorowout where they may serve God without fear in holinesse and righteousnesse before him all their dayes Thus the Apostles in their travels where ever they came found brethren c. and having nothing yet they possessed all things 2 Cor. 6.10 True tranquillity and sound security is to be found no where but in Christ Mic. 4.4 and 5.5 nor by any but by those that hear him roaring and calling them to the participation of his grace and peace Those that hearken to Christs Oracles shall dwell in his tabernacle Verse 12. Ephraim composseth me about with lies They get about me as if they would do me doubty service Psal 76.11 the saints are called a people that are round about God and Psal 148.14 a people near unto him and that compasseth his altar See Rev. 4.4 but all 's but counterfeit a meer imposture a loud lie Psal 78.36 whereby they would cozen me of heaven if they could putting upon me false coyn silver'd over a little and circumventing me if it lay in their power But what saith Bernard Sapiâ—ns nummularius Deus est Nummum fictum non recipiet God is a wise Mint-man there 's no beguiling him with counterfeit coyn Hypocrisie that reall lie is an odious a complexive evil for it hath in it 1. Guile opposite to
Majestie God as he surmounteth all creatures and hath no parallel so he surpasseth all notion and is above all name Plutarch lib. de Isâ—d Ofâ—id The Africanes call him Amon that is Heus tu quis et Our best eloquence of him â—â— an humble filence Or if we say any thing to say as in the next verse following Iehovah God of heasts Jehovah is his momoriall and prevailedâ— Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He had power or got the better Christ yeelding himself overdome by the prayers of the Patriarch for the effectuall servent prayer of a righteous man availeth much saith St. James there is a kinde of omnipotency in it saith Luther of whom also that saying passed amongst his friends Iste vir pot uit apud Deâ—â—s qnod volâ—it That man could do what he would with God The reason whereof is given by St. Hierom in these words Deus ipse qui nulliscontra se viribuâ—superari potest precibus viucitur that is God himself who is otherwise insuperable may be overcome by prayers provided that men persevere in prayer as Jacob did Invictum vincunt vota preâ—esque Deum holding out till the morning-light and growing more resolute toward the later end then he had been before He wept and made supplication Jacob did not the Angel as Mercer and Drusrus would carry it His wrestling was by weeping and his prevayling by praying Verbum preces lachryma Misera arma sunt Ecclesia We read not till this Text of his weeping for the blessing no more we do of the earthquake in Hezekiah's dayes till Amos 1. and Zach. 14. But this we know that ardent prayer is a pouring out of the soul to God not without a shower of tears or at least a storm of sighes And as musick upon the water sounds farther and more harmoniously then upon the land so prayers with tears are more pleasing to God and prevalent with him Christ could not but look back to those weeping women that followed him to the crosse and comfort them Tears of compassion and of compunction when men love and weep as Mary Magdalen did are very acceptable to God who puts them into his bottle as precious There are tears of another sort lachrimae nequitiae tears of wickednesse expressed either by hypocrisie or a desire of revenge such were Esau's tears for the blessing too Gen. 27.38 but he went without it because a profane hypocrite he cried out of discontent and threatened his brother Iacob he complained of his fathers store Hast thou but one blessing of his brothers subtilty was he not rightly called Iacob but not a word of his own wickednesse He roared for the disquietnesse of his heart but he did not as Iacob weep and make supplication to his Judge Hithchameâ— deploring his own wants and imploring the supplies of his grace quam unicè expetijt as the main thing he desired he found him in Bethel that is the Lord found Iacob there Gen. 28.18 but especially Gen. 35.14 confirming his promises to him and all his posterity there he spake with us who were then in Iacobs loyns and promised that God should be our God but we have falsified with him and turned Bethel into Bethaven abusing that place to idolatry and calf-worship where we in our forefathers had so many manifestations of divine mercy Oh better he had never spoken with us there then that we should have so slighted his promises cast his words behinde our backs and wickedly departed from our God Is this Iacob-like c. There hee spake with us What he spake with Iacob he spake with us and wee are to hold our selves no lesse concerned therein then he was See a like expression Psal 66.6 See likewise Râ—m 15.4 and Heb. 13.5 what God spake to Ioshua chap. 1.5 he spake to all Beleevers And that which he spake to his afflicted Psal 102. He will regard the prayer of the destitute and not despise their prayer that he spake to us for verse 18. This shall be written for the generations to â—ome The Hebrews have a proverb Quae patribus a ciderunt signum sunt filijs What things befell the fathers those were a signe to their children and thence it is that the deeds of the fathers are oft attributed to the children Let us labour to see our own names written upon every promise and secure our interest by searching for the conditions whereunto the promises are annexed and then put them in suit by faithfull prayer saying with David Remember thy word unto thy servant whereupon thou hast caused me to trust Verse 5. Even the Lord God of hosts Lo He it is who promised who spake with us at Bethel even that Jehovah who is himself unchangeable and Almighty whose promises are eternall and infallible who will perform with his hand what he hath spoken with his mouth to the thousandth generation of those that return unto him Concerning Gods name Jehovah see the Note on Mal. 3.6 Concerning his Title God of Hosts see the Notes on Mal. 3.17 Doct. 1. The Lord is his memoriall Jehovah is that nomen majestativum as Tertullian hath it that holy and reverend name of God whereby he will be known and remembred Psal 111. Exod. 3.19 which place doth notably illustrate this True it is that the Jews to countenance their conceit of the ineffability of this name Jehovah do corrupt that Text and for this is my name Legnalam for ever they read this is my name Legnalam to be concealed Where it is well observed by One how crosse the superstition of men is to the will of God They in a pretended reverence to God will not so much as mention this name because they say 't is a name that God so much glorieth in and yet the Text saith this name is Gods memoriall it is the name by which he would be remembred to all generations as that which setteth forth his glory more then any other Name whatsoever So that when we would have a holy memoriall of God and to remember Him Tam Dei meminisse opus est quam respirare Nazianzen is every whit as needfull as to draw breath saith an Ancient we need no Images or other unwarrantable helps the meditation of the Name Jehovah and the import of it will be of singular use that way Papists have their pictures and their memories as they call them Idolaters fain to themselves diverse representations and remembrances Behind the doors also and the posts hast thou set up thy remembrances Esay 57.8 where Gods Law should have been written according to Deut. 6.9 11.12 and when as Gods Name should have been remembred Psal 135.13 and Psal 102.12 Verse 6. Therefore turn thou to thy God The premises considered Repent and so return to God from whom thou hast deeply revolted It is to thy God to whom thou art exhorted to turn not to a tyrant but to a God in covenant yea it is with thy God as the
his Navigation Lo said he how the gods approve of sacriledge It is no better that Ephraim here deals with the Almighty Surely saith he if God disliked my courses so much as the Prophet would make beleeve I should not gather wealth as I do but the world comes tumbling in upon me therefore my wayes are good before God This is an ordinary paralogisme whereby wicked worldlings deceive their own souls hardning and heartning themselves in their sinfull practises because they outwardly prosper But a painted face is no signe of a good complexion Seneea could say That it is the greatest unhappinesse to prosper in evil In all my labours so he calleth his fraudulent and violent practises as making the best of an ill matter They shall find no iniquity in me Though they search as narrowly as Laban did into Jacobs stuff What can they find or prove by me Am I not able either to hide mine ill-dealings or to defend them Can they take the advantage of the Law against me Why then should I be thus condemned and cried out of as I am Thus the rich man is wise in his own conceit Prov. 28.11 and covetousnesse is never without its cloak 1 Thess 2.5 which yet is too short to cover it from God who is not mocked with masks or fed with fained words whereof the covetous caitiff is sull 2 Pet. 2.3 witnesse Ephraim here with his pretences of innocency In all my labours that is mine ill-gotten goods the fruit of mine hard and honest labour saith he they shall find none iniquity no crimen stellionatus no craft or cruelty That were sinne Piaculum esset that were a foul businesse farre be it from me to stain my trading or burden my conscience with any such misdeed I would you should know I am as shie of sinne as another neither would I be taken tripping for any good Thus men notoriously guilty may yet give good words yea largely professe what they are guilty of to be an abominable thing And this is a sure signe of a profane and cauterized conscience of an heart that being first turned into earth and mud doth afterwards freez and congeal into steel and adamant Verse 9. And I that am thy Lord God from the land of Egypt This seemeth to be interlaced for the comfort of the better sort that trembled at the former threatnings for as in a family if the dogs be beaten the children will be apt to cry so is it in Gods house Hence he is carefull to take out the precious from the vile and telleth them that he hath not cast off his people whom he foreknew but would surely observe his ancient covenant made even in the land of Egypt toward his spirituall Israel I will yet make them to dwell in tabernacles c. i. e. I will deliver my Church from the spiritual Egypt and make her to passe thorow the wildernesse of the world Diodâ—e in particular Churches aspiring toward the heavenly Canaan even as my people dwelt in Tents in the wildernesse the remembrance whereof is celebrated in the feast of Tabernacles Lev. 23.43 See Zach. 14.16 with the Note Verse 10. I have also spoken by the Prophets And not suffered you to walk in your own wayes Esay 30.20 as did all other Nations Acts 14.16 The Ministery is a singular mercy however now vilipended and I have multiplied visions whereby I have discovered thy present sins and imminent dangers though thou hast said They shall finde none iniquity in me c. The wit of Mammonists will better serve them to palliate and plead for their dilectum delictum their beloved sinne then their pride will suffer them once to confesse and forsake it though never so plainly and plentifully set forth unto them and used similitudes by the ministery of the Prophets Heb. by the hand which is the instrument of instruments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Philosopher so is the ministery of the word for the good of souls It is called a hand because it sets upon mens souls with the strength of God and a certain vehemency Did not my word lay hold upon your fathers Zach. 1.6 See the Note there It is said Luke 5.17 that as Christ was teaching the power of the Lord was present c. The Gospel of Christ is the power of God Rom. 1.16 It is his mighty arm Esay 53.1 Now it was ordinary with the Prophets to use similitudes as Esay 5.2 Ezek. 16.3 which is an excellent way of preaching and prevailing as that which doth noth notably illustrate the truth and insinuate into mens affections Galeatius Caracâ—â—olus an Italian Marquesse and Nephew to Pope Paul the fiâ—t was converted by Peter Martyr reading on 1 Corinth and using an apt similitude Ministers must turn themselves into all formes and shapes both of spirit and of speech for the reaching of their hearers hearts they must come unto them in the most woing winning and convincing way that may be Onely in using of Similies they must 1. Bring them from things known and familiar things that their hearers are most acquainted with and accustomed to Thus the Prophets draw comparisons from fishes to the Egyptians vineyards to the Jews droves of cattle to the Arabians trade and traffique to the Egyptians And thus that great Apostle 1 Cor. 9 24. fetcheth Similies from runners and wrestlers exercises that they were well acquainted with in the Isthmian Games instituted by Thesus not far from their city 2. Similies must be very naturall plain and proper 3. They must not be too far urged we must not wit-wanton it in using them and let it be remembred that though they much illustrate a truth yet Theologia parabolica nihil probat There are â—nterpreters of good note that read this whole verse in the future tense and make a continuation of that promise in the verse afore I will speak by the Prophets sc in the dayes of the Gospel when great was the company of those that published it Psal 68.11 I will multiply visions See this fulfilled Acts 2.17 with Joel 2.28 I will use similitudes teach in parables and illustrate therewith grave sentences and doctrines as Christ and his Apostles did and as the best Preachers still do that they may thereby set forth things to the life and make them as plain as if written with the Sun-beams Verse 11. Is there iniquity in Gilead What in Gilead a city of Priests See chap. 6. ver 8. with the Note yea Gilead is a city of those that work iniquity a very Poneropolis a place of naughty-packs chap. 4.15 Now there is not a worse creature on earth then a wicked Priest nor a worse place then a wicked Gilead The Hebrew hath it thus Is Gilead iniquity Or as Luther Drusius and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certè verè profectè Surely it is so Confer Mich. 1.5 Gregory Nazianzen reports of Athens that it was the plaguiest place in the world for superstition Our
rebels 5 He is thy God in covenant with thee and will accept of pence for pounds desires for deeds sincerity for perfection 6 Thou hast fallen by thine iniquity and yet wilt fall further and never rise again as Am. 8.14 if thou stop not step not back by repentance and stir up thy self to take hold of God Verse 2. Take with you words and turn to the Lord Confesse your sins beg pardon and promise amendment Sue to God to give you those words that he bids you Take go to him in his own words put his promises in suit crave the help of his holy Spirit without which what can we do Rom. 8.26 Say to God as Job 37.19 Teach us what we shall say unto thee for we cannot order our words by reason of darknesse David promiseth not onely to pray but to marshall up his prayers to put them in good array so the word signifieth Psal 5.3 In the morning will I direct my prayer order it in the best manner his words should be nec lecta nec neglecta neither curious nor carelesse but such as are humble earnest and direct to the point avoiding vain babblings Here 's a form prescribed in the Text forms of prayer therefore are not so unlawfull as some conceive them words put into their mouthes as the phrase is 2 Sam. 14.3 that they might not misse Men must as well look to their words as to their feet when they come before God and see that their affections in prayer be not without answerable expressions Take with you such words as may testifie that ye turn heartily to the Lord and not from the teeth outward as they in the Psalmist Psal 78.36 37. Turn before ye begin to pray for God heareth not sinners sith their incense smels of the hand that offereth it Esay 1. Say unto him Mentally and vocally with spirit and speech True it is that prayer is not the labour of the lips but the travell of the heart and God hath promised to answer his people before they call Esay 65.24 By calling upon his Name we neither inform him of what he knoweth not nor move him to shew us more mercy then he intendeth But yet prayers are necessary as means which God will have used that we may receive what he of free mercy giveth Besides it prepareth us holily to enjoy the things received and makes us ready either to wait for them or to want them and to be content that he may be glorified though we be not gratified And although God knoweth our thoughts and understands the mind of the spirit as being the searcher of hearts Rom. 8.27 yet he calls for the calves of our lips the service of our tongues Jam. 3.9 guiding them now and then in a wonderfull manner farre beyond all naturall apprehension and strangely enabling his praying servants who do also finde no small benefit by this practise of pouring out their hearts before him both for the preventing of distractions and kindling affections and discerning their profiting in holy disires for the more worthy effect followeth where more fervent affection went before Take away all iniquity Few words but full of matter O quam multa quam paucis What a short but pithy prayer is this Such was that of the Publican Gic. de Bruti epistola Luke 18.13 that of our Saviour in his agony when yet he is said to pray more fervently that also which he taught us to pray Mat. 6.7 8 c. set in flat opposition to Paganish battologies This in the Text is not much unlike that perfect pattern for here they are taught to beg Vt auferantur sua maleficia conferantur Dei beneficia Take away all evil and give good and then to restipulate thanks So will we render c. Take away from us as an unsupportable burden such as we cannot stand under All iniquity stain and sting crime and curse power and punishment that there be no after reckonings crosse out the black lines of our sinnes with the red lines of thy Sons blood that Lamb of God that taketh away the sinnes of the world by this Merit and Spirit by his Value and Vertue that true scape-goat Joh. 1.29 Heb. 9.28 that carrieth the sins of his people into the wildernesse and receive us graciously Heb. Receive good that is as some interpret it Accept out of thy fatherly favour the true witnesses and effects of our thorow conversion But better they that thus sence it Take good to wit to bestow upon us as Psal 68.19 with Ephes 4.8 And it is not improbable saith a Reverend Writer that the Prophet here secretly leadeth us to Christ the Mediatour who first receiveth gifts from his Father and then poureth them forth upon his Church Act. 2.23 D. Reyn. in loc So will we render the calves of our lips Thy benefits shall not be cast away upon unthankfull persons but we will present unto thee a sacrifice that will please thee better then an oxe or bullock that hath horns and hoofs Psal 69.31 This cannot be done but by a sound Convert for the Lepers lips must be covered according to the Law and the sacrifice of the wicked is abomination to the Lord. To the wicked God saith What hast thou to do to take my Name into thy mouth c. hee liketh not a good motion from an ill mouth as that State in the Story The lip of excellency becommeth not a fool Prov. 17.7 no more then lying doth a worthy man that is renowned for his wisdom It well becommeth the Saints to be thankfull to cover Gods Altar with the calves of their lips This expression implieth saith One That Gods people should not offer their thankfulnesse to God of that which cost them nothing but bring 1. A calf do something to further Gods worship or relieve the necessities of others 2. It must be a dead calf that is it must proceed from humble and mortified mindes 3. A sacrificed calf where is required 1 An Altar our praises must be tendred in the mediation of Christ 2 Fire for the bare throwing out of words though in the name of Christ will not serve without feeling ardency and zeal 3 We must lay our hands on the head of the calf that is in all humility confesse our unworthinesse of the blessings we give thanks for as being lesse then the least Gen. 32.10 Verse 3. Ashur shall not save us c. q. d. He cannot if he would he shall not if he could The two great sinnes of this people were Creature-confidence and Idolatry both these they do here abrenounce and abandon The best repentance saith Luther is a reformed life It is true say they we have gone to the Assyrian wherein we have dealt as the silly bird flying to the snare or as fishes which to avoyd the powle wherewith the water is troubled swim into the net We have taken our horses instead of our prayers and gone about to finde out good We have
themselves As when a lame man stumbleth in a plain path the fault is not in the way but in the foot Blear eyes cannot abide the light nor children endure honey when they have sore mouthes The same Sun makes flowers smell sweet but carrions stink loathsomely Moses saved the Israelite killed the Egyptian and Abigail's voice pacified David but made Nabal's heart die within him as a stone Oecumenius telleth us Columbam vegetat scarabaeum necat De mirab auscul that the fragrancy of precious ointments is wholesome for Doves but kills the Beetle And Aristotle affirmeth that oyl of roses is deadly to Vultures who hunt after onely dead mens carcasses Christ himself who is the Way the Truth and the Life was set for the fall and rising again of many in Israel and for a signe to be spoken against Luke 2.34 for a But-mark against whom his enemies should shoot the shafts of their gainsayings To the Jews he became a stumbling-block and unto the Gentiles foolishnesse 1 Cor. 1.23 Let them alone saith He Mat. 15.14 concerning the Pharisees who were offended at his sayings Let them stumble and fall and be broken and snared and taken Esay 8.15 Christ in his Ordinances is to reprobates a rock of offence 2 Pet. 2.8 but such a rock as that Judg. 6.21 out of which goeth fire and consumeth them For if any love not the Lord Jesus Christ he is Anathema Maranatha 1 Cor. 16.22 Behold they have rejected the word of the Lord and what wisdom is in them Jer. 8.9 Linea ducta mihi est gratia Christe tibi A COMMENT OR EXPOSITION Of the Prophesie of JOEL CHAP. I. Verse 1. THE Word of the Lord that came c. See the Note on Hosea 1.1 with whom Hierom and some other Interpreters make this Prophet a Contemporary for the likenesse of Argument and that common Canon of the Jew-Doctours that the Prophet who sets not down his time is to be held of the same time with him that is placed before him The Seventy set him not onely after Hosea but also after Amos and Micah Sedar Olam Zuta Sic Funccius Genebrard and the ancient Hebrew Chronicle called Sedar-Olam affirmeth that Joel prophesied together with Nahum and Habakkuk in the dayes of king Manasseh which Drusius would prove out of Joel 3.5 Others with more shew of reason out of 2 King 21.10 and 23.26 Joel might very well be one of those Prophets that denounced Gods heavy judgements against Iudah for the sinnes and abominations of Manasseh whom some make to be his convert For although at first the Lord spake to Manasseh and to his people but they would not hearken 2 Chron. 23.10 yet the rod might set the word awork afterwards for Manasseh when he was in affliction besought the Lord and humbled himself greatly verse 12. and Ioel might very well be to him a sonne of Pethuel or of Gods perswasion God by his ministery might speak to his heart Hos 2.14 set before him an open door Ostium Dei. another Etymon of the name Pethuel Rev. 3.8 minister unto him an entrance further and further into Christs everlasting kingdom 2 Pet. 1.11 If any think it more likely that Ioel prophesied under Iosiah king of Judah when that great famine fell out which is described in like termes by Ieremy chap. 14.1 2. compared with 2 King 23.26 I shall not strive with him But that this Joel was the sonne of Samuel here called Pethuel a perswader of God because what he asked of God he obtained as R. Salomon would carry it I cannot imagine for that Joel was not a Prophet 1 Sam. 8.1 3 5. but a corrupt Judge Verse 2. Hear this ye old men Who as ye are fittest to hear serious discourses Aristotle excludeth young men from his Ethick-Lectures because raw and rash Arist Ethic. green wood is ever shrinking and warping so ye are more experienced and yet not so wise but that by hearing ye may become wiser Prov. 1.5 Solon said he could never be too old to learn Julianus the Lawyer said that when he had one foot in the grave yet he would have the other in the school 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solon David Chytraus when he lay a dying lifted up himself to hear the divine discourses of his friends that sat by him and said that he should die with better cheer if he might die learning something and give ear all c. Hear and give ear draw up the ears of your mindes to the ears of your bodies Si moribundus oâ—iam aliquid didicisset Melch Ad. Jer. 13.15 that one sound may pierce both When these two words are joyned together as they are often the matter propounded is either very dark or very remarkable and commands attention as Deut. 1.45 Esay 1.2 10. Jer. 13.15 Hos 5.1 all ye inhabitants of the land sc of Judea or all ye inhabitants of the whole earth q. d. I shall speak of so great a matter as that I could wish to be heard all the world over And because all men love to hear news I shall tell you that that was never known to fall out in any age Rem novam pollicetur emphaticoterâ—s quam more Rhetorico saith Oecolampadius Prick up your ears therefore and listen Hath this been in your dayes or even in the dayes of your fathers Was there ever such havock made by severall sorts of vermine successively for four yeers together This was the very finger of God Exod. 8.19 all whose works by how small instruments soever are great sought out of all them that have pleasure therein Psal 111.2 His extraordinary works especially are to be noted and noticed the memory of them is to be transmitted to all posterity This shall be written for the generation to come Psal 102.18 They shall come and shall declare his righteousnesse unto a people that shall be born that he hath done this Psal 22.31 Sed vae stupori nostro There is a wo to such as regard not the works of the Lord neither consider the operation of his hands Esay 5 12. that make of them but a nine dayes wonderment at best and so passe them over Whereas every judgement of God should be a warning-peal to repentance We be like the Smiths dog saith One who the harder the Anvil is beaten on lyes by and sleeps the sounder Like the hen saith Another which loseth her chickens one after another by the devouring kite and yet still continues to pick up what lies before her such a deep drowsinesse and drossinesse of spirit there is upon most of us Verse 3. Tell ye your children of it and let your children tell their children Heb. Cipher them up diligently after the manner of Aâ—ithmeticians reckon up the severall years Deut. 19.20 with the severall calamities thereof to your children and nephews that they may hear and fear and do no more so Let your woes be their warnings your sufferings their standing-sermons
for necessity and delight and this is so much inculcated and iterated that you may not slight it as a common occurrence but be deeply affected with it as a sore affliction Verba toties repetita viva sunt vera sunt sana sunt plana sunt Let no man think that this is a superfluous tautologie Aug. or an idle repetition of the same thing For in sacred scripture there is not a tittle in vain there is not an apex whereon there hangs not a mountain of fense as the Rabbines use to say By one and the same thing repeated memory is helped affection is excited and matters of moment are better minded Phil. 3.1 Besides Repetitio confirmatio est saith Ambrose De bone Mart. c. 12. The repeating of a matter implyeth 1 The infallible truth of it 2 The inexpressible excellency of it 3 The profitable use of it 4 The absolute necessity of it Aut faciendum aut patiendum Verse 13. Gird your selves and lament ye Priests Be you Prest and first in the practise of humiliation Be you an example of the believers in word in conversation c. 1 Tim. 4.12 a patern of piety Si vis ne flere c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Horat. Judg. 9.18 If others shall lament you must begin to them and say as Abimelech did to his souldiers What ye have seen me do make hast and do likewise and as St. Paul doth to his Philippians Those things which ye have both learned and received and heard and seen in me do Philip. 4.9 and the God of peace shall be with you for the meat-offering and the drink-offering c. your maintenance is substracted and that which should more affect you the sacred service of God is intermitted and so the glory is departed the dayly sacrifice is neglected which the Jewes counted and called The abomination of desolation Phineas his wife was not without natural affection 1 Sam. 4.21 but her spiritual affections prevailed Therefore in the declaration of her sorrow that of her father in law and husband is but once named but twice it came in The glory is departed The glory is departed All comforts are but Ichabods to a good heart without the ordinances without the sincere milk of the word Gods new-born babes cannot be quitted Tom. 4. Oper. Lat. p. 424. I could not live in Paradise without the Word said Luther as with the Word I could easily live in hell it self Verse 14. Sanctify ye a fast Having humbled your selves preach repentance to others That 's the best sermon that 's digged out of a mans own brest Sanctify your selves first and then prepare your brothren saith losiah to the Priests of his time 2 Cron. 35.6 A religious fast for that the Prophet intends here by Sanctify rightly observed and referred to religious ends is both a testimony of true repentance and a furtherance thereunto for it cames the rebell flesh 1 Cor. 9. ult which else will wantonize and overtop the Spirit Deut. 32.15 And it giveth wings to our prayers which before groveld on the ground as it were Fasting inflameth prayer and prayer sanctifieth fasting sanctify therefore a fast call a solemn assembly Heb. a day of restraint separating your selves as Zech. 8.19 from all fleshly delights amercing and punishing your selues in that sort by an holy revenge as Psal 35.13 and afflicting your soules with voluntary sorrowes for your sins and miseries gather the Elders both those qui canis annis sunt tales who are full of dayes and so of sins and also those that are in place of authority whose offences have sored higher on the wings of Example and Scandal and all the inhabitants of the land For as all are sin-guilty so your unanimity and charity will further the service All should get together in this case and bring their buckets to quench a common fire the more publike and general the humiliation is the more pleasing and prevalent Judg. 20.26 2 Chron. 30.3 13. Ion. 3.5 7 8. into the house of the Lord your God which house was a type of Christ in whom God heareth His and had made many promises to prayers there put up in faith 1 King 8.37 38 39. 2 Chron. 6.28 29. of the Lord your God Yours still by vertue of the covenant be sure to keep faith in heart when we are at the greatest undâ—r And cry unto the Lord with the heart at least as Moses did at the red sea Moses egit vocis silentio ut magis audivetur when yet none heard him but the ear of heaven only and as Hannah did when she uttered no audible voyce and yet poured forth her soul to the Lord with such a strange and unwonted writing of her lips that Eli thought she had been drunk Verse 15 Alas for the day c. 1 Sam. 1.15 Gr. Alas Alas Alas the Vulgar Latine A A A which à Lupide makes much adoe about to little purpose for the day of the Lord that is The day of the greatest evils and miseries then ever hitherto they had suffered if repentance prevent not That they had suffered much already appeareth chap. 2.25 but those were but the bâ—ginnings of their sorrowes if they yet went on in their sins for as a destruction from the Almighty shall it come An Elegant Agnomination there is in the Original together with an allusion to that tremend title of God Shaddai The Jewes probably boasted much and bare themselves over-bold upon their interest in God almighty The Prophet therefore tel's them that Gods greatest power should be little to their profit whiles impenitent for that it should be put forth and exercised for their utter destruction Aben-Ezra interpreteth Shaddai a Conqueror Others a Destroyer which a Conqueror must needs be And hereto this text and that Esa 13.6 do allude when they say Shod shall come from Shaddai Destruction from the Almighty Here also we may learn when we are under affliction to ascend to the first cause thereof Am. 3.6 as David did in that three years famine 2 Sam. 21.1 See â—am 3.38 Verse 16 Is not the meat cut off before your eyes Heb. before your eyes and so it appeareth to be the Prophets speech and not a form prescribed by him to the people by adding the word saying to the end of the fourteenth verse Cry to the Lord saying Alas for the day c. And it is as if the Prophet should say Doe ye not yet see what case you are in Are ye so stupid and so stout or sturdy as not to stoop though starved almost should not Vexation give understanding Are not the fiercest creatures tamed with hard hunger Will not men in such case buy or beg food of their deadly enemies O brawny breasts O horny heart-strings yea joy and gladnesse from the house of our God All Gods services were to be performed with joy but now for want of corn and wine which cheareth God and man Iudg. 9.13 the dayly
sacrifice ceased and all good hearts were thereby sadded See vers 9 with the Note Verse 17 The seed is rotten under their clods It lieth buried or drowned with excessive rain and moisture corrupting the seed soon after it was sown and that which was not so marred was afterwards when it came to be corn dried up with excessive heat The corn is withered So that the garners were desolated the barnes broken down for want of stuffing and for that there was no use of them sith they sowed but reaped not Mic. 6.15 The husbandman was called to mourning Amos 5.16 for a three-fold calamity that lay upon his tillage First Immoderate rain in or about seeding Secondly Locusts and other vermine at spring Thirdly extreme drought after all verse 19 20. Thus God followeth sinners with one plague in the neck of another as he did Pharaoh that sturdy rebell till he have made his foes his footstools To multiply sin is to multiply sorrow Psal 16.4 to heap up wickednesse is to heap up wrath Rom 2.5 I will heap mischiefs upon them Si quoties peccent homines sua fulmina mittat Jupiter exiguo tempora inermis erâ—â— Ovid. saith God I will spend mine arrows upon them Deut. 32.23 which yet cannot be all spent up as the Poet feared of his Jupiter that if he should punish men for every offence his store of thunder-bolts would be soon spent and exhausted Verse 18. How do the beasts groun The wilde beasts groan in their kinde The herds of cattell home and tame beasts as oxen c. are perplexed as not knowing what to do 't is the same word with that Esth 3.15 God had hid his face withdrawn his hand and they were troubled he taketh away their breath for lack of pasture they die and return to their dust as David telleth us in his Physicks Psal 104.29 Epiphaxius his Physiologer reporteth of the bird called Charadius that being brought where a sick man lieth if he look upon the sick with a fixed and unremoved eye there is hopes of recovery but if he look another way the disease is deadly Sure it is that if God look in mercy upon man and beast they are cared and catered for Psal 36.7 and 104.27 and 145.15 16 c. and the contrary yea the flocks of sheep c. which yet can bite upon the bare live with a little and get pasture where the bigger creatures cannot come Verse 19. O Lord to thee will I cry I will though others will not I have called upon others to cry mightily unto thee and to meet thee by repentance but they ranquam monstra marina as so many Sea-monsters passe by my words with a deaff ear they refuse to return thy hand is lifted up in threatning and will fall down in punishing but they will not see Esay 26.11 they will not search they will not have their eyes like the windowes in Solomons Temple broad inward the eyes of their mindes are as ill set for this matter as the eyes of their bodies they see not what 's within But whatever they do 1 King 6.4 my soul shall weep in secret for their pride and mine eyes shall weep sore c. Jer. 13.17 for their insensiblenesse of their misery For the fire hath devoured the pastures that is the immoderate scorching heat of the season See Psal 83.14 Jer. 17.6 Or the blasting winde as Lyra expounds it or the locusts as Drusius or God who is a consuming fire by any or all these instruments of his wrath as Tarnouius And the flame hath burnt all the arees of the field This was dreadfull but yet nothing to that conflagratio mundi spoken of by St. Peter 2 Epist 3.12 when the heavens being on fire shall be dissolved and the elements melt with fervent heat on the heads of the wicked who shall give a terrible account with the world all on alight fire about their ears Verse 20. The beasts of the field cry also unto thee Glocitant a term taken from Deer they cry as they can they cry by implication imploring thine help each for himself See Psal 149.9 Job 39.3 Psal 104.27 And should men be silent For the rivers of the waters are dried up This maketh the Hart bray after the water-brooks yea shed tears as hunters say the Hart will when hot and hard-bestead for water Hereto David seems to allude Psal 42.5 My tears have been my meat c. And the fire hath devoured the pastures of the wildernesse This had been said before verse 19. The reason of such repetitions see above in the Notes on verses 11 12. Neither let this last exaggeration of the common calamity by that which befell the bruit beasts seem superfluous For whereas the security and obstinacy of most men is such that they take little notice of present pressures but promise themselves peace and safety whatsoever God by his servants shall say to the contrary it is but needfull surely that their danger should be inculcated and their calamity set out and set on with utmost importunity and vehemency CHAP. II. Verse 1. BLow ye the trumpet in Zion Idem aliis verbis repetit saith Mercer here The Prophet repeateth the same as in the former Chapter onely in other words more at large and after another manner pressing the people further to the practise of repentance by many sweet promises of the blessings of this and a better life Our Prophet may seem to bee of the same mind with Tertullian who said that he was nulli rei natus nisi poenitentiae born for no other end but to repent and to call upon others so to do Tot autem verbis figuris ntitur saith Luther he useth so many words figures because he had to do with a people that were harder then rocks Jer. 5.3 as also because there is an absolute necessity of repentance Aut poenitendum aut pereundum as our Saviour tells his Disciples twice in a breath Luke 13.2 5. The Prophet had urged them hereunto from the evils they felt or feared chap. 1. Pain and penitency are words of one derivation God plagueth men that he may make them cry Peccavi not Perij onely I am undone as Cain but peccavi I have done very foolishly as David The seventeen first verses of this Chapter are Hortatory the rest Consolatory The day of the Lord cometh therefore Repent This is the summe of the exhortation It cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herod and that instantly Give warning therefore God loveth to foresignifie saith the Heathen Historian and to premonish before he punish He dealt so with Cain to whom he read the first lecture of Repentance Gen. 4. as he had done of Faith to his father Adam in the Chapter before He dealt so with the old world with the Sodomites Ninevites c. Sound an alarm in my holy Mountain Ring the bels backwards as amongst us they do the house is on fire the enemy is at hand Let all
of Victory and Triumph they shall ruâ— upon the 〈◊〉 After they have scaled it as afore they shall walk or run upon it as Conquerors without feare of an enemy Alexander the great would do so they shall climb up upon the houses No longer now the owners castles for they shall be ferrited out of their retiring roomes or forced to do as Sardanapalus the Assyrian Monarch did who straighted by the enemy sacrificed himself with his wealth and wenches to Vulcan in a wood-pile as One phraseth it in his royall pallace they shall enter in at the windowes as a theef whose property is 1. to climb up some other way and not to enter in by the dore Ioh. 10.1 death also getteth in by the windowes and that way entreth into palaces Ier. 9.21 so doth Satan that theef of the truth as Basil calleth him wind himself into the soul by the eyes those windowes of wickednesse and loop-holes of lust 2. to rifle and ransack and leave little enough behind him What clean-work these insets made see before chap. 1.4 and take notice what great matters God Almighty can do by the most contemptible creatures Quid ciniphe vilius saith Philo the Jew what can be baser then a louse and yet all the strength of Egypt was brought down by that despicable vermine Pliny in his eight book and twenty fourth chapter tel's us out of Mr. Varro that a great town in Spain was undermined and overturned by conyes Clara exitii documenta sunt ex contemnendis animalibus Plin. Munster Cosmogr An. Dom. 969. another in Thessaly by Moles a third in France undone by Froggs a fourth in Africa by Locusts a fift in Italy by Serpents c. Who hath not heard of Hatto that mercilesse Archbishop of Ments devoured by Mice though he had motted up himself against their invasion in an Iland God cannot possibly want a weapon wherewith to beat his Rebels Verse 10 The earth shall quake before them c. Tragicis figuris calamitatem amplificat saith Luther here By such tragical tearmes the Prophets use to set forth an horrible desolation such as first the Assyrians and afterwards the Romanes brought upon the Jewes the Turks and Saracens upon the Christian churches whether there were any such earthquake or stupendious concussions of the heavenly bodies as is here described is uncertain Strange forerunners there were both in heaven and earth of the last destruction of Ierusalem as Christ also had foretold In the dayes of Iustinian the Emperour Mr. Clark in the life of Justinian pag. 67. the Sun for the greatest part of an yeare gave so little light that it was but equall to the light of the Moon the sky being clear without clouds or any thing to shadow it after which there followed a great famine and much war and bloodshed the Sun and the moon shall be dark Wondrous expressions to meet with their wondrous stupidity The Hebrew Doctors and Oecolampadius much disliketh it not allegorize the text and by the earth understand the common people by the heavens the Grandees by the Sun and Moon the king and kingdome as by the Starres those of indifferent rank all which are woe begone as they say by reason of the present calamities as when upon the death of Prince Henry Great Brittain was said to be all in black and as Demades was wont to say of the Achenians nunquam eos sapere nisi pullis vestibus indutos that they were never so wise Pluâ—arch as when they were in mourning weeds Verse 11 And the Lord shall utter his voice before his army In the head of his army as Generals use to do for incouraging the souldiers A General should be like Quintilians Orator Vir bonus dicendi peritus both valiant and eloquent as was Cato Censorius Si actu ejus penitus ignorasses per linguam tamen militem esse diceres ut quidam de Caesare Optimus Orator Optimus etiam Imperator saith Pliny and Julius Caesar and Hunniades who were Masters of speech as well as men of their hands So was Joab Davids General of whose speech to the army 2 Sam 10.12 Pellican saith Non potuit vox Duce dignior cogitari A braver speech could not have been uttered by the mouth of a mortal But here God himself uttereth his voyce before his army for the Lord is a man of war Exod. 15.3 a Victor of warres as the Chalde there hath it and what wonder sith the voice of the Lord is powerfull the voyce of the Lord is full of Majesty Psal 29.4 he sets on and gives the signal of the battel to these Locusts he puts spirit into them and cryes Courage my hearts and thence it is that they are so valorous and victorious for his camp is very great His camp these Locusts are called though they knew it not He hisseth for the Flie of Egypt and for the Bee that is in the land of Assyria And they shall come and rest all of them in the desolate vallyes c. Esa 7.18 19. The Assyrian is the rod of Gods anger and the staf in his hand I will send him saith the Lord against an hypocriticall nation to avenge the quarrel of my covenant Howbeit he meaneth not so neither doth his heart think so c. Esay 10.5 6 7. But it is here as when in applying of horse-leeches the Physician seeketh the health of his patient the leech only the filling of his gorge Almighty God as he disposeth and ordereth membra culicis pulicis as Austin hath it the members of the meanest creatures so by the same power and providence he over-ruleth all their motions to his own glory for he is strong that executeth his word Or that thing is strong that weak Locust set a work by God shall do his will vigorously and not faintly as Jer. 48.10 shall go through stitch with it and none shall hinder it for the day of the Lord is great and very terrible Tremble therefore and humble under this mighty hand of God let this earthquake worke in you an heart-quake these horrible commotions and calamities draw from you a shower of teares or at least a storm of sighs for your sins unlesse ye hold it better to be carnally secured then soundly comforted who can abide it Or else avoid it otherwise then by repentance Am. 8.12 Fly Dr. Reinolds saith a Reverend man from Gods anger to Gods grace Blood-letting is a cure of bleeding and a burn a cure against a burn Running to God is the way to escape him as to close and get in with him that would strike you doth avoid the blow Verse 12 Therefore also now saith the Lord Now though it be late first and as you may think Nunquam sero si serio too late Now though the dreadfull day of the Lord be very neer at hand yea though the Locusts be already come as Kimchi senseth it Oh that ye would know at the last in this
Fenugreek which the worse it is handled the better it growes as Pliny saith No fowl is more preyed upon then the pigeon no creature more killed up then sheep yet are there more pigeons then birds of prey more sheep then slaughter-men c. Verse 21. Optatus For I will cleanse their blood that I have not cleansed i. e. I will clear their consciences from dead works from the stain and sting of all sinne that they may not question their right to these precious promises but boldly take the comfort of them I will say unto them Such were some of you but ye are washed but ye are justified but ye are sanctified Be of good cheer therefore sith your sinnes your bloody sinnes are forgiven you Or thus I will cleanse their blood that is I will declare that the blood of the godly which the world thought to have been justly spilt was indeed innocent blood and that they were slain without cause This I will do partly by rooting out and damning their enemies and partly by clearing their innocencie and crowning their constancy Thus Mercer Levely c. for the Lord dwelleth in Zion This is the last promise but not the least It referreth saith Danaeus to Christ taking our flesh by the which he dwelt among us being God manifest in the flesh 1 Tim. 3.16 and Joh. 1.14 The word was made flesh and dwelt amongst us and we saw the glory thereof c. This is reserved to the last place as the causa cumulus felicitatis especially since he dwelleth with his Church for ever as it is in the precedent verse and maketh her a true Jehovah Shammah as she is called Ezech. 48.35 A COMMENT OR EXPOSITION Of the Prophesie of AMOS CHAP. I. Verse 1. THE words of Amos Not of that Amos who was father to Isaiah as some Ancients for want of Hebrew mistook it but a man of meaner rank 2 Cor. 11.6 rude in speech but not in knowledge tam sensuum nomine quam simplicitate verborum clarus as Hierom saith of Didymus The Jews firname him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Stammerer as if he had been a man not onely of a low but of a letsome language one that had an impediment in his speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vt Michael Balbus as Mark 7.32 and this they gather from his name Amos which signifieth a burthen as if this herds-man had had bovem in lingua a clog upon his tongue and could not utter himself freely But let this passe for a Jewish tradition True it is that Amos is by interpretation a burden and no lesse true that the words of Amos are onerosa prophetia the burthen of the word of the Lord to Israel by Him See the Note on Mal. 1.1 who is a vehement Prophet laden with reproofs and threatnings Comminationibus ac reprehensionibus Onustus as Luther saith of him such as the land was not able to bear said that Malecontent Amaziah who had sel in aure his gall in his ears as they write of some creatures But truth must be spoken however it be taken neither may Gods Ministers meddle with toothlesse truths onely as Balac bid Am. 7.10 Neither curse nor blesse at all but bind heavy burdens if need be upon the shoulders of obstinate sinners that may cripple their iron sinewes and make them buckle under the sense of Gods unsupportable displeasure who was among the herdmen of Tekoah He was no Prophet neither was hee a Prophets sonne but an herdman and a gatherer of Sycomore fruit chap. 7.14 1 Cor. 1.27 and extraordinarily called to this high office by Him who chooseth the foelish things of the world to confound the wise and the weak things of the world to confound the mighty who enabled the dumb Asse to forbid his Masters madnesse 2 Pet. 2.16 and sent this down-right Net-herd to deal with a bruitish people worse then the Ox an Asse that have no understanding Psal 32. Esay 1.3 Job 10.4 and who had changed the glory of the uncorruptible God into a four-footed calf and creeping things Rom. 1.23 Tekoah is said to be six miles from Bethlehem twelve from Jerusalem Kimchi in loc in cap. 3.10 seituate in the tribe of Judah 2 Chron. 11.6 Quinquius that learned Hebrew therefore is utterly out in saying that Tekoah was a great townin the tribe of Asher which he saw concerning Israel He not onely heard these words but saw them in a vision he had them by revelation from God See the Note on Hos 1.1 concerning Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodot Or against Israel that is the ten revolted tribes who had many Prophets sent them to foretell their captivity God loves to foresignifie In the dayes of Vzziah c. At the same time with Hosea and Isaiah and Micah when Procas Sylvius was king of the Latines and Sardanapalus of the Assyrians as Hierom saith and in the dayes of Ieroboam the second not that funestum Iudaeis caput that Jeroboam the sonne of Nebat 2 Kin. 14.20 25. 2 Chro. 26.6 7 8 c. who caused Israel to sinne Under the raign of these two kings Judah and Israel were in great prosperity and bewitcht therewith applauded themselves in their impiety as Psal 73.5.6 This Prophet therefore is sent to rouse them and rub them up to tell them their own and what they should trust to Two years before the earthquake That notable earth-quake famous and fresh in most mens memories Whether it sell out just then when Vzziaâ— attempted to offer incense and was therefore smitten with leprosie 2 King 15.5 as some Ancients affirme or whether at that instant when Esay in a vision saw the Lord in his glory and the posts of the door mooved Esay 6.4 as some Rabbins tell us I have not to say It seems to be foretold chap. 3.5 and so terrible it was that people fled from it Zach. 14.5 See the Note there Josephus maketh mention of it in the ninth Book of his Antiquities chap. 11. and telleth us that half a great hill was removed by it out of its place and carried four furlongs another way so that the high-way was obstructed and the kings gardens utterly marred God by such extraordinary works of his shâ—weth his justice and displeasure against sinne Psal 18.8 Esay 13.23 as also his special mercy to his praying people as at Antioch in the yeer 529 and at Bern Anno 1584 near unto which city a certain hill carried violently beyond and over other hills is reported by Polanus who lived in those parts to have covered a whole village that had 90 families in it one half house onely excepted Polan syntag 841. wherein the master of the family with his wife and children were earnestly calling upon God Oh the terrour of the Lord and oh the power of prayer Verse 2. And he said The Lord will roar This is spoken for the terrour of the wicked as the
oft at this day The Preachers Travels 63. I have seen him saith a traveller many times to alight from his horse onely to do justice to a poor body The Grand Signior himself sits one day in the week to receive the poors petitions and punish the faulty Grandees about him For as he stiles himself Awlem Peâ—awh that is the worlds refuge so he would have the world to take notice that such as lament unto him The Grand Sign Serag pag. 148. shall be sure to have redresse and succour from him although his Ministers fail them or abuse them through their injustice Hence few Visiers die in their beds from the middest thereof i. e. of Kerioth the chief city where the Court was kept as Kimchâ— saith with a great deal of pomp and pride We have heard of the pride of Moab See Ier. 48.7 11 14 18. Zeph. 2.8 10. It was their nationall sin and fore-runner of their fall Verse 4. Ideò deteriores quia meliores esse debebant Zach. 1.19 For three transgressions of Judah who were therefore worse then the above-mentioned Nations because they ought to have been better Beset they were with enemies round about who dealt cruelly with them and this should have made them to cleave more close to God these hornes pushing and scattering them should have pushed them home to him but it proved otherwise For Judah also is found to to be incorrigibly flagitious guilty as the former of three transgressions and of four c. worse in them then in others because in Judah was God known and to them were committed the Oracles of God whom they might hear eftsoons screeking out unto them when they were putting forth their hands to wickednesse Oh do not this abominable thing But they tanquam monstra marina as One saith Jer. 44.4 like so many Sea-Monsters passed by Gods words with a deaf ear They despised the law of the Lord They would none of his counsell they liked well to live in Gods good land but not to live by Gods good lawes like those in the Gospel they rejected the counsel of God within themselves Luk. 7.30 and that with scorne and disdain as the word here used signifieth See the Note on Hos 6.6 and have not kept his commandements though holie just and good though such as if a man keep them be it but Evangelically si faciat etiaâ—si non perficiat he shall live in them by a life of grace as the flame lives in the oyle or the creature by his food Though in keeping thereof how much more for keeping thereof Liv. 18.5 there is great reward Psal 19.11 and their lies caused them that is their idols as the Vulgar well rendreth it and their will-worships their new inventions and good intentions thereby to serve and please God These are properly called lies because contrary to the law of truth whereto they are here opposed and to Davids practise who did the truth 1 Ioh. 1.6 and could safely say I hate and abhorre lying but thy law do I love Psal 119.163 and ver 104. Through thy precepts I get understanding therefore I hate every false way after the which their fathers have walked So that they are a race of Rebels a seed of evil-doers and do fill up the measure of their fathers sins till wrath come upon them to the utmost This is no small aggravation Ezek. 20.30 Are ye polluted after the manner of your fathers and commit ye whoredom after their abominations See Acts 7.51 Must I bee provoked by you from one generation to another Vers 5. But I will send a fire upon Judah They shall also bear the punishment of their iniquities yet is it not said as ver 2. that Judah shall die with tumult c. God will make a difference in his dealings with his own and others his sonnes and his slaves these shall totally and finally be consumed at once Nah. 1.9 not so the Saints The remnant of the Philistins shall perish Am. 1.8 But of Judah a remnant shall be still reserved for royall use Isai 11.11 16. Ver. 6. For three transgressions of Israel c The ten Tribes come in last lest they with whom his main businesse lay and to whom he will hence-forth apply himself should conceit themselves priviledged because for present prospered lest they should read or hear the menaces of Gods mouth as men do the old stories of forrein wars that nothing concern them because they sold the righteous for silver Even God 's own pasture-sheep that had golden-fleeces precious souls these they made sale of for a little money which ever was and still is a common medler and drives the bargain and businesse to an upshot Money saith One is the worlds great Monarch and bears most Mastery whence it is that the Hebrew word Adarcon used for money 1 Chron. 29.7 Esay 8.27 comes of Adar strong or mighty and Con to prepare to shew that a moneyed man is a mighty man as this world goes Unlesse we may say of money as one doth wittily of Sardanapalus the last of the Assyrian Monarchs Sardanapalus saith He had a terrible name Sar noteth a Prince Dan a Judge Niphal an overthrower or Conquerour no otherwise appliable to him but that his Luxury was the overthrow of both Soveraignty and Judgement So is money mighty and well prepared but it is to blind the eyes of the wise and to pervert the matters of the righteous Deut. 16.10 who because not so well underlaid as his adversary lies long languishing many times at Hopes hospital as that lame man did at the pool of Bethesda but might not be sped because for want belike of stirring Angels he could get none to put him into the Pool immediatly after the Angel had stirred it That was a sad complaint made by the Prophet Habakkuk chap. 1.4 Behold the law is slacked and judgement doth never go forth for the wicked doth circumvent the righteous viz. by his bribery and basenesse therefore wrong judgement proceedeth A Judge is to retain the decency and gravity of the Law yea of the Law-maker with whom their is none iniquity nor respect of persons nor taking of gifts 2 Chron. 19.7 Nec prece nec precio should be the Magistrates Motto he should be above all price or sale and the poor for a pair of shooes For a cup of wine Joel 3.3 for handfulls of barley or peeces of bread Ezek. 13.19 for a thing of nothing so base they were grown at length a very small deal of gain would win them over See chap. 8.6 At first a little matter would not hire them it must bee silver and a considerable summe too as an harlot that requires at first no small reward but afterwards prostituteth her self light-cheap to all commers Sinne seemeth modest and maidenly at first but meddle not for it sooneth woadeth an impudency in mens foreheads and debaucheth them Vers 7. That pant after the dust of the earth on the
these all serve them as Absoloms mule did her master hanging betwixt heaven and earth but rejected of both Let a man be as swift as Asahel God can easily overtake him Life of Edw. 6. by St. Ioh. Heyw. his sin will find him out and he shall but in running from his deâ—â—â— run to it as the Historian speaketh of those Scots defeated by the English at Muscleburough fled that they so strained themselves in running for their lives that they fell down breathlesse and dead Surely as the coney that flies to the holes in the rocks doth easily avoyd the dogs that persue her when the hare that trusts in the swiftnesse of her legs is at length overtaken and torne in peeces So those that trust in God shall be secured whereas those that confide in themselves or the creature shall be surprized and come to an ill end David ran to God in distresse and was releeved Saul goes to the witch and from thence to the swords-point Judas to the Pharisees and thence to the halter the strong shall not strengthen his force but be made weake as water None of the men of might have found their hands Psal 76.5 their hands are palsied their sinews crackt and cripled It is God that both strengtheneth and weakneth the armes in the day of battle Ezek. 30.24 Verse 15. Neither shall he stand that handleth the bow Arcitenens though he can do it never so dexterously yet if he trust in his bow Psal 44 6. God will break it Ier. 49 35. Herodot Aug. de civ Dei l. 5. c. 26. or otherwise render it unusefull as it befell the army of Senacherib in Egypt of Maximus against Theodosius and the French in the battle between our Edward the third and their king Philip who being enraged with a defeat Daniels hist 237. resolved presently to revenge it being elevated with an assured hope of triumphant victory But it fell out otherwise for there fell at the instant of the battle a piercing showre of raine which dissolved their strings and made their bowes unusefull c. neither shall he that rideth the horse though it be as good an one as Cain is fained by Dubertas to have mannaged or as Alexanders Bucephalus or Julius Caesars great horse serviceable and full of terrour A horse is so swift that Iob saith he eateth up the ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pansan and the Persians dedicated him to their God the Sun as the swiftest creature to the swiftest power-divine But as the sun in heaven can neither be out-run nor stopt in his race so neither by men nor meanes can God be frustrated or his anger avoyded the Canaanites had both horses and charrets the Israelites had neither and yet they found an horse a vaine thing for victory c. Psal 33.17 and 147.10 Verse 16. And he that is couragious Heb. strong of his heart a Cucurdelion as one of our kings was called Egregie cordatus homo one of a Roman resolution to vanquish or die they were wont to say of cowards in Rome that there was nothing Romane in them But let a man be as bold as Brutus whom One pronounced Romanorum ultimum the last of the Romanes as if after Rome had brought forth no couragious man and worthy of her self Let him be couragious among the mighty such as were those Lion-like chieftaines among Davids worthies Scanderbeg Zisca Huniades who was in that unhappy battle at Varna by a just hand of God upon him for joyning with that perjured Popish king Ladisâ—aus beaten out of the field and forced to flee away naked in that day escaped narrowly with his life as he did also another time when after a slaughter of 34000. Turks he was compelled to save himself by flight and all alone by uncouth wayes to travell three dayes and nights without meat or drink and afterwards being on foot and disarmed which is here meant by naked confer Esay 20.3 Mich. 1.8 1 Sam. 19.14 Turk hist 310. Mr. Clarks Life of Hunniad pag. 98. he fell into the hands of two notable theeves who despoiled him of his apparrel c. and on the next day he light upon a shephard of whom he for Gods sake craved something to eat and obtained bread and water and a few onions as the Turkish history hath it CHAP. III. Verse 1. HEare this word that the Lord hath spoken c. Here beginneth the second sermon tending to confirme what had been affirmed in the former and evincing the equity of the judgements there threatened for their hatefull ingratitude and other horrible offences condemned and cryed out upon by the very Heathens heare this word Verbum hoc decretorium this notable word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Mat. 22.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there are three articles in the Originall and there is not the least tittle in the text upon which there hangeth not a mountaine of sense say the Rabbies this neck-verse that the Lord hath spoken And shall he not do it who ever waxed fierce against God and prospered Ioh. 9.4 against you O children of Israel By his word Christ many times secretly smites the earth Es 11.4 that is the consciences of carnall men glued to the earth He sets a continuall edge upon the word and consumes them by his rebukes till he have wearied them with his secret buffets and terrours and then in the end casts them into a reprobate sense as he did the Pharisees who were toties puncti repuncti minime tamen ad resipiscentiam compuncti against the whole family The Dodecaphylon all the twelve tribes Malcolâ—n in Act. Apost the whole house of Jacob which are called by the name of Israel and are come forth out of the waters of Judah Isay 48.1 God stands not upon multitudes Psal 9.17 nor matters whether it be against a nation that he speaketh and acteth or against a man only Iob 34.29 which I brought up from the land of Egypt This they oft heare of by way of exprobation as chap. 2.10 God seeming to repent him for their detestable unthankfulnesse as David did of the kindnesse he had shewed unworthy Nabal in safegarding his substance 1 Sam. 25. and to complaine as Frederick the third Emperour of Germany did that of those courtiers whom he had advanced Valer. Max. Christian Camd. Elis he found scarce any that proved faithfull to him but the worse for his courtesy or as Q. Elisabeth that in trust she had found treason Verse 2. You only have I known That is owned and honoured culled and called chosen and accepted to be my people when I had all the world afore me to chuse in Deut. 10.14 15. and nothing to move me thereto but mine own meer grace even the good pleasure of my will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore I will punish you for all your iniquities Not passing by the least without a sensible check the least I say that is allowed and wallowed in
upon you and the people not be afraid or run together to make resistance Jer. 5.22 Psal 114.7 Will ye not then tremble at my threats saith the Lord Tremble thou earth at the presence of the Lord at the presence of the God of Jacob. Fear is an affection of the soul shrinking in it self from some imminent evil God is the proper object of it whence hee is called Fear in the abstract Psal 76.11 and those that come on his errand should bee received with reverence yea with fear â—and trembling as was Titus 2 Cor. 7.15 and before him Samuel by those Elders of Bethlehem 1 Sam. 16.4 as suspecting it was the purpose of some judgement that brought him thither Commest thou peaceably said they It is a good thing to stand in awe of Gods Messengers and to tremble at his judgements whilest they yet hang in the threatnings It appeareth by this Prophet that carnall security was grown epid emicall and had over-spread the land chap. 6.2 3. Some there were that said God had not sent the Prophets to denounce those evils but that they had done it of their own heads as we say Others doubted of the certainty of those evils denounced chap. 6.3 against whom He here disputeth by these fore-going similitudes and in the next words plainly asserteth the Divine providence and the authority of the Prophets Gods privy-Counsellours Shall there be evil in a city Understand it of the evil of punishment See Lam. 3.37 Esay 45.7 Mic. 1.12 Eccles 7.14 1 King 9.9 and 21.29 See my Treatise called Gods love-tokens pag. 3 4. c. and the Lord hath not done it Although God doth it not but onely as it is bonum Justitiae good in order to his glory That which we are here advertised is that it is not Luck and Fortune that doth tosse and tumble things here below but that God sits at the stern and steers the affairs of the world The Gentiles indeed held Fortune as a goddesse representing her by a Woman sitting upon a Ball as if the whole world were at her command having with her a razor as if she could at her pleasure cut off and end mans happinesse bearing in her right hand the stern of a ship as if she could turn about all things at her pleasure and in her left hand the horn of abundance as though all plenty came from her This was abominable idolatry to be shunned by Christians yea the very name of Luck or Fortune is to be spet out of their mouthes with utmost detestation It repented Austin that ever he had used that wicked word Fortuna Aug. Retract Verse 7. Surely the Lord God will do nothing i. e. Hardly any thing He lo-veth to foresignifie to warn before he wound and this meerly out of his Philanthropie Howbeit sometimes and in some cases he is more sudden and still in his revenges that he may thereby First maintain his honour and glory the eyes whereof are by some sinnes extraordinarily provoked as Acts 12.23 And secondly to teach men not to continue in sinne no not for a moment sith they may bee presently cut off from all further time of repentance acceptation and grace for ever This made Austin say that he would not be an Atheist no not one half hour to gain all the world See Luke 17.32 and 12.20 Pharaoh had warning of the first and second plagues not so of the third and again of the fourth and fifth but not of the sixth and yet again of the seventh and eight but not of the ninth And when neither warning nor no-warning would do good then came that sweeping plague Tandem prototocos ultima plaga necat But he revealeth his secret to his servants the Prophets Gods Prophets then are his meniall servants not his underlings or inferiour hinds but of noblest employment about him Every faithfull Minister is servant to the king of heaven Act. 27.23 whose I am and whom I serve this the Devil denied not Act. 16.16 17. yea his Steward Embassadour Herald as here by whom he proclaims warre but first proffers pardon and proposes conditions of peace A practise usuall not onely among the people of God by his appointment Deut. 20.10 but also among the Heathens as Histories informe us The Romans had their Lex Facialis by their Heralds they sent to such as had wronged them Caduceum Hastam as Ensignes of peace and warre that within thirty dayes they might take their choice within which time if they did them not right the Herald presently denounced warre against them casting forth a dart in token thereof Alexanders course was when he sat down before a city to set up a torch to shew that if they would come in and submit before that torch were burnt out they should have hearing Tamerlan hang'd out first a white flag then a red and lastly a black And the Turks at this day Turk hist. 344. first make to their enemies some offer of peace how unreasonable soever it matters not Gods offers in this kinde are all of grace and for our good If it were otherwise what need he give warning and why doth he not as Absalom did when intending to murther Amnon hee spake neither good nor evil to him Well might the Lord say Fury is not in me O Israel thou hast destroyed thy self As I live I desire not the death of a sinner c. If he did why might he not rush suddenly upon such and confound them at once as he did the reprobate Angels even in the very act and first moment of their sinne Why comes he first in a soft still voyce when he might justly thunder-strike us and why sendeth hee his Heralds to proclaime warre but yet with articles of peace and reconciliation open in their hands Chrysost Why was He but six dayes in making the world and yet seven dayes in unmaking and destroying one city Jericho Was it not to shew that the Lord is mercifull and gracious slow to anger and of great kindnesse And this he hath commanded his Prophets to make known Psal 103.8 that the goodnesse of God may lead men to repentance As if they turn his grace into wantonnesse and pervert his patience to presumption Rom. 2.4 their commission is to declaim against such practises with all authority Tit. 2.15 and to proclaim hell-fire in case men amend not Necessity is laid upon them so to do and wo be to them if they preach not law as well as Gospel that when they return up their commission they may report the matter saying Behold we have done as thou hast commanded us Ezek. 9.11 True it is that perverse people question the Prophets and quarrell them for this plain-dealing as Ahab did Eliah for a troubler of Israel and Amaziah our Prophet Amos for a trumpetter of rebellion But this is as great folly as if some fond people should accuse the herald or the trumpet as the cause of their warre or as if
Fiat without toole or toyle Esay 40.28 This the blind Heathens saw Plutarch de Iside Oâ—yr and thus hieroglyphically set forth In Thebe a town of Egypt they worshipped a God whom they acknowledged to be immortall And how painted they him In the likenesse of a man blowing an egge out of his mouth to signify that he made the round world by his word and createth the wind The worlds beesome as Rupertus calleth it wherewith God sweepeth his great house and whereby he setteth forth his inexpressible power See for this Psal 18.11 and 148.8 Iob. 28.25 Ier. 10.12 Senec lib. 5. Nat quaest cap. 18. And although we cannot tell whence it commeth or whither it goeth Iob. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet can we with Cruciger contemplate the footsteps of God in this and other creatures saying with Paul that God is so neer unto us that he may be almost felt with our hands and declareth unto man what is his thought what language he hath in his heart quid sermocinetur quidve cogitet Drus what he talketh within himself as the rich fool did Luk. 12.17 Jesus knew the Pharisees thoughts yea thou understandest my thoughts afarr off saith David Psal 139.2 even before I conceive them Hierom and Theodotion referre the affix to God Eloquium suum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Seventy reade thus Who declareth unto man his Christ sensu pio et egregio saith Mercer sed alieno for Ma-sicho they reade Meshichio perperam that maketh the morning darknesse As he did at Sodome whereon the Sun shon bright in the morning but ere night there was a dismall change So in Egypt Exod. 10.22 so in Jury at Christs death Mat. 27.45 Let this learne us to blesse God for the light both naturall Gen. 1.4 and supernaturall 2 Cor. 4.4.5 and to pray that our Gospell-sun may not set at noon-tide nor our light be put out in obscure darknesse but rather that he would make our darknesse morning for so the words may be read here by clearing up those truthes to us that yet lye in part undiscovered Oh cry after Christ as the poor man in the Gospell Lord that mine eyes might be opened Oh that thou wouldest give me sight and light Sun of righteousness shine upon my dark soule and treadeth upon the high places of the earth As being Higher then the highest Excelsus super Excelsos Eccles 5.8 terrible to all the kings of the 〈◊〉 those dread soveraignes Psal 76.12 the most high God Gen. 14.18 and 22. that hath heaven for his throne and earth for his foot-stoole yea those highest places of the earth the tops of mountains and rocks inaccessible But who is this King of glory The Lord the God of Hosts is his name Give therefore unto the Lord O yee mighty give unto the Lord Psal 29.1 glory and strength Give unto the Lord the glory due to his name worship the Lord in the beauty of holinesse c. Exalt yee the Lord our God Psal 99.5 and worship at his footstool for he is holy CHAP. V. Verse 1. HEar ye this word A new sermon as appeareth by this new Oyer not unlike that of S. Paul Act. 13.16 Men of Israel and ye that fear God give audience or rather that of Diogenes who cried out at Athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hear O ye men And when as thereupon a great sort of people resorted to him expecting some great matter he looked about him and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I called men and not varlets They were no better surely that our Prophet had to deal with Isai 1.4 Ah sinfull nation a people laden with iniquity a seed of evil-doers children that were corrupters they had forsaken the Lord provoked the Holy One of Israel they had increased revolt Hence this onerosa prophetia this word this weighty word this burdensome prophecy which I take up against you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onus Heb. lift up being scarce able to stand under the burden of it See the Note on Mal. 1.1 And it is against you not for you but that 's your own fault for do not my words do good to him that walketh uprightly Mic. 2.7 Excellently Austin Adversarius est nobis quandiu sumus ipsi nobis c. The word of God is adversary to none but such as are adversaries to themselves neither doth it condemne any but those that shall be assuredly condemned by the Lord except they repent But we have in a readinesse to revenge all disobedience saith the Apostle 2 Cor. 10.6 and if any man will hurt Gods faithfull witnesses for discharging their duties fire proceedeth out of their mouth and devoureth their enemies and if any man will hurt them he must in this manner be killed Rev 11.5 for Elisha hath his sword as well as Jehu and Hazael 1 King 19.17 And when Elisha unsheatheth and brandisheth his sword it is a fair warning that the sword of Jehu and Hazael are at hand See Hos 6.5 Jer. 1.18 even a lamentation Heb. a very bitter lamentation Ezek. 19.14 like those of Jeremy for Judah or of the mourners in Jerusalem Ezech. 9.4 or of Christ weeping over that city Luke 19.41 42. Or of Paul bewailing his wretched countreymen Rom. 9.3 and 10.1 or of the two witnesses clothed in sackloth Rev. 11.3 the habit of mourners or of Athanasius who by his tears as by the bleeding of a chast vine sought to cure the leprosie and prevent the misery of that tainted age Heu heu Domine Deus was the cry of the ancient Christians Flete nefas magnum nam toto flebitis orbe Their books are like that in Ezekiel written on both sides Cardan and there was written therein lamentations and mourning and wo Ezek. 2.10 This of Amos was a sad song a dolefull ditty a lamentable prophesie of Israels utter destruction as it followeth in the second verse where Prophet-like hee speaketh of it as already done notwithstanding their present prosperity and tranquillity And have not Englands Turtles groaned out for a great while the sad and lamentable tunes of wo and misery to this sinfull nation and plainly foretold what we have felt already and have yet cause enough to fear Ah! great be the plagues that hang over England Act. Mon. 1667. said Mr. Philpot Martyr long since Happy shall that person be whom the Lord shall take out of this world not to see them c. And the like said Rogers our prâ—to-martyr Bradford Ridley Lever c. besides the concurrent predictions of Gods faithfull servants a-late whose hearts and tongues he hath so guided as that they all as one man have denounced heavie judgements and taken up loud lamentations against us Now as before great stormes cocks crow loud and thick so is it here and so it should be Exod. 32.31 32. Jer. 18.20 Ioel 2.17 else God will be displeased Ezech. 13.5
that are farre off This Atheisticall conceit accelerates the judgement vers 28. Therefore say unto them Thus saith the Lord God there shall none of my words be prolonged any more but the word which I have spoken shall be done saith the Lord God Val. Ma◠Tarditatemque supplicij gravitate compensabo and cause the seat of violence to come near Amotâ Justitiae sellâ setting aside the care of justice together with the fear of God for whom yee ought to have reserved the chief room in all your publike meetings as the Ethiopian Judges are said to do Atque vi an geritur res might overcomes right and robberies are daily done by authority See Psal 94.20 The throne of iniquity shall not have fellowship with God neither will he take the wicked by the hand whatever those corrupt Vice-gods do 2 Pet. 2.3 as we may in the worst sence best terme them whose judgement now of a long-time lingreth not and their damnation slumbreth not The evil day that they put farre away will suddenly surprize them and then what will they do when God riseth up and when he visiteth what will they answer him Job 31.14 Sed quam caecus inest vitijs amor omne faturum Claudian l. 2. in Eutrop. Despicitur suadentque brevem praesentia fructum c. Verse 4. That lie upon beds of ivory which was a commodity far fet even out of India and dear bought Ezek. 27.15 precious and sumptuous The wealthier sort used to deck their houses with such kind of beds deckt with ivory lectis eburatis as Plautus phraseth it as Esth 1.6 with gold and silver hence their houses are called houses of ivory chap. 3.15 and 1 King 22.39 See Plin. lib. 33. cap. 11. Herat. l. 2. Sat. 6. Here then is condemned their luxury and abuse of Gods good gifts with neglect of the weal-publike and contempt of judgements threatned and stretch themselves upon their couches Pandiculantur in suis cubilibus so Rabbi Solomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Others render it redundantibus ac diffluentibus Wo to them that delight in over-long and large coverlets curtains c superfluously hanging down on all sides upon the very ground so Kimchi The Seventy and Vulgar render it Wo to those that wantonnize upon their couches melting in sensuall pleasures Compare 1 Tim. 5.6 Jam. 5.5 God grudgeth not his people an honest affluence Psal 23.4 Lascivientes Deliciantes but granteth them all things richly to enjoy 1 Tim. 6.17 Howbeit he requireth them to be sober and watch not making provision for the flesh to live after the lusts thereof but walking decently as in the day not in rioting and drunkennesse not in chambering and wantonnesse c. Rom. 13.13 14. and eat the lambs out of the flock E grege id est egregios ac optimos the very best and fattest morsels pampering their paunches swinish belly-gods and the calves out of the middest of the stall The French call them high-grasseveals Veaux de haute graisse Nothing would down with them but tid bits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dainty and goodly Rev. 18.9 Those Abbey-lubbers of the Romish Synagogue are compared to fed horses pampered in their cloysters as war-horses in their stalls or stables and prepared unto battell Rev. 9.7 Lawfull it is I grant at some times to eat of the fat and drink of the sweet and to please the appetite Neh. 8.10 Deut. 4.26 to gratifie it with what it liketh and lusteth after But yet it must still be remembred that it is a finne to feed without fear and a shame for a servant of God to be a slave to his palate Eat such things as are set before you saith Christ to his disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be it never so homely if wholesome Luke 10.8 And Gen. 9.3 after Every moving thing that liveth shall be meat for you it is added even as the green herb have I given you all things that is soberly and without curiosity to take and make use of such meats as are at hand as Dr. Willet interprets it And this Nature seems to teach man in giving him so narrow a mouth throat and belly Hexap in loc whereas to swine she hath given a wide mouth a very thick neck a large belly and but a very little brains that they might the sooner grow fat Chrysost Theatr. natu 354. and take no other thought but for the belly saith Bodine Verse 5. That chant or quaver to the sound of the viol That sing division with much variation of their voyces and many distinctions of diverse tones Particularizant they sing their parts in consort modulations fractions The Hebrew root-word signifieth the single grains of grapes that remain after the vintage or the particular berries Lev. 19.10 Our word parting answereth to the Hebrew peret It is their wanton and unseasonable musick emasculating dissolving and drawing out their spirits that they are here threatned for This abuse of Musick given to men for better purposes is elsewhere condemned chap. 5.23 Esay 5.12 Exod. 32.18 Eccles 2.8 God made not man more avium minurire to sport on earth as Leviathan doth in the sea to spend his whole time as the people of Tombutum in Africk are said to do in singing and dancing and when he is cast out of one paradise to make himself another It is charged as a foul fault upon those sensualists in St. James that they had lived in pleasure on the earth and been wanton Jam 5.5 and invent to themselves instruments of musick like David Whose example likely they pleaded to patronize their fidlings and chaunting of ribald songs But his musick and theirs agreed like harp and harrow as the proverb is Two may do the same thing and yet it not be the same because not from the same principles and for the same purposes as we see in Cain and Abel the Pharisee and the Publican David and these singsters who did nothing lesse then help forward their devotion by Musick as did David and as did our late holy Esty who when he sat and heard a sweet consort of Musick D. Halls Art of div Medit. seemed upon this occasion carried up for the time before-hand to the place of his rest saying very passionately What musick may we think there is in heaven Verse 6. That drink wine in bowles Non in scyphis cyathis aut calicibus not in cups pots or chalices but in vessels of price and of largest receipt that they may bee counted and called as young Cicero was Tricongii such as can drink whole-ones and no small-ones neither The Seventy and the Chaldee render it In phials others in goblets Diotimus of Athens for his excellive drinking was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tun-dish Ailian lib. 2. cop 41. Alexander the Great gloried that he could drink down any man and one time inviting many to supper he provided a crown of 180 pound to be given
to those that drank most and fourty one of the company killed themselves with drinking to get that crown Darius king of Persia caused this to bee ingraven upon his tomb I was able to drink much wine and to bear it bravely Was not this to glory in his shame had he no way else to shew his valour Athenâ—â—â— Did he never take notice of that Persian law that it should not bee lawfull for their King to be drunk but onely once a yeer when they sacrificed to the Sunne Idem whom they took to be the greatest of the gods How much better Bathsheba in her Lemuels-lesson It is not for Kings Lemuel it is not for Kings to drink wine nor for Princes strong-drink lest they drink and forget the law c. Prov. 31.4 And if not for kings much lesse is it for others to be drunk with wine wherein is excesse Eph. 5.18 lest with Nabal and the rich glutton they drink deep of the wine of Gods wrath and have the full vials of his vengeance poured upon them for ever and anoint themselves with the chief ointments After the manner of the Jewish Nation whereof see 2 Sam. 12.20 Eccles 9.8 Luk. 7.38 46. Psal 23.5 and 104.15 Mat. 6.17 They spare for no cost or pains to please all their senses And such a prodigall pleasure-monger was that rich citizens sonne mentioned in the second part of the Theatre of Gods judgments who to please all his five senses at once allowed to the delight of every severall sense a severall hundred pound For which end 1. Theat of Gods judgments part 2. pag. 110.111 He bespake a curious faire room richly hangd and furnished with the most exquisite pictures to please the eye 2. He had all the choysest Musick that could be heard of to give content to the eare 3. He had all the Aromatickes and odoriferous perfumes to delight his cent in smelling 4. All the Candies Preserves Junkets even to the stretching of the Apothecaries or Confectionaries art to please his taft 5. And lastly a beautifull and faire strumpet lodg'd with him in a soft bed and the daintiest linnen that could be compassed to accommodate his touch and all these this Epicure more then ever Sardanapalus did enjoy'd at one instant He spent thirty thousand pounds in three yeares and swore after all that if he had ten times more then ever he had he would spend it all to live one week like a God though he were sure to be damn'd in hell the next day after they are not grieved for the affliction of Joseph i. e. of the Israelites Psal 80.2 and 77.16 Amos. 5.6 Joseph is mentioned and put for all the rest because he was famous amongst his brethren Aug. de doct Christian lib. 4. cap. 6. vel ob mala quae pendit vel ob bona quae rependit both for the evils that he suffered and for the good turns that he returned Time was when poor Joseph was ill handled by his mercilesse brethren and could not be heard though he used many intreaties Gen. 37.23 any 42 21. They when they had cast him into the pit there to pine and perish with hunger sat down to eat and so to ease themselves of any remorse of conscience that might be wrought in them See 1 Sam. 22.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They should have been sick at heart as the word here signifieth for the affliction the confraction the breaking to shivers of Joseph poor Reuben was so as farr as he durst shew it and Joseph forgat not his kindnesse when he came to his greatnesse God who is all bowels will never forget those that forget not his afflicted but commiserate and relieve them as they have opportunity and ability Verse 7. Therefore now shall they go captive with the first Heb. in the head of those that go captive as they have been first in the degrees of honour and of sin so shall they be now of punishment according to that saying of the Centuristâ— Ingentia beneficia Magdeburg Esa 50.11 ingentia flagitia ingentia supplicia This they shall have of Gods hand they shall lie down in sorrow yea many sorrowes shall be to these wicked ones Psal 32.10 these mercilesse men shall not have the least mercy shewed them Iam. 2.13 God will surely set off all hearts from such as he did from Haman for whom in his misery not one man openeth his mouth once to intercede and he will punish magnum luxum magno luctu as One saith great luxury with great necessity and the banquet of them that stretched themselves They shall neither have mind nor mony to make feasts that were wont to lay on in all sorts of superfluities That prodigall above-mentioned was by a just hand of God reduced to extreame penury and cast off by all his former acquaintance Senâ—â—â— That luxurious Roman Apicius the expences of whose kitchin amounted to more then two millions of gold having eaten up his estate and fearing poverty poysoued himself leaving behind him ten bookes of direction how to furnish and set forth a feast with all manner of varieties which now he could sooner talk of then take of The word here rendred banquet is taken for a funerall feast Jer. 16.5 and so some think the sense here is Lively they shall be carried captive into a farr country and there be deprived of the honour of burialls which is a judgement elsewhere threatened Jer. 22.18 19. Aben-Ezra rendreth it facesset canticum the song of the wanton shall be set packing and for this he alledgeth that in the Arabick dialect the root word here used signifieth to lift up the voyce either for joy or grief The Seventy render it the neighing of horses as noting their immoderate lust according to Jer. 5.8 And this sense Ribera commendeth Verse 8. The Lord God hath sworn by himself Heb. by his soul which is himself sith whatsoever is in God is God So chap. 4.2 Gen 22.16 Heb. 6.16.17 Or He hath sworn by his soule that is Seriè ex animo Seriously and heartily Among the Heathens ex animi sui sententia was instead of an oath saith the Lord God of hosts who hath power enough in his hand to performe what he hath so solemnly assured I abhorr the excellency or the pomp and pride of Jacob So Basil speaking of the Western Church Odi fastum istius Ecclesiae saith He I hate their pride This he elsewhere calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Western brow from the fore-head that seat of pride and arrogancy which at length occasioned that lamentable separation of the Easterne or Greek church from communion with the Latine Field Gerson Carlton the other foure Patriarks dividing themselves from the bishop of Rome Pride is an odious evill fitly compared by One to a great swelling in the body which unfits it for any good service and is apt to putrify and break and run with loathsome and foule matter
Israel had been a scourge to Judah When the Israelites were in their flourish as the grasse or wheat is in the beginning of the shooting up of the latter groweth they had been first mowed by Benhadad king of Syria but growing up again under Jeroboam their king they were devoured by Pul and his Army as by so many greedy locusts In the beginning of the shooting up of the latter growth For in those fat and fertile countreys they used Luxuriem segetum tener â depascere in herba Virg. Georg. 1. Now if the latter growth were eaten up too what else could follow but extreme famine It was the latter growth after the kings mowings Or sheep-shearings as some read it but the former is better and Diodate here noteth that it is thought that the kings did take the first crop in esum usum jumentorum to keep their warre horses and for other services leaving the latter mowings for other cattle who were taught to say After your Majestie is good manners Verse 2. When they had made an end of eating Not the corn onely but the grasse to the very roots besides a pestilent stench left behinde them when I say they had done their worst Prayer is the best lever at a dead lift as is to bee seen Jam. 5.18 upon the prayer of Elias the heaven gave rain and the earth brought forth her fruit after three years and a halfs drought when it might well have been thought that root and fruits and all had been dried up and that prayer had come too late But that 's seldome seen as all Gods people can say experimentally But what shall we think of Jamblicus Lib. 5. cap. 27. a Heathen Authour who hath such a commendation of prayer which might well beseem an experienced Christian He calleth it Rerum divinarum ducem lucem copulam quâ homines cum Deo conjunguntur the guide and light of divine duties the band whereby men are united to God Nay he proceedeth and saith that prayer is clavis instar qua Dei penetralia aperiuntur instead of a key wherewith Gods cabinet is opened and much more to the same purpose All this the Prophet knew full well and therefore sets to work in good earnest and as when a cart is in a quagmire if the horses feel it coming they 'le pull the harder till they have it out so He. Then I said O Lord God forgive I beseech thee Sin he knew was their greatest enemy the mother of all their misery Of that therefore hee prayes for pardon and then hee knew all should be well as when the sore is healed the plaister falleth off Of Christ it is said that He shall save his people from their sinnes Mat. 1.21 as the greatest of evils and the Church in Hosea chap. 14.2 cries Take away all iniquity Feri Domine feri saith Luther nam à peccatis absalutus sum Smite me as much as thou pleasest now that thou hast forgiven my sins By whom shall Jacob arise for he is small Here is much in few It is Jacob thy confederate and he is down upon all four and he is but small low and little and as some render it Quis stabit Jacobo Behold He whom thou lovest is sick Ioh. 11.3 They that are thine by covenant are at a very great under trodden on by the buls of Basan as a poor shrub of the wildernesse so the Psalmists word imports Psal 102.17 Why shouldest thou be as a man astonied that knowes not whether he had best help or not or as a mighty man that cannot save Jer. 14.9 Yet thou O Lord art in the midst of us and we are called by thy Name leave us not Thus the Prophets indeed prayed for their unkind countreymen so did Paul Athanasius Luther I have obtained of God said He that never whilest I live shall the Pope prevail against my countrey when I am gone let those pray that can pray And indeed he was no sooner gone but all Germany was on a flame Act. Mon. as when Austins head was laid Hippo was soon surprized by the enemy and when Pareus's Heidelberg Verse 3. The Lord repented for this it shall not be saith the Lord. Here was mutatio rei non Dei facti non consilij a change not of Gods will but of his work therefore by way of explication it followeth it shall not bee saith the Lord. To speak properly there can be no repentance in God 1 Sam. 15.20 but this is spoken after the manner of men and it notably setteth forth the power of faithfull prayer able after a sort to alter Gods minde and to transfuse a dead Palsie into the hands of Omnipotencie Exod. 32.10 where God is fain to be-speak his own freedom and Moses is represented as the great Chancellour of heaven Verse 4. And behold the Lord God whose Asterisk or starry Note this behold is saith Tarnovius stirring up to attention Another compareth it to an hand in the margent of a book pointing to some notable thing Another to the sounding of a trumpet before some proclamation or to the ringing of a bell before the sermon of some famous Preacher the Lord God called to contend by fire that is by parching heat and drought causing dearth as Joel 1.19 For which purpose God called his Angels those ministring spirits that execute his judgements upon the wicked as they did once upon Sodom to contend for him a metaphor from civil courts to plead for him by fire to destroy the perverse Israelites by fire and brimstone Esay 66.16 Ezech. 38.22 as they had done Sodom and Gomorrah so some interpret it according to the letter or by the woe of warre compared to fire 2 King 14.26 Esay 26.11 as being a misery which all words how wide soever want compasse to expresse Or by immoderate heat and drought as afore so great that it devoured the great deep as that fire of the Lord in Eliah's time licked up the water that was in the treuch 1 King 18.38 See Esay 51.10 and did eat up a part Or it devoured also the field Not onely the waters in and under the earth that serve to make it fruitfull but a part of the earth it self which was altogether above and against the common course of nature Kimchi Some render it and did eat up that part or that field sc that mentioned verse 1. the Kings field that as the King had chiefly offended so he should be principally punished Drusius Other interpret it by chap. 4.7 One piece was rained upon and the piece whereon it rained not withered Verse 5. Then said I O Lord God cease I beseech thee See verse 2. and persevering in prayer for the publike remember to plead not merit but misery Psal 79.8 9. and with all humility to acknowledge that it is of the Lords mercies that we are not consumed because his compassions fail not Lam. 3.22 Verse 6. The Lord repented for this
tremend employment my call thereto was extraordinary The Prophets scholars were called their sons 2 King 2.3 5 7 15. Esa 8.18 Mar. 10.24 1 Cor. 4.14 17. but I was an heardman and a gatherer of Sicomore fruit Of meane condition and hardly bred so that I could live with a little and needed not to turn Prophet ventris causâ for food sake When one said to the Philosopher If you will but please Dionysius you need not feed upon green herbs he presently replied And if you can feed upon green herbes Melch. Adam you need not please Dionysius Nature is content with a little grace with lesse It is not for a servant of God to be a slave to his palate Luther made many a meale of a herring Verse 15. And the Lord took me as I followed the flock As he took Elisha from the plow-taile the Apostles from casting and mending their nets c. Asinos elegit Christus idiotas sed â—culdvit in prudentes simulque dona dedit ministeria he called them to the office and withall he gifted them He called also learned Nathaneel and Nicodemus a Master in Israel lest if he had called none but such as were simple saith Ioh. de Turrecremata it should have been thought they had been deceived through their simplicity But it is Gods way to chuse the foolish things of the world to confound the wise and things that are not to bring to nought things that are that no flesh should glory in his presence 1 Cor. 1.27 28 29. and the Lord said unto me He often inculcates the Name of the Lord to shew that there was a necessity of his prophesying for who can safely disobey such a commander See chap. 3.8 Aut faciendum aut patiendum The Philosopher could tell the Emperour who challenged him to dispute that there was no contesting with Him that had twenty Legions at his command Go prophesie unto my people Israel Keep within my precincts and thou shalt bee sure of my protection be true to thy trust and I will see to thy safety If thou have not fine manchet as Bucer said to Bradford encouraging him to bestow his talent in preaching yet give the poor people barley-bread or what ever else the Lord hath committed unto thee Having therefore such a call from heaven to this work Act. Mon. 1454. with what face canst thou hinder me therein with what countenance will ye appear before the judgement-seat of Christ said Dr. Taylour Martyr to Stephen Gardiner Lord Chancellour who had thus saluted him Art thou come thou villain how darest thou look me in the face for shame knowest thou not who I am c How dare ye for shame look any Christian man in the face seeing you have forsaken the truth denied our Saviour Christ and his word Ibid. 1387. and done contrary to your own oath and writing And if I should be afraid of your Lordly looks why fear you not God the Lord of us all who hath sent us on his errand which we must deliver and truth be spoken however it be taken 1 Cor. 9.16 Verse 16. Now therefore hear thou the word of the Lord Hear thou despiser and wonder and perish for I work a work in thy dayes a work which thou wilt in no wise beleeve though a man declare it unto thee Acts 13.41 But whether thou wilt hear or forbear beleeve or otherwise thy doom is determined and shall bee pronounced Hear therefore and give ear be not proud Ezek. 3.27 for the Lord hath spoken it Oh that thou wouldst give glory to the Lord and confesse thy sinne Oh that thou wouldst submit to Divine justice implore his mercy Jer. 13.15 16. and putting thy mouth in the dust say as once that good man did Veniat veniat verbum Domini Melc Ad. submittemus ei sexcenta si nobis essent eolla Let the Lord speak for his servant heareth But because there is little hopes of that stand forth and hear thy sentence and the evil that shall befall thee as sure as the coat is on thy back or the heart in thy body For hath the Lord spoken and shall he not do it Thou sayest prophesie not By a bold countermand to that of God in the former vers Go prophesie c. But wee to him that striveth with his maker Esay 45.9 let the potsherd strive with the pâ—tsherds of the earth let men meddle with their matches Eccles 6.10 and not with him that is mightier then they and drop not thy word which is as sharp as vineger and nitre Or though it were as sweet as honey yet it would cause pain to exulcerate parts when dropped upon them against the house of Isaac though commanded so to do verse 9. Toothlesse truths would be better disgested Verse 17. Therefore thus saith the Lord Thy wife c. Thou shalt bee sure of thy share in the common calamity which thou wilt not hear of but thou shalt hear and be ashamed c. Esay 26.11 So little is gotten by thwarting with God and seeking to frustrate his counsell With these froward pieces God will shew himself froward and if they walk contrary to him he will also walk as crosse to them he will tame such sturdy rebels as he did Pharaoh Psal 16. Lev. 26. and that way raise him a name all they shall get by him is but more weight of punishment as when Jeboiakim had burnt Jeremies roul of curses all that he gained was that the roul was renewed and there were added besides thereunto many like words Jer. 36.32 See the like Ier. 20.2 1 King 13.4 and 22.25 Acts 5.38 39. Dum devitâ—tur impletur The counsel of God saith Gregory whiles shunned is executed the wisdom of man may wriggle but cannot escape Thy wife shall be an harlot in the city a common strumpet Kimchi for a punishment of thy spirituall harlotry Rev. 2.20 together with thy seducing my servants to commit fornication and to eat things sacrificed unto idols Or Per vim stuprabitur thy wife shall be an harlot that is she shall be ravished by the enemy before thy face so Theodoret Calvin Mercer c. See Esay 13.16 Lam. 5.11 The Irish rebels bound the husband to the bed-post whiles they abused his wife before his face And thy sonnes and thy daughters shall fall by the sword because thou hast taken my sonnes and my daughters and these hast thou sacrificed unto devils to be devoured Is this of thy whoredoms a small matter that thou hast slain my children and brought them forth to the murtherer Ezek. 16.20 21. that thou hast sent so many souls to hell Peremptores potius quam parentes Bern. and nuzled up thine own sons and daughters in ignorance and superstition being therein rather a parricide then a parent Thy land shall be divided by line thy purchases shall be parted among the enemies Virg. Eclog. thine ill-gotten
Philosophers say that before a snow the weather will be warmish when the wind lies the great raine falles and the faire weather made before him till the instant that he was drowned in the sea Nebuchadnezzar Herod and other tyrants were smitten in the height of their pride and ruffe of their iollity Jerusalem had three yeares great plenty before her last destruction of which some interpret this Text. Those seven once flourishing Churches of Asia how glorious and resplendent were they till they had sinned away their light The same might be said of many others and who knowes how soon it may be said also of us who knowes whether we be not even now upon the very Tropikes and turning-points of time Surely Gods patience towards us quò diuturnior eò minacior the longer it lasteth the more evill is toward us if we abuse it If in a land of light we love darknesse better then light we may soon have enough of it Solem in Britannia non occidere nec resurgere retulii Tacitus In vit Agricol Tacitus telleth us that at some time of the yeare the Sun seemeth neither to rise nor fall in this country but so lightly to pass from us in the night that you can scarce discern day from night Of England for this many yeares it may be said as Solinus doth of the Rhodes Polyhistor that it is semper in Sole sita ever in the Sun How long it shall be so He alone knowes that knowes all Walk whiles ye have the light and pray that God would discloud these gloomy dayes with the beames of his mercy and not cause our Sun to go down at noon nor our land to be darkened in the clear day Oh stop this Sun of righteousnesse posting as it may seem from us when the blind man cried lustily Jesus though journying stood still stay him by your importunities as those two did at Emaus and say Vespera jam venit nobiscum Christe maneto Extingui lucem nec patiare tuam Verse 10. And I will turn your feasts into mourning Whether your idolatrous feasts and temple-musick whereby you vainely conceit to be secured from danger saying Is not the Lord amongst us what evill can come unto us Or your common feasts whereat you have songs to cheer you up and so to put sorrow from your hearts and evill from your flesh nourishing your selves as in a day of slaughter or good cheer Jam. 5.5 All shall be turned into mourning funerall mourning see ver 3. and I will bring up sack-cloth upon all loynes for a token of your great grief as the custome then was and is still for mourning-weedes The Hebew word sack is the same in almost all languages which sheweth that the Hebrew is the mother of all the rest saith Mercer and baldnesse upon every head you shall pull off your haire for grief Or because they had learned of the Heathens their neighbours in token of lamentation to shave their heades Ezech. 7.18 Jer. 48.37 and beards too Isa 15.2 which yet was forbidden them to do Lev. 19.27 and 21 9. unlesse it were to shew their sorrow for sin Esa 22.12 and I will make it as the mourning of an only son which was very bitter Jer. 6.26 Zech. 12.10 The losse of a loving yoke fellow is more grievous then that of a son but to father and mother together nothing more bitter then luctuosa foecunditas Laeta's case in Hierome to bury many children and especially to bury all in One and the end thereof as a bitter day Thereof that is either of that land or of that lamentation there shall be bitternesse in the end So the Poet Nunc amara dies noctis amarior umbra est Tioul lib 2. Omnia jam tristi tempora felle madent How could it be otherwise then extream bitter with this people when heaven and earth conspired to punish them neither had they the good word of God called the word of his patience Rev. 3.10 written on purpose that we through patience and comfort of the scriptures might have hope Rom. 15.4 that out of those breasts of consolation we might suck and be satisfied Esa 66.11 to succour them and keep from swooning Psal 119.92 And this was the greatest plague of all the rest and is therefore reserved to the last place deterrima tanquam colophon as a most sad catastrophe Verse 11. Behold the dayes come Behold it for it is a just wonder the Lord createth a new thing in the earth when Israel should want the word Israel to whom were committed the oracles of God Israel to whom God had spoken by the mouth of his holy Prophets which had been since the world began Luc. 1.70 in a sweet succession See my True treasure pag. 3.4 He made known his wayes to Moses his acts and monuments to the children of Israel Psal 103.7 Yet even these who had the cornu-copia of Gods word shall now suffer a famine of it they shall have cause to â—ry out We see not our signes there is no more any Prophet neither is there amongst us any that knoweth how long Psal 74.9 the word of God shall be pretious 1 Sam. 3. and they shall be hard put to 't to come by it Amaziah and his complices shall not need to pack away the Prophets as chap. 7.12 and to bid them go preach elsewhere the law shall be no more the Prophets also shall find no vision from the Lord Lam. 2.9 that I will send a famine in the land Heb. I will let it out sc out of my treasury of plagues where I have it ready and desirous to be a broad and turn it loose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag which before I kept up as a wild beast that it might not hurt nor destroy in all mine holy mountaine now it shall out amongst you and the devill with it Rev. 12.12 with hell at the heeles of it not a famine of bread though that 's very grievous Lam. 1.11 19. and 2.12 20. and 4.4 9. and 5.16 and puts people to many hard straits and extremities as were easie to instance even to the eating of one another nor a thirst for water a torment more intolerable then the former Lysimachus to save his life parted with his kingdom for a draught of water But of hearing the word of the Lord which is pabulum animae the souls proper food such as she cannot live without but when God seeth his oracles vilipended and lying under the table 't is just with him to call to the enemy to take away It was so with those seven churches of Asia among many others as also with those of Africa that vast Continent thrice as large as Europe in all which there is not any region intirely possessed by Christians but the kingdom of Habassia for as for the large region of Nubia which had from the Apostles time as 't is thought professed the Christian faith it hath again
above an hundred yeers since forsaken it and embraced instead of it partly Mahumetanisme and partly Idolatry and that by the most miserable occasion that might be viz. famine of the word of God for lack of Ministers For as Alvarez hath recorded at his being at the king of Habassia's court Hist Ethiop cap. 37. there were Ambassadours out of Nubia to intreat him for a supply of ministers to instruct their nation and to repair Christianity gone to ruine amongst them but they were rejected Verse 12. And they shall wander from sea to sea Trouble themselves to no purpose take pains as Esau did for venison but lost his labour run to all coasts and quarters to seek the word of the Lord. and shall not find it And why they despised it when it was in their power they rejected the counsel of God against themselves with those Lawyers Luk. 7.30 He would have gathered them but they would not be gathered he would have purged them but they would not be purged Ezek. 24.13 14. they are therefore miserable by their own election as Saul was who slighted Samuel whiles he was alive and would have been full glad of his counsel when he was dead He that would not once worship God in Samuel worships at length Samuel in Satan and no marvel Satan was now become his refuge and preacheth his funeral his Vrim now was darknesse his Prophet a ghost O woful condition But what should a parent do when the child loaths and spils his victuals snatch it from him and lay it out of his reach Samaria felt this worser famine when carried captive especially so did Jerusalem after Malachi whose prophecy the Jews fitly call Chathimath Chazon the sealing up of vision Bath Chol or the Eccho from heaven they had now and then after this time Mat. 2.17 Joh. 12.28 they had also the writings of Moses and the Prophets interpreted after a sort by the Scribes and Pharisees whom whiles they sat close in Moses chair and kept it warm men were bound to to hear Mat. 23.2 3. which because Dives did not he suffered hunger and thirst in hell for ever Luk. 16.24 And had he been granted the liberty of hearing again upon earth but one more sermon how farre would not he gladly have gone for it and how as for life would he have listned to it But this could not possibly be for out of hell there is no redemption Psal 49.8 9. and when the night of death once comes men can work no more Night is a time not of doing work but of receiving wages up therefore and be doing whiles it is yet day Joh. 12.35 36. seek ye the Lord while he may be found Esay 55.6 seek him seasonably seek him seriously Then shall ye seek me and find me when ye shall search for me with all your heart Jer. 29.13 That was a dismall doom that our Saviour passed upon those stiffe-necked Jewes and uncircumcised in heart and ears as Saint Steven rightly stiles them Act. 7.51 that were as good at resisting the Holy-Ghost as ever their fathers had been before them Ye shall seek me and yet shall die in your sinnes whither I go ye cannot come Joh. 8.21 Ye shall wander up and down for meat making a noise like an hungry dog and grudge that ye be not satisfied Psal 59.14 15. Do not the miserable Jewes do so all the world over to this day expecting their Messias quem tantis ululatibus exposcunt throwing open their windows to behold him and praying for the rebuilding of their Temple thus Templum tuum brevi valde citò Buxtorf Synag Ind. cap. 13. valde citò in diebus nostris citissimè nunc aedisica templum tuum brevi c. Merciful God great God bountiful God beautiful God sweet God mighty God thou God of the Jewes now build thy Temple do it shortly suddenly quickly very quickly very quickly very quickly even in our dayes now this day before the next c. Ah poor creatures they would not when time was know in that their day the things which belonged to their peace therefore to this day they are hid from their eyes and wrath is come upon them to the utmost Luk. 19.42 Alterius perditio tua sit cautio Let their harmes be our warning not to stand out the day of grace not to surfeit of the word lest we suffer a famine of it not to retain the snuffes of our sinnes lest they dim our candlestick a removal whereof except we repent may be as certainly foreseen and foretold as if visions and letters were sent us from heaven as once to Ephesus telling them so Rev. 2.5 And indeed it hath been the opinion and is still the fear of some not unconsiderable Divines that Antichrist before his abolition shall once again overflow the whole face of the West and suppresse the whole protestant Churches Now if ever this come to passe as justly we may fear it will what may we thank but our detestable lukewarmnesse and loathing of the heavenly Manna our not receiving the love of the truth that we might be saved for which cause if God shall send us strong delusions 2 Thess 2.10 1◠even the efficacy of errour that we should believe a lie that being infatuated we should be seduced and being seduced be damned as Austin glosseth that text whom can we blame for it Verse 13. In that day shall the fair virgins and young men faint for thirst When God depriveth a people of his Ordinances and so withdraweth his gracious presence from them what wonder though temporal judgements come rushing in as by a sluce Persecute and take him said Davids enemies for God hath forsaken him and there is none to deliver him Psal 71.11 The Philistins are upon me saith Saul for God hath forsaken me Behold I am cast out from thy presence said Cain that is from my fathers house where thine ordinances are administred and therefore every one that findeth me shall slay me Gen. 4.14 In that day of the want of the word in the day of spiritual famine and thirst behold aliud ex alio malum another thirst shall seise upon the choycest and fairest as flies settle upon the sweetest perfumes when they are cold and corrupt them Shall the fair virgins whom all men favour for their comelinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beauty is of it self lovely and attractive it needeth no letters of commendations but God is no respecter of persons and beauty abused is like a fair house with an ill inhabitant said Diogenes like a jewel of gold in a swines snout said Solomon Prov. 11.22 Some are Helena's without but Hecuba's within painted sepulchres Egyptian temples like Aurelia Orestilla of whom Salust saith that she had nothing in her praise-worthy but her beauty Fair she was and foolish not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beautiful and wise as it is reported of Aspasia Cyrus his concubine Athenaeus Now these fair maids together with the
choice young men best able to endure thirst a long season shall faint for thirst Heb. shall be over-covered with grief shall be troubled and perplexed shall faint and swoon shall find by experience that all flesh is grasse and the glory thereof as the flower of the field that even the youths shall faint and be weary and the young men shall utterly fall But they that wait upon the Lord shall renew their strength they shall mount up with wings as Eagles they shall run and not be weary and they shall walk and not faint Esa 40.30 31. Verse 14. They that swear by the sin of Samaria i. e. by the calfe set up at Bethel not farre from Samaria This calfe is called the sin or guilt of Samaria Esa 40.6 7. to shew the abomination of it for which cause also Paul cals it sinful sin Rom. 7.13 as not finding for it a worse Epithite and Antichrist for like cause he calleth That man of sin 2 Thess 2 3. to note him Merum scelus saith Beza meerly made up of sin Now to swear by this of Samaria was to deifie it to swear by any thing besides the true God is to forsake him Jer. 5.7 which is an hateful wickednesse Jer. 2.12 13. as in Papists who familiarly swear by their Hee-Saints and She-Saints and so sacrilegiously transferre upon the creature that which pertaineth to God alone and say Thy god O Dan liveth God onely liveth to speak properly 1 Tim. 6.17 but to say that Dan's Deunculus lived being no better then a dumb and dead idol and to sweat by the life of it Spec. Eurâ—p as the Spaniards do now in the pride of their Monarchy by the life of their king this is horrible impiety As for that of Abigail to David 1 Sam. 25.26 Now therefore my Lord as the Lord liveth and as thy soul liveth the former was an oath the latter was not an oath but an asseveration or obtestation onely conjoyned with an oath and the manner of Beersheba liveth that is the formes and rites of worshipping in Beersheba another nest of idolatry Chap. 5.5 and Hos 10.13 as the Chaldee paraphraseth it Durandus hath written the Romish Ritual the way of worship used in that Synagogue of Satan Mercer rendreth it Vivet peregrinatio Beerseba the way or passage of Beerseba liveth Beerseba had an idol and was the way to Dan and Bethel hence this superstitious oath drawn out to the full length By the sin of Samaria by the god of Dan and by the manner of Beersheba like as the great Turk Mahomet promising his souldiers the spoyle of Constantinople for three dayes together if they could win it for confirmation of his oath solemnly swore by the immortal God and by the four hundred Prophets by Mahomet by his fathers soul by his own children Turk hist 345. and by the sword wherewith he was girt faithfully to perform whatsoever he had to them in his proclamation promised even they shall fall and never rise up again Fall fatally ferally irrecoverably as old Eli did when his neck was broken but first his heart The ten tribes for their idolatry and contempt of the word never returned out of captivity From the famine foretold what could follow but irreparable ruine though for a time they might flourish See Prov. 29.1 with the note Of that spiritual famine let us be most impatient and say as Luther did I would not live in Paradise without the word but with it I could make a shift to live in hell it self CHAP. IX Verse 1. I saw the Lord This Seer Chap. 7.12 saw the Lord in a vision for otherwise God is too subtile for sinew or sight to seize upon him We cannot look upon the body of the Sun neither can we see at all without the beams of it so here standing upon the Altar Or firmly set sc to do execution upon that Altar sc that idolatrous Altar at Bethel fore-mentioned and formerly threatned by another Prophet 1 Kin. 13.1.2 The Rabbines say God was seen standing upon that Altar as ready to sacrifice and slay the men of that age whose idolatries and other impieties he could no longer bear with And hence it is haply that he is brought in standing like as Act. 7.55 Jesus at Stevens death was seen standing at the right hand of God where he is usually said to sit Stat ut vindex sedet ut judex And he said sc to the Angel that stood by Zeck 3.7 or to the enemy commissionated by him or to some other creature for they are all his servants Psal 119.91 neither can he want a weapon to tame his rebels with smite the lintel of the door that the posts may shake Smite with a courage as Ezeck 9. Angels give no light blowes Behold the Lord the Lord of Hosts shall lop the bough with terrour and the high ones of stature shall be hewen down and the haughty shall be humbled Esa 10.33 34. And he shal cut down the thickest of the forrests with iron and Lebanon shal fal by a Mighty one that is by an Angel shall he smite to the ground that mighty army which was like a thick wood see Esai 37.36 Psal 78.25 and 89.6 So at our Saviours Resurrection an Angel in despite of the souldiers set to watch rolled away the grave-stone and sat upon it And as a mighty man when he sitteth down shaketh the bench under him so did He shake the earth and for fear of him the Keepers did shake and became as dead men Mat. 28.2 4. Down with this Idol-Temple down with it saith God here even to the ground and cut them in the head al of them cleave them down the middle so that every post may be sure to fall being divided from the top to the bottom and let this act be a signe to them all of what I intend to do to their persons as many of them as by this gate have entred into this Idol-Temple and Altar A deep cut in the head is dangerous and deadly Gen. 3.15 Psal 68.22 and I wil slay the last of them I by mine agents and instruments as afore for it is but one hand and many executioners that God slayes men with Job could discern Gods arrowes in Satans hand and Gods hand on the armes of the Sabaean robbers The sword is bathed in heaven before it is embrewed in mens blood Isai 34.5 The Lord killeth and maketh alive saith holy Hannah 1 Sam. 2.6 He that fleeth of them shall not flee away See chap. 2.14 with the Note and say Behold the severity of God Rom. 11.12 Verse 2. Though they dig into hell c. No starting-hole shall secure them from the wrath of God and rage of the creature set a work by him Hell and destruction are before the Lord Prov 15.11 yea hell is naked before him and destruction hath no covering Job 25.6 He hath a sharp eye and a long hand to pull men out of their
pleasant fertile nor safe and not suffering them to attain to any fame or almost name among other Nations Were it not that they are mentioned in the Bible and never there for any goodnesse neither it would hardly have been known that there ever had been such a people Wherefore then should Edom be so intolerably insolent as verse 3 swell to such an height of pride play such bloody pranâ—s as he is here accused of especially since God is taking a course to make him yet lesser and lower then yet he is Esay 23.9 by those armies of his that are comming upon him to stain the pride of all his glory Verse 3. The pride of thine heart hath deceived thee so as to make thee think thy self some great businesse when it s no such matter and that thou canst secure thy self in thy strong-holds from thy strongest enemies but herein thy pride hath befooled thee and put the same trick upon thee that the serpent did once upon the first woman Gen. 3.13 the same word is there used as here who complained when she was in the transgression The serpent hath deceived me c. 1 Tim. 2.14 He is still the King of all the children of pride and thereby cheateth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ravisheth them of their right reason and rendreth them the direct objects of Gods hatred and heavy displeasure Jam. 4.6 hee setteth himself in battell aray against them Though his excellency mount up to the heavens saith Zophar concerning the proud person Job 20.6 and his head reach unto the clouds yet he shall perish for ever like his own dung they which have seen him shall say Where is he There is a deceitfulnesse in sinne Heb. 3 13. a lie in all these outward vanities Jon. 2.8 they were never true to those that trusted in them But the proud person feedeth upon ashes he feedeth himself with false hopes a deceived heart hath turned him aside put him into a fools paradise that he cannot deliver his soul Esay 44.20 get out of his golden dreams nor say Is there not a lie in my right hand His case is not unlike that mans who lying fast asleep upon the edge of a steep rock dreams merrily of much happinesse and safety but upon the sudden starting for joy breaks his neck and tumbles headlong into the bottome of the sea thou that dwellest in the clefts of the rock In a rocky mountainous countrey as the Highlander in Scotland out of the reach of my rod as thou fondly fanciest in Arabia Petraea where thine enemies cannot come at thee and where thou thinkest thy self no lesse safe and out of harmes-way then Moses was when God had put him into the cleft of the rock and covered him with his hand Exod. 33.22 or Elias when he stood in the mouth of the cave 1 King 19.13 whose habitation is high Heb his habitation is high by a change of the person out of an holy disdaine oâ— Edoms pride and creature-confidence as if he were extra jactum out of gun-shot above danger that saith in his heart Who shall bring me down Aequalis astris gradior cunctos super Altum superbo vertice attingens polum Atreus in Thieste apud Senec. Demitto superos summa votorum attigi c. My roof receives me not t is ayre I tread Ben Jons At every step I feele my advanced head Knock out a starr in heaven Such great swelling words of vanity speakes the proud man 2 Pet. 2.18 such big bubbles of of words sâ—squipedalia verba Who shall bring me down who is the Lord who is lord over us c. Such haughty expressions such lofty language is a forerunner a presage of imminent destruction as here A bulging wall is not farr from a downfall While the word Is not this great Babel c. was yet in Nebuchadnezzars mouth he was deprived of his kingdome and driven from men c. Dan. 4.31 Megasthenes the Persian an ancient writer reporteth that the Chaldeans relate that Nebuchadnezzar returning home laden with victories fell mad and being in a fanatick veine foretold the destruction of Babel whether he foretold it or no t is sure he occasioned it by confiding in it and by robbing both God of his glory and his ancestors the first founders of their honour for he only enlarged it Psal 129.1 and built the palace entirely and now he saith Who shall bring me down c. That will I saith God in the next words Aesop being asked by Chilo one of the seven wise men of Greece what God was doing answered He bringeth down the proud and lifteth up the lowly See the like Psal 147.6 Verse 4. Though thou exalt thy self as the Eagle Or as the Arabick text hath it ad aquilam hard by the Eagle Couldst thou fly as high a pitch as that bird which is said to sore out of sight and build thy nest aloft as He doth on the highest mountaines and tallest trees that the serpent may not come at his young and though thou set thy nest among the starrs i. e. upon such high hills as reach to the upper region of the ayre Cicero 1. de Oratore Of Ithaca Vlysses his country the Oratour saith that it was in scopulis quasi nidus affixa set as a nest among the rocks And Paulus Aemylius the Romane Generall pulled down the castles at Athens saying that they were tyrannorum nidi and our Henry 8. commanded the Abbeys here to to be demolished saying that those crowes-nests were to be destroyed ne iterum ad cohabitandum convolent that they might never breed againe amongst us Lucifer and his Antitype Nebuchadnezzar spake of ascending into heaven above the heights of the clouds and of the setting their thrones above the starres of God Esa 14.13 14. See the like language or bigger from the Prince of Tyre Ezek. 28.2 with the issue much like this that here followeth thence will I bring thee down Down with a vengeance as he did Pharaoh Nebuchadnezzar Herod Edom Attilas Gensericus Bajazet c. The Philistines flouted Jonathan and his armour-bearer and said Come up to us and wee will shew you a thing that is we will give you your payment before we part with you they held it impossible to get up that sharp steep craggy rock where they kept garrison But Jonathan clambred over that rock on his hands and feet and put them to the rout 1 Sam. Plut. in Alexand. Curt. l. 7. 14.13 An exploit of as great or rather of greater valour then that of Alexander the great for which he is so crowned and Chronicled by Plutarch and Curtius the story is this Arimazes having garrisoned a very strong rock held almost inaccessible and to which there was but one only passage in the Sogdian countrey with thirty thousand men and being sent unto by Alexander to yeeld up his hold derided him and asked whether Alexander could flie whereunto
have Spain to be meant subdued say they by Nebuchadnezzar after other his great conquests and by him planted with Iews carried captive from Ierusalem With such bold and frivolous fancies do these poor deluded creatures fondly feed themselves They are generally light aeriall and fanaticall brains saith One apt to work themselves into the fools-paradise of a sublime dotage They not onely expect a corporall restitution to their own countrey Blounts voyage but also a soveraignty over all other nations and possession of their Provinces saith Another they beleeve that the Messias is not yet come Buxtorf synag c. 5. because the Christian Empire is not yet destroyed and therefore they pray daily for the overthrow of the Roman Empire Out of the East it is that they expect their Messiah whither the Spanish Iews fled when they were banished and are exceedingly multiplied for those do they hold to be this captivity of Ierusalem here mentioned Spec. Europ viz. of the tribe of Iudah and the other in Germany and Italy to be of the tribe of Benjamin who in honour of the more noble tribe and to correspond with them the better do learn the Spanish Tongue which those still retain in hope belike to be one day Lords of that large and rich countrey Shall Possesse the cities of the South i. e. shall return to their own Southerly cities and provinces And this Prophesie of recovering the holy land is to be taken in a spirituall sence and it importeth that all those that are Israelites indeed Iews inwardly shall flee to the Church of Christ Rom. 9. Verse 21. And Saviours shall come up on mount Zion Judas Macchabeus and Hircanus in the history as in the mysterie the Apostles and other of Christs Ministers who are here and elsewhere called Saviours a very high stile because God maketh use of their Ministery as he doth likewise of the Angels for the good of them that are heirs of salvation Heb. 1.14 and by their help the faithfull are saved Hence those expressions 1 Tim. 4.16 thou shalt save thy self and those that hear thee Iam. 5.20 he shall save a soul from death Iob 33.24 Deliver him from going down to the pit I have received a ransom See also Mic. 5.6 Iude 23. 1 Cor. 3.6 7 9 and 4.1 and 9.22 Let Ministers hence learn their dignity and their duty Christ hath communicated to them many of his own most honourable titles as Light of the world Doctour Pastour Saviour Redeemer c. True it is He alone is the principall Saviour and therefore it followeth in the closure of this shortest Brevissimus sed difficilimus Propheta Merâ—er but most difficult Prophet the kingdom shall be the Lords He to speak properly is the sole both Soveraign and Saviour of his body the Church Sed servatores dicuntur saith Mercer but they are called Saviours because they preach the word of this salvation and are instrumentall to Christ in that great work like as the Apothecary is to the skilfull Physician in curing his patient of a deadly disease to judge the mount of Esau Antichrist with his adherents all other Infidels also and Atheists condemned here by Christ and his faithfull Ministers Ezek. 20.4 as rebels against God and sinners against their own souls Wilt thou judge them sonne of man wilt thou judge them cause them to know their abomination and to judge themselves worthy to bee destroyed that judging themselves they may not bee judged 1 Cor. 11.31 but of Esauites may become true Iacobites as Iether by nature an Ismaelite 1 Chron. 7.17 is for his faith and piety called an Israelite 2 Sam. 17.25 Lo thus to judge the mount of Esau ought to bee the ambition of Christs Ministers for to gain them to Christ by convincing the world of sinne of righteousnesse and of judgement that is of the mischief of sinne the necessity of justification by Christs merit and of sanctification by his Spirit This is to be both Iudges and Saviours as those Iudges of old were whereunto the Prophet here seemeth to allude This is to save people with fear pulling them out of the fire Joh. 16. â— Iude 23. This is to proclaim Christ King and to set the Crown upon his head as Cant. 3.11 with that glorious acclamation The Lord is our Judge the Lord is our law-giver the Lord is our King and He will save us Esay 33.22 The Kingdom shall be the Lords Not onely the Kingdom of Power over all creature 1 Chron. 29.11 and Grace in the hearts of his people here called oft the kingdom of heaven in the Gospel but also of Righteousnesse and of Glory hereafter to be chiefly exercised at that Great and dreadfull day Now to this King Eternal Immortal Invisible the onely wise God be honour and glory for ever and ever Amen 1 Tim. 1.17 A COMMENT OR EXPOSITION Upon the Prophesie of JONAH CHAP. I. Verse 1. NOw the word of the Lord came Heb. And the word For with that particle And the Hebrews sometimes begin a discourse as Ezek. 1.1 Levit. 1.1 an elegancy proper to that tongue Howbeit Hugo Cardinalis maketh this And not an inceptive particle but a copulative to many other things that were in the Prophets mind Others conceive it to be continuative of some other history not now extant or at least connexive of this history with the course of his ordinary calling and Prophetike employment among the ten tribes to whom he prophesied together with Hosea 2 King 14.25 Amos and others but with little good successe in the reigne of Ieroboam the second a Prince more prosperous then pious Ionah prophesied of his prosperity and victories whereof when no good use was made by the house of Israel their calamity and captivity was likewise foretold by Hosea Amos and Esay and hence some conclude that Jonas was the first of all the Prophets whose writings are extant For he lived say they before the battell of Joash King of Israel with the Syrians about the end of the life and prophesâ—e of Elisha 2 King 13.14 c. and 14.25 unto Ionah the sonne of Amittai Ionah signifieth a Dove but Ionah had too little of the dove in him plenus enim fuit effraenatis motâ—bus saith One as passionate a man of an honest man Luther D. Harris as you have lightly heard of saith Another Whether he was that mad fellow as those much more mad Captains called him 2 King 9.11 that was sent to anoint Iehu or else the widow of Sarepta's sonne raised by Eliah as the Hebrewes will have him to be I have not to say But that he was a servant of the Lord we finde 2 King 14.25 and a type of Christ Mat. 12.40 concerning whom he prophesied Augustine non tam sermone quam sua quadam passione far more plainely then if he had by voice foretold his death and resurrection And whereas the Grandees and Potentates of the world get them a
out of thy sight Thus those straits brought him to these disputes of despair as they did likewise David Psal 31.22 the Church in the Lamentations Chap. 4.22 and others apt enough in affliction to have hard conceits of God and heavy conceits of themselves Whiles men look at things present whiles they live by sense onely it must needs be with them as with an house without pillars tottering with every blast or as a ship without anchor tossed with every wave They must therefore thrust Hagar out of doors and set up Sarah silence their reason and exalt Faith as did Jonas here Then I said I am cast out of thy sight Here you may take him up for a dead man here he inclineth somewhat to that of Cain Gen. 4.13 14. and surely they that go down to this pit of despair as Hezechiah speaketh of the grave cannot hope for Gods truth Esa 38. as long as there they stay yet I wil look again toward thine holy Temple Here he recollects and recovers himself as the same soul may successively doubt and believe not simultaneously and faith where it is right will at length outwrastle diffidence and make a man more then a conquerour even a Triumpher When sense saith such a thing will not be Reason saith It cannot be Faith gets above and saith Yea but it shall be what talk you to me of Impossibilities I shall yet as low as I am and as forlorn look again towards Gods holy Temple of heaven yea that here on earth where God is sincerely served and whereto the precious are annexed Faith is by one fitly compared to the cork upon the net though the lead on the one sinks it down yet the cork on the other keeps it up in the water The faithful soon check themselves for their doubtings and despondency as Jonah here as David chides David Psal 43.5 and as Paul saith of himself and his fellowes that they were staggering but not wholly sticking 2 Cor. 4.8 Vers 5. The waters compassed me about even to the soul that is usque ad animae deliquium till I laboured for life and was as good as gone The depth closed me round about see the Note on vers 3. and further observe that Gods dear children may fall into desperate and deadly dangers see Psal 18.3 and 88.3 116.3 And this for 1. prevention 2. purgation 3. probation 4. preparations to further both mercies and duties Let us not therefore censure our selves or others as hated of God because greatly distressed but incourage our selves in them as did David at Ziklag 1 Sach 30.6 The right of the Lord shall change all this Flebile principium melior fortuna sequetur The weeds were wrapt about mine head Alga as Alligando The weeds which the fish had devoured or whereunto the fish wherein I was had dived and lain down amongst them Or this might befal Jonah in the bottom of the sea before the fish had swallowed him for weeds easily wrap about those that swim or are drowned Vers 6. I went down to the bottomes of the montains that is of the promontories or rocks of the sea where the waters are deepest Thus Mercer after Kimchi The channels of waters were seen and the foundations of the world were discovered Psal 18.15 The mountains are said to be under water Prov. 8.25 because their foundations are there placed the earth with her barres was about me for over As if resolved there to keep me close prisoner that though the fish had disgorged me yet I should never have got to land The shores are set by God as barres to keep the sea within his bounds Job 38.8 10 11. Jer. 5.22 Here then all the creatures seemed to set against poor Jonas and which was more then all the Creatour too so that he might sigh and say as in the Poet In me omnis terraeque aviumque marisque rapina est Martial Forsitan coeli Yet hast thou brought up my life from corruption i. e. from the place where I was likely to have laine and rotted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum duplicantur lateres venit Moses when things are at the worst God appeareth as it were out of an engine In the mount will the Lord be seen Ezek. 37.11 c. 2 King 19.3 he stayes so long sometimes that he hardly findes faith on earth Luk. 18. and yet comes at last to the relief of his poor people viz. when they are ripe and ready for it He is a God of judgement he knowes how and when to deale forth his favours and even waiteth to be gracious Esay 30.22 See Esa 28.24 25 27 28. O Lord my God sc by the meane and merit of thy son in whom alone it is that thou Lord art my God and that I can call thee Abba Father It is well observed by an Interpreter that in this short history of Jonah are all things contained which may make to the sound and saving knowledge of God and his will of our selves also and our duties Verse 7. When my soul fainted within me I remembred the Lord And could say as the Church in Esay when at lowest Esa 63.16 Doubtlesse thou art our Father our Redeemer thy Name is from everlasting As there is in the creatures an instinct of nature to do their kind so there is of grace in the Saints to run to God Yea in the way of thy judgements O Lord have we waited for thee the desire of our soule is to thy Name and to the remembrance of thee with my soule have I desired thee in the night yea with my spirit within me will I seek thee early c. Esa 26.8 9. Oh Lord saith Habacuc art not thou from everlasting my God and mine holy One It was a bold question but God approves and assents to it in a gracious answer ere they went further Hab. 1.12 We shall not die say they obruptly O Lord thou hast ordained them the Caldeans for judgement but us onely for chastisement Here was the triumph of their faith and this was that which held up Jonas his hope though with wonderfull difficulty held head above water He remembred the yeeres of the right hand of the most High Psal 77.10 he called to mind his songs in the night season ver 6. his former experience a just ground of his present confidence He remembred the Lord his Power and Goodnesse those two pillars the Jachin and the Boaz that support Faith and this fetcht him againe when ready to faint I had even fainted unlesse I had beleeved to see the goodnesse of the Lord in the land of the living Psal 27.13 and my prayer came in unto thee q. d. Though I was so faint I could scarce utter a prayer yet thou harknedst and heardest as Mal. 3.16 thou madest hard shift to hear as I may say thine ears were in my prayers as S. Peter hath it 1 Pet. 3.12 thou felst my breathing when no voice could bee heard Lam.
incompleat it was an imperfect thing the better part of it was yet wanting Next that till that chare were done he could not be at peace within himself he could not be quiet for vowes are debts and debts till they be payed are a burden to an honest minde and do much disease it Salvation is of the Lord. Salus omnimoda as the Hebrew word having one letter more then ordinary in it importeth Jeshugnathah all manner of salvation full and plentifull deliverance is of the Lord who is therefore called the God of salvation unto whom belong the issues from death Psal 68.20 A quo vera salus non aliunde venit This Ionah speaketh as he doth all else in this holy Canticle not by reading or by rote but out of his own feeling and good experience his whole discourse was digg'd out of his own breast as it is said of that most excellent 119. Psalme that it is made up altogether of experiments and it therefore hath verba non legenda sed vivenda words not so much to be read as lived as One said once of it Dives thought that if one went from the dead to warne his wicked brethren they would never be able to resist such powerfull Rhetorick Behold here is Ionah raised from the dead as it were and warning people to arise and stand up from dead courses and companies that Christ may give them light why do they not then get up and be doing at it that the Lord may be with them Shall not the men of Nineveh rise up in judgement with this evil generation and condemn them because they repented at the preaching of Jonas Mat. 12.41 but these do not though they have many Jonas's that both preach and practise non verbis solum praedicantes sed exemplis as Eusebius saith Origen did that live sermons and not teach them onely Verse 10. Dci dicere est facere Aug. And the Lord spake unto the fish He spake the word and it was done He is the great Centurion of the world that saith to his creature Do this and hee doth it Yea he is the great great Induperator to whom every thing saith Iussa sequi tam velle mihi quà m posse necesse esse Lucan I am wholly at thy beck and check Jonah spake to God and God to the fish It may be said of faithfull prayer that it can do whatsoever God himself can do sith he is pleased to yeeld himself overcome by the prayers of his people and to say unto them cordially as Zedekiah did to his Courtiers colloguingly The king is not he that can deny you any thing Prayer is of that power that it can open the doors of Leviathan as wee see here which yet is reckoned as a thing not feisible Iob 41.14 yea of the all-devouring grave Heb. 11.35 If the Lord pricked on by the prayers of his people set in hand to save them and shall say to the North Give up and to the South Keep not back bring my sonnes from farre and my daughters from the ends of the earth Esay 43.6 they shall come amain and none shall be able to hinder them Come therefore with those good souls in Hosea who had smarted for their folly as well as Ionah and let us return unto the Lord for he hath torn Hos 6.1 2. and he will heal us he hath smitten and he will bind us up After two dayes will he revive us in the third day he will raise us up and we shall live in his sight A time we must have to be in the fire in the fishes belly as in Gods Nurturing-house but hee will take care that wee be not there overlong what 's two or three dayes to eternity Hold out faith and patience Yet a very little little while Heb. 10. and hee that shall come will come and will not tarry and it vomited up Ionah upon the dry land And here Death was defeated and wiped it was much more so when it had swallowed up Christ Quantum in devoratione mors laetata est tantum luxit in vomitu Hieron and little dreamt that it self should have been thereby swallowed up in victory But then was fulfilled that of the Prophet O death I will be thy death And as there so here in a proportion and as a type omnia jam inversa saith Mercer all things are turned t'other way Before the fish was an instrument of death now of life and serves Jonah for a ship to bring him to dry land This fish useth not to come neer the shore but to sport in the great waters howbeit now he must by speciall command vomit up Ionah upon the dry land Why then should it be thought a thing incredible with any that God should raise the dead The Sea shall surely give up the dead that were in it and death and hell deliver up the dead that were in them Acts 26. S. Sen. Nat. quaest l. 3. c. 26 27 28 29 30. and they shall be judged every man according to his works Rev. 20.13 This some of the Heathens beleeved as Zoroastres Theopompus and Plato And the Stoikes opinion was that the world should one day be dissolved by fire or water and all things brought to a better state or to the first golden age again But we have a more sure word of Prophesie and this that is here recorded may serve as an image and type of our preservation in the grave and our resurrection from the dead by one and the same Almighty power of God CHAP. III. Verse 1. AND the word of the Lord came unto Ionah the second time Ionah is a sinner but not a cast-away God layes him not by as a broken vessel treads him not to the dung-hill as unsavoury salt but receives him upon his return by repentance and restores him to his former employment gives him yet a name and a nail in his house yea sends him a second time on his message to Nineveh and counting him faithfull puts him again into the ministery who was before a runagate a rebel c. But he obtained mercy c. 1 Tim. 1.13 as did likewise the Apostles after that they had basely deserted our Saviour at his passion and Peter after he had denied him See Ioh. 20.22 23. and 21.15 16 17. Quem poenite peccasse poenè est innocens Sen Agam. The poenitent are as good as innocent Return ye back-sliding children saith the Father of mercies and I will heal your back-slidings Ier. 3.22 The Shulamite returning is as lovely in Christs eye as before and all is as well as ever betwixt them Cant. 6.4 There is a naturall Novatianisme in the timerous conscience of convinced sinners to doubt and question pardon for sinnes of Apostasie and falling after repentance But had they known the gift of God and who it is that saith to them Be of good cheer thy sinnes are forgiven thee they would have conceived strong consolation Verse
2. Arise go unto Nineveh Begin again and take better heed as the Nazarite was to do that had defiled the head of his consecration Numb 6.9 12. unto Niniveh that great city See the Note on Chap. 1.2 There was no city since by the estimation of Diodorus had the like compasse of ground or starelinesse of wals the height thereof being an hundred foot the breadth able to receive three carts a-row adorned with fifteen hundred turrets Some think as Annius Berosus that those three cities spoken of Gen. 10. Rehoboth Calah and Resen were all included in Niniveh and they conceive it thus that when Nimrod had built Babylon Ninus disdaining his government went into the fields of Ashur and there erected a city after his own name Raphael Volaterranus saith it was eight years in building ten thousand men working at it Quintilian saith that great Millain ancient Ravenna brave Bouonia noble Naples and other great cities of Italy are but towers to Rome but what was Rome to Niniveh and yet Lipsius hath written a treatise of Romes greatnesse and when the Emperour Constantine came to Rome and beheld the companies that entertained him he repeated a saying of Cineas the Epirote that he had seen so many kings as citizens but viewing the building of the city he thought naturam vires omnes in urbem unam effudisse that nature had shewed the utmost of what she could do in that one great city See more on vers 3. and preach unto it the preaching Heb. Proclaim unto it or against it the proclamation that I say to thee that I have formerly put into thy mouth and do now so again sc that their wickednesse is come up before me and I am even upon the way toward them to punish it grievously Flagitium flagellum sunt sicut acus filum Who ever waxed fierce against God and prospered Job 9.4 This wicked men must be boldly told Esa 3.11 however they take it neither may Gods ministers steal away the word Jer. 22.30 or keep back from the people any part of Gods counsel Act. 20.27 handling the word of God deceitfully but by manifestation of the truth commend themselves to every mans conscience in the sight of God 2 Cor. 4.2 as becometh his Embassadours Vers 3. So Jonah arose and went unto Niniveh He went not home first to bid them farewel as Luk. 9.61 neither went he another way as once it was enough of that once and he had learned obedience by the things that he had suffered To Niniveh he goes though a mere and a mean stranger unknown unregarded and with an harsh message such as he might fear would cost him his life from that fierce and furious people But Jonah feareth nothing now but disobedience and seems to say Luth. Epist as afterwards Luther did Inveniar sanè superbus excors modò impij filentij non arguar Let me be called and counted proud mad any thing every thing that naught is so that I be not found guilty of sinful silence and of betraying the trust committed unto me by a dastardly deserting the cause of God Jonah was now of another spirit Jâ—â—levit post me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. and fulfilled after God as Caleb Num. 14.24 for why he had now received not a spirit of fear and of bondage but of power and of love and of a sound mind 2 Tim. 1.7 his spirit of grace had sanctified to him his afflictions which else would have been but as hammers to cold iron as they were to Pharoah Ahaz the rayling thief c. Aben-Ezra saith that assoon as ever the whale had vomited up Jonah he got up and took the direct way to Niniveh that if God should command him thither again he might be ready and shew his forwardnesse It is a very good signe when men are the better for what they suffer when thereby the iniquity of Jacob is purged and this is all the fruit the taking away of their sinne Esay 27.9 according to the word of the Lord His call and command which Jonah had formerly cast behind him Sed Piscator ictus sapit There shall be only fear to make you understand the hearing Esay 28.19 Esay stood off till frighted but then he offers his service Here I am send me Chap. 6.8 now Niniveh was an exceeding great city Heb. a great city of God or to God which some interpreted dear to God Deo châ—râ— curae and such as he would not destroy Others a city not idolatrous though otherwise vitious Others a city which God himself accounted great Animo magno â—ihil magnum and looked upon as such But if to a great mind nothing is great as Seneca saith what can be great to him who is great Ps 77.13 greater Job 33.12 greatest Ps 95.3 greatnesse it self Ps 145.3 and to whom all nations are but as the drop of a bucket or dust of the ballance behold he taketh up the Isles as a very little thing Esay 40.15 Oecolampadius applieth it to the Church of the Gentiles that city of the living God They do best that take it as we read it for an exceeding great city like as elsewhere tal mountains and cedars are called mountains of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Psal 36.7 and cedars of God Psal 80. c. and excellent wrestlings are wrestlings of God Gen. 30.8 See Gen. 23.6 So the Greeks and Latines call great things divine God being the measure of all true greatnesse Niniveh as it was a very great city of fifty miles compasse as Herodotus and Diodorus so Jonah is often told so that he might come to it well prepared and resolved sith he was to have a great task and an hard tug of it See Vers 2. and Chap. 1.2 Of their dayes journey Not such a journey as a traveller could dispatch in no lesse time but suh as a Preacher pedetentim obaembulando by leasurely walking Theodocet might in three dayes go thorow See Vers 4. This is added to set forth further the greatnesse of the city Vers 4. And Ionas began to enter into the city Having seen God he now fears no colours dreads no danger as neither did Moses Michaiah Esay Chap. 6. Paul Act. 21. Luther going to Wormes c. Knowing therefore the terrour of the Lord we perswade men 2 Cor. 5.18 we forewarne them to flee from the wrath to come Mat. 3.7 we pull them out of the fire of hell as firebrands Iude 2.3 a dayes journey One of the three dayes Vers 3. Not all the three in one day for haste as Hierome would have it and he cried and said Not fearfully muttering his message but delivering it with a courage Boanerges like able almost to make his hearers hearts fall down Mr. Fullâ—â— and hairs stand upright as One saith of Master Perkins Yet fourty dayes and Niniveh shall be overthrown The word properly noteth a sudden inevitable and perpetual destruction
as it were before all the world and partly also by his closing up his Prophesie with silence not striving with God for the last word as Peter did with Christ and would needes carry it till the event of things confuted him and he was glad to seek a corner to cry in Mat. 26.35 with 75. Verse 10. Then said the Lord He did not roare upon Jonah nor run upon him with a drawn sword even on his neck upon the thick bosses of his bucklers but gently said unto him that he might the more admire his own impotency and Gods lenity Iob 15.26 both which he studiously describeth all along this Prophesy a good signe of his sound repentance Thou hast had pitty on the gourd Here is the end scope and application of the parable whereby it apeareth that God prepared not the gourd so much for the ease and use of Jonah's body as for a medicine to his soule convincing him of the iniquity both of his wayes and wishes by an argument drawn from the lesse to the greater and confuting him by a comparison Thou a sinfull and wretched man hast had pitty Or spared and art sorry it perished The gourd a sorry shrub a meane mushrome and none of thine neither but as lent thee Alasse master said they it was but borrowed for the which thou hast not laboured And so canst not be so fast-affected to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ethic. l. 4. For all men love their own works rather then other mens as parents and poets saith Aristotle proving thereby that those which have received their riches from their parents are more liberall then they which have gotten them by their own labour neither madest it grow Thou hast neither planted nor watered it or any way added to it by thine industry for that also was no part of thy paines but mine Not that God laboureth about his creatures for he doth all his work without toole or toile Esa 40.28 but this as many other things in Scripture are spoken after the manner of men and so must be taken which came up in a night Heb was the son of a night not without a miracle though Pliny speak of the quick and wonderfull grouth of this shrub and perished in a night Citò oriens citò itidem moriens quickly come and as quickly gone a fit embleme of earths happinesse Surely man walketh in a vaine shew faeneâ quadam foelicitate temporaliter florens Aug. Ep. 120. they shall soon be cut down like the grass and wither as the green herb They are but Hemerobij their life is but a day and such a day too as no man is sure to have twelve houres to it as this gourd was but of one dayes continuance a it came up in a night so it perished the next citò crevit citò decrevit repentè prolatus repentè sublatus of very small continuance Tarnou Verse 11. And should not I spare Niniveh I who am all-bowels I who am a sin-pardoning God Neh. 9.31 none like me for that Mic. 7 18. I Ego emphaticum Mercer who am the Father of mercies and God of all comfort 2 Cor. 1.4 whose property and practise it is to comfort those that are cast down 2 Cor. 7.6 I who am so transcendently gratious that thou hast even hit me in the teeth with it ver 2. should not I be affected with the destruction of Niniveh that great city See Notes on chap. 1.2 and chap. 3.3 4. yea I will spare it sith it is ten thousand times more worth then that gourd of thine so much pittied wherein are more then sixscore thousand Persons more then twelve myriads of innocent infants that cannot discerne c. but live a kind of sensitive life as not yet come to the use of reason and are therefore matched and mentioned with beasts And also much cattle a part of my care which have had their share as they could in the common humiliation and shall therefore share in the common preservation And hast thou an heart to repine at this and not to be set down with so good reason Jonah is now sad and silenced and although we heare no further of him yet methinks I see him Iob. lik laying his hand upon his mouth in an humble yeeldance yea putting his mouth in the dust and saying Once have I spoken Job 40.5 but I will not answer yea twice but I will proceed no further Teach me and I will hold my tongue for thou hast caused me to understand wherein I have erred Job 6.24.25 How forcible are right words c. A COMMENT OR EXPOSITION Upon the Prophesie of MICAH CHAP. I. Verse 1. THe word of the Lord c. See the Note on Hos 1.1 to Micah the Morasthite to distinguish him from Micaiah the son of Imlah who prophecied in Ahabs dayes above an hundred yeares before this Micah the Morasthite so called from the place of his birth or abode which is made famous by him as Abdera was by Democritus Hippo by Austin and not He by it Ambrose saith hi◠name signifieth Quis iste who 's this who saith that Father in answer Not one of the common sort but an elect vessell to carry Gods name to his people Hierome from his title Morasthite interpreted calleth him Cohaeredem Christi Coheire with Christ of whom and his kingdome he sweetly Prophecieth and may therefore be called the Evangelicall Prophet as was Esay his contemporary with whom he hath many things common and this one thing above him that he nameth Bethlehem Christs birth-place chap. 5.2 for the which as well as for his boldnesse Ier. 26.18 he was famous in the Church Mat. 2.6 Ioh. 7.42 in the dayes of Iotham Ahaz Hezekiah Ahaz standeth between Iotham and Hezekiah as thistle or thorn between two lillyes or roses Manasseh comes after and degenerates into his grandfather Ahaz To his time Micah attained not much lesse to Josiahs as Isidore hath it for betwixt Iotham and Iosiah were an hundred and twenty yeares at least It is probable that Micah Prophesied forty yeares if not more wherein he saw many changes and met with many molestations had cause enough to cry out with his Colleague Who hath beleeved our report My leanenesse my leanenesse c. Yet held he on his course as being of Latimers mind who speaking in one of his sermons of a minister that gave this answer why he left off preaching viz. because he saw he did no good this saith Latimer is a naughty a very naughty answer which he saw sc with the eyes of his mind for the use of the Church whereto this prophesie comes commended first as the word of the Lord and secondly as extraordinarily revealed to this Prophet concerning Samaria and Ierusalem Samaria seemeth to be first named because most guilty before God They are yoked together because there was scrace ever a better Aholah and Aholibah sisters in sin and one the much worse for the others
the rebellious Iewes that God stileth them his people Doth he not elsewhere disclaim them and call them a sinful nation a people laden with iniquity the people of his wrath and of his curse May not all Formalists fear Jacobs fear Gen. 27.12 My father peradventure will feel me and I shall seem to him as a deceiver and I shall bring a curse upon me and not a blessing Our heavenly Father will surely feel us in our addresses and if he find us but complementing and contenting our selves to be called the house of Jacob he will confute our vain confidences and cut us out of the roll as he did Dan and Ephraim who were named the house of Jacob and yet for their wickednesse are passed by in the reckoning up of the twelve tribes Rev. 7. as if they were souldiers put out of pay and cashiered Is the spirit of the Lord straitned or shortned Is he a penny-father hath he but one blessing Mal. 2.15 Is there not with him the residue of the spirit plenteous redemption an exceeding abundant goodnesse even to a superpleonasme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.14 Where then is the fault that you are no more Jacob-like plain-hearted and perswasible that ye refuse to be reformed hate to be healed saying to me Depart and to my Prophets Drop not c. Neither curse ye nor blesse ye as he said to Balaam wherein if they should hearken to you and be ruled by you yea should you straitly threaten them with bonds to speak henceforth to no man in my name as Act. 4.17 yet my word is not bound 2 Thess 3.1 2 Tim. 2.9 but runs and is glorified my spirit is not straitned but is free and not fettered I tell you that if these Prophets should hold their peace Luk. 19.40 and not drop the stones would immediatly cry out which against change of weather do stand with great drops of water to confute your unyeeldingnesse Turn ye therefore now at my reproof behold I will turn out my spirit unto you I will make known my words unto you Prov. 1.23 I will do it howsoever yea in despite of you I will do it as some sense the foregoing verse reading it thus and the original will bear it Drop ye not but they shall drop Are these his doings i.e. Such as God doth approve of or rather are these Jacobs doings tread you in the steps of your father Jacob did he ever silence the Prophets and withstand those that were sent unto him Did he not rather lie low put his mouth in the dust and crie out speak Lord for thy servant heareth Good is the word of the Lord which ye have spoken c. And whereas ye will be apt enough to replie that Iacob had no other cause for the Prophets never spake but good and comfortable things to him it is answered in the next words Do not my words do good to him that walketh uprightly Heb. upright that pondereth his paths by the weights of my word and turneth not to the right hand nor to the left Pro. 4.26 27. but walketh exactly accurately and precisely Eph. 5.15 keeping within my precincts c. Do not my words do good to such and speak they not peace to him David felt it as sweet as honey Ps 119.103 But as honey causeth pain to exulcerate parts though of it self it be sweet and medicinal so doth the word of God to exulcerate consciences Children though they love to lick in honey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Al. Aphrod Probl. yet they will not endure to have it come neer their lips when they have sore mouths so is it here Excellently saith Saint Austin Adversarius est nobis quamdiu sumus ipsi nobis c. The word of God is adversary to none but such as are their own greatest adversaries c. It may well be compared to Moses rod which whiles he held it in his hand it flourished and brought forth almonds but being cast on the ground it turned into a serpent Did it not take hold of those refractaries Zech. 1.6 that would not take hold of Gods covenant and chuse the things that pleased him Esay 56.4 Doth it not still sting wicked people with unquestionable conviction and horrour when as great peace have they which love Gods law Psal 119.165 and nothing shall offend them Vers 8. Even of late my people is risen up as an enemy Heb. yesterday no longer ago to all their former flagitious practises they have now newly added this of execrable rapine and robbery which is still fresh and as it were flagrant in mine eyes Although the truth is that God looketh upon former sins as presently committed for as there is no beginning of eternity so neither is there any succession But let men take heed how they heap up sin lest they heap up wrath for although God may bear with people for one or two out-strayes yet when once it comes to three transgressions and to four he will not turn away the punishment Am. 1.2 and one new sin may set many old awork in the conscience making it like Ezekiels scroul Ezek. 2.12 wherein was written lamentations and mourning and woe Surely I have seen yesterday the blood of Naboth and the blood of his sons saith the Lord 2 Kin. 9.26 The word signifieth last night though it were done some while before See the word yesterday so used by the Apostle Hebraizing with his Hebrews Chap. 15.8 Some read the text thus He that was yesterday my people is risen up on the other side as against an enemy viz. raging against God and ranging against all men biting all they come aneer as mad dogs See Esay 9.21 1 Thess 2.15 they please not God but rise up in rebellion against him and are contrary to all men being rather Ismaelites then Israelites Gen. 16.12 and therefore not rightly named the house of Jacob that plain man Gen. 25.27 without welt or gard guile or gall nor could the word of the Lord do good unto them so long as their deeds were evil and they loved darknesse rather then light Joh. 3.19 Ye pull off the robe with the garment Robbing and pillaging passengers with greatest inhumanity not leaving them a rag to cover them or a crosse to blesse them with as the proverb is This was common in Scotland and Africa saith Daâ—â—â— here It was in England also till the dayes of king Alfred who first divided the land into shires and then the subjects into tenths or Tithings every of which severally should give bond for the good a bearing of each other c. Heyl. Geog. 474. By this course men were not careful onely of their own actions but had an eye to all the nine for which they stood bound as the nine had over each Insomuch that a poor girle might travel safely with a bag of gold in her hand and none durst meddle with her from men that passe by securely as
the Electour of Saxony he rightly answered Because he meddleth with the Popes tripple crown and with the Friars fat paunches Verse 9. Therefore night shall be unto you Ye shall be benighted your gifts blasted and your persons baffled your lamp shall be put out in obscure darknesse the sword shall be upon your arms and upon your right eyes your arms shall be clean dried up Zech. 11.17 and your right eyes utterly darkened Those illuminations and inspirations that ye seemed to have shall be taken from you and God shall passe that dreadfull sentence Take the talent from him even here in this life let him not have the least dram or drop of a prophetick Spirit of ministeriall abilities and then in the next world cast ye the unprofitable servant into outer darknesse c. Mat. 25.28.30 and it shall be dark unto you that ye shall not divine Tenebrae vobis à divinatione vel propter divinationem so Calvin All the reward ye shall have for your divination shall be disgrace and confusion your folly shall be manifest unto all men as was that of Jannes and Jambres 2 Tim. 3.9 And the Sun shall goe down over the Prophets The same thing is set forth by sundry Metaphors for more assurance for Hypocritis nihil stupidius it is hard to perswade an hypocrite that evill is toward him see ver 11. Verse 7. Then shall the Seers be ashamed and the diviners confounded They shall be hissed and hooted at for Impostour and falsaries shame shall be the promotion of these fooles as it is at this day of the Heathen Philosophers of the Iewish Rabbins of the Popish Doctours and Schoole-men who once caried the bell for most acute and accurate Divines but now appear to be great triflers a rotten generation of dunghil-divines as one stileth them in detestation of whose vain jangling and doting about questions 1 Tim. 6.4 Luther saith Luth. tom 1. oper lat ep 47. Prope est-ut jurem c. I could swear almost that there was not a Schoolman that understood one chapter of the Gospel Latimer professed that by hearing Bilneys confession he learned more then afore in many yeares So from that time forward saith He Act. Mon. 917 I began to smell the word of God and forsake the School-doctours and such fooleries yea they shall all cover their lips And stand aloof as lepers See Lev. 13.45 Ezek. 24.17 22. Or they shall leave off their lying for I will stop their mouthes Ego illis os claudam Calv. that they shall not hereafter so much as mute any more The Septuagint render it All men shall abhorre them shall open their lips against them Montanus involuent mysta cem suam they shall wrap up their mustachoes which saith à Lapide the false Prophets wore upon their upper-lip incedebant comptuli and went neatly trimmed as do now the Calvinistical Ministers But if some do so yet this is better then the Popish priests shaving which is a ceremony so bald that some Priests in France are ashamed of the mark and few of them have it that can handsomly avoid it for there is no answer of God He comes not at them as sometimes he did to Abimelech Laban Balaam neither speake they according to his word for why there is no light in them Es 8.20 The Philosophers professing themselves to be wise but wanting the wiâ—dome from above became fooles Rom. 1.22 The Pharisees had they known any thing aright and as they ought they would not have crucified the Lord of glory 1 Cor. 2.8 Oracles they had and miracles enow but they rejected the counsel of God against themselves being not baptized Luke 7.30 or if they were yet remained they a viperous brood Mat. 3. and never attained to that answer of a good conscience toward God 1 Pet. 3.21 The Schoolmen often cite the Philosophers Lombard Passim seldome the Apostles they count the authority of Fathers as good as that of Scriptures neither doubt they to call the writings of the Eathers by the name of Scripture Was not this to set mens threshold by Gods threshold and their posts by his posts Ezek. 43.8 what marvel therefore though they became vain in their imaginations and their foolish heart was darkened while they taught for doctrines mens traditions what marvell though Popish fopperies once so admired be now so much slighted since the world seeth further into them then formerly Notable is that passage in K. Henry the eights protestation against the Pope England is no more a babe there is no man here but now he knowes that they do foolishly that part with gold for lead c. Surely except God take away our right wits not only the Popes authority shall be driven out for ever Act. Mon. 990. but his name also shortly shall be forgotten in England We will from henceforth ask counsell of him and his when we list to be deceived when we covet to be in errour when we desire to offend God Truth and honesty c. Ver. 8. But truely I am full of power But doth it become the Prophet thus to praise himself Laus proprio sordescit in ore and those who vaunt most have oft the least courage as those creatures who have the greatest hearts of flesh are the most timerous as the Stag Panther Hare c. For answer it must be considered that the Prophet speaketh not here of his own good parts out of a vain glorious humour it was enough for him that he was all glorious within Psal 45.13 virtusque suo contenta theatro est but to separate himself from those false prophets aforementioned and to assert his calling by his qualifications as doth likewise St. Paul 2 Cor. 12. to those who sought a proof of Christ speaking in him The word rendered But truly signifies All which notwithstanding q. d. Albeit there is such a generall defection from God and such unfaithfulnesse in the Prophets of these times yet I am full of power lively and lusty vigorous and vivacious by the spirit of the Lord That noble Spirit as David calleth him that spirit of power Psal 51. 2 Tim. 1.7 of love and of a sound mind as Paul that putteth spirituall mettle into the soule and steeleth it against all opposition And truely if the spirit put not vigour into us how dead and flat are our duties and all ordinances like liquor that hath lost its spirits there is as much difference many times as betwixt cold water and Aquavitae and of judgment to discern of things that differ to time a word as the Prophet Esay hath it Esa 50.4 and to teach things profitable and proper to my auditours not as He in the Emblem that gave straw to the dog and a bone to the Asse or as those false Prophets who spake good of evill and evill of good and wisely to distinguish betwixt law and Gospel in praxi Gratias agat Deo
precio should be the Magistrates Motto And Iustice Iustice as Moses phraseth it Deut. 16.20 that is cleer sheer justice without mud should run down as waters and righteousnesse as a mighty torrent Am. 5.24 and the Priests thereof teach for hire and the Prophets thereof divine for money They were meerly mercenary and as Apollo's Oracles corrupted by Philips gold were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak as he would have them so was it here Both Priests and Prophets were ignava ventris mancipia see vers 5. with the Note greedy dogs In Mat. 10.16 slow-bellies they all looked to their own way every one for his gain from his quarter Esay 56.11 Albertus Magnus complained of the covetousnesse of Pastours in his time Bernard for this cause calleth them Impostours and By-seers Hugo Cardinalis said that the devil had two daughters Avarice and Luxury the former whereof he had married to the Iewes the latter to the Gentiles but now saith he the Priests have taken away both of them from their right husbands and make use of them for their own Si posui aurum in conjugium meum So the Septuagint read that text Job 31.24 signifying the covetous mans great love to money whence Saint Iames calleth such 2 Pet. 2. adulterers and adulteresses Chap. 4.4 Saint Paul saith they minde onely earthly things sc their purses and paunches Phil. 3.19 and and uncessantly wooe this Mundus immundus this vile strumpet the world having eyes full of the adulteresse and that cannot cease to sinne But their money shall perish with them that teach for hire that follow the ministery onely as a trade to pick a living out of qui plus fisco quam Christo vacant plus attonsioni quam attentioni gregis ubi non vident quaestum rident Christum c. All seek their own not the things which are Jesus Christs Psal 2.21 yet will they lean upon the Lord Or lay their weight upon him as upon a staffe or crutch velut firmissimo scipione Thus their forefathers Psal 78.32 35. though they sinned still and believed not for his wondrous works yet they would needs believe that God was their Rock and the high God their Redeemer So their successours Jer. 3.3 4 5. when they had spoken and done evil as they could yet having a whores forehead they could give goodly words Wilt thou not from this time crie unto me My father thou art the guide of my youth Will he reserve his anger for ever Will he keep it to the end Here were good words for they are good cheap as we say but nothing more The Lord was much in their mouthes but farre from their reins Jer. 12.2 Selfe-deceivers think they lean upon the Lord when it is no such matter Their faith is a mock-faith a strong phansie a blind presumption which will prove but a broken reed and was never true to those that trusted it Surely as he that maketh a bridge of his own shadow cannot but fall into the brook so neither can he escape the burning lake that had rather be carnally secured then soundly comforted Good gold is a cordial so is not Alchymy gold neither will it passe the seventh fire as the other will Security is the forerunner of calamity neither miscarry any so sure or so soon as the over-confident and say Is not the Lord amongst us And hath he not promised so to be for ever True but upon condition that you be with him and no otherwise 2 Chron. 15.2 He is not so tied to you but that he can go away from you See his many removes Ezek. 9 10 and 11 Chapters and observe that still as he goes out some judgement comes in They call themselves of the holy city and stay themselves upon the God of Israel the Lord of hosts is his name Jer. 48.2 but all this was but court-holy-water as they call it empty words such as our profligate professours are full of But wilt thou know O vain man or O empty man that words without works are bootlesse Jam. 2.20 that externall priviledges alone profit not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 7.4 Act. 6.14 that formal profession and performances are disaccepted and those that please themselves therewith are but as women travelling with a false birth Isai 26.18 Men are wont to do with these as those Conjurers did with the name of Jesus they thought if they used that name it was enough They heare therefore Act. 19.5 Jesus I know and Paul I know but who are ye So shall it fare with such as glory in this that they were born in the bosome of the Church live under the means of grace c. Gehezi took the Prophets staffe but there was something more else the childe had not been raised Those tell but an ill tale for themselves that have no more to say but this Is not the Lord amongst us Men are the worse for his presence with them if they walk not worthy of the Lord in all wel-pleasing Col. 1.10 if they have not grace to serve him with reverence and godly fear for even our God is a consuming fire Heb. 12.28 29. None evil can come upon us Let Prophets say what they please we shall have peace Deut. 29.19 all shall be well with us whiles God is with us and for us Job 8.20 Exod. 34. Psal 5. But God will not take the wicked by the hand saith Job neither will he at all acquit the guilty saith Moses The foolish shal not stand in his sight saith David for he hateth al the workers of iniquity Psal 5.5 Beware of him and obey his voice provoke him not for he will not pardon your transgressions Exod. 23.21 or if he do yet 't is two to one that he will take vengeance of your inventions Psal 99.8 Shake off therefore carnal security fear the Lord and depart from evil Vers 12. Therefore shal Zion for your sake be plowed as a field even for your sakes O wicked Princes Priests and Prophets you are the traytours that have betrayed us all into the hands of divine justice to be angry with us for saying so and telling you what to trust to is as if some fond people should be angry with the herald or the trumpet as the cause of their warres Zion shal be â—lowed as a field Shall be utterly laid waste and sevelled Conquerours used to plow up those places that they would not have re-edified and to sow them with salt Judg. 9.45 It must needs be a dismal destruction that is described in such exquisite tearms Alterius perditio tua sit cautio This threatning of the Prophet took so well that the judgement was respited for above an hundred years Jer. 26.19 But now mens hearts are more hardned and therefore their destruction more hastened and Jerusalem shal become heaps Rupes ruderum This they once thought as possible as to overthrow Gods own throne the very disciples had a conceit that the World
could not outlast the Temple as may be gathered from Mat. 24.3 But they some of them lived to see themselves confuted and our Saviours words verified There shal not be left here one stone upon another that shall not be thrown down Vers 2. and the mountain of the house that famous house that was worthily reckoned one of the seven wonders of the world and stood upon mount Moriah As the high places of the forrest As wooddy and desert places fit onely for wild beasts Lege Luge saith one speaking of Jerusalems desolation CHAP. IV. Vers 1. BVt in the last dayes it shall come to passe God reserveth his best comforts till the last as that Ruler of the feast did his best wine Ioh. 2.10 and as the sweetest of the honey lieth at the bottome These last dayes are Gospel-dayes Heb. 1.2 times of Reformation Heb. 9.19 of Restitution Act. 3.21 called the World to come Heb. 2.5 that new heaven and earth wherein dwelleth Righteousnesse 2 Pet. 3.13 that new Jerusalem that is all of gold Rev. 2.1 Ezekiels new Temple bigger then all the old Jerusalem and his new Ierusalem bigger then all the land of Canaan chap. 40.41.42 c. Let Popish buzzars blaspheme that description of the Temple and City Sanct. Argum. cap. 40. calling it as Sanctius doth once and again insulsam descriptionem a senselesse description so speaking evil of the things that they know not Jude 10. We beleeve and are sure Joh. 6.69 that God hath provided some better thing for us then for those under the law Heb. 11.40 viz. that great mystery of godlinesse God manifested in the flesh 1 Tim. 3.16 who should again restore the kingdom to Israel the spiritual kingdom to the Israel of God as is here foretold in the self-same words with those of Esay chap. 2.1 2. whence he is not ashamed to take it That the mountain of the house of the Lord The Church 1 Tim. 3.15 called elsewhere the mountain of the Lord and his holy hill Psal 15.1 and 24.3 and 48.2 Esay 30.17 both for its sublimity Gal. 4.26 and firmnesse Psal 46.3 and 125.1 winde and stormes move it not no more can all the power and policy of hell combin'd prevail against the Church Mat. 16.18 She is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kingdom that cannot be shaken and may better then the city of Venice take for her Posie Immota manet Shall be established in the top of the mountains Constituetur firmiter shall bee strongly set upon a sure bottom upon munitions of Rocks yea upon the Rock of Ages Mat. 16.18 Jer 31.35 Esay 33.20 Some by the house of the Lord here understand the Church and by the mountain of this house Christ whereon it is built and whom Daniel describeth by that great mountain that filled the whole earth Chap. 2.35 that stone cut out without hands that smot in pieces the four Monarchies ibid. And hence it is that this mountain of the Lords house is exalted above the hils the Church must needs be above all earthly eminencies whatsoever because founded upon Christ who therefore cannot be exalted but shee must be lifted up aloft together with him God who is rich in mercy saith that great Apostle hath quickened us together with Christ and hath raised us up together and made us sit together in heavenly places in Christ Jesus Ephes 2.5 6. The Church is mysticall Christ 1 Cor. 12.12 she is his wife and wheresoever hee is Caius she is Caia she shineth with his beams and partaketh of his honours union being the ground of communion and people shall flow unto it As waters roul and run toward the Sea but that these waters should flow upward flow to the mountain as here is as wonderfull as that the Sun should send his beams downward to the earth when as it is the property of all fire to aspire and flie upwards This is the Lords own work and it is marvellous in our eyes Chrysost Hom 8. ad Hop Antioch The metaphor of flowing importeth the coming of people to Christ by the preaching of the Gospel 1. Freely Psal 110.3 2. Swiftly as the waters of the river Tigris swift as an arrow out of a bowe See Esay 60.8 3. Plentifully by whole Nations turned to the faith and giving up their names to Christ 4. Joyntly as verse 2. and Zach. 8.21 5. Zealously bearing down all obstacles that would damme up their way 6. Constantly and continually as rivers run perpetually by reason of the perennity of their fountains and are never dried up though sometimes fuller then some quin ut fluvij repentinis imbribus augentur saith Gualther as rivers swell oft with sudden showres and overflow the banks so beyond all expectation many times doth God take away tyrants and propagates his truth enlarging the bounds of his Church with new confluxes of Converts Verse 2. And many nations shall come and say The conversion of the Gentiles is here foretold a piece of that mystery of godlinesse 1 Tim. 3.16 The Jews usually call Christians in contempt Gozin the word here used and Mamzer Goi Bastard-Gentiles But either they must come under this name themselves or deny that they are the posterity of Abraham Gen. 12.2 Where God saith I will make of thee a great Nation Come and let us go up to the mountain of the Lord The wicked have their Come Prov. 1.11 and would not go to hell alone Should not the Saints have theirs should they not get what company they can toward heaven The Greeks call goodnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it doth as it were invite and call others to it and every man is willingly to run after it and to the house of the God of Jacob to the publike ordinances where wee may hear and beleeve and be sealed with that holy spirit of promise as those Ephesians were chap. 1.13 We read that Marcellinus Secundanus and some others were converted to Christianity by reading Sibylla's oracles of Christs birth and that by Chaucers Book some were brought to the knowledge of the truth But either this was not so or not ordinary for faith comes by hearing and hearing by the word preached which therefore the people of God do so prize as Luther did who said Acts Mon. 767. He would not take all the world for one leaf of the Bible and that without the preaching of the word he could not live comfortably in Paradise as with it hee could live and enjoy himself though it were in hell and he will teach us of his wayes Cathedram in coelis habet qui corda docet saith Austin All true Converts are taught of God Joh. 6. and then quà m citò discitur quod docetur saith the same Father how soon are men discipled how soon learn they the wayes of God whereby to serve him here and be saved by him hereafter For it
is false that some contend for sc that every man may be saved in his own faith be it right or wrong For none can come to the Father but by the Son Joh. 14.6 Neither is there any other name but His under heaven whereby men must bee saved Acts 4.12 See Joh. 17.3 and 6.40 Heb. 11.6 whatsoever the Huberians affirme of Universall Election or the Puccians of a naturall faith and we will walk in his paths which are all paved with mercy and love so that the saints run therein and faint not walk and are not weary Esay 40.31 They are all Peripateticks ever in action Gen. 17.1 they are Currists not Quaerists Ambros saith Luther elegantly they do not reason but run the pathes of Gods precepts Nescit tarda molimina Spiritus Sancti gratia For the law shall go forth of Zion The law or doctrine as Prov. 13.14 Understand here the Gospel that Law of God Psal 19.7 that Law of Christ Gal. 6.2 that perfect law of liberty Jam. 1.25 a counter-pane whereof God putteth into the hearts of his people Jer. 31. whereby they become as it was once said of the Thracians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a law to themselves Herod as being transformed into the same image with the Gospel like as the pearl by the often-beating of the Sun-beams upon it becommeth radiant as the Sun and the word of the Lord from Jerusalem Not from Africa at first as the brethren of the rosy-crosse would have it though 't is thought the Gospel was received and the Christian faith professed even from the Apostles time in that large region of Nubia in Africk But repentance and remission of sinnes was preached among all nations beginning at Jerusalem Luke 24.41 The Jews were Gods Library-keepers and the Apostles sent and went from Jerusalem to plant Churches abroad the world and to gather into one the children of God that were dispersed Ioh. 11.52 Verse 3. And he shall judge among many people We had before Christs Propheticall Office here we have his Princely and elsewhere his Priestly This seems to have been the effect of that old prophecy among the Easterlings that Judaea profecti rerum potirentur some that came out ofâ— Jury should conquer all Vide Sueto in Vespas Tacit. lib. 21. wherein both the former are founded for he is the true Trismegist and Melchisedech was a right type of him He is the onely judge and needs no Vicar upon earth such as the Pope claims to bee Esay 33.22 no such Officers to see his lawes executed as the Ephori were among the Greeks and the Censores among the Romans The Lord that sent the rod of his strength out of Zion as verse 2. doth also give him to rule in the middest of his enemies whiles his people are willing in the day of his power in the beauties of holinesse Psal 110.3 willing that Christ should send forth judgement to victory Mat. 12.20 that is perfect his own work of grace begun in their hearts To which end as it here followeth He shall rebuke or convince strong nations Convince them I say by his Spirit of sinne of righteousnesse and of judgement â—oh 16.8 Of the lothesomnesse of sin of the necessity of getting righteousnesse by Christ and repentance from dead works that men may serve the living God and as much as in them is Acts 17.30 live peaceably with all And they shall beat their swords into plowshares i. e. their fierce and fell natures shall be mansuefied as Esay 11.6 7 8 9. and if they wage warre it shall be non nisi coacti either for the just punishment of Delinquents whom they cannot otherwise come at or for their own necessary defence and that they may establish peace with truth But if men would live by the lawes of the Gospel they need not wage warre or want peace either of countrey or of conscience but they might take for their Motto that of David Ani shallom I am peace and have for their portion that peace peace Esay 26.3 even a perfect sheer pure-peace a multiplied peace with God with themselves and with others this is a main piece of Christs kingdom upon earth Florus who is the Prince of peace and came in a time of peace viz. in the raigne of Augustus when as there was Totius orbis aut pax aut pactio saith Florus a generall peace or truce thorowout the whole world neither shall they learn warre any more To make a trade or a gain of it and so to earn a curse Deut. 27.25 to delight in it Psal 68.30 and make a sport of it as Abner did 2 Sam. 2.14 and Pyrrhus king of Epirots to wage it without weighty reason rashly If we Princes said our Hen. 7. should take every occasion that 's offered the world should never be quiet but wearied by continuall warres We may also here take warring as St. Iames doth chap. 4.1 for jarring and jangling for private discords and dissentions Now these the people or God are so farre from learning that they utterly lay them aside and are kinde one to another tender-hearted forgiving one another even as God for Christs sake forgave them Ephes 4.32 Verse 4. But they shall sit every man under his vine seeding upon the fruit that shall even fall into his mouth saith à Lapide Sit they shall under Christ the true Vine saith Hugo and under the holy Ghost as a fig-tree whose fruit is farre sweeter then any honey But these are coynt interpretations saith Gualther I should rather expound this Text by that 91. Psalm wherein the safe and happy condition of the godly is at large described Vineyards and fig-yards were ordinary in those countreys and hence this proverbiall expression to set forth doubtlesse the spirituall security and that peace of conscience chiefly that is granted to Christs subjects a peace farre beyond that under Solomon which is here pointed at or that under our Queen Elizabeth not to be passed over without one touch at least upon that string which so many years together sounded so sweetly in the ears of our Fathers Then it was if ever that the mountains brought forth peace and the little hills righteousnesse Psal 72.5 The great ones defended their inferiours Westmer in Psal 72. and the inferiours blessed their superiours the Magistrate righted the subject and the subject reverenced the Magistrate and none shall make them afraid God they know will not hurt them man cannot he may take away their heads but not their crowns their lives but not their hopes for the righteous hath hope in his death his Posie is not onely Dumspiro spero but Dum expiro Let the wicked have a trembling heart and failing eyes while he lives Deut. 28.65 and when he dies crie out as a great man was heard to do Spes fortuna valete Farewell life and hope together The servant of Christ as he sits mediis tranquillus in undis all his life long
6.27 This is comfortable to consider of that is to be Ruler in Israel Matthew rendereth it a Captain that shall feed my people Israel Mat. 2.6 See the Note there whose goings forth have been from of old This is spoken of Christs eternal generation which none can declare Esay 53.8 What is Gods name and what is his Sons name if thou canst tell Prov. 30.4 The Scripture usually speaketh of this grand Mystery by way of circumlocution It is here spoken of in the Plurall number for the excellency of it Adoro plâ—niâ—udinem scripturarum Aug. In this Text then we have a description of Christ in his natures and offices See the like Rom. 1.3 4. and adore the fulnesse of the Scriptures Verse 3. Therefore will he give them up As a little before the day springeth it is darker then ordinary so before the day-spring from on high visited Gods people they were under very hard and heavy pressures and miseries whereby their desires after him were increased and ineagered The enemy oppressed them by Gods permission yea by his active providence that they might pant after a Saviour and sigh out with old Jacob their father Gen. 49.18 O Lord I have waited for thy salvation untill the time that she which travelleth hath brought forth She that is the Virgin Mary say some Or she that is say others the afflicted Church according to chap. 4.9 10. See the Notes there Shee must have a time of travell of trouble before she can bring forth and be delivered Luther saith well that the Church is haeres crucis and that every Christian is a Crucian we must suffer before we can reigne and bear the crosse or ere we wear the crown Then the remnant of his brethren i. e. the converted Gentiles whom Christ is not ashamed to call his brethren Heb. 2.11 12. shall return unto the children of Israel shall be proselyted and conjoyned to the elect Jews that there may bee one sheep-fold under one shepherd And the Lord shall be king over all the earth In that day there shall be one Lord and his name one Zech. 4.9 See the Note there Verse 4. And he shall stand and feed or rule in the strength of the Lord He shall stand and none shall be able to stirre him there shall be lifting at his government but it stands firm and fixed Earthly Monarchies have their times and their turnes their ruine as well as their rise The Roman Empire fell under the weight of its own greatnesse The Turkish although it be indeed very strong yet is it by many probably thought to be on the declining hand But Christ shall stand when all earthly greatnesse shall lie in the dust And He shall feed his flock in the strength of the Lord neither shall any ravenous Lion or grievous Wolf pluck them out of his hand because He and the Father are one Joh. 10.39 and God hath laid help on one that is mighty Psal 89 19. and in the majesty of the name of the Lord his God that is by the power of Gods word called his name Acts 9 15. and elsewhere This word hath a singular majestie in it whereby it aweth and affecteth mens consciences to the propagating of Christs kingdom viz when it is accompanied with the Spirit of God called his strength in the former clause And that these ever go together in all the subjects of Christs kingdom see Esay 59 21. As for me this is my Covenant with them saith the Lord My Spirit that is upon them and my word which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds sâ—ed saith the Lord from henceforth and for ever for now shall he be great unto the ends of the earth Now that is ere long in Gods due time which oft seems long because we are short apt to antedate the promises in regard of the accomplishment to limit the Holy One of Israel and to set him a time to set his Sun by our diall Jer. 8 20. help they would have that Summer at furthest But as God never fails in his own time so he seldom comes at ours We must live by faith Hab. 2.2 and stay Gods leisure as David did for the kingdome and those in Esther for deliverance Gods promises will at length take their way over all Alpes of opposition but we have need of patience c. For yet a little while and he that shall come will come and will not tarry Heb. 10 36 37. Verse 5. And this man shall be the peace The man Christ Jesus 1 Tim. 2.5 that man that shall be as an hiding place from the winde and a covert from the tempest as rivers of water in a dry place as the shadow of a great rock in a weary land Esay 32.2 Winds and tempests will arise and that upon the Church Assyrians and Babylonians Nimrods brats will invade and infest her but that famous He afore-mentioned shall bee her peace her Prince of peace Esay 9.6 who giveth her pacem omnimodam peace internal external eternal called by the Apostle life and peace Rom. 8.7 This peace peace as Esay calleth it chap. 26 3. that is a multiplied renued continued peace this peace Regionis Religionis of Countrey and of Conscience as God hath promised and Christ hath purchased He merited and made it through the blood of his Crosse Col. 1.20 Esay 53.5 Ephes 2.16 And hence it was that as he was brought from heaven with that song of peace Luke 2.14 so he returned up again with that farewell of peace Joh. 14.27 left to the world the doctrine of peace Ephes 2.17 whose Ministers are messengers of peaceâ— Râ—m 10 15. whose followers are the children of peace Luke 10.6 whose unity is in the bond of peace Ephes 4.3 and whose duty is the study of peace Rom. 12.18 and to whom God hath promised I will give peace in your land c. And ye shall chase your enemies c. If any ask Lev. 25.6 7. how peace and pursuit of enemies can consist It is easily answered You shall have civil peace amongst your selve and besides an ability to quell and quiet forraigne enemies Or you shal have peace and if it hap that war arise you shall have the better in batteâ—â— If the Assyrian come into your land he shall be a loser by it if he tread in your palaces he shall retreat with shame and defeatment as it befell Sennacherib Then shall we raise against him seven shepherds that is a competent number of Chieftains and Champions with their victorious forces which shall repell the enemies and secure the Church Christo duce auspice Christo under Christ the Arch shepherd This some understand of the Apostles those anointed or authorized Ones as the word here signifieth the weapons of whose warfare were not carnall but mighty through God to the pulling down of strong-holds 2 Cor.
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
countrey-men of Athens to get their ears healed and Diogenes used to tell his tale to the statues and images that he might inure himself to lose his labour as he had so often done in speaking to the people Pag. 18. Let us to the wearing of our tongues to the stumps preach and pray never so much men will on in sinne said blessed Bradford in that excellent Sermon of his of Repentance We cry till we are hoarse saith another rare Preacher we speak till we spit forth our lungs but all to as little purpose as Bede did when he preached to an heap of stones Asine quispiam narrabat fabulam at ille movebat aures But shall people thus carry it away and God lose his sweet words Never think it Those that will not hear the word shall hear the rod verse 9. of this chapter and if they could but see their misery they would do as the Prophet requires cut their hair and cast it away under the sense of the horror of Gods indignation Jer. 7.27 29. they would beg of God a hearing ear which is as an ear-ring of gold Prov. 25.12 and beseech him to make the bore bigger that his word might enter yea to draw up the ears of their souls to the ears of their bodies that one saving sound might pierce both at once Let him that hath an ear to hear hear or if yet any think good to forbear let him forbear Ezek. 3.27 but he will certainly repent it He that now gives God occasion to call to the hills c. shall one day tire the deaf mountains saying Fall on me hide me dash and quash me in a thousand peeces O that I might trot directly to hell and not stay to hear that dreadfull Discedite Go ye cursed Verse 2. Hear O ye mountains the Lords controversie Although the people would neither hear nor obey God the Prophet doth and according to command he summoneth the mountains to hear and testifie the Lord seeming to say unto him as once he did to Ezekiel But thou sonne of man be not thou rebellious like that rebellious house but hear what I say unto thee and do it It might seem to him a senselesse thing to cite the mountains c. But hee knew that if God command a thing to argue or debate upon it were bold presumption to search the reason of it proud curiosity to detrect or disobey it flat rebellion To the mountains and foundations of the earth he applies himself happly with like minde and in like manner as the Host of Nola did to the Church-yard and there called at the graves of the dead Oh ye good men of Nola come away Anton. de Guevara for the Roman Censor calls for your appearance for he knew not where to call for a good man alive and ye strong foundations of the earth Those roots of the mountains Jon. 2.7 yet not so strong but God can shake them Job 9.5 6. Nah. 1.5 6. and that by so weak a creature as air gotten under ground and seeking a vent Hee can lift them off their foundations Deut. 32.22 and carry them to another place to hear his controversie as he did the hill in Herefordshire Anno 1571. Camden de Bâ—â—tan fol. 473. Polan synt and that other in the territories of Bern that removing out of his place in an earth-quake covered a whole village that had 90 families in it See the Note on Amos 1.1 for the Lord hath a controversie with his people See the Note on Hos 4.1 and learn to tremble before this great God who sitteth upon the circle of the earth and the inhabitants thereof are as grashoppers Esay 40.22 which he can shake out of their place at pleasure and send them packing to hell O consider what a fearfull thing it is to be at controversie with God and to have him both our Accuser witnesse and Judge O the terrour of the Lord at that great and last day of the world Vtinam ubique de hoc judiâ—io disseretur Then shall they begin to say to the mountains Fall on us but they shall reply Luke 23 30. we are witnesses against you for your detestable unthankfulnesse and to the hills Cover us but they shall eccho out Cover us for who can dwell with this devouring fire who can abide these everlasting burnings and he will plead with Israel At which time they shall find that an empty title hath but an empty comfort and that tribulation and anguish shall be on every soul of man that doth evil but of the Jew first because of his priviledge Rom. 2.9 and then of the Gentile None so deep in utter darknesse as those that once were Angels of light Let us all pray with holy David Enter not into judgement with thy servant O Lord c. And with Job If thou shouldst contend with me Psal 143.2 Joh 9.2 3. Dan. 9.7 8. I could not answer thee one of a thousand And with Daniel O Lord righteousnesse belongs unto thee but to us confusion of face because we have sinned against thee Verse 3. O my people what have I done unto thee Or rather what have I not done to do thee good O generation see yee the word of the Lord Jer. 2.31 and not hear it onely was ever any thing more evidencing and evincing then what I now alledge Have I been a wildernesse unto Israel a land of darknesse May I not well say unto you as He did to his ungratefull countreymen What Are ye weary of receiving so many benefits from one man But say What hurt have I ever done you Themistocles and wherein have I wearied you or been troublesome to you unlesse it be by daily loading you with loving-kindnesses Psal 68.19 and bearing with your provocations Forgive me that injury 2 Cor. 12.13 Testifie against me Put me in remembrance let us plead together declare thou against me that thou mayest be justified Esay 43.26 See here first with what meeknesse and mildnesse God proceedeth against sinners so Esay 5.3 Judicate quaeso See next that God is content for our better conviction to submit his courses unto scanning and to bring his proceedings with us to a triall before hee passe sentence that he might be justified when he speaketh and cleared when hee judgeth Psal 51.4 Here hee wills them to plead the cause with him as it were at even hand offering to make answer to whatsoever they could object or lay to his charge Seipsum quasi reum sistit He maketh himself the Defendant Gualther and bids them put in their Bill of complaint against him freely and without fear This is Stupenda sanè dignatio a wonderfull condescention indeed Should he use martiall law against us M. Neh. Rog. and assoon as ever we offend like Draco write his lawes in blood upon us as One well saith it were but just and right But for him to reason and plead with us about the justice of his
for his great goodnesse We are so joyfull that I wish you part of my joy c. The posy of the city of Geneva stamped round about their mony was formerly out of Iob Ibid. Post tenebras spero lucem After darknesse I look for light But the Reformation once settled amongst them they changed it into Post tenebras lux Light after darknesse Scultet Aunal Like as the Saxon Princes before they became Christians gave for their armes a black horse Cranz in Saxon. but being once baptized a white Verse 9. I will beare the Indignation of the Lord because I have sinned against him The Church had sinned and God was angry with her So Zech. 1.12 Esay 57.17 What meane then the Antinomians to tell us that God is never angry with his people for their foule and flagitious practises no not with a fatherly anger nor chastiseth them for the same no not so much as with a fatherly chastizement Virg. Aeneid Is not this contra Solem mingere Godlinesse is on target against affliction Blind Nature saw this nec te tua plurima Pentheu Labentem texit pietas Onely it helpes to patient the heart under affliction by considering 1. That it is the Lord. 2. That a man suffers for his sin as the penitent theef also confessed Luk. 24.41.3 That the rod of the wicked shall not lie long upon the lot of the righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Say we then every one with David I know that thy judgements are right and thou hast afflicted me justly Psal 119.75 yea in very faithfulnesse hast thou done it that thou mightest be true to my soule And with that Noble Du-plessy who when he had lost his onely son a gentleman of great hopes which was the breaking of his mothers heart quieted himself with these words of David I was silent and said no word because thou Lord diddest it Psal 39. See my Love-tokens pag. 145.146 c. It shall be our wisdome in affliction to look to God and to reflect upon our sins taking his part against our selves as a Physician observes which way nature workes and helpes it until he plead my cause As a faithfull Patron and powerfull Avenger for though it be just in God that I suffer yet it is unjust in mine enemies who shall shortly be soundly paid for their insolencies and cruelties he will bring me forth to the light He will discloud these gloomy dayes and in his light I shall see light I shall behold his righteousnesse that is his faithfulnesse in fulfilling his Promise of deliverance in due time Meane-while I will live upon reversions live by faith and think to make a good living of it too All the wayes of God to his people are mercy and truth Psa 25.10 this is a soul-satisfying place of scripture indeed All the passages of his providence to them are not onely mercy but truth and righteousnesse they come to them in a way of a promise and by vertue of the Covenant wherein God hath made himself a voluntary debter to them 1 Joh. 1.9 Verse 10. Then she that is mine enemy shall see it c. Not onely shall I behold his righteousnesse as before but mine enemy shall see it and feel it too to her small comfort They shall see it when 't is too late to remedy it as they say the Mole never opens her eyes till pangs of death are upon her And shame shall cover her when she shall see that thou hast shewed me a token for good that thou hast holpen me and comforted me Psal 86.17 which said unto me Where is the Lord thy God So laying her religion in her dish whereby God became interested in her cause and concerned in point of honor to appear for her The Church is no lesse beholden to her enemies insolencies for help then to her own devotions for God will right himself and her together See Joel 2.17 with the Note Mine eyes shall behold her and feed upon her misery not as mine enemy but as Gods nor out of private revenge but out of zeal for his glory Now shall she be trodden down as the myre of the streets Erit infra omnes infimos she shall be as mean as may be Nineveh that great city is now a little town of small trade Babylon is nothing else but a sepulture of her self Those four Monarchies that so heavily oppressed the Church are now laid in the dust and live by fame onely so shall the Romish Hierarchie and Turkish Empire All Christs enemies shall shortly be in that place that is fittest for them sc under his feet as was before noted he will dung his Church with the carcasses of all those wilde boars and buls of Bashan that have trod it down Verse 11. In the day that thy walls are to be built In the type by Nehemiah chap. 3. who did the work with all his might and having a ready heart made riddance and good dispatch of it Mar. 16.15 In the truth and spiritually when the Gospel was to be preached to every creature and a Church collected of Jews and Gentiles The Church is in the Canticles said to be a garden enclosed such as hath a wall about it and a well within it Cant. 4.12 See the Note there God will be favourable in his good pleasure unto Zion Psal 51.18 and build the walls of Jerusalem His spirit also will set up a standard in his Saints against strong corruptions and temptations and make them more then conquerours even Triumphers Esay 59.19 Rom. 8.37 2 Cor. 2.14 In that day shall the decree be farre removed That decree of the Babylonians forbidding the building of the Temple and City shall be reversed and those statutes that were not good given them by Gods permission because they had despised his statutes Ezek. 20.24 25. shall be annulled and removed farre away Some read it In that day shall the decree go farre abroad and interpret it by Psal 2.7 8. of the doctrine of the Gospel Verse 12. In that day also he shall come even to thee from Assyria To thee Ierusalem in the Type shall recourse be had from all parts as if thou wert the chief city of the world Pliny saith that in his time she was the most famous of all the cities of the East and Titus himself is said to have wept at the last destruction of it by his souldiers whom he could not restrain from firing the Temple To the new Jerusalem the Church of the New Testament in the Antitype from whence the Gospel was sent out to every creature which is under heaven Col. 1.23 and whereunto people of all sorts flowed and many nations came Mic. 4.1 2. with highest acclamations most vigorous affections and utmost indeavours bestowing themselves upon the Lord Christ Act. 2.9 c. Jerusalem in the Hebrew tongue is of the duall number in regard of the two parts of the city the upper and the nether town Or
conduct of Constantine carried it against them they shall lay their hand upon their mouth Be struck dumb as if they had seen Medusa's head they shall not be able to contradict the Gospell or to hinder the progresse of it Valens the Arrian Emperou comming upon Basil while he was in holy duties with an intent to do him hurt was not only silenced but so terrified that he reeled and had fallen Greg. orat de laud. Basil had he not been upheld by those that were with him their cares shall be deaf With the sudden bursting forth of Gods wonderfull and terrible works saith Mr. Diodate Verse 17. They shall lick the dust like a scrpent that is be reduced not only to extreme hunger and penury but to utmost vility and basenesse of condition so as to lick the very dust And whereas it is added like a sâ—â—pent he puts them in mind of that old malediction Gen. 3. and gives them to know that as like that old serpent they have lifted themselves up against God so will God cast them down again to the condition of serpents and abase them to the very dust See Psa 22.30 and 72.9 Es 49.23 they shall move out of their holes like wormes or creeping things of the earth They shall tumultuate and be all on an huddle as ants are when their molehill is thrown up with a spade The Hebrew word imports great commotion and bustle they shall be afraid of the Lord our God and shall feare because of thee O God or O Church terrible as an army with banners Impiety triumpheth in prosperity trembleth in adversity and contrarily saith holy Greenham Since the fall we tremble before God Angels and good men What have I to do with thee thou man of God said She Art thou come to call to mind my sin and to kill my son At the siege of Mountabove in France the people of God within the wals ever before a sally sang a Psalme with which holy practise of theirs the enemy comming acquainted when they heard them singing would so quake and tremble crying they come Spee belli sal 282. they come as though the wrath of God had been breaking out upon them Verse 18. Who is a God like unto thee No God surely whether so reputed or deputed whether heathen deities heavenly Angels or earthly Rulers can compare with our God or come neare him for pardoning of sin Indeed none can do it at all but He as the blind Pharisees saw and could say Men may pardon the trespasse but God alone the transgression But say they could do something that way yet nothing like our God who maketh his power appear to be great Num. 14.17 in pardoning such offences as no God or man besides would pardon See Jer. 3.1 Neh. 9.31 he forgiveth iniquity transgression and sin Exod. 34.6 7. that is all sorts of sins to all sorts of sinners without excertion Mat. 12.31 This is the expresse letter of Gods covenant which we ought not either to obliterate or to interline but to beleeve it in the full latitude and extent We are apt to cast Gods pardoning-grace into a mould of our own and to measure it by our modell But against this we are cautioned Isai 55.8 God must be magnified in our thoughts his quarters there enlarged high and honourable conceptions are to be had of him or else we wrong him no lesse then we should do a King by respecting and receiving him no otherwise then we would do another ordinary man He is set forth here as a God imparallell and that not without an interrogation of admiration O! who is a God like unto thee Thy mercy is matchlesse thy grace aboundeth even to an overflow 1 Tim. 1.14 it is more then exceeding it hath a superpleonasme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle there Surely as the Sea swallowes up hugest rocks and as the Sun scattereth greatest mists so doth He pardon enormities as well as infirmities and blotteth out the thick cloud as well as the cloud Isa 44.22 Jam. 2 His mercy rejoyceth against or glorieth over judgment and is ready to say of a great sinner indeed Jam dignus vindice nodus The more desperate the disease is the greater glory redoundeth to him that cureth it Our Saviour gat him a glorious name by curing incurable diseases and gained greatest love by franckly forgiving Mary Magdalens and others sins Luk. 7.42 47. which were many and mighty or bony as the Prophets word signifies Amos 5.12 Adams Apostacie Noahs drunkennesse Lots incest Davids blood-guiltinesse Manasseh his idolatry and witch-crast Peters thrice denying and abjuring his master Pauls blasphemy and persecution All these sins and blasphemies have been forgiven to the sons of men neither can they commit more then he both can and will remit to the penitent Note this against Novatus that proud heretick and strive against that naturall Novatianisme that is in the timerous conscience of convinced sinners to doubt and question pardon for sins of Apostasie and falling after repentance and to say as those Unbeleevers of old Can the Lord prepare a table for us in the wildernesse So Can he forgive such and such iniquities so oft reiterated This is a question no question what cannot our God do in this kind who pardoneth sin naturally Exod. 34.6 and therefore freely as the Sun shineth or as the Fountaine casteth out waters who doth it also abundantly Isai 55.7 multiplying pardons as fast as we multiply sins and lastly Constantly Psal 130.4 Ioh. 1.27 Zach. 13.1 It is his perpetuall act and it should be as a perpetual picture in our hearts We should go on our way toward heaven as Sampson did toward his parents feeding on this hony-comb that pardoneth iniquity Heb that taketh away sheere away non ne sit sed ne obsit not sin it self but the guilt of it the damning and domineering power of it this David calleth the iniquity of his sin and saith that this God forgave him Psal 32.5 pronouncing himself and all such happy as are so dealt with verse 1.2 and passeth by the transgression Heb Passeth over it taketh no notice of it as a man in a deep muse or as one that hath hast of businesse seeth not things afore him his mind being upon another matter he neglects all else besides that As David when he saw in Mephibosheth the feature of his friend Jonathan took no notice of his lamenesse or any other defect or deformity so God beholding in his people the image of his son winks at all faults that he might soon find in them That which Cicero said flatteringly of Caesar is truly affirmed of God Nihil oblivisci solet praeter injurias He forgetteth nothing but the wrongs that are daily done him by his and as it is said of our Henry 6. that he was of that happy memory that he never forgat any thing but injury c. so here Daniel 198. of the remnant of his
heritage Not of all but of those poor few that confesse and forsake their sins Pro. 28.13 and in whose spirit there is no guile Psa 32.2 that are mortified persons Rom. 11.26 with Esay 59.20 It is a priviledge proper to the Communion of Saints he retaineth not his anger for ever Angry he may be and smite in his anger Esay 57.17 yea he may take vengeance of the inventions of those whom he hath pardoned Psal 99.8 temporall vengeance I mean but it soon repenteth him concerning his servants and a little punishment serveth turn for a great offence Jer. 31.19 20 21. David no sooner said I have sinned but he heard The Lord hath taken away thy sin 2 Sam. 12. because he delighteth in mercy And hence he pardoneth iniquity of free-grace ex mero motu out of his pure and unexcited love out of his Philanthropy and undeserved favour the sole impulsive cause of pardon What a man delighteth to do he will do howsoever If the Sun delight to run his race who shall stop him If God so delight in mercy that he will save for his Names sake and come in with his Non obstante as he doth Psal 106.8 who or what shall hinder him Verse 19. He will turne again he will have compassion upon us Here 's the pith and power of faith particularly applying promises to a mans self Say that sin hath separated betwixt us and our God Esay 59.2 and made him send us farre away into captivity yet he will turn again and yern toward us he will turn again our captivity as the streams in the South His compassions are more then fatherly Psal 103.13 motherly Esay 49.15 brotherly Heb. 2.12 This the Church knows and therefore cries after him Cant. 8.14 Make hast my beloved and be thou like to a Roe or to a young Hart which when it fleeth looketh behind it saith the Chaldee Paraphrast there And this that he will do she is bold to beleeve He will he will and that to us saith the Prophet here Lo this is that work of faith to wrap it self in the promises as made to us in particular 1 Tim. 1.15 and unlesse faith be on this sort actuated it is as to comfort as good as no faith Compare Mat. 8.26 with Mark 4.40 He will subdue our iniquities By force and violence as the word signifieth subjugabit pessundabit conculcabit Sin is sturdy and will rebell where it cannot reigne It hath a strong heart and will not easily yeeld But yeeld it shall for God will subdue it And this is a further favour as every former is a pledge of a future To pardon of sinne God will adde power against sinne to justification by Christs merit sanctification by his Spirit he will let out the life-blood of sin and lay it adying at our feet he will tread Satan with all his black train under our feet shortly Rom. 16.20 He will not onely turn us againe but turne his hand upon us and purely purge away our drosse and take away all our tinne Esay 1.25 In fine hee will so mortifie the deeds of the body by his Spirit that sinne shall not have dominion over us Rom. 6.14 shall not play Rex in us the traveller shall not become the man of the house as Nathans parable speaketh And thou wilt cast all their sinnes into the bottom of the sea Where-hence they shall never be boyed up again This the Prophet by an insinuating Apostrophe turneth himself to God and speaketh with much confidence Such is the nature of true faith sc to grow upon God and as I may so say to encroach as Moses did Exod. 33.12 13 c. to chap. 34.10 and as David did 1 Chron. 17.23 c. See how he improves Gods promise and works upon it ver 24 25. he goes it over again and yet still encroacheth and the effect was good chap. 18. We hinder our selves of much happinesse by a sinfull shamefacednesse Let us come boldly to the throne of grace Heb. 4. ult so shall we see our sins as Israel did the Egyptians dead on the shore Verse 20. Thou wilt performe the truth to Jacob and the mercy to Abraham Heb. Thou wilt give for all is of free gift His love moved God to promise his truth binds him to performe 2 Sam. 7.18 21. For thy words sake and according to thine own heart hast thou done all these things Having made himself a voluntary debter to his people he will come off fairly with them and not bee worse then his word but better Hence Rev. 10.1 Christ is said to have a rainbowe upon his head to shew that he is faithfull and constant in his promises and that tempests should blow over the skie be cleared For this is as the waters of Noah unto mee saith the Lord for as I have sworn that the waters of Noah should no more go over the earth so have I sworn that I would not be wroth with thee nor rebuke thee For the mountains shall depart c. Esay 54.9 10. God hath hitherto kept promise with nights and dayes Jer. 33.20 25. that one shall succeed the other therefore much more will he keep promise with his people which thou hast sworn unto our fathers And in them to us by vertue of the covenant So he spake with us when he spake with Jacob at Bethel Hos 12.4 and that the promises sworn to the Fathers of the old Testament belong also to us of the New See Luke 1.55 73 74. Now that God swore at any time to them or us hee did it for our sakes doubtlesse that by two iâ—â—â—â—table things in which it was impossible for God to lie wee might have a strong consolation who have fled for refuge to lay hold upon the hope set before us Heb. 6.17 18. See the Note there Gloria Deo in Excelsis A COMMENT OR EXPOSITION Upon the Prophesie of NAHUM CHAP. I. Verse 1. THE burden of Nineveh i. e. The burdenous prophesie See the Note on Malac. 1.1 It is a burden to wicked men to be told of their sinnes and foretold of their punishments To whom we may not unfitly apply that of the Civilian Perquà m durum est Vlpian sed ita lex scripta est If it be so tedious to hear of it what will they do to bear it Nineveh had fair warning before by Jonah and for present the unclean spirit seemed to be cast out of her but he returned soon after with seven worse as appears by this Prophesie and so their last state was worse then the former Mat. 12.45 Their bile half-healed breaking out again proved to be the plague of leprosie Lev. 13.18 19 20. such as shut them out of heaven God will do good to those that are good and continue so But as for those that turn aside unto their crooked wayes as all Apostates do the Lord shall lead them forth with the workers of iniquity as cattle are led to the slaughter or malefactours to
execution but peace shall be upon Israel Psal 125.5 The book of the Vision Or the Epistle of the Vision Hence some collect that Nahum went not to Nineveh as Jonah had done but sent this propheticall Epistle thither to let them know what should shortly befall them So Jeremy sent an Epistle to Babylon chap. 29. and Eliah wrote a threatning letter to Iehoram king of Judah 2 Chron. 21.12 before his translation to heaven and lest it to be sent to him by Elisha or the other Prophets who durst not shew themselves in his presence such was his insolent cruelty as 't is conceived of Nahum the Elkoshite Elkosh was a small town in Galiâ—ee beyond Bethabara as say Hierom and Dorotheus Here was our Prophet born and named Nâ—hum non sine numine saith Gualther for Nahum as Noah signifieth a Comforter and so he proved by this Book of his both to the ten Tribes now newly carried captive by the Assyrian Monarch and also to the other two Tribes Epiphanius who were shortly after besieged by the same Assyrian in the reign of Hezekiah under whom Nahum prophecied See the Note on Exod. 3.1 Vers 2. God is jealous See the Note on Zech. 1.14 and the Lord revengeth the Lord revengeth As he is Pater miserationum to his people a father of mercies and God of consolation so to his and their enemies he is a most sure and severe revenger Deus ultionum as David calleth him Psal 94.1 A God of recompenses as Jeremy chap. 51.56 And when He comes against a people he usually takes them to do when they are at the strongest and most confident as Nineveh now was in the dayes of proud Sennacherib and is furious Heb. and is Master of hot wrath he is all on a light fire as it were with fierce indignation against the enemies of his Church Yet not so but that he is Master of his anger too and doth nothing in it but what is just and equall Hence the vials of his wrath are said to be golden vials Rev. 15.7 his anger is holy his fire is pure and without smoak And this is further declared in the following words The Lord will take vengeance on his adversaries Such as seek to thrust him beside his throne that oppose his worship contemn his word persecute his people send proud messages after him saying We will not have this man to reigne over us Bring hither those mine enemies saith He and slay them before me Luk. 19.27 As for such as sin of infirmity and return to him by repentance they shall not find him furious but gracious and he reserveth wrath for his enemies Their preservation for a time is but a reservation to that wrath to come As hee precipitateth not his anger but defers the execution of it giving men space to repent as he did Jezabel Rev. 2. so they shall find that his forbearance is no quittance and that Poena venit gravior quò magè tarda venit Verse 3. The Lord is slow to anger Slack he is not as some men count slacknesse saith St. Peter but long-sufferring to us-ward c. 2 Epist 3.9 The devil stirred up the Heathen Poets to perswade people that God either knew not or cared not what was done here below that he was oft from home feasting with the Ethiopians c. The Epicures also taught the like doctrine Homer and the Sadduces among the Jews the Manichees among the primitive Christians the Libertines amongst us But they shall one day find that God is slow but sure that the higher he lifteth his hand the harder he will strike the further he draweth his bowe the deeper will bee the wound and great in power Heb. Great of power able to knock down sinners in the very act of their rebellion and to send them packing to their place in hell So that it is not for want of power that he is so patient For the Lord our God is God of gods and Lord of Lords a great God a mighty and a terrible Deut. 10.17 But what need we go further then the Text where he is called the strong God great in power And that will not at all acquit the wicked This is the last letter in his name that nomen majestativum as Tertullian calleth it Exod. 34.7 which he will in no wise forget as neither must we He will not take the wicked by the hand saith Job Job 8.20 nor wink at the workers of iniquity saith David Psal 50.21 but will render a just recompence to every transgression and disobedience saith Paul Heb. 2.2 A God of truth and without iniquity just and right is he Deut. 32.4 the Lord hath his way in the whirlwind and in the storm The word Suphab here tendred whirlwind begins with a small Samech ad minuendum timorem piis Buxtorf Tiberias 167. ne propterea terreantur to take off the Saints from their inordinate fears and to assure the wicked that when the Lord cometh imminet inde Soph finis exitium there shall be an end of them and an utter destruction As the whirlwind passeth so is the wicked no more but the righteous is an everlasting foundation Prov. 10.25 Or as some read it The righteous is the foundation of the world as firm as the worlds foundation sc the earth which is unmoveable and the clouds are the dust of his feet He walketh upon them as men do upon the dust of the earth he maketh the clouds his charet and rideth upon the wings of the wind Psal 104.3 See Isa 60.8 and 19.1 The wickeds happinesse shall take its end surely and swiftly as Ezekiel tells them in his seventh chapter An end is come is come is come Ver. 4. He rebuketh the sea and maketh it dry He had shewed what wonders God can do in the ayre Now he telleth what he doeth in the water and in the earth And it is well observed by an Interpreter that when the Prophets speak of God Tarnon they do for most part imitate the expressions of Moses that most severe law-giver and allude to his history to shew that by the law is the knowledge of sin Rom. 3.20 without which the stony hearts of men melt not that the promise of the gospell may relish sweetly with them Psal 19.10 11. The word here rendreth He rebuketh importeth that God rateth and rattleth the Sea verborum pedumque strepitu with such a voice and other noise as causeth fright and flight The Sea saw it and fled Iordan was driven back what ailed thee O thou Sea that thou fleddest c. Psal 114.3 5. The waters saw thee O God the waters saw thee they were afraid the depths also were troubled Psal 77.16 See Exod. 14.21 Psal 78.14 and 66.6 and 136.16 and 106.9 This is not in the power of any man to do though Xerxes vainely attempted somthing when he wafted two millions of men over the Hellespont and for battering his bridge of boates caused it to be
striving as they say the toad doth to die with as much earth in their mouthes as may be till at length their Never-enough be quit with fire-enough in the bottom of hell Nenessan the Lawyer was wont to say He that will not venture his body shall never be valiant he that will not venture his soul never rich O curvae in terras animae coelestium inanes Is it nothing to lose an immortall soul to purchase an everlasting death to sink into the bottomlesse lake under this thick clay Verse 7. Shall they not rise up suddenly that shall bite thee Rent and tear thee as hunting-dogs do the beast they pursue See Esay 13.14 21. Jer. 58. and 51. The interrogation here used importeth both the certainty of the thing and their security as if no such thing could possibly befall them Suddenly therefore saith the Prophet shalt thou be surprized and spoyled by the Persians when thy city Babylon is held impregnable and boasteth of provision enough laid in for twenty years siege Security is the certain Usher of destruction as we see in Benhadads army and those Midianites Judg. 7. and the Amalekites 1 Sam. 30. and Pompeyes marching against Caesar and the French at the battle of Agincourt so confident they were of a victory that they sent to our King Henry 5. Speed 795. who was then in the field against them and gat the day to know what ransom hee would give c. Verse 8. Because thou hast spoyled many nations God loves to retaliate as hath before been oft observed to spoil the spoilers by a remnant of the people by such as were of no note and much unlikely to do such exploits Thus he spoiled these Babylonians by Cyrus and his Medes the Persians by Alexander and his Macedonians whom they so slighted that Darius in his proud Embassie to him called him his servant but himself the King of kings and Cousin of the gods So the Roman Empire was miserably rent and torn by the Gothes Vandals Hunnes Lombards people not before heard of and the Greek Empire by Turks Tartars Saracens Scythians c. taht it might the better appear haec non sine numine fieri that it was the Lords own doing who often suffers his enemies like Adoniah's guests to feast and frollick in a jocund security and promise of continued prosperity But at last when they are at the height of their joyes and hopes he confounds all their devises and layes them open to the scorne of the world and the spoyle of the remnant of the people whom they vilified because of mens blood Heb. bloods every drop whereof had a tongue to cry to God for vengeance saying Rev. 16.6 Psal 55.23 Give them blood to drink for they are worthy Oh let not bloody and deceitfull men live out half their dayes That souldier can never answer it to God that hath not a good cause and striketh not rather as a Justicer then as a souldier and for the violence of the land Heb. of the earth though principally of that land of desires the promised land and the inhabitants thereof whom he that touched touched the apple of Gods eye â—â—hon that little man in the eye that may not be medled with Zach. 2.8 of the city Jerusalem called the city by an excellency and by a better right then ever Rome was See Lam. 1.1 and Jeremies elegie there over it when captivated by these Chaldees Verse 9. Wee to him that coveteth an evill covetousnesse For there is a good covetousnesse which few are guilty of 1 Cor. 12.31 Covet earnestly the best guifts And yet shew I unto you a more excellent way Covet earnestly the best graces such as are faith hope and charity these better then gifts A shop full of barrells enrich not unlesse they be full of commodities Gifts as to heaven are but the lumber of a Christian 't is grace makes him rich toward God and of that he cannot be too covetous But the covetousnesse of the Caldeans here threatened and thundered against was of another nature It is called an evill covetousnesse and hath its name in the Originall of piercing or wounding as Joel 2.8 and fitly both in respect of a mans self 1 Tim. 6.10 and others Prov. 1.19 Am. 9.1 and here Woe to such and destruction too as Hos 7.13 The Lord to shew his just indignation against Covetous persons smiteth his fists at them as Balac did at Balaam Num. 24.10 See Ezek. 22.13 Behold I have smitten mine hand at thy dishonest gaine which thou hast made and at thy blood which hath been in the middst of thee Now lest people should object or conceive that those were but great words and that the Lord would not do so as he said or that they should deale well enough with Him therefore it followeth verse 14. Can thine heart endure or can thine hands be strong in the dayes that I shall deale with thee I the Lord have spoken and will do it to his house i. e. his family and posterity which he intends to advance but indeed undoes them by leaving them a cursed hoard of ill-gotten goods wherein they do them a greater displeasure then Joab and Gehezi did in leaving their children the leprosy for a legacy Iob speaketh chap. 15.34 as though the wicked when they set up their houses by pilling and polling by getting riches without right did but make a stack of wood and then comes a spark of Gods wrath and makes an end of all As in another place Brimstone saith He shall be scattered upon his habitation chap. 18.15 so that if the fire of Gods displeasure do but light upon it De vita Constant lib. 5. c. Thus Dioclesian that cruell persecutour had his house wholy consumed with lightening and a flame of fire that fell from heaven upon it as Eusebius tells us Add hereunto that many times there comes a son that is as good with a fork as his father was with a rake as great a spend-all as his father was a get-all that he may set his nest on high and there feather it at his pleasure see Obad 4. and secure his children like as the Eagle builds on high to save her yong from the serpent that seekes to destroy them that he may be delivered from the power of evill which he hat cause to feare from others to whom he hath been so injurious and oppressive But how will he be hid or freed from the terrours of his own guilty conscience well he may build cities with Cain and set up high towers with Phocas but what said the oracle to him Though thou set up thy strong-holds as high as heaven yet sin at the foundation thereof will soon overturn all and lay it levell with the ground Verse 10. Thou hast consulted shame to thy house c. Thou hast taken a wrong course both for thy house of the kingdome so the Persians called the kings palace Dan. 4.27 which shall be blown
be in the Prophet Esays sense chap. 53.1 but thy preceding discourse in answer to my disceptation I have heard that the Babylonians will come and that my people must into captivity This was no pleasant hearing for we all naturally shrink in the shoulder when call'd to carry the crosse but those that do what they should not must look to hear and feel too what they would not and was afraid Fear is constrictio cordis exsensu mali instantis a passion of the soule shrinking in it self from some imminent evill The wicked heare and jeere or their feare driveth them from God as it did guilty Adam Contrarily the godly tremble at Gods judgements whiles they hang in the threatenings and draw nigh to him with intreaties of peace In this feare of the Lord is strong confidence and his children have a place of refuge Prov. 14.26 O Lord reviue thy work in the middest of the yeares i. e. Preserve alive thine Israel that work of thine hands Esay 45.11 together with thy work of grace in their hearts keep that spark alive upon the sea of tribulations and temptations The Angels saith a Reverend man are kept with much lesse care charge and power then we because they have no biasse no weights of sin hung upon them c. There is not so much of the glory of God saith Another in all his works of Creation and Providence as in one gracious action that a Christian performeth in the middest of the yeares make known sc thy power in perfecting thy glory and not forsaking the work of thine own hands Psal 138.8 It was Luthers usuall prayer Act. Mon. Confirm O God in us that thou hast wrought and perfect the work that thou hast begun in us to thy glory So be it So Q. Elisabeth when prisoner at Woodstock pray'd thus Look Lord upon the wounds of thine hands and despise not the work of thine hands Thou hast written me down in thy book of preservation with thine own hand O read thine own hand-writing Engl. Elis pag. 134. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and save me c. But what meant the Seventy here to translate In the middest of two beasts which whiles Ribera striveth to defend he tells us a tale of the babe of Bethlehem born in a stable and laid in a manger betwixt two beasts an oxe and an asse It may very well be that the Church here prayeth for Gods grace and favour during the time of her captivity In wrath remember mercy In commotione irae when thou art most moved against us and hast as much adoe to forbear killing of us as thou hadst to forbear Moses when thou mettest him in the Inne then remember to shew mercy call to mind thy compassions which fail not Look then upon us and be mercifull unto us as thou usest to doe unto those that love thy name Psal 119.132 The wicked are threatned with an evill an onely evil without any mixture of mercy Ezek. 7.5 this the Prophet here deprecateth and beggeth mercy Per miserere mei tollitur iradei Verse 3. God came from Teman The Prophet alludeth to that of Moses in his Swan-like song Deut. 33.2 and alledgeth Gods benefits of old for his own and their present confirmation of faith without which prayer would be to no purpose hence effectuall prayer is called the prayer of faith Jam. 5.15 Faith is the foundation of prayer and prayer is the fervency of faith Whatsoever ye ask beleeving Mar. 7. Psal 55. yee shall receive saith our Saviour Cast thy burthen or thy request upon the Lord saith David To help us so to doe it is of singular use to consider what God hath done heretofore for thou hast thou wilt is an ordinary medium of Scripture Logick see Psal 85.1 2 3 4. There be six Hasts drawing in the next Turn us again c. ver 4. See also 2 Cor. 1.10 Gods Majesty might when he gave the Law in Sinai is here set forth to shew how easily he can if he please Psal 126.4 turn again the captivity of his people as the Streams in the south And the holy One from mount Paran Selah He that is Holinesse it self a title farre too good for that man of sinne that Merum Scelus the Pope Philip the Faire of France did him right in writing to him thus Sciat tua maxima Fatuitas c. Be it known to your Foolishnesse not to your Holinesse and that must be sanctified in righteousnesse Esay 5.16 mount Paran was contiguous to the mountains Sinai and Teman otherwise called Seir for its roughnesse Deut. 33.2 Selah This the Seventy make to be a musical notion rendring it Diapsalma It seemeth to import an asseveration of a thing so to be and an admiration thereat The Iews at this day use it in their prayers for Legnolam i. e. For ever or Amen It is probable that the Singers of the Temple came to a Selah which word is used 92 times in Scripture and onely in Psalmes and Songs they made a pause that the hearers might stay their thoughts awhile upon the preceding matter worthy of more then ordinary observation Hence Tremellius and Iunius expresse Selah by the adverbs Summe Maximè Vehementissimè Excellenter It was doubtlesse a singular mercy of God to his people of Israel that he came from Teman c. to speak with them from heaven and there to give them right Iudgements and true Lawes good Statutes and Commandements Neh. 9.13.14 This when he did His glory covered the Heavens and the Earth was full of his praise The Law was given in a most majestick manner see Exod. 19. partly to procure reverence to the doctrine of it partly to set forth the nature and office of it which is to terrify Offenders and to drive them to Christ and partly also to shew that God hath power and weapons enow to defend those that keep his Law and to punish such as would draw them off from their obedience thereunto That 's a pious meditation of a Reverend Writer if the Law were thus given how shall it be required Dr. Hall If such were the Proclamation of Gods Statutes what shall the Sessions bee I see and tremble at the resemblance c. Verse 4. And his brightnesse was as the light The glory of the Lord was as a devouring fire on the top of the mountain Exod. 24.17 the noon-day light the Sun in his strength was nothing to this incomparable brightnesse which was as the light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Sun sâ—e Iob 31.26 and 37.20 Hence the Heathens called Apollo or the Sun Orus which is the word here used Hence also the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see He had 〈◊〉 coming out of his hand Or bright beams out of his side as the Sun hath The 〈◊〉 the Lord are in every place Prov. 15.3 Rev. 4.6 and every man before him is all 〈◊〉 Iob 34.22 the whole world is
yet after some little motion do settle themselves in a meet poise and posture Verse 19. The Lord God is my strength And hence his joy of saith and ability to beare up under pressures of afflictions as a man that is well lined within and hath abundance of good blood and fresh spirits can endure to go with lesse cloths then another c. And he will make my feet like hindes feet As these do swiftly and suddenly run up to the top of inaccessible rocks so shall I quickly escape out of trouble and walk upon mine high places againe in the holy land Yea as Jacob after he had conversed with God at Bethel Gen. 29.1 lift up his feet and went lustily on his way to Padan-Aram so shall I go lightly on my long journey to heaven and having my soule suppled with the oyle of spirituall joy I shall find it made more lith nimble and ready to every good work to the chief-musitian on my stringed instruments This is David-like indeed as in the whole prayer or long he resembleth that sweet singer of Israel and the verse hath caused a cloud Euthymius saith of David that he was Primi regis linguae cor calamus the tongue hart and pen of almighty God In the primitive times happy was he held that could repeate aliquid Davidicum any thing of Davids doings Our king Alured translated the Psalter himself into his own Saxon tongue Andromicus the Greek Emperour made it his manuall his Vade-mcum It appeareth by the contexture of this whole chapter that the Prophet Habakkuk was well versed in the Psalms which is a sweet field and Rosary of promises a Summary of the old Testament saith Luther the good soules Soliloquie saith Another wherein are Amulets of comfort more pleasant then the pooles of Heshbon more glorious then the tower of Lebanon more redolent then the oyle of Aaron more fructifying then the dew of Hermon c. Most worthy to be laid up in that Persian casket embroydered with gold and pearle which Alexander reserved for Homers Iliads Our Prophet as he partly imitated and partly transcribed them in this Canticle yea in this verse Confer Psalm 18.33 34. So he concludeth as David many times beginneth To the chief-chaunter or Musick-master or To him that excelleth sc in the art of singing and playing on Instruments those holy Levites whose charge it was 1 Chron. 9.33 and for whom he doubted not but God would afford and provide new matter of Psalmody by compassing his people about with songs of deliverance Selah Psal 32.7 A COMMENT OR EXPOSITION Upon the Prophesie of ZEPHANIAH CHAP. I. Verse 1. THE word of the Lord which came unto Zephaniah which is by interpretation Gods Secretary or Hidden-one Psal 27.5 and 83.3 Or as Hierome and some others will have it Gods watchman Ezek. Hebraei Prophetarum patres quot quot nominatim recesentur ipsos quoque prophetas fuisse dicunt 3.2 and 33.7 A fit name for a Prophet the son of Cushi the son of Gedaliah c. These were if not Prophets as the Jew-Doctours make them yet men famous in the Church as were Alexander and Rufus though they be but mentioned and no more Mark 15.21 in the dayes of Josiah who rained one and thirty years but being in his minority began not to reform religion much corrupted in the dayes of his idolatrous father Amon till the eighteenth yeer of his raigne 2 King 22.1 and 23.22 whether before or after the Reformation the word of the Lord came unto Zephaniah Interpreters agree not Jeremiah his contemporary began not to prophecy till the thirteenth yeer of Josiah's raigne Ier. 1.1 2. at what time viz. in his twelfth yeer he had begun to reform with a great deale of zeale 2 Chron. 34.3 but with all he met with a great deale of opposition from the Princes and people who had been wofully hardened and habituated in their idolatry under Manasseh and Amon and therefore with much difficulty drawn off Zephany and Ieremy were singular helps no doubt to that peerelesse king in his zealous undertakings for God But why he should send to Huldah the Prophetesse rather then to either of them 2 King 22.13 what other reason can be given but that she dwelt in the Colledge at Ierusalem and so was next at hand And why He went up against Pharaoh Necho and sent not first to any Prophet to ask their advise what can we say but this that sometimes both grace and wit are asleep in the holiest and wariest breasts and that the best of Gods Saints may be sometimes miscarried by their passion to their cost Verse 2. I will utterly consume all things from off the land Exordium planè tragicum A tragical beginning of a terrible sermon Hard knots must have hard wedges hard hearts heavy menaces yea handfuls of hell-fire must be cast into the faces of such that they may awake out of the snare of the devill by whom they are held captive at his pleasure 2 Tim. 2.26 It is in the Hebrew gathering I will gither all things c. q. d. g. I will pack up I will take mine owne and begone Converram convasabo omnia I will sweep away all by the beesome of my wrath and leave a clean land behind me for the sinnes of those that dwell therein The doubling of this denunciation Colligendo Colligam importeth the certainty verity and vehemency thereof Saith the Lord Dictumm Jehovae You may beleeve it therefore for every word of his is sure and cannot be broken Iohn 10.35 may not be slighted or shifted off Heb. 12.25 Verse 3. I will consume man and beast Heb. I will gather as verse 2. them and cast them away as they do the sweepings of the house See the word used in this sense Psal 26.9 Gather not my soul with sinners c. God gathereth his people for a better purpose both while they are alive Psal 27.10 and when they dye Esay 57.1 The righteous is taken away Heb. gathered from the evil to come as a Shepheard gathereth his sheep when a storm is coming or as a master of a family doth his jewels when his house is on fire But as for the wicked they are gathered too but it is for slaughter as beasts in a pound malefactours in a prison and at the last day the tares shall be gathered and bundled up together for hels Furnace Mat. 13 41.42 I will consume the fouls of the heaven Made for mans use to be to him for food Gen. 9.2 for physick and for delight as companions of his life hence it is threatned as a judgement to him to loose them Ier. 4.25 and 10. and here An the fishes of the Sea Made likewise for mans use to feed him Num. 11.5.22 Luke 24.42 hence the latine piscis of pasco to feed and the Hebrew Berechah for a fishpoole the word signifieth a blessing Gen. 12.2 with Neh. 2.14 Now the Lord here threateneth destruction to beasts
agere aevum c. Let the Jews beleeve a Providence not I c. saith that profane Poet. But behold here were Jews yea and that in good Iosiah's dayes that said in their hearts those feculent hearts of theirs full of dregs and drosse the Lord will not do good neither will he do evill Nec benè pro meritis capitur nec tangitur ira Of such practicall Athiests that say in their hearts there is no God and live thereafter there are great store even amongst us of such dust-heaps we may find in every corner And when men are once arrived at this Terra del Fuogo this desperate degree of Atheisme what wonder though they run riot in all sinfull licentiousnesse Verse 13. Therefore their goods shall become a booty Their evill-gotten goods ver 9.11 Ecc. 4.1 2 3. for a proof of my providence which they blushed not to deny shall be carried away by the Chaldees to their unmedicinable sorrow and heart-breake and their houses a desolation because built in blood See Nah. 2.11 12. they shall also build houses but not inhabite them c. Ex lege mutuatur minas That they might the more regard his words The Pophet makes use of the menaces of the Law Deut. 28.30.39 whereof the Prophets were Interpreters applying as here the generall doctrine thereof to the people of their times To rebuke or exhort men in good words in Gods own words is the readiest way to prevaile with them unlesse they be Lucifugae scripturarum as Tertullian saith of the Marcionites and Valentinians which yet will take hold of them howsoever Zech. 1.6 Verse 14. De Resur carn The great day of the Lord is neer it is neer It is the day of the Lord that fatall day appointed by him to ruine the nation for with him it is all one whether it be done against a nation or against a man only Iob 34.29 Next it is his great day because therein the great God will set himself to do great matters How much more at the day of judgment called also a great day Rev. 6.17 and 16.14 This great day is neer yea very neer it hasteth greatly it hath wings and wind under those wings as Zech. 5.9 it will be upon men ere they are aware neither will any thing more hasten it then their security and fearelesnesse Think the same of the last day which cannot but be at hand and then the transgressours shall be destroyed together the end of the wicked shall be cut off Psal 37.38 even the voice of the day of the Lord Methinks I heare it Fallor Ovid. 5. Fast an armasonat non fallimur arma sonabant Mars venit veniens bellica signa dedit Hierome speaketh thus of himself whether I eat or drink or sleep methinks I heare that last trump sounding these words in mine eares Arise ye dead and come to judgment Surgite mortui venite in judicium A very necessary meditation the mighty man shall cry there bitterly How much more the turba imbellis the weak and cowardly they shall take up a loud lamentation and cry with the breaking of their loines Verse 15. That day is a day of wrath a day of trouble and distresse c. By this Synathroismos or heape of words the Prophet would affray and arrouse these dead and dedolent sinners settled upon their lees so wedded and wedg'd to their wicked practises that nothing can sunder them but an extraordinary touch from the hand of heaven See Ioel 2.1 2 3. and Amos 5.18 19.20 with the Notes and confider what the terrour of the Lords last day will be Verse 16. A day of the trumpet with its horrid Taratantara and alarme not of those that shout and praise God neither with a noise of joy and trumph as Num. 23.21 Psal 47.5 Ezra 3.11.12 but of those that shout with broken sounds in the day of battel as Amos 1.14 in classico with a vocifciation Turk Hist and horrible howling such as the Turks at this day make when they storm a city against the fenced cities and against the high-towers wherein ye trust but in vaine These high-towers were built at the corners of the walls Hence the Hebrew text here hath it Against the high-corners Great men and such as beare up the weight of the common-wealth are sometimes called by this name 1 Sam. 14.38 Draw ye neer hither all ye chief of the people Heb. All ye corners See the like Zach. 10.4 Judg. 20.2 Neither men nor meanes were ever true to those that trusted them Our help is in the Name of the Lord that strong tower whereto the righteous run and are safe Prov. 18.10 Verse 17. And I will bring distresse upon men that they shall walk like blind men The Dutch have a Proverb God puts out the eyes of him whom he intendeth to destroy i. e. he besotts and infatuates them they shall be consilij auxilij inopes in rebus liquidis aqua baerebit they grope for the wall like the blind they grope as if they had none eyes they stumble at noon-day as in the night they are in desolate places as dead men Esay 59.10 This was long before threatened Deut. 28.28 29. because they have sinned against the Lord Sin is the mother of misery See my Love-tokens pag. 111 112. c. and their blood shall be powred out as dust Then which nothing is more vile and abject the enemy shall make no more of spilling their blood then of sprinkling a little dust Copissimè adjectissimè Tarnou and their flesh as dung spread upon the land to manure it The Hebrew word for flesh here may seem to signifie wormes-meat Our bodyes are no better Lechum Drus why then do we pamper and prink them up Verse 18. Neither their silver nor their gold shall be able to deliver them in the day of the Lords wrath We were not redeemed with corruptible things as silver and gold 1 Pet. 1.18 Money hath drowned many a soule 1 Tim. 6. delivered none See Prov. 11.4 with the Note Esay 13 17. Ezek. 17.19 It is righteousnesse and not riches that delivereth from death Prov. 10.2 Money can neither pacifie God nor sill the conscience nor stop the enemies mouth but inflame them rather with an unsatisfiable desire of enjoying all as Rome did the Gaules and Cyprus the Romanes and as the pearles usually cast out with the flood Sextus Rufus and gathered at the ebbe drew Caesars affection for the conquest of Brittaine Sueton. but the whole land shall be devoured by the fire of his jealousie The sins of Gods people are not onely disobediences but treacheries because of the covenant God is thereby provoked to jealousie which is cruel as the grave or hard as hell the coales thereof are coales of fire which hath a most vehement flame Cant. 8.6 the wore signifies the consuming flame of God for he shall make even a speedy riddance of all them that
David they might disarm his indignation Saving a little pains in this case doubleth it and the best that can come of negligence is repentance It is better that we should try our selves then that he should try us in his furnace of temptation or other affliction Do it therefore before the day passe as the chaffe or before the chaffe or stubble passe in that day passe before the wind wherewith God shall winnow you who would not winnow your selves The scholer that will not scan his own verses shall find that his master will scan them to his cost And the tradesman that will not cast up his books shall have his books to cast up him at length Before the fierce anger of the Lord come upon you As a mighty torrent of fire such as you are never able to avoid or abide Abused mercy turneth into fury neither will God suffer his patience to stand still for a sinning stock Twice in a breath these hypocrites are here told what to trust unto for more suretie Verse 3. seek ye the Lord all ye meek of the earth Here the prophet turneth himselfe to the better sort for upon those hypocritical halters afore mentioned he had but lost his sweet words he did but wash a blackmore We read not in Scripture of any hypocrites conversion and what wonder for whereas after sinne conversion is left as a means to cure all other sinners what means to recover him who hath converted conversion it selfe into sinne This made our Saviour say to his Disciples concerning the Pharisees those cankered hypocrites Let them alone Mat. 15.14 and himselfe weary of wasting words upon them called to the multitude and said here ye and understand verse 10. In like sort this Prophet here Seek ye the Lord for it is past time of day with them to seek him therefore they shall goe with their flocks and their herds to seek the Lord but they shall not find him he hath withdrawn himselfe from them Hos 5.6 Concerning seeking the Lord see the Note on Am. 5.6.8 All ye meek of the earth This is the character the distinctive note of a true Christian who as he is sure to be afflicted affliction and meeknesse grow both upon the same root in the holy tongue so by affliction hee is meekened and mortified his flesh is crucified with the affections and lusts and so he is fitted to seek the Lord to lie at his feet and say speak Lord for thy servant heareth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag The e meek and lowly ones are they whom God will teach Psal 25.9 beautifie Psal 149.4 solace Isai 29.19 and 61.1 save God will save the humble person Job 22.29 Now meeknesse and humility are a pair of twin-sisters never asunder Sorores collactanea See how they goe coupled Mat. 11.29 and the Seventy render this text all the lowly of the earth that are as low as th earth in your own eyes and esteeme Which have wrought his judgement i.e. have been doing at it qui fecistis praecepta etsi non perfecistis who aime at perfection though ye cannot attain to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solo aquatus Psal 103.18 who think upon his Commandements to doe them having respect to them all and wishing well to the worke Psal 118.5 6. which God graciously accepteth as a working his judgement and yet would have you to abound more and more Wherefore Seeke righteousnesse seek meeknesse i. e. further measures of holinesse and degrees of grace Let him that is holy be holy still let him persevere grow and advance forward toward the high prize proposed unto him taking for his motto that of Charles 5. Plus ultra further yet perfecting holinesse in the fear of God 2 Cor. 7. 1. So 1. Tim. 6.11 But thou O man of God that is O godly man as the life of God is put for a godly life Eph. 4.18 see 2 Kings 4.9 fly these things what things heterodoxies ver 3 4 5. and love of money ver 9 10. And follow after Gr. persecute pursue alacriter acriter righteousnesse this is the totum hominis Ecles 12.13 the bonum hominis Mic. 7.8 and by way of distribution comprehendeth as to God godlinesse and faith as to men love patience meeknesse It may be ye shall be hid in the day of the Lords wrath possibly ye may probably ye shall be pardon of sinne ye shall be sure of mitigation also of sorrow if not prevention saved ye shall be or more gently handled or so inwardly calmed that ye shall be able to call your souls to rest when others are at their wits ends You shall be safe under the covert of Gods wings and in the hollow of his hand when others that are without God in the world shall be as a naked man in a storm an unarmed man in the field or as a ship at Sea without anchor subject to dash and split against rocks and quick sands Verse 4. For Gaza shall be forsaken and Askelon c. Here is dainty Rhetoricke in the Originall This Prophet was as Quintilian saith a good Oratour ought to be Vir bonus dicendi peritus a good man and a master of speech The Hebrew tongue seemeth to have bin in the prime and flourish when Esay Micah and Zephany prophecied like as the Latine was about Tullies time The Philistines are here threatened for a terrour to the impenitent Jews who should tast of the same whip and for the comfort of the Godly who should be hid when these their enemies should be utterly destroyed Gaza was so forsaken according to its Prophesie that it was therehence called Gaza the desart Askelon according to its name became ignis ignominia the reproach of the fire that wasted it and as a mercilesse element laid it desolate Act. 8.26 Ashdod called in the New Testament Azotus Act. 8. shall also according to its Etymon be wasted with fire and her inhabitants driven into a far country as Captives at high noon when the Sun in those hot climates especially is most parching and scorching they shall be driven out with all the disadvantage that may be And Ekron shall be rooted out Ekron was the place where Beelzebub the Prince of Devils had his throne Virg. The Poets put it for hell Flectere si nequeo superos Acheronta movebo Threatened it is therefore here not without an elegancy that cannot be englished with utter extirpation The grand-devill had nested and nestled himselfe as near the holy land as might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. but he shall not long rest there the Hebrew child will disquiet the great Pan e. Verse 5. Woe to the Inhabitants of the sea coast These were the Philistines they lay between the Jewes and the Sea God having so disposed of it that his people might not have much commerce with forreign nations nor learn their manners Into havens and maritime towns there is
usually a conflux of vices like as there is of waters into the Sea witnesse Tyre and Sydon Corinth Carthage Capernaum c. Hence that proverb maritimi mores and that censure of such people littorales duri horridi immanes latrociniis dedicit omnium denique pessimi Those that dwell by the Sea-side are usually ill-conditioned fierce cruell theevish and the worst of men These Philistines were no better and are therefore here put under a woe and threatened with utter destruction The nation of the Cherethites i. e. Destroyers so the Philistines had stiled themselves as glorying to have conquered and cut off many people The old Latine translation rendreth it Gens perditorum The nation of Destroyers so doth Aquila Theodotion and Symmachus Now it comes to their turn to be destroyed according to Esay 33.1 That these Cherethites were a sort of Philistines See 1 Sam. 30.14 16. Ezek. 25.16 That they were valiant men appears by that legion of them that guarded David 2 Sam. 9.4 and 15.18 and were highly esteemed by him because they stuck to him in his affliction at Gath and also when Absolom was up in arms 2 Sam. 15.18 the word of the Lord is against you And not onely against Israel This was spoken as for the terrour of those Philistines who thought themselves out of the reach of Gods rod and slighted his word so for the comfort of the people of God who thought much that themselves should be so severely dealt with and the uncircumcised Philistines scape scot-free O Canaan the land of the Philistines Indeed of the Israelites Josh 13.3 but held by force by the Philistienes who were of the stock of the Canaanites but not subdued and had detained part of the land from the right owners for 800. years and upwards and now they come to be reckoned with Subitò tollitur qui diu toleratur I will even destroy thee that there shall be no inhabitant No setled inhabitant that shall fix there as the word signifieth Thus Poena venit gravior quo mage sera venit the longer God stayes the heavier he strikes Verse 6. And the sea-coasts shall be dwellings and cottages for shepherds It shall be wast and untilled and therefore unfrequented by any but shepherds who pitch their tents up and down where they may best feed their flocks in desert places and folds for flocks God may do thus in his just judgement upon his enemies that live in his good land and not by his good lawes but wo be to our Depopulatours that drive out men and put in cattle that betray townes as Rome did Carthage with a distinction We will save the city but destroy the towne How dangerous it is to prove Abaddons appeareth by Gods punishing hand upon William the Conquerours issue in New-forrest wherein 36. Parish Churches had been demolished by him with the removing of all the inhabitants to make room for beasts or dogs-game There his second sonne Richard was gored in hunting by a Deer Speed Rufus his other sonne mistaken for a Deer was by chance shot thorow with an arrow Henry likewise his Nephew whilest he hotly pursued the chase was struck by a bough into the jawes and as Absalom left hanging untill he died Verse 7. And the coast shall be for the remnant of the house of Iudah Who had not onely their owne countrey kept empty for them all the 70. yeers of captivity and not any displaced to make room at their return see the Note on Zach. 7.14 but liberty to make use of the Philistines countrey which was also further subdued by the Maccabees but especially by the Apostles who preached the Gospel and planted Churches in those parts as we read in the Acts chap. 8.26 40. and chap. 9.32 35 36. they shall feed thereupon They shall go in and out and find pasture under the great Shepherd and Bishop of their souls who shall feed them daily Joh. 10. 1 Pet. 4. and daintily among the lillies by the powerfull preaching of the Gospel among them In the houses of Ashkelon shall they lie down in the evening Vbi temporis circumstantia securitatem notat saith Gualther The circumstance of time noteth their spirituall security evenings are oft dark and dangerous They shall lie down as cattle do that take no care they know whom they have trusted and are fearlesse for the Lord their God shall visit them Visit and redeem his people raising up an horn of salvation for them Luke 1.68 69. His visits are not empty visits Psal 8.5 his favours are not like the winter-Sun that lighteth but heateth not c. and turn away their captivity to their unexpressible comfort Psal 126.1 but especially when Christ ascending up on high leadeth captivity captive c. Col. 2.14 15. Ephes 4.8 Verse 8. I have heard the reproach of Moab How can he but hear who is all ear who is both above us and within us in whom we subsist Col. 1.17 And what will he sooner be sensible of then the reproachings of his people See Esay 37.23 and 57.3 4. But draw near hither ye sonnes of the sorceresse the seed of the adulterer and the whore See how he becalls them Against whom do ye sport your selves against whom make ye a wide mouth and draw out the tongue are ye not children of transgression a seed of falshood The Moabites and Ammonites were great jearers of the Jews and revilers of their religion These reproaches leniter volant non leniter violant cruell mockings the Apostle calleth them Heb. 11.36 David felt them as a murthering weapon in his bones Psal 42.10 God will call such men to an heavie reckoning one day as deride the power of godlinesse and the professours thereof Bede saith that this was the great sinne of the ancient Britanes immediately before their destruction by the Saxons and it is at this day both a presage and desert of our ruine that as the Turks count all fools to be saints so men with us account all saints to be fools and the revilings of the children of Ammon How good they were at it we may see in those words of Sanballat and his copesmate Tobiah the Ammonite Neh. 4.2 3. words as full of pride and scorne as profane wit or rancoured malice could make them and they lay so heavy upon Nehemiahs spirit that hee could not ease himself but by breathing heavenward verse 4. Hear O our God for we are despised and turn their reproach upon their own head and give them for a prey in the land of captivity c. Hear saith Nehemiah I have heard it saith God Thou hast seen it saith the Psalmist for thou beholdest mischief and spite to requite it with thine hand Psal 10.14 and magnified themselves by speaking big and blustring words bubbles of words great swelling words full of wind 2 Pet. 2.18 these shall finde that such words are not winde but will be required in fire Jude 15. God is an utter enemy to boasting and threatning
grace as we say and as good at resisting the Holy Ghost as ever those Jews were that had a whores fore-head Jer. 3.3 sinews of iron and brows of brasse Esay 48.49 When neither fear of God nor shame of the world will rein men in what hope is there of such Illum ego periisse dico cui periit pudor saith an Heathen Curtius He is an undone man that knoweth no shame Prevent it in time for the modest beginnings of sinne at first will make way for immodest proceedings The thickest ice that will bear a cart beginneth with a thin trembling cover that will not a pibble Verse 6. I have cut off the nations And hang'd them up in gibbets as it were before your eyes for your admonition ut ruina majorum sit cautela minorum Greg. Mor. that their destruction might be your instruction that seeing your neighbours house on fire you might look to you own that observing other to suffer ship-wrack you might see to yor tackling This is the use God expects we should make of his judgements upon others Luke 13.3 5. and 17.26 29. Matt. 12.13 41.42 1 Cor. 10.1 2 c. and surely he deâ—erveth to be made an example that will not take example by others their towers are desolate Or their corners sc of their munitions whereon towers were set Or their extremities q. d. I have over-turned them from one end to another Drusius and Ribera interpreteth it of their Princes See the Note on chap. 1.16 I made their streets wast c. See chap. 2. vers 5 6 14 15. To the end that when my judgements were thus on the earth the inhabitants of the world but especially of the Church might learn righteousnesse Esay 26.9 that the righteous seeing the vengeance might wash his feet in the blood of the wicked Psal 59.10 taking warning by his harmes Observe here by the way what great account God makes of his people sith for their instance and instruction hee thus wasteth the wicked like as the Persian kings when their sonnes had committed a fault made their servants to be beaten before them Verse 7. I said surely thou wilt fear me As in a schoole when one boy is whipt the rest tremble and as in the Common-wealth poena ad paucos metus ad omnes so it should be in the Church Other mens woes should be our warnings others sufferings our sermons others lashes our lessons Gods house of correction a school of instruction where we should hear and fear and do no more so Deut. 17.13 He that trembleth not in hearing shall be crusht to piece in feeling said that Martyr and receive instruction This I promised my self of thee but am disappointed Jer. 5.3 See verse 2. thou art therefore ripe for destruction So their dwelling should not be cut off They should have redeemed their sorrows and saved their citie And this God speaks to others as weary of speaking any longer to them to so little purpose but they rose early and corrupted c. Manicabant they made hast that no time might be lost the wofully wasted that best part of the day the morning which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 furthereth every businesse in corrupting their practises doing evil as they could Once saith a Reverend man Peters argument was more then probable These men are not drunk for it is but the third hour of the day Drunk cup. by D. Harris Now men are growen such husbands as that by that time they will return their stocks and have their brains crowing before day Verse 8. Therefore wait ye upon me saith the Lord c. Stand forth and hear your doom which that ye may know that I do not precipitate or rashly passe upon you Wait ye upon me c. and yet that ye may not presume upon my patience know that there is a day set a determination setled for your full payment Nostra Deus sub it is non damnat crimina pocnis Compensat long as sed gravitate moras to gather the nations To put them up as it were sheep into a pound for slaughter See more of this Jer. 25. to pour upon them mine indignation Here 's mention made of Gods prey of his indignation fierce anger fire of jealousie against nations and kingdomes the better to perswade people to that which they are so hardly drawn to beleeve viz. that God is not made all of mercy but though fury be not in him to speak properly Isay 27.4 Exod. 34.7 Yet that he will not by any means Clear the guilty but punish them severely taking vengeance of their inventions Psal 99.8 Verse 9. For then will I turn to the people a pure language Then when my sword hath rid circuit Eccles 14.17 and bin bathed in the blood of all nations for their many and mighty sinnes I will turn to the people I will turn mine hand upon the little ones mine elect that remnant reserved for royal use These I will bring not into the fire onely but through it and will refine them as silver is refined c. Zach. 13.7 9. so that their tongue shall be as choice silver Pro. 10.20 their lip shall be a pure lip at it is here a lip of excellency Prov. 17.7 so that they shall scatter pearls Mat. 7.6 throw abroad treasure Mat. 12.35 even apples of Gold in shrnes of silver Prov. 25.11 1 Joh. 3.3 they shall purifie themselves as God is pure Old things shall be past with them all things shall become new new constitution new communication new conversation Look how the Conquerour sought to bring the French tongue into England commanding it to be taught in schooles spoke in courts c. so doth the Lord Christ wo rideth about the world upon his white horses the Apostles and other Ministers conquering and to conquer Rev. 6.2 where-ever he prevails hee turneth to such a pure language even the language of Canaan not the Hebrew tongue as R. Abraham senses this text which all nations shall speak saith he in the kingdome of Christ what they doe in heaven I have not to say some are confident but words of grace Col. 4.6 words of truth and sobernesse Act. 26.25 right words Job 6.2 spiritual speeches Ephes 4.29 Scripture language 1 Pet. 4.11 That they may call upon the name of the Lord As all Gods people doe 't is their character 1 Cor. 1.2 he hath no dumb children they no sooner breath but pray Act. 9.11 for prayers is the breath of the spirit Rom. 8.26 and the fruit of faith hence it is called the prayer of faith and under the phrase of calling upon the name of the Lord here is meant beleeving in his name and reposing upon Christ for safety here and salvation hereafter To seâ—ve him with one consent Heb. with one shoulder that is unanimously and with conjoyned endeavours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A metaphor from oxen yoked setting their shoulders together to the work 〈◊〉 〈◊〉 〈◊〉 〈◊〉
get them praise and fame in every land c. So that glorious things shall be spoken of thee O city of God As thy sin shall be remitted so thy name shall be healed thy fame spread per era hominum volitabis I will fashion mens opinions of thee so that those that formerly shamed and shunned thee shall highly esteem thee and stand for thee Verse 20. At that time will I bring you againe And this I tell you againe that you may the better beleeve it only you must wait my time for in time will I bring you againe and in time will I gather you and in time will I make you a name and a praise among all people of the earth as before I promised but you must give me time to do all this He that beleeveth maketh not hast The vision is yet for an appointed time Habac. 2.3 See the Note there Limit not the Holy One of Israel set him not a day say not Now or never wake not your beloved till he please He is a God of judgement and waiteth to be gracious Esay 30.18 Have patience therefore yea let patience have her perfect work Iam. 1.4 that ye may receive a full reward 2 Ioh. 8. For behold I come and my reward is with me to give you an expected end Ier. 29.11 when I turn back your captivity Heb. Captivities that is all foure captivities together For the Jews were carried captive to Babylon 1. under Manasseh 2 Chron. 33.11.2 Next under Jehojachim 2 Chron. 36.6.3 under Jechonias 2 King 24.12 and 2 Chron. 36.10.4 Lastly under Zedekiah 2 Chron. 36.17 2 King 25.6 All these shall be brought back together by an eminent and signal deliverance before your eyes Those eyes of yours that failed almost for my salvation and for the word of my righteousnesse Psal 119.123 shall see the accomplishment thereof and be satisfied Psal 54.7 and 92.11 Dexter tibi prae laetitia saliet oculus saith the Lord This is the seale of all and security sufficient for Dei dixisse est fecisse God will not suffer his faithfulnesse to faile nor alter the thing that is gone out of his lipps Psal 89.33 34. Laus Deo in aeternum A COMMENT OR EXPOSITION Upon the Prophesie of HAGGAI CHAP. I. Verse 1. IN the second yeer of Darius the King Not of Darius the Mede Gâ—aâ—b Chronol as Genebrard doteth for he was predecessour to Cyrus Dan. 5.31 And Haggai prophecied after Cyrus and Cambyses Ezra 4.5 and 5.1 Neither of Darius Nothus as Scaliger in his book De Emend temporum the doctrine whereof is almost wholy fictitions saith One and founded upon the confines of Nothing but of Darius son of Hystaspes who succeeded Cambyses in the kingdome of Persia being chosen king by the Peeres Herdot in Thaliâ— upon the neighing of his horse first as Herodotus testifieth Whether this Darius were the husband of Queen Esther as some affirm or her son as Others and was therefore so favourable to the Jews I undertake not to determine Onely take notice that by Heathen Historians it is said Herod that the wife of this Darius was called Atossa which sounds in part somwhat like Hadassah that is Esther chap. 2.7 Hadassah was her own Hebrew name and after she was made Queen she was called Esther He is called Darius the King as if he were the Onely King on earth His successour Darius in his proud Embassy to Alexander called himself the King of Kings and Cousin of the gods and for Alexander he called him his servant But Alexander soon after became his Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato lib. 3. de l gib Prov. 21.1 For the Kingdome of Persia was lost by that Darius as it had been restored by this to its former splendour after the havock made by Cambyses who among other vile acts of his as Wickednesse proceedeth from the wicked according to the preverb of the Ancients 1 Sam. 24.13 forbad the building of the Temple Ezra 4.12 But He who sets up Princes at his pleasure and turns their hearts whither soever he will as the plow-man doth the water-course with his paddle or the gardiner with his hand turned here the heart of this great King to his people the Jews so that he made a new decree for the advancement of the building Ezra 5.8 God also seasonably stirred up Haggai and Zachariah to quicken the people who were soon after their return from Babylon grown cold again and careless and so blessed their Ministery that the House that is the Sanctuary and the Holy of Holies was finished in four years space or thereabouts Ezra 6.14 The outward Court and so the whole Temple in three years after that Antiq. l. 11. c. 4 as Josephus witnesseth In the sixth moneth In the 3444. year of the world Func Chronel as Funccius computeth it in the Calends of September confer chap. 2.19 when the Jewes were ingathering their harvest and fruits and found a dearth toward This the Prophet makes use of pressing it upon the people as a just hand of God upon them for slighting and slacking the rebuilding of his house It is good for Gods Ministers to set in with him to strike while the iron is hot to cry Hear ye the rod Mic. 6.9 and who hath appointed it for as iron is very soft and malleable whiles in the fire and as molten metals ar fit for the mould so when men are under the crosse they are more easily wrought upon they will hearken to instruction that before laught at it as the wild asse doth at the horse and his rider Job 39.18 The wild asse that is used to the wildernesse though she kick up her heels and snuffe up the wind at her pleasure so that they that seek her will not weary themselves yet there is a time when she may be taken in her moneth they shall find her Jer. 2.24 In the first day of the moneth Heb. In one day One for first is ordinary in both Testaments Gen. 1.5 Num. 29.1 Dan. 9.1 Mat. 28.1 Joh. 20.1 1 Cor. 16.2 The time of this Prophecy as of others Isa 1.1 Jer. 1.2 3 c. is precisely noted to teach us what account we should make of Gods Oracles and inspirations and how God will one day eckon with us for the helps we have had and the time we have enjoyed them He sets down all how much more should we and live up to our means mercies propagating our thankfulnsse into our practise Jeremy prophecied forty years but with ill successe it was his unhappinesse to be Physician to a dying State Tunc etiam doctâ plus valet arte malum The Holy Ghost sets a speciall mark upon these fourty years of his prophecying Ezek. 4.6 by bidding the Prophet lye fourty dayes upon his right side and bear the iniquity of the house of Judah fourty dayes a day for a year came the word of the Lord i. e. he began to prophecy
own but there is a Lord over them Psal 12.4 that will call them to a strict account of all their waste words Mat. 12.36 and hard speeches Jude 15. and then they shall experiment that by their words which they happly held but winde they shall be justified and by their words condemned Mat. 12.37 How good is it therefore to carry a pair of ballance betwixt the lips Nescit poenitenda loqui qui proferenda priùs suo tradidit examini saith Cassiodore He that weighs his words before he utters them shall prevent an after-reckoning for them the time is not come the time c He repeateth their frivolous and frigid excuses in their own very words that he may the better confute them Vsus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut rei indignitatem amplificaret and the sooner bring them to a sight of their sinne Sinne and shifting came into the world together Gen. 3.12 And this is still the vile poison of our hearts that they will needs be naught and yet never yeeld but that there is reason to bee made and great sense in sinning These Jewes likely had both Scripture and Reason to plead for their backwardnesse as there is no wooll so course but will take some colour and the sluggard is wiser in his own eyes Prov. 26.16 then seven men that can render a reason For Scripture To every thing there is an appointed time a set season such as we can neither alter nor order Eccles 3.1 and verse 3. There is a time to break down and a time to build up And that this time to rebuild the Temple was not yet come some might pretend that the seventy years foretold Hieronym R. David were not yet fully expired others with more shew of reason that they had been too hasty in laying the foundation long since as appears by their ill successe and many adversaries that God who had dwelt so long in a Tabernacle and was now worshipped at his new-created Altar would bear with them if they first built their own houses and then be more free to build his House which they intended to do hereafter with great care and cost This is still the guise of gracelesse procrastinatours to future and fool away their own salvation Hereafter say they may bee time enough and what need such hast to build the spirituall Temple In space comes grace God is more mercifull then so and at what time soever a sinner repents from the bottom of his heart c. Mat. 23.17 Fools and blind men as our Saviour calls the Pharisees that thus stand trifling and baffling with God and their souls being semper victuri as Seneca saith alwayes about to do that which if not well done they are utterly undone for ever for upon this little point of time hangs the crown of eternity The gales of grace are uncertain the day of grace which is very clear and bright is usually a short one Non licet in bello bis peccare said Lamachus to a souldier of his brought before him and pleading he would doe so no more So God will not suffer men twice to neglect the day of grace which if once past will never dawn again Let none therefore when prest to the present Now of meeting God by repentance answer as Antipater King of Macedony did when one presented him a book treating of happinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am not at leisure Or as Archias the Theban when forewarned of a conspiracy against him cast the letters by with In crastinum seria and was slain ere the morrow came Or as these Cunctators in the Text that had oft in their mouth The time is not come the time c. lest the very next minute they be cut off by death from all further time of repentance acceptation and grace for ever Men may purpose promise expect a time of healing and happinesse when they shall be deceived and find a time of terrour and torment Jer. 14.19 Some when a dying would have given a world for time as I have heard saith a Reverend man one crying day and night call time again but that could not be Posthac occasi◠calva As in warre so here none are permitted to erre twice Time must be taken by the fore-lock as being bald behind Verse 3. Then came the Word of the Lord c. Then after a short silence as it were Ribera profertur Domini quasi cogitata responsio followes the Lords elaborate and deliberate answer not without some touch of holy tartnesse at their ingratitude for of all things God can least endure to be slighted where he hath better deserved He looks upon such with anger being grieved at the hardnesse of their hearts Mark 3.5 He complains of such with a sigh Ah sinfull nation Isa 1.4 he is ready to rid his stomack of them verse 24. Ah I will ease me c. Verse 4. Is it time for you O ye to dwell in your cieled houses c. Not covered onely but cieled with cedar as the Chaldee here hath it arched and garnished as the Greek carved and trimmed as Ambrose rendreth it Sure Lib. 3. epist 12. either your beds are very soft or your hearts very hard that you can not onely come into the tabernacles of your houses but give sleep to your eyes Psal 132.4 5. or slumber to your eye-lids Before ye have found a place for the Lord an habitation for the mighty God of Jacob. Good David could not finde in his heart to dwell in an house of Cedar when the Ark of God dwelt within curtains 2 Sam. 7.2 Valiant Vriah deemed it altogether unfit and unreasonable that when the Ark and Israel and Judah abode in tents he should goe to his house to eat and drink and to take his ease and pleasure 2 Sam. 11.11 Solomon first built an house for God and then for himself The Christian Emperours Constantine Theodosius Honorius c. exceeded in building Churches Turk hist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodet which from their statelinesse were stiled Basilica or places for a King The very Turks at this day though content to dwell in mean and homely houses yet their Moschees or Meeting-houses are very sumptuously built and set forth It is a principle in Nature that the things of God are elder and more to bee respected then the things of men A professor of the Turks law proclaims before they attempt any thing that nothing be done against religion This is better then that which was written over the gate of the Senate-house in Rome which yet is not to be disliked in its place and order Ne quid detrimenti Resp capiat Give unto Caesar the things that are Caesars but with all and above all Give unto God the things that are Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 22.21 The Greek article is twice repeated by our Saviour when he speaketh for God more then when for Caesar to shew
servants and services never the like known we pull upon our land Amos his famine not of bread but which is a thousand-fold worse of hearing the words of the Lord. A famine long since foretold and feared by our Martyrs and Confessours Am. 8.11 and now if ever if God forefend not in procinctu to fall upon us as the most unworthy and unthankfull people that ever the Sun of heaven beheld or the sun of Christs Gospel shone upon so fair and so long together The best way of prevention is prevision and reformation beginning at our own as Gidcon did at his fathers houshold Judg. 6.27 And the best Almanack we can rely upon for seasonable weather and the lengthening of our tranquillity is our obedience to God love to our neighbours care of our selves c. Verse 12. Then Zerubbabel the sonne of Shealtiel c. So mighty in operation so quick and powerfull is the good word of God in the mouthes of his faithfull Ministers when seconded and set on by his holy Spirit See for this Esay 55.10 11. Jer. 23.28 29. Act. 19.20 1 Cor. 14.24 25. Heb. 4.12 See that scala coeli ladder of heaven as One calleth it Rom. 10.14 15. and consider how mightily the word of God grew and prevailed in those primitive times It spread thorow the world like a Sun beam saith Eusebius it was carried about into all places as on Eagles or rather as on Angels wings Athanasius of old and Luther alate were strangely upheld and prospered against a world of Opposites to the truth they preached Melch. Adâ—m in vit Farel Farellus gained five great cities with their territories to Christ How admirably and effectually King Edward the sixth was wrought upon by a sermon of Bishop Ridleys touching works of charity see his life written by Sir John Heywood Pag. 169 170 c. It is the spirit that quickeneth the seed of the word and maketh it prolificall and generative And as in the body there are veins to carry the blood and arteries to carry the spirits that quicken the blood so is it with the word and spirit in the soul If Gods Spirit open not mans heart the word cannot enter If he illighten not both Organ and Object Christ though never so powerfully preacht is both unkent and unkist as the Northern Proverb hath it The word heard profited them not because not mixt with faith in them that heard it Heb. 4.2 They heard it onely with the hearing of the ear with that gristle that grew on the outside of the head whereas they should have drawn up the inward ear to the outward that one and the same sound might have pierced both But this all that hear cannot do because all are not of God Joh. 8.47 and so have not his ear-mark spirituall senses habitually exercised to discern good and evil Heb. 5. ult they have an heavy ear which is a singular judgement Esay 6.10 With all the remnant of the people i.e. The generality of the returned captives followed their leaders A remnant they are called because but few in comparison of those many hedge-rogues Mr. Dyke calleth them potters they are called 1 Chro. 4.23 men of base and low spirits that dwelt still in Babylon among plants and hedges being the base brood of those degenerated Israelites who when liberty was proclaimed for their return to Jerusalem chose rather to get their living by making pots for the king of Babylon These are ancient or rather obsolete things as Junius rendreth it worn out and forgotten and indeed they deserve to be utterly forgotten and not written or reckoned among the living in Jerusalem Esay 4.3 Obeyed the voyce of the Lord their God with the obedience of faith and this they did by the good example of their Rulers Thus when Crispus the chief Ruler of the Synagogue beleeved many of the Corinthians beleeved also Acts 18.8 When the kings of Judah were good or evil the people were so likewise Great men are the looking-glasses of their countrey according to which most men dresse themselves Qualis Rex talis grex Why compellest thou the Gentiles said Paul to Peter sc by thine example to Judaize Gal. 2.14 and the words of Haggai the Prophet whose mouth God was pleased to make use of And this is added for a confirmation of the Prophets calling to the work because of long time before there had been no Prophet among the people nor any to tell how long as the Church complaineth Psal 74.9 as the Lord their God had sent him Heb. according as the Lord their God had sent him after the same manner they heard and obeyed the Prophet as the Lord had sent him they did not wrest his words to a wrong sence nor did they question his Commission but receiving it as the word not of man but of God they set forthwith upon the work yeelding as prompt and present obedience as if God with his own mouth had immediately spoken to them from heaven and the people did fear before the Lord as if He himself had been visibly present in his own person So Saint Peters hearers Acts 10.33 Now therefore say they we are all here present before God to hear all things commanded thee of God If young Samuel had known that it was the Lord that called him once and again he would not have returned to his bed to sleep If men were well perswaded that the God of heaven bespeaks them by his faithfull Ministers they would not give way to wilfull wandrings but hear as for life and fear to do any thing unworthy of such a presence they would work out their salvation with fear and trembling yea work hard at it as afraid to be taken with their task undone Psal 103. â—3 Eccles 12. They that fear the Lord will keep his covenant saith David Fear God and keep his commandements saith Solomon And in every nation he that feareth God and worketh righteousnesse is accepted of him saith Peter Acts 10.35 Verse 13. Then spake Haggai the Lords messenger Or Angel See the Note on Mal. 1.1 Then speaks Namely on the four and twentieth day of the moneth as it is in the last verse untill which day they had been building for three weeks together But Governour Tatnai and his complices came upon them and discouraged the people and hindred the work Ezra 5.3 It was but need full therefore that Gods command should be repeated and a speciall promise added I am with you saith the Lord. Where we may well take up that of Tully concerning Brutus his Laconicall Epistle Quam multa quà m paucis how much in a little I am with you saith the Lord you need not therefore fear what man can do unto you God is All-sufficient to those that are Altogether his See 2 Chron. 15.2 Cint 2.15 The Church is called Jehovah Shammah that is The Lord is there Ezek. 48.35 God is in the middest of her shee shall not be moved Psal 46.5 Immota
manet may better be her Motto then Venice's She is surely invincible Zach. 12.5 6 7. as having a mighty Champion even the holy One of frael and this makes her though but a Virgin to laugh to scorn her proudest enemies yea to shake her head at them Esay 37.22 23 as rather to be pitied then envied There were they in great fear saith David of the Churches enemies for why God is in the generation of the righteous Psal 14. Hence those Philistims were so woe-begone 1 Sam. 4.7 And the Egyptians no lesse Exod. 14.25 Let us flee say they from the face of Israel for the Lord fighteth for them What shall wee then say to these things saith Paul who had often heard when he was in the enemies hand Fear not I am with thee If God be for us who can be against us who dare be so fool-hardy so ambitious of his own destruction Hath ever any waxed fierce against God and prospered Job 9.4 Where is Pharaoh Nero Nebuchadnezzar c Was it safe for these or any any other to provoke the Lord to anger were they stronger then he Oh that men would according to Solomons counsell meddle with their match and not contend with him that is mightier then they Esth 7.8 Can God be with his people and see them abused to his face Will they force the Queen also before him in the house Will they Giant-like fight against God will they needs touch the apple of his eye that tenderest piece of the tenderest part Will they invade his portion plunder him of his jewels pull the signet from his right hand Surely God is so with his people that as he taketh notice of the least courtesie done to them to reward it even to a cup of cold water so of the least affront or offence to revenge it be it but a frown or a frump Gen. 4.6 Num. 12.10 Better a milstone were hang'd c. Better anger all the witches in the countrey then one of Gods zealous witnesses Rev. 11.5 Death cannot hurt them Psal 23.3 Hell could no more hold them the pains of hell gat hold on David but he was delivered Psal 116.3 then the Whale could hold Jonas It must needs render them up again because God is with them Now I had rather be in hell said Luther with God then in heaven without him and it were far safer for mee Verse 14. And the Lord stirred up the spirit of Zerubbabel c. Here 's the Appendix of the foregoing sermon whereof we have heard but the brief Notes That one word I am with you seconded and set on by Gods holy Spirit set them all awork How forcible are right words Job 6.25 One seasonable truth falling on a prepared heart hath oft a strong and sweet operation sc when God is pleased to work with it and make it effectuall this man cannot do no more then the husband-man can make an harvest The weapons of our warfare are mighty 2 Cor. 10.4 through God to the pulling down of strong-holds Luther having heard Staupicius say that that is kindly repentance which begins from the love of God found from that time forward the practise of repentance far sweeter to him then before Galeacius Caracciolus an Italian Marquesse was converted by an apt similitude used by Peter Martyr reading on the first Epistle to the Corinthians Dr. Taylour Martyr blessed God that ever he became fellow-prisoner to that Angel of God as he called him John Bradford Senarclaeus in his Epistle to Bucer prefixed before the history of the death of Iohn Diarius slain by his own brother as Abel was for religions sake I remember saith He when he and I were together at Newburg the day before his slaughter he gave me a great deal of grave and gracious counsell Ego verò illius oratione sic incendebar ut cum eum disserentem audirem Spiritus Sancti verba me audire existimarem i. e. I was so stirred up with his discourse as if I had heard the Holy Ghost himself speaking unto me so fervent was he and full of life for he first felt what he spake and then spake what he felt So should all do that desire to speak to purpose and then pray to God as for a door of utterance so for a door of entrance to be opened unto them such as St. Paul had to the heart of Lydiae and as Bishop Ridley had to the heart of good King Edw. 6. whereof before and they came and did work The Governours also by overseeing others and ruling the businesse by their discretion Where Gods glory and the common good is concerned all sorts must set to their helping hand Verse 15. In the four and twentieth day See the Note on vers 13. The time is diligently noted to teach us to take good note of the moments of time wherein matters of moment have been by Gods help begun continued and perfected in the Church This will be of singular use both for the increase of faith and of good affection in our hearts CHAP. II. Verse 1. IN the seventh moneth in the one and twentieth day of the moneth This is the Preface to the fourth sermon as some reckon it noting the exact time when it was delivered See the Notes on chap. 1.1 and 15. came the word of the Lord This he often inculcateth to set forth the truth of his calling and validity of his commission See the Note on chap. 1. ver 5. by the Prophet Haggai Heb. by the hand of the Prophet See the Note on Mal. 1.1 Verse 2. Speak now to Zerubbabel c. The better to hearten them on in the work the Prophet is sent again to them with a like message as before Note here 1. That there are none so forward for God and his work but may stand in need of continuall quickening there being more snares and back biasses upon earth then there are starres in heaven and the good gift of God having so much need of righting up For like a dull sea-coal-fire if it be not now and then blown or stirred up though there be no want of fuell yet will of it self at length dye and go out Besides that every inch every artery of our bodies if it could would swell with hellish venome to the bignesse of the hugest Giant that it might make resistance to the work of Gods sanctifying Spirit Heb. 10.24 Let us therefore consider one another and study every man his brothers case to stirre up or whet on to love and good works God will not forget this our labour of love but abundantly both regard and reward it Mal. 3.16 See the Notes there 2. That continuall preaching makes men continue in well-doing Therefore it was that Barnabas was sent to Antioch Acts 11.22 23. who when he came and had seen the grace of God was glad and exhorted them all that with purpose of heart they would cleave unto the Lord. And hence also it was that Paul and Barnabas
is I will accept your worships Psal 73.23 24. though in this meaner temple If God may have the substance of worship hee stands not much upon the circumstance The sick may pray upon their beds the persecuted in chambers Acts 1. yea in dens and caves of the earth Heb. 11.38 The Church in Queen Maries dayes met and prayed oft together in a cellar in Bow-church-yard It was one of the laws of the twelve tables in Rome Ad divos adeunto castè pietatem adhibento Act. Mon. opes amovento Sacrifice and Offering thou didst not desire viz. in comparison of obedience 1 Sam. 15.22 but as a better thing mine ears hast thou opened Psal 40.6 Hypocrites by cold ceremonies think to appease God they observe the circumstance neglect the substance they stick in the bark of religion gnabble on the shel offer the skin keep back the flesh serve God with shewes shall be served accordingly Verse 5. According to the Word Or as Tremellius hath it better Cum VERBO quo pepigeram vobiscum with the WORD in and sor whom I covenanted with you c. So my Spirit remaineth among you And so it is a gracious promise that the whole Trinity will be with them The particle eth seemeth put for gnim◠and the article He is emphatical shewing that by Word is meant the second person often called the Word both in the Old Testament 2 Sam. 7.21 with 1 Chron. 17.19 and in the New Luke 1.2 John 1.1 1 John 5.7 The Caldee seemeth to favour this interpretation for he rendreth it My Word shall be your help Hierome Albertus Nyssen and Haymo dissent not Haggai and other Prophets and Patriarches of old did well understand the mystery of the Sacred Trinity See my note on Gen. 1.1 Elihu speaks of the Almighty his makers Job 35.10 Solomon the same Eccles 12.1 Cant. 1.11 which Jarchi interpreteth of the Trinity Isay hath his Trisagion or Holy Holy Holy chap. 6.3 and chap. 42.5 Thus saith God the Lord He that created the heavens and they that stretched them out So Deut. 6.4 When Moses beginneth to rehearse the law and to explain it the first thing he teacheth them is the Trinity in Unity and Unity in Trinity Hear O Israel the Lord our God the Lord is One Three words answering the three persons and the middle word Our God deciphering fitly the second who assumed our nature as is well observed by Galatinus Others observe that the last letters in the Original both in the word Hear and in the word One are bigger then ordinary as calling for utmost heed and attention The old Rabbines were no strangers to this tremend mystery as appeareth by R. Solomons note on Cant. 1.11 We will make c. though their posterity desperately deny it The Greek Church was not so sound in this fundamental point therefore their chief City Constantinople was taken from them by the Turks as Estius observeth on Whitsunday or as others on Trinity Sunday which day saith our Chronicler the Black Prince was used every year to celebrate with the greatest honour that might be Speed 723. in due veneration of so divine a mystery Now Christ is here and elsewhere called The Word either because hee is so often promised in the Word Or else because by him Gods will was manifested and revealed to men and that either mediately in the Prophets whence Peter Martyr thinketh that phrase came Then came the Word of the Lord that is Christ Or immediately himselfe Heb. 1.2 and 2.3 That I covenanted with you Or in whom I covenanted and whence Christ is called the Angel of the Covenant Mal. 3.1 Christ then was a Saviour to those of the Old Testament also Rev. 13.8 the Lamb slain from the foundation of the World Christ undertook to pay his peoples debt in the fullnesse of time and hereby they were saved A man may let a prisoner loose now upon a promise to pay the debt a year after See Heb. 9.15 and take notice of the unity of the faith in both Testaments they of old saw Christ afarre off in the promises they saluted him and were resaluted by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. When ye came out of Egypt Ye that is your ancestours Things done by the parents may be said to be done by the children because of the near conjunction that is between them Hence Levi is said to pay tithes in Abraham and Adams sinne is imputed to us all Heb. 7. So my spirit remaineth amongst you Not the substance but the gifts of the Spirit not the tree but the fruits Those whom God receiveth into the covenant of grace he endues them with the spirit of grace See Rom. 8.9.11 How else should they be able to perform their part of the Covenant sith we cannot so much as suspirare unlesse he doe first inspirare breath out a sigh for sinne till he breath it in to us by his Spirit Hereby then we may know whether or no we are in Covenant with God the Devill will be sure to sweep all that are not sc if his spirit remain in us Jer. 31.35 working illumination 1 Cor. 2.14.15 Mortification Rom. 8.13 Motion Rom. 8.14 Guifts 1 Cor. 12.4 7 8. c. Fruits Gal. 5.22.23 strength Esay 11.2 Courages as here Fear ye not Cur timet hominem homo in sinu Dei positus Aug. why should such fear man who have God in Christ by his Spirit standing with them and for them The righteous may be bold as a lyon he hath the peace of God within him and the power of God without him and so goes ever under a double guard what need he fear It is said of Achilles that he was Styge armatus and therefore could not bee wounded But he that is in covenant with God is Deo Christo Spiritu Sancto armatus and may therefore be fearlesse of any creature Verse 6. For thus saith the Lord of hosts i. e. the three persons in Trinity as appeareth by the note on the former verse Howbeit the Author to the Hebrews chap. 12.25.26 applyeth the words to Christ whence observe that Christ is Lord of hosts and God Almighty even the same second person that is called haddabhar the Word in the former verse is very God Compare John 1.3 with Col. 1.14.16 and Iohn 1.9 with Iohn 8.12 and Iohn 1.11 with Acts 3.13.14 c. See those cohaerencies of sentences Iohn 9.3.4 and 11.4 and 12.39.40 besides the Apostles argument Heb. 1.4 That one Gospel written by St. Iohn who was therefore called the Divine by an excellency as afterwards Nazianzen also was because he doth professedly assert and vindicate the Divinity of Christ ever strongly impugned by the Devill and his agents those odious Apostates and hereticks ancient and moderne And no wonder for it is the Rock Mat. 16.18 setting him forth 1. as coessential to the Father his onely begotten sonne Iohn 1.14 One with the Father in essence and power
among the princes of Judah Mat. 2.6 because Christ was born there The tribe of Nepthali is first reckoned of those by Rachels side because at Capernaum in this tribe Christ inhabited Rev. 7.6 in which respect also this town is said to be lifted up to beaven Mat. Gen. 42.4 11.2 3. Benjamin is called the beloved of the Lord Gods darling as their father Ben amin was old Jacobs because God dwelt between his shoulders sc in his Temple built upon those two mountaines Moriath and Zion Deut. 33.12 The glory of that first Temple was that the Majesty of God appeared in it covering it self in a cloud The glory of this later house was greater because therein the same divine Majesty appeared not covered with a cloud but really incarnated For the Word was made flesh and dwelt amongst us and we beheld his glory the glory as of the only begotten of the Father full of grace and truth Ioh. 1.14 In this flesh of ours and under this second Temple Christ not only uttered oracles did miracles and finished the great work of our redemption but also laid the foundation of the Christian Church Jam. 1. For the Law that perfect Law of liberty the Gospell came out of Zion and the word of the Lord from Jerusalem to all the ends of the earth Esay 2.3 Psal 110.1 From hence it was that the Lord of glory whom the blind Jewes had crucified sent out his Apostles those messengers of the churches and the glory of Christ as they are called 2 Cor 8.23 to gather together unto him those desirable ones his elect verse 7. See the Note there whom he calleth the glory Esa 46.13 the house of his glory Esay 60.7 a crown of glory Esay 62.3 the throne of glory Ier. 4â— 21 the ornament of God Ezek 7.20 the beauty of his ornament ib. and that set in majesty ib. a royall diadem in the hand of Jehovah Esay 62.3 and in this place will I give peace Even the Prince of peace and with him all things also Rom. 8.32 pacem Pectoris Temporis Peace of countrey and of conscionce this later especially seemeth here to be meant For the former viz. outward Peace was not long enjoyed by these Jewes and their second Temple was often spoyled by the enemies Ioh. 14. and at length burnt and overturned But the Peace of God that passeth all understanding is that Legacy which the world can neither give nor take from Gods people And of this inward Peace the Septuagint according to the Roman edition taketh the Text and so doth Ambrose Haec est pax suâ—er pacem saith He. Christ as he was brought from heaven with that song of Peace Luk 2.14 Onearth peace good will toward men which is the same with that salutation of St. Paul who learned it belike of those Angels Grace be to you and Peace so he returned up againe with that farewell of peace Ioh. 14.27 and left to the world the doctrine of peace the gospell of peace Eph. 2.17 whose Authour is the God of peace 1 Cor. 14.33 whose Ministers are ministers of peace Rom. 10.15 whose followers are the children of peace Luk 10.6 whose unity is in the bond of peace Eph. 4.3 whose duty is the study of peace Rom. 12.18 and whose end is to enter into peace to rest in their beds their soules resting in heaven their bodyes in the grave till the joyfull resurrection even every one walking in his uprightnesse Esay 57.2 Psal 37.33 Verse 10. In the four and twentieth day of the ninth month in the second yeer of Darius This diligence of the Prophets in noting and noticing the precise time of Gods hand upon them Scultet Annal. should teach us to do the like See the Note on chap. 1. ver 1. Melch. Adam in vit Bugenhà g The churches in Switzerland kept that day yearely as an holiday whereon the Reformation began amongst them Bugenhagius kept a feast every yeer on that day of the month wherein he and some other Divines had finished the Dutch Bible and called it The feast of the Translation of the Bible Philipp Pareus in vita Dau. Parei The University of Heidelberg kept an Evangelicall Iubilee three whole dayes together Anno Dom. 1617. in the Calends of November in the remembrance of the renowned Reformation of religion begun by Luther a just hundred yeers before Hereby Gods name shall be sanctified our faith strengthened and our good affection both evidenced and excited By the time here described it appeareth that they had now been three moneths building and the Prophet meane-while had given them great incouragement thereunto But forasmuch as he found that they stuck in the bark as they say rested in the work done thought they should therefore win upon God because they built him a Temple the Prophet gives them to understand that there is more required of them then a Temple viz. that therein they worship the Lord purely and holily in spirit and in truth that their divine worships bee right both quoad fontem quoad finem for principle and end of intention for else they impure all that they touch and are no whit better but a great deal the worse for all their performances This the Prophet teacheth them in the two following oracles propounded by way of demand to the Priests How apt are men to lose themselves in a wildernesse of duties To dig for pearls in their own dunghils to think to oblige God to themselves by their good works to spin a threed of their own to climbe up to heaven by to rest in their own righteousnesse to save themselves by riding on horses Hos 14.3 The Prophets designe is here to beat them off from such fond conceits telling them that the person must be accepted ere the service can bee regarded as Abels To the pure all things are pure but unto them that are defiled and unbeleeving is nothing pure but even their mind and conscience is defiled Tit. 1.15 saith the Apostle Calvin upon this Text saith no more and yet Cor. a Lapide is very angry with him for saying so much Aug. de vera innocent c. 56. There is in Peter Lumbard this golden sentence eited out of August inc The whole life of unbeleevers is sinne neither is any thing good without the cheifest good This sentence Ambrose Rybera a Poprsh Postiller censureth for harsh and cruell But doth not God here say the same thing Crudelis est illa sententia Certain it is that good actions from bad men displease as a man may speak good words but we cannot hear because of his stinking breath The facrifice of the wicked is abomination to the Lord Prov. 15.8 Charity is nothing unlesse it flow out of a pure heart and of a good conscience and of faith unfained 1 Tim. 1.5 Verse 11. Ask now the Priest concerning the Law For who should know the law better then the Priests And who so fit to
as not to see God in that they suffered They had learned that out of Psal 78.47 48. Psal 29.3 c. Tully indeed thought that God minds not mildew or hail c. Nee si uredo aut grando quippiam nocuit id Iovi animadvert endum fuit neque enim in regnis reges omnia minima curant c. As kings take not notice of smaller businesses in their kingdoms saith He so neither doth God of these ordinary occurrences But the Jewes for the generality had learned better things And the Apostle tells those Heathens too Acts 14. that God had not left himself without witnesse amongst them in that he did good and gave rain from bâ—aven and fruitfull seasons c. â—Cicero himself likewise another time could say Curiosus est plenus negotii Deus God taketh care of all and is full of businesse And oh that this truth were as fruitfully improved as it is generally acknowledged Oh that men would turn at Gods reproof his recall reproofs his vocall rods Mic. 6.9 and not put him to his old complaint Why should ye be smitten any more Esay 1.5 ye revolt more and more This we may wish but God alone can effect For till he please to thrust his holy hand into mens bosomes and pull off the fore-skin of their hearts Afflictions those hammers of his do but beat cold iron Salvian See Ier. 2.30 31. and 6.29 30. Lev. 26.41 Plectimur à Deo nec flectimur tamen corripimur sed non corrigimur We are put to pain but to no prosit Jer. 12.13 as Abaz that stiffe stigmatick 2 Chron. 28.23 and Ahaziah who sent a third Captain to surprize the Prophet 2 King 1. after two before consumed with fire from heaven as if he would despitefully spit in the face of God and wrestle a fall with the Almighty Verse 18. Consider now from this day and upward And see how punctually the time of benediction answereth to the time of your conversion so that you no sooner begin to build but I begin to blesse It is said of the men of Issachar that they were in great account with David because they had understanding of the times 1 Chron. 12.32 It is certainly a point of spirituall prudence to consider the times and to compare things past with present and future Time is the wisest of all things Laert. lib. 1 said Thales the best counsellour said Plutarch Truth is the daughter of Time In Pericles saith Another Philosopher See the Note on verse 15. Verse 19. Is the seed yet in the barne Hierom rendreth it In germine In the sprouting or spirting as they call it and so farre enough from the harvest and yet further if yet in the barn and not put into the ground Neverthesse for your diligence in building Gods house I assure you in the word of truth that you shall have a very great increase a plentifull harvest From this day will I blesse you And it is the blessing of God that maketh rich as is to be seen in the examples of the Patriarchs Abraham Isaac Iacob Others whose godlinesse was their gain whose piety was profitable to all things as having the promises of both lives 1 Tim. 4.8 Now all that are of faith are blessed with faithfull Abraham Gal. 3.9 are heirs of the world with him Rom. 4.13 and so have right to all things in Christ the heir of all things 1 Cor. 3.22 Heb. 1.2 though these things on earth be detained from them for present by those men of Gods hand Psal 17.14 as Canaan was from Israel by the cursed Amorites till their sinnes were full Gen. 14. yet they shall shortly have power over the Nations and which is better Christ will give them the morning-starre that is himself Rev. 2.26 28 and with himself a Cornucopia of spirituall blessings Ephes 1.3 The Lord that made heaven and earth will blesse them out of Zion that is with better blessings then heaven or earth afforded We read not here of any other blessings but increase of corn wine oil c. because this people was wholly almost affixed to earthly things 1 Cor. 2. The Prophet could not speak wisdom among those that were perfect But better things were implied and assured to the godly as appearâ—th by the ensuing Oracle Verse 20. And again the word of the Lord Again the same day Twice-aday-preaching is no new practise then This Prophet did it so did our Saviour Acts Mon. fâ—l 940. Mat. 13.1 So did Chrysostome as appeareth by his Note on 1 Thes 5.17 So did Luther which because one Nicholas White commended in him he was accused of heresie in the raign of Hen. 8. It is not so long since it was held here practicall Puritanisme The late Arch-prelate being sued unto by a Noble-man to preferre a Chaplain of his whom he commended for an able Divine Socraâ— and a twice-aday-preacher turned away in a great heat saying The more fool he Verse 21. Speak to Zerubbabel governour of Judah Governours are sure to meet with many difficulties and discouragements high-seats are never but uneasie and had need therefore of singular consolation that they may hold on their course like the Sun in the firmament and shew themselves to be of an undaunted resolution We may well say to Governours as that Propheticall Simeon spoke to the pillars which he whipped before the earth-quake Stand fast for yee shall be shaken I will shake the heavens and the earth sc by abrogating and abolishing both Jewish Ceremonies and Heathenish superstitions Heb. 12.27 As also by Nationall commotions and translations of Monarchies The Greeks shall break the power of the Persians the Romans of the Greeks the Goths and other barbarous nations of the Romans But especially by casting the devil out of the heaven of mens hearts Luke 10.18 those strong-holds wherein he had entrenched himself Mat. 24.7 2 Cor. 10.4 5. that the ransomed of the Lord may receive a kingdome which cannot bee moved Heb. 12.28 and partake of those new heavens and new earth wherein dwelleth righteousnesse 2 Pet. 3.13 even that world to come as these dayes of the Gospel are called Heb. 2.5 See the Note above on vers 6.7 Verse 22. And I will overthrow the throne of kingdomes sc by pouring contempt upon Princes and causing them to wander in the wildernesse where there is no way Psal 107.40 as he dealt with Darius the last Persian Monarch by putting down the mighty from their seat and exalting them of low degree Luke 1.52 as hee dealt with Bajazet the great Turk and Tamerlan the Scythian shepherd by changing the â—imes and the seasons removing kings and setting up others in their stead Dan. 2.21 All this God will do and all that follows in the Text viz. destroy the strength of kingdoms overthrow the charets and their riders c. rather then his Church shall be unhelped or his kingdome of grace hindered Our help is in
the Name of the Lord who made heaven and earth and will rather unmake all again then we shall be unrelieved Psal 124.8 Yet have I set my king upon mine holy hill of Zion Psal 2.6 Yet for all the sorrow for all the malicious machinations and attempts of his enemies to the contrary who are therehence admonished to be wise for themselves and to kisse the sonne for he must raigne and all his foes must bee his foot-stool There is a Councill in heaven will dash the mould of all contrary counsels upon earth The stone cut out of the mountains without hands which is Christ the Conquerour will break in pieces the iron the brasse the clay the silver and the gold And in the dayes of those kings shall the God of heaven set up a kingdome which shall never be destroyed and the kingdom shall not be left to other people but it shall break in pieces and consume all these kingdomes and it shall stand for ever Dan. 2.44 45. So Dan. 7. after that the Prophet had described the greatnesse and glory of all the four Monarchies at length he comes to speak of a kingdome which is the greatest and mightiest under the whole heaven and that is the kingdome of the Saints of the most High Dan. 7.27 whose kingdome is an everlasting kingdome and all Rulers shall serve and obey him Verse 23. I will take thee O Zerubbabel That is O Christ of whom Zerubbabel was both a father and a figure Luke 3.27 Zach. 4.10 I will take thee that is I will advance and exalt thee See this expounded and applied by that great Apostle Philip. 2.5 to the 12. and will make thee as a signet that is I will highly esteem thee inviolably keep thee and entirely love thee Cant. 8.6 Jer. 22.24 and all my people in thee and for thee Esay 49.16 for I have chosen thee as Esay 42.1 Quoniam in te mihi complacui saith the Chaldee For in thee I am well pleased as Mat. 3.17 See the Note there Saith the Lord of hosts This is three severall times set down in this one verse for our greater assurance and confirmation of our faith I shall close up all with that observation of Divines that all the Prophets except Jonah and Nahum expressely end in some prophecy concerning Christ He being their mark at which all of them chiefly aimed Indeed he is both mark and matter of both old and new Testament And therefore if we will profit in teaching hearing reading we must have the eye of our minde turned toward Christ as the faces of the Cherubims were toward the Mercy seat Do this if ever you will do well A COMMENT OR EXPOSITION Upon the Prophesie of ZACHARIAH CHAP. I. Verse 1. IN the eighth moneth in the second year of Darius Two moneths after Haggai began to prophesie See the Note on Hagg. 1.1 These two Prophets did jointly together reprove the Jews for their sloth in reedifying the Temple and incite them to set forward the work Ezra 5.1 contributing their utmost help thereunto vers 2. They were also a singular help the one to the other in the execution of their office For two are better then one and why see Eccles 4.9 with the Note For which cause also Christ sent out first the twelve and then the seventy by two and two Mar. 6.7 Luk. 10.1 So Paul and Barnabas were sent abroad the two faithfull witnesses Revel 11.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Poet speaks of Vlysses and Diomedes sent to fetch in the Palladium Acts Mon Exod. 4.16 One good man may be an Angel to another as Bradford was to his fellow-Martyr Dr. Taylour nay a God to another as Moses was to Aaron And for others in the mouth of two or three witnesses a truth is better beleeved by them and a twisted cord not easily broken Haggai layes down the mind of God to the people more plainly in direct and down-right termes Zachary flies an higher pitch abounding with types and visions and is therefore worthily reckoned among the abstrusest and profoundest Pen-men of holy Scripture Praecaeteris obscurus est profundus varius prolixus aeigmaticus Cor. a Lapid For it must be understood and let it here be prefaced that albeit all Scripture is given by inspiration of God and is prositable to instruct 2 Tim. 3.16 pure precious and profitable every leaf line and letter of it Psal 12.6 Prov. 30.5 Yet between scripture and scripture there is no small difference some pieces of Gods Book for their antiquity and some other for their obscurity do justly challenge our greater attention and industry Of the former sort famous for their antiquity are the five Books of Moses whom Theodoret fitly calleth the great Ocean of divinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fountaine of the following scriptures Of the second sort noted for their difficulty and that will not be acquainted with us but upon further suit some are hard through their fulnesse of matter in fewnesse of words as the Poeticall bookes wherein no doubt the verse also hath caused some cloud And others againe by the sublimity of the subject they handle such as are the bookes of Ezechiel and Daniel and this of Zachary who is totus ferè symbolicus and is much followed by St. Iohn in his Revelation Hence Hierome in his prologue to this Prophet saith Hieron Ab obscuris ad obscuriora transimus cum Mose ingredimâ—r ad nubem caliginem Abyssus abyssum invocat c. We passe from dark prophecyes to that which is much more dark and with Moses we are entring into the cloud and thick darknesse Here one deep calleth upon another and being in a Labyrinth we hope to get out by Christs golden clue concerning whose Passion Resurrection and glory he speaketh more like an Evangelist then a Prophet and may therefore be rightly stiled The Evangelicall Prophet came the word of the Lord unto Zachariah the son of Barachiah Therefore the same that our Saviour speaketh of Mat. 23.35 Luk 11.51 though I once thought otherwise after Hierome Luther Calvin Beza Glassius Grotius c. But 1. the name of his Father Berechiah 2. the manner of Christs account reckoning from Abel the first Martyr to this penultimus Prophetarum last save one of the Prophets and last of all that was slaine by the Jewes after the reedifying of the Temple Zach. 11.1 13 whither being assaulted he ran for sanctuary easily perswades me to alter mine opinion As for those that hold that our Saviour there spcaketh of Zachary the Father of Iohn Baptist Luk 1. slaine by the Jewes because he preached Virginis partum Christi ortum Christ born of a Virgin Baronius Tolet and others as they affirme it without reason so they may be dismissed without refutation Hoc quia de scripturis non habet authoritatem eâdem facilitate contemnitur quâ probatur saith Hierome the son of Iddo the Prophet Whether the
word Prophet be to be referred to Zechariah 2 Chr. 22.15 or to Iddo is uncertaine That there was a Prophet Iado we read and Zechary might well be of his line after many descents He is here mentioned as also Ezr. 5.1 ut nepoti suo Zachariae nomen decus conciliet for an honout to his ab-nephew Zechary according to that of Solomon The glory of children are their fathers Prov. 17.6 to wit if they be godly and religious What an honour was it to Jacob that he could sweare by the feare of his father Isaac to David that he could say Psal 116.16 2 Tim. 1.5 Truly Lord I am thy servant I am thy servant the son of thine handmaid to Timothy that he had such a mother as Lois such a grandmother as Eunice to the children of the Elect Lady to the posterity of Latimer Bradford Ioh 8.33 Mat. 3.9 Ridley and other of those men of God who suffered for the truth If the degenerate Jewes so boasted of Abraham their father how much more might Zechary no degenerate plant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no bastardly brood as they were Mat. 12.39 boast and beare himself bold on his father Berechiah the blessing of God and his grandfather Iddo Gods Witnesse Confessour or Ornament sith he trod in their holy steps and was adorned with their gifts and virtues The Papists brag much of Peter and other Apostles their founders and predecessours But this is but an empty title to talk of personall succession which yet cannot be proved unlesse they could also shew us their gifts and graces as all the world may see they cannot We read of a painter who being blamed by a Cardinall for colouring the visages of Peter and Paul too red tartly replyed that he painted them so as blushing at the lives of their successours Verse 2. The Lord hath been sore displeased with your fathers Heb. He hath boyled against your fathers with foaming anger with height of heate There are degrees of anger see Mat. 5.22 and Deut. 29.28 The Lord rooted them out of their land in Anger and in wrath and in great Indignation Surgit hic oratio and the last of those three words is the same here used in the text noting an higher degree then the two former even such a fervour and fiercenesse of Gods wrath as maketh him ready to kill and cut off see 2 King 6 6. and note the affinity of that word with this like as he had much adoe to forbeare killing of Moses Exod. 4. when he met him in the Inne and as Nebuchadnezzar was not only angry but very furious and commanded to destroy all the wise men of Babylon Dan. 2.12 Now if the wrath of a king be as many messengers of death Prov. 16.14 what shall we think of the foming and frothing wrath of God which burnes unto the lowest hell and sets on fire the foundations of the mountains Deut. 32.22 After which followeth in the next verse I will heape mischiefs upon them Deut. 32.23 I will spend minc arrowes upon them c. He had done so upon the Ancestours of these refractary Jewes who had been saepius puncti repuncti minimè tamen ad resipiscentiam compuncti ost punished but could never be reclaimed so incorrigibly flagitious so shamelesly so prodigiously wicked were they till there was no remedy This their vile stubbornnesse made him sore displeased with them and put thunder-bolts into his hands to destroy them For though Fury be not in God Isay 27.5 to speak properly he is free from any such passions as we are subject to yet if briars and thornes set against him in battle if a rabble of rebels conspire to cast him out of his throne saying We will not have this man to rule over us c. I would go through them I would burn them together saith he in the same breath Abused mercy turneth into fury Nothing so cold as lead yet nothing so scalding if molten Nothing more blunt then iron yet nothing so keen if sharpened The ayre is soft tende yet out of it are ingendered thunder and lightenings The sea is calme and smooth but if tossed with tempests it is rough above measure The Lord as he is Father of mercies so he is God of recompenses and it is a fearefull thing to fall into his punishing hands If his wrath be kindled yea but a little Heb. 10. Psal 2. woe be to all those upon whom it lights how much more when he is sore displeased with a people or person as here For who knoweth the power of thine anger saith Moses even according to thy feare so is thy wrath that is let a man feare thee never so much Psal 90.11 he is sure to feel thee much more if once he fall into thy fingers And this is here urged by the Prophet as a motive to true repentance sith by their fathers example they might see there was no way to escap◠the dint of the divine displeasure but to submit to Gods Justice and to implore his mercy men must either turn or burn For even our God is a consuming fire Heb. 12.29 Verse 3. Therefore say thou unto them These Jewes saith Cyrill had neither seen their fathers wickednesses nor heeded their calamities mittitur ergo ad cos Zacharias quasi paedagogus Zachary therefore is sent unto them as a schoolmaster or Monitour that by considering what had been they might prevent what otherwise would be and redeem their own sorrowes thus saith the Lord of hosts A farr greater Lord and Potentate then that great King of Persia who was now their soveraigne True it is that they had been commanded by a former King to desist from building the city Ezr. 4.12 21. But there was no one word in that letter to forbid the building of the Temple There was also now another King set up and of another family They are therefore by this Prophet and by Haggai called upon again and again to turn to the Lord and to return afresh to their work Ezra 5.1 Wherein because they were sure to meet with many enemies therefore here and elsewhere eighteen severall times in that eight chapter there is frequent mention made of the Lord of Hosts for their better encouragement See the Note on Mal. 3.17 turn ye unto me saith the Lord of Hosts This is the great Doctrine of the Old Testament as Repent ye is of the New And this He purposely prefixeth as a preface and preparative to the other Prophesies both of Mercies and Judgements whereof the whole is fitly made up Sowr and sweet make the best sauce Promises and Menaces mixt make the most fruitsull discourse and serve to keep the heart in the best temper Hence Davids ditty was composed of discords Psal 101.1 I will sing of mercy and judgment and so be both merry and wise But to the words of the Text turn ye unto me c. By sin men run away
from God whereby it appeareth that sin is the greatest evill because it sets us furthest off from the greatest good and by repentance they return unto him Deut. 30.2 8 9 10. Mal. 3.7 Ier. 4.1 Hos 14.1 Act. 26.18 Hence Act 3.19 Repent and be converted Contrition is repentance for sin 2 Cor. 12.21 Rev. 9.20 Conversion is repentance from sin Act. 8.22 Heb. 6.1 Hereunto is required first a serious search of our wayes for it is a Metaphor taken from a traveller Let us search and try our wayes and turn againe to the Lord Lam. 3.39 I considered my wayes and then seeing my self farr wide I turned my feet to thy Testimonies Psal 119.59 Satius est recurrere quam malè currere said that Emperour in his symbol It is better to stop or step back then run on when out of the way for here he that hasteth with his feet sinneth Prov. 19.2 the faster he runs the farther he is out But as the deceived traveller when once he finds his errour in his judgement he dislikcth it in his will he turneth from it in his affections he grieveth at it and is angry with his false guides with his utmost endeavour he not only turns againe to the right way but makes the more hast that he be not benighted So is it here David not only turned his feet to Gods â—estimonies from which he had swarved but he thenceforth made hast and delayed not to keep his commandements Psal 119.59 60. For this true conversion we are speaking of this repentance never to be repented of is an upright earnest and constant endeavour of an entire change of the whole man from all that is evill to all which is good This is the doctrine of the Gospell Tit. 2.11 and this is all the fruit Isaey 27.9 To turn from one sin to another is but to be tossed from one hand of the devill to the other it is but with Benhadad to recover of one disease and dye of another it is but to take paines to go to hell See this in Saul Iohn Herod Agrippa and others who gave but the half turn turned not from East to West but from East to North onely their change was not essentiall but only graduall it is not a through change for subject and object but partiall and temporall as being but morall or formall or merely mentall It proceedes from conviction of judgement onely and not for aversion of will from horrour of punishment not from hatred of sin which they leave haply but loath not leave it I say for the inconveniences that follow it for the fire that is in it not for the filthinesse that is in it Now all these seeming Converts because they cast not away all their transgressions All is a little word but of large extent are therefore to be reckoned among those fooles of the people that passe on and are punished those enemies of God that instead of turning againe turning short againe upon themselves with the prodigall Prov. 22.3 and returning to the Lord with Ephraim go on still in their trespasses till their hairy scalp be wounded Psal 68.21 till evident and inevitable judgements be incurred till iniquity prove to be their utter ruine Ezek. 18.30 Wherefore now Turn ye unto me saith the Lord of Hosts Add not to all your other sins that of Impenitency for which there remaines no more sacrifice as Herod added to all his former abominations the beheading of the Baptist but Turn you Turn you why will ye dye O house of Israel And for this consider these ensuing particulars 1. Who you are that are required to return weake and worthlesse creatures the slime of your fathers loynes dust and ashes altogether unable to avert or avoid Gods judgements beaten rebels you are and have therefore no help left but to fall down before God and implore his mercy Turn and live except ye repent ye shall all perish 2. Next see who it is to whom ye are required to return Not to some tyrant or implacable enemy that having gotten us into his hands will deale cruelly with us as the Duke of Alva rosted some to death starved others and that even after quarter but to the Lord your God Hist of Netherl who is gracious and mâ—rcifull slow to anger and of great kindnesse and quickly repenteth him of the evill Ioel 2.13 He will surely both assist such as have but a mind to return why else doth he bid us turn which he knowes we cannot do without him and why doth he bid us pray to him to Turn us when we bid our children ask us for this or that it is because we meane to give it them He will also accept us with all sweetnesse as he did Ephraim Ier. 31.19 20. and the Prodigall Luk 15. The father met him ver 20. so he will doe us Isay 65.24 The Prodigall came the Father ran Tantum velis Basil Deus tibi praeoecurret he fell on his neck as Jacob did on his deare Josephs he kissed him when one would have thought he should have kicked him Ambros or killed him rather for his former riotousnesle He calleth for the best robe and for the gold-ring and for the fatted calf Filsus timet convitium Pater adornat convivium Psal 88.5 Let us eat and be merry saith He For this my son was dead given up for dead free among the dead free of that company and is alive againe He was lost and is found Of himself he lest his father and ran riot and yet he is called the lost son in the best sense Hunger drove the wolf out of the wood and yet he is accepted as if not necessitated 3. Thirdly take notice from what you are required to turn Turn ye turn ye from your evill wayes for why will ye dye ye house of Israel Ezek. 33.11 It is your sin only that you are to part with and why should ye be so fond of it if you look upon it either in the Authour of it the devill Ioh. 8.44 Or in the Nature of it as it is an Offence against God your rightfull Lord your bountifull Benefactour and a breach of his Law which is holy and just and good Or in the horrid effects of it as upon other creatures for mans sake so especially upon man himself whom Sin hath excluded from the possession of the lower paradise and the possibility of the higher into an eternity of all extremities after many a little hell here afore-hand Or lastly in the ransome of it Christs blood and bitter sufferings that soule of sufferings which his soule then suffered when God made our sins to meet upon him Esay 53.6 Oh think on these things sadly seriously fixedly and copiously and you will soon see caule enough to turn to him from whom these children of Israel had deeply revolred Isay 31.6 and were therefore grievously plagued they and their fathers that they might return to him that smote them Which
because they did not but stood stouting it out with God which was their manner from their youth therefore were the Syrians before and the Philistines behind to devoure Israel with open mouth and for all this his anger was not turned away but his hand was stretched out still Isay 9.12 13. Besides the hinderance and hurt they did to others by standing out For ifye turn again to the Lord your brethren shall find compassion said Hezekiah to his people moving them to repent 2 Chr. 30.9 And should not we lend them this friendly help and I will turn to you saith the Lord of Hosts And should not such a favour from such a Lord melt them and make them malleable Rom. 2.4 Ioel 2. If. 55.7 Mat. 3.3 Psal 130.4 Iam. 4.4 Lukâ— 15. Should not the goodnesse of God lead them to repentance Should they not rent their hearts because God is gracious return unto him because he will multiply pardon repent because his kingdome is now at hand feare him the rather because with him there is mercy draw nigh to him who thus drawes nigh to them make hast home with the prodigall where there is bread enough Surely nothing worketh so much as kindnesse upon those that are ingenuous Those Israelites at Mizpeh drew water and powred it forth before the Lord upon the return of the Ark. There is no mention of their lamenting after the Lord while he was gone 1 Sam. 7. but when he was returned and settled in Kiriath-jearim 1 Sam 7.6 2 Cor. 5.14 Tit. 2.14 David argues from mercy to duty Psal 116.8 9. Ezra from deliverance to obedience chap. 9.13 14 The love of Christ constraineth us saith Paul his grace that bringeth salvation teacheth us to denyungodlinesse and to live up to our principles Rom. 12.1 I beseech youby ' the mercies of God saith the same Apostle as not having any more prevailing more heart-attaching attracting argument in the world to presse them with I have loved thee with an everlasting love therefore with mercy have I drawn thee Ier. 31.3 And againe I drew them with the cords of a man with bands of love Hos 11.4 that is with reasons and motives of mercy befitting the nature of a man with rationall motives to neglect mercy is to sin against humanity not to convert by kindnesse is to receive the grace of God in vaine nay it is to heape up wrath against the day of wrath A son feeling his fathers love creepes nearer under his wing A Saul sensible of Davids curtesy in sparing him when he might have spilt his blood was strangely moâ—â—ified and melted into teares Shall God offer to turn to us and we refuse to turn to him Shall he beseech us to be reconciled and we go on in our animosities and hostilities Doth he offer to powre out his spirit even upon scorners and to make known his words unto them and all this that they may turn at his reproof Prov. 1.23 And shall they yet turn their backs upon such blessed and bleeding embracements Had God given us but one Prophet and forty dayes time only to turn unto him as he dealt by Niniveh that great city surely we should have repented long agone in sackcloth and ashes But how justly alasse may he complaine of us as he did once of Jezabel Rev. 2.21 I gave them space to repent but they repented not I have striven with them by my spirit and wooed them by my word I have heaped upon them mercies without measure and all to bring them back into mine own bosom I have also smitten them with blasting and mildew with judgements publike and personall and yet they have not turned unto me saith the Lord Am. 4.9 Ah sinfull nation c. If any ask What can we do toward the turning of our selves to God I answer First you must be sensible of your own utter inability to do any thing at all toward it Ier. 10.23 Btza Iob 15.5 Philip. 2.12 Non minus difficile est nobis velle credere quam cadaveri volare It is no lesse hard for us to be willing to beleeve then for a dead carcase to fly upwards Secondly know that yet it is possible feisable by the use of these meanes that God hath appointed who also hath promised to make it both possible and easie to us He bad Moses fetch his people out of Egypt but himself effected it He bad the Israelites go and blow down the walls of Jericho they obeyed him and it was done So here Thirdly as our liberty in externall acts is still some as to come to the publike ordinances to set our selves under the droppings of a powerfull ministery and there to lie as he did at the pool of Bethesda waiting the good houre so must our indeavours be answerable The Bereans brought their bodyes to the Assembly took the heads of St. Pauls sermon compared them with the scriptures Act. 17.11 12. and yet they were unconverted Fourthly make much of the least beginnings of Grace even those they call Repressing since they prepare the heart for conversion See Luk. 11.32 Fiftly Pray Turn us O God and we shall be turned Draw us and we shall run after thee And here remember to be earnest Ask seek knock as the importunate neighbour that came to borrow two loaves or as the widdow that came for justice Luke 18.1 and would not away without it He that heareth the young ravens that cry onely by implication will he be wanting to his weake but willing servants Lastly wait for the first act of conversion the infusion of the sap of Grace which is wholy from God our will prevents it not but followes it and whensoever the spirit imbreatheth you turn about like the mill when God hath tuned and doth touch you do you move and make melody resigning up your selves wholy to him and putting your selves out God into possession Thus if you turn to him he will turn to you The Lord is with you whiles ye be with him If ye seek him he will be found of you but if ye forsake him he will forsake you 2 Chron. 15.2 See that ye refuse not him that speaketh in this text with so much affection and earnestnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.25 see that ye slight him not that ye shift him not ofâ— as the word signifieth for if they escaped not who refused him that spake on earth much more shall not we escape if we turn away from him that thus speaketh from heaven sc by his blood Word Sacraments Mercyes motions of his spirit crosses c. When Physick that should remove the disease doth cooperate with it then death comes with the more paine and speed The stronger the conviction of sin is the deeper will be the wrath against it if it be not by repentance avoyded No surfet more dangerous then that of bread no judgment more terrible then that which growes out of mercy offered and despised Verse 4. Be ye
not as your fathers Man is a creature apt to imitate to be led more by his eyes then by his eares and children think they may lawfully Be as their fathers St. Peters converts had received their vaine conversation from their fathers as it were ex traduce or by tradition 1 Pet. 1.18 And St. Steven tells his perverse hearers that they were as good at resisting the Holy Ghost as their fathers had been before them Act. 7.51 They used to boast much of their Ancestours Ioh. 8.33 and to bind much upon their example and authority Ier. 44. 17. Mat. 5.21 They thought they were not much to be blamed because they did but as their fathers had done before them The Prophet therefore dehorts or rather deterrs them from that folly serting forth both the crime and doome of their forefathers whom they so much admired and so stifly imitated and this he ost repeateth that they might once consider it and be wrought upon by thosé domestick examples have cryed Loudly and lustily Es 58.1 according to that Cry aloud spare not Lift up thy voice like a trumpet sic clames ut stentora vincas A minister should be a Simon Zelotes a son of thunder as Basil was said to thunder in his preaching lighten in his life as Hierome for his vehemency was called Fulmen Ecclesiasticum the Churches light-bolt as Harding before his shamefull Apostasy wished he could cry out against Popery as loud as the belles of Oseney and as Farellus that notable French Preacher whose voice when the envious Monks sought to drown by ringing the bells as he was preaching at Metis he lifted up his voyce adravim usque and would not suffer himselfe to be outroared The Saints-bell as they called it Pierius useth for an hieroglyphick of a preacher who must not speak the word onely but sound it out into all the earth Rom. 10.18 not preach it onely but cry it as the Apostles word signifieth 2 Tim. 4.2 clangite clamate Jer. 4.5 Boâte vociferate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boantis Vociferantis Mat. 3.3 Ministers have to doe with deafe men dead men living carcasses walking sepulchers of themselves Now therefore as our Saviour lifted up his voice when he said Lazarus come forth so must they stand over men and cry aloud awake thou that sleepest and stand up from the dead that Christ may give thee light Eph. 5.14 turne you now from your evil wayes c. This was the constant cry of the Prophets as here and Apostles as Acts 26.18 to open mens eyes naturally closed up that they cannot see the evill of their wayes Ier 2.35 Rev. 3.15 to turn them from darknesse to light and from the power of Satan to God and from your evill doings Heb. Designes gests or exercises enterprized advisedly and prosecuted studiously of natural disposition and inclination as Prov. 20.11 and 1 Sam. 25.3 This St. Iohn usually calleth committing of sinne 1 Epist 3.4 8 9. Iohn 8.34 this is to adde rebellion to sinne Iob 34.37 impudence to impotence browes of brasse to iron sinewes Isa 48.4 This is wickednesse with a witnesse which if men could but see in its native colours and cursed consequents they would soon be perswaded to turn from it As the eye cannot but be offended with a lothsome object so neither can the understanding Take rats-bane it looketh not evil bu◠when a man feeles it boyle burn torture him c. he hates it extremely So he should doe sinne he will doe else at length when it is too late For prevention take the counsell of a Martyr get thee Gods law as a glasse to look in So shal you see your faces foul-arrayed and so shamefull mangy pocky and scabbed Bradfords serm of Repent p. 20.26 27. that you cannot but be sory at the contemplation thereof and seek out for cure Especially if you look to the tag tied to Gods law the malediction which is such as cannot but make us to cast our currish tailes between our legs if we beleeve it But O faithlesse hard hearts O Iezabels guests rocked and laid asleep in her bed O wicked wretches c. but they did not hear Though the Prophets cryed and spake loud enough to bee heard and heeded An heavie eare is a singular judgement Isa 6.10 An hearing eare a precious mercy Prov. 20.12 God must bee intreated to boare our eare Psal 40.6 and to make the boare so big that the word may enter to say as Isa 42.18 Hear ye deaf and looke ye blind that ye may see Verse 5. Your fathers where are they Is not the grave their house have they not made their beds in the dark are not they gone down to the Congregation house of all living Iob 30.23 Every man should die the same day he is born as being born a child of death the wages of sinne is death and this wages should bee paid him down presently But Christ beggs their lives for a season 1 Tim. 4.10 he is the Saviour of all men not of eternal preservation but of temporal reservation But what a sad thing is it for men to dye in their sinnes as these in the Text and their Nephews did Iohn 8.21 24. How may such men on their death-beds say to their sins as Charles the fifth did of his honours victories riches Abite hinc abite longè Go Mornaeus go get you out of my sight or as Cornelius Agrippa the conjurer did to his familiar that used to accompany him in the shape of a dog Abi à me perdit a bestia Joh. Manl. loc com 136. P. Sut. de vit Caribusian quae me perdidisti Be gone thou wretched beast that hast wrought my ruine Petrus Sutorius speaks of one that preaching a funeral sermon on a religious man as he calles him and giving him large commendations heard at the same time a voice in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mortuus sum judicat us sum damnat us sum I am dead judged and damned The Devill preached Sauls funeral 1 Sam. 28.19 though David made his Epitaph 2 Sam. 1. And do the Prophets live for ever Those false Prophets so Hierome senseth it that cryed peace peace to your fathers and made all fair weather before them when the fierce wrath of God was even ready to burst out upon them as an overflowing scourge But they doe better that understand it of Gods true Prophets who are dead indeed for wise men dye as well as fooles Psal 4◠10 Good men dye as well as bad Ezech. 21.4 yea good men oft before the bad Esay 57.1 but their words dyed not with them the truth of their prophesies not onely lived for ever for ever O Lord thy word is stablished in heaven Psal 119.89 but struck in the hearts and flesh of their perverse hearers like the envenomed arrowes of the Almighty throughout all eternity Haeret lateri lethalis arundo Wicked men may as the wounded Hart frisk and skip
up and down when the deadly arrow sticks in their ribbes but not so easily shake it off Verse 6. Did they not take hold of your fathers Overtake and catch them as Huntsmen their prey or as one enemy doth another in flight 1 King 18.27 2 King 25.5 to drag them down to the bottome of hell A godly man as he hath peace with God with himselfe and with the creatures so he hath also with the Ordinances and may say as Hezekiah Good is the Word of the Lord which thou hast spoken Are not my words alwaies good saith God to them that walk uprightly Mic. 2.7 Excellently Augustine Adversarius est nobis quamdiu sumus ipsi nobis quamdiu tu tibi inimicus es inimicum habebis sermonem Dei Gods word is adversary to none but such as are adversaries to themselves Neither doth it condemn any but such as shall be assuredly condemned by the Lord Cor anima Dei Greg. in 3. Reg. for what is the Word but the heart and soul of God as Gregory saith And what saith the Essential Word of God who came out of the bosome of his father and knew all his counsell He that rejecteth me and receiveth not my words hath one that judgeth him the word that I have spoken the some shall judge him in the last day Iohn 12.48 Oh consider this ye that forget God that slight his word as if it were but wind that bely the Lord and say It is not he neither shall the cvill foretold come upon us neither shall we see sword nor famine And the Prophets shall become wind and the word is not in them thus shall it bee done unto them Wherefore thus saith the Lord God of hosts because ye speak this word and is there not such language of many mens hearts now-adayes Behold I will make my words not wind but fire and this people wood and it shall devour them Ier. 5.12 13 14. The Word of God in the mouths of his Ministers may well be likened to Moses his rod which whiles he held it in his hand it flourished and brought forth almonds but being cast upon the ground it became a serpent Semblably Gods words and statutes if laid to heart they yeeld fruit and comfort but if slighted or snuffed at as Mal. 1.13 serpent-like they will sting the soul and become a savour of death c. This contempt will also call for a sword to revenge the quarrel of the Covenant as it did upon these mens fathers for their instance and admonition It is reckoned by Daniel as a great aggravation of Belshazzars sinne Dan. 5.22 that hee was not sensible of his father Nebuchadnezzars pride and fall And thou his sâ—nne Belshazzar hast not humbled thine heart though thou knewest all this The sinne of these Jewes in the Text was the greater because their Fathers and Elders either out of sound conversion or at least out of clear conviction of conscience had confessed and remonstrated the truth and justice of God in threatening and executing his judgements upon themselves saying as Lam. 1.18 The Lord is righteous for we have rebelled against his commandements and as chap. 2.17 The Lord hath done that which he had devised he hath fulfilled his word he hath thrown down and hath not pittied c. Hear them in their own words here like as the Lord of hosts whose power is irresistible thought devised determined with himselfe Zamam and accordingly denounced by his Prophets to doe unto us who did not the words which he commanded us Ier. 11.8 according to our wayes which were alwaies grievous Psal 10.5 and according to our doings that were not good Ezek. 36.31 so hath he dealt with us for he loves to retaliate and to render to every transgression and disobedience a just recompence of reward Heb. 2.2 Verse 7. Upon the four and twentieth day of the eleventh month The third month after the former prophecy when the Jewes probably had practised the doctrine of Repentance so earnestly pressed upon them and had humbled themselves under the mighty hand of God who was now ready to lift them up by this and the seven following most comfortable Visions touching the restauration and reformation of the Church and State The Devill and his impes love to bring men into the briars and there to leave them as familiars forsake their witches when they have brought them once into fetters as the Priests left Judas the traytour to look to himself Mat. 27.4 and as the Papists cast off Cranmer after that by subscribing their Articles he had cast himself into such a wretched condition that there was neither hope of a better nor place for a worse Melch. Ad. in vita ut jam nec honestè mori nec vivere inhonestè liceret But such is not Gods manner of dealing with those that tremble at his word and humble at his feet Deijcit ut relevet premit ut solatia praestet He comforteth those that are cast down 2 Cor. 7.6 commandeth others to comfort the feeble-minded 1 Thes 5.14 and noteth those that do not with a black-coal Nigro carbone notar Job 6.14 See the workings of his bowels the rowlings of his compassions kindled into repentance toward his penitentiaries Jer. 31.20 Hos 11.8 Esay 40.1 2. See how he comforts them with cordials according to the time wherein he had afflicted them Psal 90.15 and in the very thing wherein he had abased them as he once dealt with their Head Philip. 2.7 8. Kerse 8. I saw by night The usuall time for such revelations It may note moreover the obscurity of the Prophecy whence also the mention of myrtle-trees low and shady and that in a bottom as Calvin conceiveth and all this that he might give a taste of good hope to the Jews by little and little and behold a man riding upon a red horse Not Alexander the Great riding upon his horse Bucephalus and translating the Empire from the Persians to the Grecians as Arias Montanus conceited it But the Man Christ Jesus 1 Tim. 2.5 the Captain of the Lords Host Josh 4.14 and of our salvation Heb. 2.10 riding upon a red horse In the same sense saith One that this colour is given to his garments Esay 63.1 2 3. and to the Angels horse Rev. 6.4 The wild Bull saith Another of all things cannot abide any red colour Therefore the hunter for the nonce standing before a tree puts on a red garment whom when the Bull seeth he runneth at him as hard as he can drive But the hunter stepping aside the bulls horns stick fast in the tree as when David slipped aside Sauls spear stuck fast in the wall Such an hunter is Christ He lifted up upon the tree of his crosse had his garment dipt and died in his own blood as one that cometh with red garments from Bozra Therefore the Devil and his Angels like wild bulls of Bashan ran at him with all their force in that
then with any thing that befell himself It is said of Melanâ—thon that the miseries of the Church made him almost neglect the death of his dearest children and put him upon many prayers and tears which Idem in vita Melanch like musick upon the water made a most melodious noise in the ears of God When Luther in a certain Epistle checked him and chod him for his exceeding great care of the Churches welfare calling him pertinacissimam curarum hirudinem c. he meekly replied Si nihil curarem nihil orarem If I should not care so I should not pray so God seemeth sometimes to have lost his mercy as here How long wilt thou be unmercifull to Jerusalem and then we must find it for him He seems to have forgot his people we must remind him He seems to sleep delay we must waken quicken him with How long Lord Thou shalt arise and have mercy upon Zion for the time to favour her yea the set time is come saith Daniel Psal 102.13 14 who is probably held to be the Pen man of that excellent Psal 102. Confer Dan. 9.2 and he speaks it with as much confidence as if he had been in Gods blessed bosom the while This also he spake not now by a spirit of prophecy or speciall revelation but by way of argumentation or necessary demonstration For thy servants take pleasure in her stones and favour the dust thereof They pity her and melt over her therefore thou Lord much more sith all their tendernesse is but a spark of thy flame a drop of thine Ocean against which thou hast had indignation these threescore and ten yeers There is much ado among Interpreters about Jeremies 70 and Zacharies 70 whether one and the same or different one from another That of Scaliger is most unlikely who reckoneth these yeers of the captivity from the first year of Xerxes with his father Darius unto the fourth year of Darius Nothus Lib. 6. de Emend Temp. How much better our countreyman Lydiat whom yet Scaliger so much scorned saying Quis est ille ex ultima Britannia Canis qui Ios Scaligerum audeat allatrare who concludes it to be 70 years from the last destruction of Jerusalem by the Chaldees Lyd. Emend Temp. Anno M. 3485. to this second year of Darius Hystaspes wherein Zachariah prophecyed That of A Lapide upon this Text I cannot passe by Moraliter idipsum dicamus idipsum oremus obsecremus pro Anglia c. Let us say the same pray the same for England Scotland c. that the Angel here doth for Jerusalem How long Lord wilt thou not have mercy upon England where Heresie hath prevailed now these hundred years and upwards The English fugitives beyond-seas write upon their Colledge and Church-doors in great golden letters Jesu Jesu converte Angliam Fiat Fiat Jesu convert England Amen Amen Why yet this is somewhat better then that of Pererius the Jesuite upon Genes 15.16 If any man marvell saith He why England continueth to flourish notwithstanding the over-flow of heresie and cruel persecution of Catholikes just execution of Catholikes he should have said wee answer because their iniquity is not yet full God grant it Ier. 28.6 Sed veniet tandem iniquitat is complementum But the time is not far off and forbearance is no quittance c. Vers 13. And the Lord answered the Angel How should God do otherwise then answer his welbeloved Son with good and comfortable words sith he is all in all with the Father and can do any thing with him Father saith he Joh. 12. I know thou hearest me alwayes Did God hear Abraham for Ismael nay for Sodom Did David hear Ioab interceding for Absolom Acts 12.20 Did Herod hearken to Blastus making request for those of Tyre and Sidon with whom he was highly displeased And shall not God give ear to his Son praying for his people that are as dear to him as the apple of his eye Good and comfortable words he doth surely answer him such as were once those Joh. 12.27 28. when Christ had thus prayed Now is my soul troubled and what shall I say Father save me from this hour but for this cause came I to this hour Father glorifie thy Name Then came there a voice from heaven Bath-chol the Rabbins call it saying I have both glorified it and will glorifie it again So when he shall say in his daily intercession for he ever liveth to make request for us at the right hand of the Majesty on high It irketh me that the whole earth is at rest and my Church at so much unrest Return O Lord Psal 90.13 how long and let it repent thee concerning thy servants Save now I beseech thee O Lord Psal 118.25 O Lord I beseech thee send now prosperity How can God do less then answer as Isa 33.10 Now will I arise now will I be exalted now will I lift up my self Or as in the words next following here which indeed are all along good words and comfortable words I am jealous for Jerusalem c. The Lord shall yet comfort Zion and shall yet chuse Jerusalem Yet for all the sorrow he shall do it Ier. 30.17 and for all that Others called her an outcast saying This is Zion whom no man seketh after and she her self concludeth her dolefull ditty with Thou hast utterly rejected us thou art very wroth against us Lam. 4.22 Verse 14. So the Angell that communed with me See the Note on ver 10. cry thou saying q. d. Comfort ye comfort ye my people saith your God Speake ye comfortably to Jerusalem speake ye to her heart and cry unto her saying that her appointed time is accomplished that her iniquity is pardoned and so the quarrell is ended for she hath received of the Lords hands double for her sins Nothing so much as I have deserved saith she Ezra 9.13 twice so much as she hath deserved saith He. O sweet contradiction O beautifull contention The same Hebrew word signifieth to repent and to comfort 1 Sam. 15.35 Esay 40.1 Gods care is to comfort those that are cast down His command to his Prophet is to cry comfort to the penitent with an extraordiny earnestnesse from the God of all consolation I am jealous for Ierusalem and for Zion with a great jealousie Love is strong as death zeal or jealousie for the same word signifieth both is hard as hell Cant. 8.6 Non amat qui non zelat saith Augustine He loves not that zeales not And Basil venturing himself very farr for his friend and by some blamed for it answered Ego aliter amare non didici I cannot love a man but I must do mine utmost for him When one desired to know what manner of man Basil was it is said there was presented in a dreame to him a pillar of fire with this motto Talis est Basilius Lo such an one is Basil It is certaine that our
God is a consuming fire who would set the briars and the thorns saith He that is the churches enemies against me in battel Es 27.4 I would go through them I would burn them together And yet he saith in the same place Fury is not in me Prov. 6.34 What will he do then when jealousie is in him as here Iealousie is the rage of a man and hath these three properties First it is exceeding watchfull and quick-sighted hardly shall the Paramour escape the husbands eye a wanton glance is soon noted and noticed God is no lesse sensible and observant of the least indignity done to his deare spouse his Hephzibah Gen. 4.6 Esth 7.8 be it but in a frown or a frump Why is thy countenance cast down saith God to that dog-bolt Cain Why dost lowre upon my righteous Abel What will he force the Queen also before me in the house If Davids enemies mow and make mouths at him Psal 40.15 if they cry Aha Aha so would we have it God will reckon with them for it If Edom say jearingly to the Prophet Watchman what of the night watchman what of the night If Ammon clap but his hands at Gods Israel if he stamp with the feet and rejoyce in heart only when it goes ill with the church God will stretch out his hand upon him and cut him off out of his countrey and he shall know that he is Jehovah Ezek. 25.67 yea that the Lord God of Israel is a jealous God He will be jealous for his land and pitty his people Ioel 2.18 Secondly jealousie is violent it is cruel as the grave the coales thereof are coales of fire Cant. 8.6 The same word is elsewhere put for fiery thunderbolts Psal 78.48 also for a carbuncle or burning feaver Deut. 32.24 Jealousie puts a man into a feaver-fit of outrage arms him with fiery darts yea with light-bolts makes him cast firebrands be ready to take any revenge Think the same of God in a way of justice He will spit in the face of a Miriam that shall but mutâ—er against his Moses Num. 12.14 what then will he do or rather what will he not do against Jezabel Athaliah Herodias c Thirdly jealousie is irreconcilable implacable Prov. 6.34 35. He will not spare in the day of vengeance He will not regard any ransom neither will he rest content though thou give many gifts what would not Balaac have given to have had his will upon Israel What large offers made Haman he would pay ten thousand talents of silver to those that had the charge of the businesse to destroy the Jewes Ahashuerosh yeelded but so did not God Esth 3.9 Esth 7.4 We are sold said Esther I and my people to be destroyed to be slain and to perish But God never consented to the bargaine He had warr with Amalec for ever and laid his hand upon his own throne as swearing to root him out Exod. 17.16 And this proud Agagite Haman shall feel the force of his curse in his very bowels Let the labouring Church but cry out Help O King heare O husband give eare O shepheard of Israel Isa 8.8 Isa 63.15 the enemy is come into thy land O Immanuel and the stretching out of his wings filleth the whole bredth of it Where is thy zeale or jealousie and thy strength the sounding of thy bowels and of thy mercies towards me are they restrained Doubtlesse thou art our Father our Redeemer or neer kinsman nay our husband Thy church is unto thee A sister a spouse Esay 58.7 1 Cor. 6.17 Gen. 14. 1 Sam. 30.18 Ier. 12.7 Ier. 4.10 And canst thou hide thine eyes from thine own flesh from her that is joyned to the Lord and is one spirit shall Abraham venture for the rescue of his kinsman David of his two wives and wilt thou do nothing for the dearely beloved of thy soule shall she be given up into the hand of her enemies shall the sword reach unto the soule Let Christ but heare such words from the mouth of his Spouse and he will soon gird his sword upon his thigh he will act Phineas his part and execute judgement Psal 78.66 he will smite his enemies in the hinder parts whip them as men use to do boyes and so put them to a perpetuall reproach shame them for ever as a company of punyes or Zanies Verse 15. And I am very sore displeased with the Heathen that are at ease Heb. I am in such a heate as causeth fuming and foaming I am boyling-hot and even ready to burst out upon them to destroy them for the word here used hath great affinity with another word that signifieth to cut down and to destroy 2 King 6.6 and importeth an higher degree of displeasure a greater height of heate then either Anger or wrath as may be seen in that signall gradation Deut. 29.28 The Lord rooted them out of their land in Anger and in Wrath and in great Indignation The last of these three is this word in the Text Fervore maximo ferveo I am as hot as may be against those Heathens that are at ease at hearts-ease that come not in trouble like other men neither are they plagued as better men Psal 73.5 and are therefore secure and insolent above measure Iob 21.23 haughty and haunty so that the Church cannot rest for them they thrust with the shoulder and push with the horn as afterwards verse 18.19 with Dan. 8.4 yea they push the diseased Ezek. 34.21 which is a singular cruelty they help forward the assliction they fall like dogs upon the wounded Deere This David complaines of as an unsufferable grievance Psal 69 26. Esay 27. For they persecute him whom thou hast smitten and they talk to the grief of those whom thou hast wounded God smiteth his in mercy and in measure in the branches only Aug. and not at the root neque ad exitium sed ad exercitium Displeased he may be with his own and make bloody wails upon their backs if need be but then he lookes that others should pitty them and not lay on more load and seek to bring them to utmost extremity God puts his people sometimes into the hands of his enemies for correction sake Now they commonly being inraged with haughty revengfull and malicious desires exceed their commission and so derive the mischief upon themselves See Prov. 24.17 18 they cannot doe but they must overdoe as Nebuchadnezzar the rod in Gods hand Isai 10. and thereby utterly undoe themselves for ever For their cruelty comes up to heaven 2 Chron. 28.9 and God soon heareth the cry of his oppressed for he is gracious and avengeth himself on their pittilesse enemies standing over them and saying as Isa 47.6 I was wroth with my people I have polluted mine inheritance and given them into thine hand thou didst shew them no mercy upon the ancient hast thou heavily laid the yoke And againe Because these Philistines
regno graviore regnum est See Eccles 5.7 with the Note there CHAP. II. Verse 1. I lift up mine eyes againe and looked i. e. I looked wishly not sluggishly as betwixt sleeping and waking as chap. 4. I saw further by the spirit then common sense could have carried me I beheld Ierusalem in her future glory I looked intently I took aime not by the things which are seen but by the things which are not seen 2 Cor. 4.18 Heb. 11.27 Gal. 4.26 and behold a man The Man Christ Jesus as his Mother is called a Virgin Isa 7.14 the Virgin that famous Virgin that conceived and bare a Son that gat a man from the Lord Gen. 4.1 This Man called before and after an Angel as appearing in humane shape is here seen and set forth as an Architect or Master-builder going to take the plot of his Church see Rev. 21.15 and observe by the way how in that book the holy Ghost borrows the allegories and elegancies of the Old Testament to set out the story of the New in succeeding ages Verse 2. Whither goest thou This was great boldnesse But the Prophet understood himself well enough and Christ approves and assents to it in a gracious answer here and especially verse 4. Great is the confidence of a good conscience toward God See Esay 63.16 17. Hab. 1.12 We may come boldly to the throne of grace Heb. 4.16 1 Pet. 3.23 to measure Jerusalem This had been promised before Chap. 1.16 But for their further confirmation who saw a little likelyhood of such a reedifying and repeopling it is repeated Thus the Lord tendering our infirmity seals to us again and again in the holy Sacrament what he had said and sworn to us in his word Verse 3. And behold the Angel Zacharies Angel as One calleth him Went forth to take direction from Christ and to give the prophet further information See the Note on Chap. 1.9 and another Angel went out to meet him So ready is Christ to answer prayers and to satisfie his weak but willing people that draw near unto him with a true heart Heb. 10.22 If any such ask and misse it is because they ask amisse Jam. 4.3 Verse 4. Run speak to this young man Not go but Run yea fly swiftly with wearinesse of slight as Dan 9.21 Christ thinks it long ere his praying people hear from him Onely he will be enquired of by them Ezek. 36.37 Zachary seemes to have been a young Prophet and Christ remembred the kindnesse of his youth and became a wonderful counseller to him He gave to this young man or green-headed stripling knowledge and discretion Prov. 1.4 Epiphanius saith he was an old man and that he is called a young man because a client and disciple of the Angel that communed with him Where Angels are called men it was no dis paragement to Zachary to call himself a lad or servant considering his distance Thus Abrahams servant though old is called his boy Gen. 24.52 by a Catachresis That 's a good Note that One gives here That the Angel tells the prophet Mr. Pemble but the prophet must tell the people God using not the Ministery of Angels but men earthen vessels to bear his Name to his people Acts 8.26 and 9.6 and 16.9 Jerusalem shal be inhabited as towns without wals Or shall dwell in towns without walls viz. in the suburbs or villages there being not room enough within the walls to receive them This seemed an incredible thing to this poor remnant now returned from Babylon But it is the property and duty of beleevers to trust God upon his bare word and that against sense in things invisible and against reason in things improbable for the multitude of men and cattel therein That is saith Augustine of spiritual and carnal persons in the Chuch Catholike Verse 5. For I saith the Lord Igneus qui cominus arceat eminus terreat Theodor. will be unto her a wall of fire The Church Christs garden may seem to lie open to all incursions and disadvantages but as it hath a well within it Cant 4. So it hath a wall without it yea round about it better and stronger then that about Babylon or Susa in Persia the stones whereof were joyned together with gold as Cassiodorus testifieth Lib. 7. Var. Epist The Lacedemonians were forbidden to wall in their city of Sparta as being sufficiently fortified by the valour of the inhabitants The Hollanders will not wall the Hague though it have 2000 housholds in it as desirous to have it counted rather the principal village of Europe then a lesser city China is said to be surrounded with a strong wall of stone and England with walls of wood sc A puissant Navy But what 's all this either for defence or offence to a wall of fire who dare venture to scale such a wall It is not valour but madnesse to fight with a flame Fire is terrible to the fiercest creatures as Lions Leopards c. Shepheards and travellers were used to guard themselves by making great fires round about their night-lodgings to keep of wild beasts Some think the prophet alludeth to that custome others to the Angel guarding of Paradise with a flaming sword Instit Lib. 2. Cap 13. that is saith Lactantius with a wall of fire The Church may sit and sing we have a strong city salvation will God appoint for walls and bulwarks Esay 26.1 Heb 1.7 Gen. 32.1 He maketh his Angels spirits his ministers a flame of fire These met and ministred unto Jacob at Mahanaim making a lane for him These are the watchmen over the walls of the new Ieru salem and of the mountains about the same Isai 62. as the word importeth These fiery charets and horsmen appeared for Elisha by whole legions 2 Kin. 6.17 and do still pitch their camp round about the godly Psal 34.8 Who therefore cannot but be safe as being guarded by the peace of God within them and by the power of God without them through faith unto salvation and will be the glory in the midst of her God is the Churches both bulwark and beauty her muniment and ornament His presence his worship his Grace his protection is that tower in the midst of her Esay 5. that golden head of the picture that tower of the slock and strong hold of the daughter of Gods people Mic. 4.8 Hence the Ark is called the glory Rom. 9.4.5 and all comforts without it but Icabods 1 Sam. 4.20 Hence Judea is called the glorious land and Heathens are brought in saying Surely this great nation is a wise and understanding people For what nation is there so great that hath God so nigh unto them as the Lord our God is in all things that we call upon him for Deut. 4.5 6 7 And what nation is there so great that hath statutes and â—udgments so righteous as all this law c. Surely as Samsons strength and glory lay in
his hair so doth the strength and glory of our land consist in the true religion and Gods sincere service which if it should be shaved and deprived of though every shower were a shower of gold saith a Divine every stone in the land a pearl every begger an honourable Senatour every fool as wise as Solomon every weakling as strong as Samson yet our wealth honour strength wisdom and glory are gone and we shall sing a doleful Miserere with Phineas his wife Ichabod The glory of England is gone for Religion is gone Verse 6. Ho ho come forth and flee from the land of the North A proclamation to those in Babylon to make hast home and come away for shame now they had so fair a way made and such free liberty given them to return A man would wonder they should be so backward to a businesse of this nature But they that were born in hell know no other heaven as the proverb is There they had lived a long season in peace and safety in a rich and fat though a forreine Countrey There they were at quiet enjoyed their religion and customs got wealth had favourites at Court and what should they trouble themselves to remove into a Countrey where they were sure to meet with many bitter enemies the Samaritans and others And who can tell whether this Proclamation of King Darius be not a designe to try their affection to their countrey and so to fall upon such as did offer to return thither Thus by casting of perils distrusting of promises and listening to that Improba Siren Desidia Antiqr Lib. 11 Cap. 4. they staid half of them at least behinde whatever Josephus hath falsly storied of 4628000. that returned the contrary whereto see Ezr. 2.64 for I have spread you abroad into the four windes And do now offer to recollect and reduce you to your own countrey See that ye shift not off Me that speak from heaven Heb. 12.25 and 2.3 See that ye neglect not so great salvation How oft is the Lord even fain to smoak us and so force us out of our clayie cottages toward our heavenly home And what ashame is it to us that a Heathen should say Fugiendum est ad clarissimam patriam Plotin apud Ang de C. D lib. 9. Cap. 16 ibi pater ibi omnia We should even flee apace to our own countrey that is above sith there is our Father there is All that heart can wish or need require Verse 7. Deliver thy self O Zion that dwellest with the daughter of Babylon q.d. Is Babylon a fit place for thee to abide in what comfort canst thou take in such lewd company Save thy self from this untoward generation Act. 2.40 Flee out of the midst of Babylon and deliver every man his soul be not cut off in her in iquity for this is the time of the Lords vengeance he will render unto her a recompense Jer 51.6.7 Shortly after this exhortation to the sons of Zion Babylon revolted from the Persians Iustin lib. 1. Herod lib. 3. and was taken and sackt by Darius in the fourth yeer of his reign that is two yeers after this Prophecy was uttered by the help of his friend Zopyrus Two thing should prevail with the people of God to shun the society of the ungodly 1. Infection of sin which is more contagious and catching then the plague Though Lot learned not the evil manners of Sodom yet his daughters did 2. Infliction of punishment Zac. 9.2 Hamath lay so nigh Damascus in places that she fared the worse for her neighbourhood See for both these Rev. 18.4 and say if at any time forced to be in bad company O that I had wings of a dove Psal 55.6 for then would I flee away and be at rest Or if this Oh will not set thee at liberty take up that Wo to expresse thy misery Wo is me that I sojourn in Meshech c. Vers 8. For thus saith the Lord of hosts Sanchez referreth these words to those aforegoing q. d. Deliver thy self c. for so the Lord commandeth But herein he stands alone the current of Interpreters carrying it against him This preface seems prefixed for procuring more authority to the ensuing promise which to the poor Jews might seem incredible If Jehovah speaketh it and he that hath all power in his hand to effect what he speaketh why should any one doubt or despair After this glory i. e. these glimmerings of glory these out goings of grace begun amongst you and by degrees to be finished hath he sent me unto the Nations which spoiled you Or against the Nationâ— for it is a sending in judgement and perhaps against either the Caldeans destroyed by the Persians see the Note on verse 7. Or the Persians afterwards destroyed by the Grecians and by Alexander the Great See Esay 33.1 Now whereas some object that Christ is her said to be sent of his Father and this seems to import an inferiority It is answered First that two equals by mutuall consent may send one another Mission doth not alwayes import inequality Secondly One may be inferiour to another either by nature and so Christ is not or by condition as he is the Mediatour and as he did voluntarily abase himself and so he is Phil. 2.7 For he that toucheth you toucheth the apple of his eye The little man that is in the eye as pupilla of pupa Or the black of the eye God Ishon of Ish It is here called Bath the daughter of the eye because it is as dear to a man as an onely daughter who at first drew light out of darknesse doth by an admirable work draw the light of the body out of the black apple of the eye Philosophers call it the Chrystalline bumour It is the tenderest piece of the tenderest part to expresse the inexpressible tendernesse of Gods love saith Salvian The eye is kept most diligently and strongly guarded by nature with tunicles A man can better beat a thultch on the backs then a touch on the eye Siquis digitum meum mordeat siquis pungat brachium crura siquis etiam duriter vulneret c. saith Calvin here If one bite my finger prick my leg or arm yea slash and wound me I can better bear it then if he thrust his finger in mine eyes Amida sonne of Muleasses king of Tunis cruelly put out his fathers eyes by holding hot burning basons before them Turk hist Robert de Behasme Earl of Shrewesbury Anno 1111. playing with his own childe Speed 473. for a pastime put his thumbe in the boyes eyes and thrust out the balls thereof We use to say Oculus fama non patiuntur joâ—os The eye and the good name will endure no jests Let persecutours take heed how they meddle with Gods eyes He is wise in heart and mighty in strength who hath hardened himself against God and prospered Job 94. Some read the text thus He
as the Hebrew word signifieth Exod. 33.16 And though there were some interruption in shewing favour for a time yet was there no imercision and utter breach of covenant nor is to this time as the Apostle sheweth Rom. 11.28 29. About the time when the Turkish tyranny shall have lasted 350. yeeres saith my former Authour out of Dan. 7.25 and 12.7 11. Rev. 9.15 the Jews shall repaire toward their own countrey Esay 11.15 16. and 51.10 11. Ier. 3.18 Hos 1.11 where they shall have a great conflict with the Turk Ezech. 38. and be in great distresse for a time Dan. 12.1 but at length prevaile to the utter ruine of the Grand Signior himself and the overthrow of his Army perhaps not far from the sea of Gennezaret otherwise called the lake of Tiberias Ezek. 39.11 After which they shall dwell in their own countrey Ier. 3.18 and 23.8 Ezech. 37.21 22. Am. 9.14 15. They shall inhabit all the parts of the land as before Obad 15.19 20. Ier. 31.38 39 40. Esay 27.12 and 65.10 The land shall be more fertile then ever it was Ezech. 35. Hos 2 21 22. Ioel 3.18 Am. 9.13 Zach. 14.10 The countrey more populous then before Esay 49.19 20 21. Ezech. 34.31 and 36.37 38. There shall be no separation of the ten tribes from the other two but all make one entire kingdome Ezech. 37.22 24. Hos 1.11 and a most flourishing Commonwealth Dan. 7.27 together with a Church most glorious both for outward beauty Zech. 14.6 7. Esay 60.20 and 62.1 2 3. and inward purity in doctrine Ezech. 37.23 Zacb. 13.2 3. in discipline all prophane purged out Ioel. 3.17 Zach. 14.8 abundance of spirituall graces Esay 25.6 c. safety Zach. 10.12 and 14.11 prosperity Esa 25.8 and 51.13 and stability Esay 26.1 and 33.16 Ier. 30.20 c. perpetuity Esay 60.21 Ioel. 3.20 Verse 13. Be silent O all flesh before the Lord Heb. Hus St. Peace and be still as our Saviour once said to the raging Sea Mar. 4.39 whereupon the wind ceased which before had blowed and blustered till it was weary againe as the Greek word there importeth and there was a great calme all was suddenly husht 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and silent the enemies of the Church are no lesse brutish and boisterous then the fierce winds and waves Psal 107.25 26 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But God who sets a bound to the mighty waters which they may not passe Psal 104.9 he also resraineth the remainder of mans wrath Psal 76.10 If he do but as the Roman Tribune was wont to do interpose his Veto If he do but say st Be silent O all flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plot not prate not practise not against my people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who dare quatch in his presence or gainest and his commands Who art thou O man that chattest against God saith Paul Who is this that darkeneth counsell by words without wisdom Rom. ◠20 Iob 38.2 saith God to Iob how now Let all flesh be silent Let God be justified and every mouth stopped Talk no more so exceeding proudly let not arrogancy come out of your mouth for the Lord is a God of knowledge and by him actions are weighed He will keep the feet of his Saints and the wicked whether they will or no shall be silent in darknesse for by strength shall no man prevaile The adversaries of the Lord shall be broken to peeces out of heaven shall he thunder upon them saith holy Hannah And then they shall be glad to be quiet 1 Sam. 2.3 9 10. and to save themselves as they can like as the wormes when it thunders wriggle into the comers of the earth and as Caligula that bold miscreant that dared his Jove to a duel when it thundered covered his eyes with his cap Sueton. running under the bed or any bench-hole O all flesh fraile and foolish weak and worthlesse men who may not compare their wisdome or oppose their strength to Gods before whom they can no more stand then a glass-bottle can before a Cannon-shot They should therefore do well to meddle with their match and not contend with him that is Mightier then they Eccles 6.10 The Church is called Jehovah shammah or the Lord is there Ezek. 48.35 and although she be but a Virgin yet she hath a thrice-puissant Champion Es 37.22 23. even the Holy One of Israel who is now also already raised up Or arroused awaked as a man out of sleep Psal 44.23 or as a giant that shouteth by reason of wine Psal 78.65 out of his holy habitation That is out of Heaven Deut. 26.15 where he hath bathed his sword Isa 34.5 and bent his bow and made it ready Psal 1.12 Or out of his Temple which was likewise Gods habitation 1 Sam. 2.20 and thence God would help his people as they once said to David at Mahanaim 2 Sam. 18.3 Therefore now it is better that thou help us or cause us to be helped out of the city Remarkable is that of the Psalmist In Salem is Gods Tahernacle and his dwelling place in Zion Psal 76.2 3. There brake he the arrowes of the bow the shield and the sword and the battel Selah There where In the Tabernacle in the Assemblies of Gods Saints By all flesh here may also be meant the unbeleeving Jews who are enjoyned silence and submission they are stiled here as the Levites stiled the people saying Neh. 8.11 Hold your peace dispute not doubt not distrust not Gods promises seem they never so improbable or impossible to be effected harken not to the murmurings of your own misgiving hearts but silence your reason exalt your faith c. CHAP. III. Verse 1. ANd he shewed me Jehoshuah the High-Priest In a vision doubtlesse and that for this end that both the Prophet and by him the people also might be advertised that they wrestled not against flesh and blood men like themselves but against spirituall wickednesses or wicked spirits who did act them and agitate them against the Church ride them and spur them to do mischief as he did that bloody Farnesius one of the Popes Champions Scito persecutorem tuum ab ascensore daemone perurgeri Bern. who coming with an army into Germany swore that he would ride his horse up to the spurrs in the blood of Protestants It was the devill that stirred up the spirit of Tatnai Shether-Boznai Sanballat c. to hinder the good work now in hand like as he did Eckius Cajetan Cochlaus Catharinus and many other great schollars besides the two kings of England and Hungary to write against the Reformation begun by Luther and Charles the fifth with all the strength of the Empire to withstand and hinder it But all in vaine Here he bends his acculation chiefly against the chief Priest but thorough his sides he strikes at the welfare of the whole Church Ministers are the maine object of his malice a speciall
flesh be the spirit never so willing so ill-disposed is our most noble and immortal part the soule to supernall and supernaturall employments Meditation and prayer are the creatures of the holy Ghost Iude 20. and that we may not run out into extravagancies or put up yawning petitions we must watch and pray Mat. 26.41 yea watch while we are praying meditating c. against corruption within the sin that doth so easily beset us Heb. 12.1 and temptations without whether from the world the things whereof are so neer us and so naturall to us or from the devill who is ever busiest with the best as flies are with sweet-meats and with the best part of their best performances as in the end of their prayers when the heart should close up it self with most comfort Verse 2. What seest thou The sight was already in sight but the Prophet had not seen it or noted it if the Angel had not stirr'd him up to it If the Lord give us not sight as well as light if he inlighten not both Organ and Object too if he shine not into our hearts to give us the light of the knowledge of himself in the face of Jesus Christ 2 Cor 4.5 seeing we shall see but not perceive with Hagar we shall not be able to discern the fountain that is just before us I have looked Carefully viewed the sight It is expected ut acti agamus that having a talent of grace we trade with it that our will which at first conversion was meerly passive should be afterward active that we which once were darknesse but now are light in the Lord should walk as children of light Eph. 5.9 behold a candlestick that is the Church as Rev. 1.20 all of Gold pure gold as the Candlestick in the Tabernacle Exod. 25.31 which is therefore called the pure Candlestick Lev. 24.4 Exod. 31.8 noting out the Churches purity in doctrine and manners Chrysostome that golden Preacher testifieth of some Saints in his time that they were puriores coelo purer then the visible heaven Her Nazarites were purer then the driven snow whiter them milk ruddier then rubies their polishing was of Saphire c. Lam. 4.7 with a bowle Heb. gullah an oyle-glass or oyle-cruse a hollow round vessel quod pariter Latinè rectè gulam appellas saith a Lapide which you may not unfitly call a gullet or throat for as the throat receiveth the food and transmitteth it to the stomach so did this vessel receive the oyle to be transmitted to the lamps It figured Christ in whom it pleased the Father that all fulnesse should dwell Col. 1.19 for the Churches use Ioh. 1.16 and 3.34 and his seven lamps thereon signifying the manifold graces and diversity of gifts in the Church by the same spirit of Christ 1 Cor. 12.4 6. For of his fulnesse we all receive grace for grace Iob. 1.16 and seven pipes to the seven lamps Heb. seven and seven that is seven I say seven by the figure Anadiplosis saith Sanctius This is a better glosse then that of those that say the Hebrew text is corrupted as having two sevens for one These seven pipes you must imagine to be in the bottome of the bowle to distribute the oyle to each lamp the grace of Jesus Christ to each Christian that he may shine as a lamp or luminary in the world Phil. 2.15.16 holding forth the word of life as the hand doth the torch or the watch-tower the light and so the haven to weather-beaten Mariners Verse 3. And two Olive-trees by it The two chief branches whereof through the two golden pipes empty the golden oyle out of themselves ver 12. that is the spirit of grace infuseth all precious graces much more precious then gold that perisheth though it be tried in the fire into the Church Hence grace is called the fruits of the Spirit Gal. 5.22 yea Spirit 25. Danaeus his Note here is though from these two olive trees there was continuall oyle powred into that burning candlestick that it should never dry up or be put out yet are not these olives said to be pressed by any man which notwithstanding amongst us must needs after an ordinary manner be done that the oyle may flow or run from them Neither is this oyle said to flow nor with toyle and labour to be carried from one part or place into another that there may be alwayes oyle for the candlestick but there stand these olive trees growing and dropping down oyle into the Bowle and this of themselves without the help or service of any men or oyle-mills Mr. Pemble to shew saith Another Interpreter that Gods grace only is sufficient for his Church to repaire and maintaine the same without all other meanes against all opposition of man and this is the Scope of this vision Verse 4. What are these my Lord Or Sir which English word comes from Cyrus the Persian word for a Lord or great Prince as H. Stephanus will have it Others fetch it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authority or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lord and so the word Adoni in the text is usually rendred Others think our word Sir comes from the French Sieur whence Monsieur my Lord as the word Lord from the old Saxon Laford which commeth of Laef to sustaine like as the Hebrew Adonai from Eden a foundation or pillar that sustaineth the whole building It is written sometimes with Camets or long A in the end and then it is proper to God as having the vowels of Jehovah and is given to him 134. times in the old Testament Sometimes it is written with Bathach or short A and then it is applied to the creatures as here to the Angell Hinc Hispanorum Don saith Drusius what are these The Prophet had been before warned by the Angell to behold and heed the vision This he had done and yet was to seek of the sense and meaning of it as a man may look on a trade and never see the mystery of it or look on the hand-diall and never understand the curious clock-work within None can understand the mysterie of Christ but such as have the mind of Christ 1 Cor. 2.7 11 16. such as are spiritually rationall and rationally spirituall such as are taught of God and conducted by his spirit into all truth Ioh. 16.13 No understanding of Gods riddles but by plowing with his heifer as I may say This the Prophet here knew and therefore applies himself to the Angell for information so did Daniel chap. 8.15 see chap. 9.22 Verse 5. Knowest thou not what these be Thus preparation is made to the ensuing interpretation of the vision by this dialogue that we might give better heed to that manifold wisdome of God made known to and by the Church Eph. 3.10 wherein the very Angels themselves are great students and daily proficients Docent proficiendo docendo proficiunt The best of men know not so much as they might have known Are
ye also ignorant of these things saith our Saviour to the twelve are ye also without understanding Mat. 15.16 what know you not c. seven several times in one chapter 1 Cor. 6. And how doth the Apostle shent and shame his Hebrewes for their duâ—nesse and doltishnesse Heb. 5.12 It was expected it seems by the Angel here that Zachary a Master in Israel should have known more then he did of the meaning of this candlestick by Moses his ancient candlestick For the godly of those times did not beleeve those rites and ceremonies of the law did of themselves please God or that they were dumb shewes and insignificant Heb. 9. But they acknowledged them to be figures the truth and signification whereof was to be sought in Christ The ceremoniall law was indeed their Gospell and I said No my Lord An ingenious confession of his ignorance and this was far better then to plead for it as many now-adayes or to pretend more skill then he had that he might at least seem to be some body Ignorantiam meam non ignoro saith Origen Though I know little else yet this I know that it is but little that I know And not only in innumerable other things am I ignorant Ep. 119. c. 21. saith Austin but even in the very Scriptures also my chief study multò plura nescio quam scio I am to seek of many more things then I understand Surely saith Agur I am more brutish then any man and yet he had commerce with Ithiel and Vcal ver 1. and have not the understanding of a man sc of a man in Christ I neither learned wisdome though taught it nor have the knowledge of the holy that is of the Angels as Dan. 4.13 17. and 8.13 Zachary here saw himself farr short of the holy angel that â—alked with him and therefore desireth to be taught by him Verse 6. This is the Word of the Lord that is this Hieroglyphique containes the mind of God in it This is the interpretation of the vision neither so concise nor obscure ut Oedipo sit opus as a Lapide after Ribera here saith that it can hardly be understood For who seeth not by the opposition here made between humane help and divine that in building and beautifying his Church with safety and salvation God will make bare his own holy arme and do the work alone or by the weakest meanes against the strongest resistance Thus then have we saith an Interpreter in three words the scope of this whole vision Mr. Pemble That as the making and maintaining of this Candlestick and his Lamps was without the art and cunning of man by means supernaturall so Gods spirit without and above all humane helps should suffice for the reedification and preservation of the materiall Temple and true Church unto Zorobabel The Tirshata or chief magistrate Ezra 2.63 called also as it is thought Shesbazzar Ezra 1.8 He was a type of Christ to whom also God the Father here speaketh concerning his church to be gathered by the preaching of the Gospell not by might nor by strength as Mahomet in the East and the Spaniard in the Indies but by the power of his spirit that great Wonder-worker whereby the people fall under him Psal 45.5 and strong holds are cast down before him 2 Cor. 10.4 as once the walles of Iericho Thus he unwalled all the children of Seth Num. 24.17 viz. by the foolishnesse of preaching and thus hestill rideth upon his white horses his Ministers conquering and to conquer Rev. 6.2 Britaniorum inaccessa Romanis loca Christo subdita sunt Tertull. The Romanes could never subdue this Nation but Christ could The Germans and other Western people embraced the Christian religion in the yeer 772. when the Mahomitan impiety wasted the East Gods spirit is irresistible compared to the wind Ioh to a mighty rushing wind Act. 2. that beares all before it therefore called a spirit of power 2 Tim. 1.7 of counsel and of might Esay 11.2 and therefore here fitly opposed to an army and to the arme of flesh to all humane power and policy whatsoever though the gates of hell come to their help not by might nor by strength c. These two words some take to be Synonymas Mercor saith that the former signifieth stout and noble acts the later importeth power and faculty of doing those acts and is the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek By the Spirit of God we are to understand his power providence and Grace 2 Thes 2.8 Is 11.4 c. whereby he helpeth his people with a little help Dan. 11.34 that throug weaker meanes they may see his greater strength Thus he helped David against Goliath and the Israelites against the Philistines often but especially then when unarmed they marched with their slings and plow-staves and hooks and forks and other instruments of their husbandry against a mighty and well-furnished enemy and returned laden both with arms and victory Sometimes againe God helpeth his without any visible help as when he destroyed Senacherib's army by an Angel swept away Sisera's army by the river Kison and the Saracens and Persians by the river Euphrates in the dayes of Theodosius Anno. 394 Alsted Chronol p. 300. smitten with a Panick terrour they ran headlong into the river and were drowned to the number of an hundred thousand for whom also the winds sought in that famous battle against Maximus as both winds and waves did for us against the invincible navy Aug. de Civ Dei lib. 5. cap. 26. The Church alone deserveth to be stiled invincible that hath the Lord of Hosts to be her Champion who hath armies above and armies beneath as the Rabbines well observe 2. generall troopes as his horse and foot Magnleh cheloth matteh cheloth ready prest Legions of Angels Millions of other creatures the curtaines of the Tabernacle embroidered with Cherubims signified the service and protection of the Church by the Angels Let the Pope be the Sun and the Emperour the Moon as the Canonists stile them yet the Sun must not smite the Church by day nor the Moon by night but the starrs in their courses must fight against Sisera and both the Popes bull and the Emperours thunderbolt tend exceedingly to the furtherance of the Reformation begun by Luther Whereupon Scultetus makes this observation Ecce tibi adimpletum Psalmicum illud Psal 54.3 Behold that of the Psalmist made good He shall send from heaven and save us from the reproach of him that would swallow us up Selah God shall send forth his mercy and his truth He shall but when will he may some say First when his people in distresse cry aloud I came for thy word Dan. 10.12 He will come but he will have his peoples prayers lead him Secondly when his enemies blaspheme and insult saying Where is now their God When Rabshakeh a Renegado Jew as the Rabbins report him shall jear at Hezekiahs prayers as an
full perfecting and finishing of the Temple and restoring the worship of God within it unto its full perfection of beauty and brightnesse By the two Olive-trees Zerubb abel with the elders and Ioshua High-priest with the other priests that sat before him as Chap. 3.8 wite Ezra 6.14 confer Psal 52.8 These are said to empty golden oyl that is their estates and pains for the finishing of costly work and likewise because it was done in fincerity of heart therefore it is called golden or pure cyl Further these eminent ranks and sorts of persons that should give their affistance to this work are called sons of oyl verse 15. As being fruit ful and affording plenty of it Thus Esay 5 1. a fruitful hill and fertile soyl is in the Original as here called a son of oyl c. Verse 8. Moreover the word of the Lord came unto me saying This is a conformation of the former comfort and a feal of the former promise all which was but little enough by reason of the peoples distrust and iufidelity Against which the prophet here produceth his warrant Gods own word q. d. This is a faithful saying and worthy of all acceptation This is a pillar and ground of truth See the Note od 1 Tim. 3.15 Verse 9. The hands of â—erubbabel have laid the soundation of this house his hands c. Here the scope of this stately vision iâ— plainly held forth and without a parable What the scripture speaketh darkly in one place it speaks plainly in another The Rabbins have a saying that there is a mountain of sense hanging upon every Apcx of the word of God They have also another saying Nulla â—st obâ—ctio in lege quae non haber solutionem in latere i. e. There is not any doubt in the law Pemble of the Persian Monarchy but may be resolved out of the law Zorobalâ—cl is both founder and finisher of the Temple those that will have it not to be finished till about the sixth yeer of Darius Nothus make him to be very long-lived and tell us that God granteth to one a longer life then ordinary because he hath something to be done by them The distrustful Jews began to despise those small beginnings of a building and to despair of ever seeing it perfected by reason of those mountains of opposition they met with and thought they should never dig down or get over The work shall the done saith God and Zerubbabel how unlikely soever shall do it Beleeve the Prophets and ye shall prosper It shall never be faid of Zorobabel as of the foolish huilder This mâ—n began but could not sinish Or as an out-lander seeing Christ-church in Oxford said of it Egregium opus Cardinalis iste instituit Collegium Luke 14.30 Rod. Gualthe abâ—â—boit culmam A pretty piece of Work A colledge begun and a kitchin finished It was God that set Zerubbabel awork and He doth not use do things to halves He is Alpha and Omega the Beginner and Ender the Author and Finisher Heb. 12.1 I am consident of this very thing faith Paul that he that hath begun a good work in you wil perform it Psal 1.6 And faithful is he that calleth you who also will do it 1 Thes 5.24 And the Lord will persect that which concerneth me saith David sorsake not the work of thine own hands Psal 138.8 Look upon the wounds of thine hands and despite not the works of thine hands said Queen Elizabeth Thus if men pray in the holy Ghost keep themselves in the love of God and look for the mercy of our Lord Jesus Christ umo câ—ernal life they shall be builded up in their most holy saith Jude 20.21 where by Christ shall dwell in their hearts as in his holy Temple and thou shth know Thou Zachary shalt know that the Lord of Hosts hath sent me His Angel as his Internuncio See Luk. 1.19 Or thou Zerubbabel shalt know that I Zaâ—hary come not to thee of mine own minde but on Gods message and am therefore to be beleeved When Ehud told Egion he had a message from God though he were an heathen and a fat unweildy man he stood up to receive it Judg. 3.20 though that message was a messenger of death a ponyard in his bowels Should not we harken to the Father of spirits and live Heb. 12. should the Consolations of God be sinall with us Job 15.11 Should we instead of wrestling with God by prayer so putting his promises in suit wrangle with him by cavelling objections lâ—se dixit among Pythagoras his schollers went currant if their master said it 't was enough And shall we that are taught of God not give the like credit to our Master in heaven shall we not yeeld him the obedrence of faith Verse 10. Tor who hath dâ—spised the day of small things Nay who had not The generality of the Iews were clearly guilty Ezra 3.13 and are therefore here justly reproved As Naaman once looked on Gods Iordan with Syrian eyes and so sllghted the motion of washing therein so these distrusiful Jews despised the small beginnings of this great work and the little likelyhood of ever bringing it to any good upshot Is it not in your eyes as nothing-saith Haggâ—e hap 2.3 They seemed onely to grieve at it but God construeth it for a downright contem pt for he judgeth otherwise of our carnall affections then we our selves and will have us to know that his thoughts are not our thoughts neither are his wayes our wayes Esay 55.8 Out of meancst principles he many times raiseth matters of greatest moment that his own immediate hand may the more appear The kingdom of heaven was at first but as a grain of mustaâ—d-seed Mat. 13.32 The stone cut out of the mountain without hands as if it had dropt out or been blown down thnece became a mountain and silled the whole earth Dan. 1.34 35. The cloud that rose as little as a mans hand soon after muffled the whole heaven God put little thoughts into the heart of Ahashuerosh concerning Mordecai but for great purposes Who would ever have thought that out of Abraham now as good as dead should have come the Messiah or that out of the dry root of Jesse should come the Branch spoken of in the former Chapter who would have imagined that going forth onely with his bow Rev. 6.2 and arrows Psal 45.5 the foolishnesse of preaching he could conquer in three hundred yeers the whole Roman Empire that by Hus a goose and Luther a swan such strange things should have been done in Bohemia and Germany that by a scruple cast into Hen. the 8. his minde about his marriage with Katharine of Spain by the Trench Embassador who came to consult with him of a marriage between the Lady Mary and the Duke of Orleans second son to the King of France whether Mary were legitimate c the Pope should be cast off here and reformation wrought by so weak and
forth or moved forward with an open face and upper parts appearing as not afhamed the shew of her countenance witnessed against her she declared her sin as Sodom Esay 3.9 and as Lots daughters who savoured too much of Sodom when glorying in their shame they called their incestuous brâ—ts Mâ—ab that is the begotten of my father and Benammi which sounds to the same sense This woman is also said to sit as resolved of her course Confer Psal 1.1 and 50.20 the Jewes are still a stubborn and refractary people Antiquâ—m obtinent O that the falvation of Israel were come out of Zion c. Psal 14.7 Deus nos dignabitur clarissimá visione cum reducet Zion saith Jachiades one of their Rabbines I add Fiat Fiat Verse 8. And he said this is Wickednesse viz. this woman a figure of the whole sinfull nation of the Jewes as were Aholah and Aholibah Ezech. 23. and Babylon the great the mother of fornications and abominations Rev. 17.5 to whom I may add that grand-daughter of hers Katherine de Medices Queen-mother who by her wickednesse wonderfully troubled all France for thirty yeers together and he cast it into the midst of the Ephah The Angel as an executioner of divine justice throwes her down who before sat perking and priding her self and claps her upclose prisoner as it were in the Ephah casting the weight of lead into the mouth thereof that is of the Ephah or of the woman according to that Psal 107.42 the righteous shall â—ee it and rejoyce and all iniquity shall stop her mouth Montanus one of the Talmud addeâ—h that this woman is compel'd to take this lead into her mouth that moâ—ten lead was powred down her throat for a punishments of her frauds and thests ver 3. But the wicked shall not be so excused sor upon them God shall raine â—nares fire brimstone and a burning tempest this shall be the portion of their cup Psal 11.6 and this is farr worse then molten lead or burning bell-mettle Compare with this text ler. 51.64 and Rev. 18.21 with 20.1 An Angel a strong Angel for better assurance of Romes irrepairable ruine taketh a stone a great stone which he throweth and with force thrusteth into the bottom of the sea whence it cannot be boyâ—d up whence nothing ordinarily is recovered much lesse a milstone thrust from such a hand with such a force What do ye imagine against the Lord saith Nahum he will make an utter end affliction shall not rise up the second time chap. 1.9 that is the wicked shall be totally and finaily consumed at once neither will God make another doing of it I have overthrown some of you as God over threw Sodom and Gomorrah Am. 4.11 wickednesse is here crushed together as it were in a narrow veslell covered with lead and carried into a strange countrey Verse 9. Behold there came out two women Winged women and carried through the ayre with a pleasant wind to note their ready and speedy obedience prompt and present Women they are said to be to keep proportion with the present vision lest the meeting and mixing together of men and women in the same matter might minister occasion to some impure surmisings But that they were men and not women that are here meant is agreed upon by all These were Ezra and Nehemiah saith Willet on Levit. 11. after Junius and Piscator on the text those great Reformers of the Jewish Church But this stand not with the last verse I rather subscribe to those that expound the text of the Romanes who with great celerity and violence destroyed the Jewes state and so that which they feared befell them â—oh 11.48 The Romanes said they shall come to take away both our place and our nation and within a few yeers it proved accordingly as if God had taken them at their word as he did those murmuring miscreants Num. 14.28 As truly as I live saith the Lord as ye have spoken in mine cares so will I do unto you Hereunto the Chaldee Paraphrast consenteth when by these two women thus described he understandeth populos leves expeditos such Agents and Instâ—uments as God would imploy in the speedy execution of his wrath upon the Jewish Nation such as were Titus Vespasian and Aâ—lius Adrian See my Trite treasure chap. 7. sect 2. Diodate maketh these two women a figure of God two properties namely Mercy towards his Elect and Justice towards his Enemies wherewith he transports upon these last the judgements by which he had punished his own people which is done with admirable celerity Thus He. Danaeus makes those two women to be the Anger and Justice of God which do alwayes follow and waâ—t upon one another and take vengeance on mens wickednesse Judâ—ium sit penes lectorem and the wind was in their wings A masculine Affix reseâ—red to a Feminine Noune to intimate that these women were indeed types of men saith Mr. Pemble â—he Romanes were men every inch of them as the proverh is and therefore of cowards they were wont to say that they had nothing Roman in them and of Brutus that he was the lasi of the Romans and they lift up the Ephah between the Earth and the heaven This betokeneth a deportation and disiection of the Jewish Nation being tossed as a tennis-ball into all nations and scattered into the soure winds as Ier. 48.32 Rupertus hence concludeth them rejected of both carth and heaven Out of the earth they are as it were banished by a common consent of Nations and heaven admitteâ—n them not as those that please not God and are contrary to all men 1 Thess 2.15 And as their guide Judas when they took Jesus was hang'd betwixt heaven and earth being caelo terraeque perosus so fares it with that wretched people and will do till God shall call them a people which were not a people and her beloved which was not beloved Rom. 9.25 Verse 10 Whither do these beare the Ephah that is saith Ribera Quamdiu duratura est populi hujus impietas How long shall this peoples wickednesse last like as Isa 6.10 11. when the Prophet had heard make the heart of thâ— people fat and shut their eyes c. he cryes out How long Lord the answer whereunto is the same in effect with this of the Angel untill the cities be wasted without inhabitant and the houses without man and the land be utterly desolate And the Lord have removed men farr away and there be a great forsaking in the midst of the land Verse 11. To build it an house in the land of Shinar That is of Babylon Gen. 10.10 and 11.2 where diverse of the Jews still remained in wilfull exile as loth to leave their houses and gardens which they had builded and planted there Jer. 29 5. preferring captivity before liberty See 1 Chron. 4.22 23. Hence upon their finall dispersion by the Romans diverse of them resorted thither for entertainment There Peter the Apostle of the circumcision
Gods watch-men they stand sentinell in heavens turret And that the sole of their feet is like the sole of Calves feet round and ready to go either forward or backward with greatest facility that as they see every way so they are apt to go every way for the dispensing of Gods benefits and executing of his chastisements toward the Elect and vengeance on the reprobates All this they do justly 2 Sam. 24.17 2 King 19.35 Gen. 19.11 Acts 12.23 Rev. 16.16 diligently and purely with faith in receiving Gods commands Rev. 15.6 clothed in pure white linen and having their breasts girded with golden girdles Let us labour to obey God as Angels do else we may be Angels for gifts and yet go to hell Verse 6. The black horses which are therein c. These Angels are appointed to severall Countries The black horses to Babylon which lay North from Judaea to inflict vengeance The white horses are sent with them to deliver the Church out of Babylon and to bring their brethren for an offering unto the Lord upon horses and in chariots and in litters and upon mules and upon swift beasts to Gods holy Mountain Jerusalem Esay 66 20. And the grisled go forth toward the South countrey To shew that the punishments of Egypt and Arabia which lay South-ward from Judaea should be somewhat mixed and mitigated they should be in better case then Babylon yet not so good as that the Jews should dream of a happy estate in those countries but rather repair to Judaea and there keep them sith those that are out of Gods precincts cincts are out of his protection Psal 91.9 10 11 12. Verse 7. And the bay went forth c. Junius reads it And the strong or confirmed ones that is the Angels armed with power and authority from God for the execution of his will Esay 10.34 Lebanon shall fall by a mighty One that is by an Angel 2 Thess 1.7 they are called the Angels of Gods power and elsewhere principalities and powers and sought to go that they might-walk to and fro thorow the earth Not onely toward the South as verse 6. This doth not teach that the Angels are more carefull of this world then God is of whom they desired it But first that they can do nothing without commission from Him Secondly that they are ever ready to offer their service and to yeeld obedience upon the least intimation of the Divine pleasure Verse 8. Then cried he upon me That I might the better observe it sith he spake it with so great vehemency Have pacified my spirit i.e. perfecerunt voluntatem meam as the Chaldee here hath it they have done my work thoroughly to my great content When the Churches enemies are slaughtered God inviteth the birds and beasts to a feast as it were for joy and taketh as much delight in their just punishment as any man can do in a cup of generous wine whence it is called the wine of Gods wrath Rev. 14.10 See Deut. 28.63 Verse 9. And the word of the Lord came unto me saying This second part of the Chapter is not a vision but a Sermon or an historicall prediction of what was really to be done For as Gods Spirit was quieted and as it were comforted by the Angels faithfull execution of their offices so He seeks by this Prophecy to quiet and comfort the spirits of his people the Iews that were returned out of Babylon For these finding themselves beset with enemies and exigencies might possibly despair of ever seeing the accomplishment of those promises and prophecies of the kingdome restored to the house of David and of the great glory of the second Temple above the first To keep up their hearts therefore is this declaration made them of the kingdome and priestood of Christ under the typicall coronation of Jehoshuah the High-priest Vers 10. Take of them of the captivity i. e. Of the returned captives even of Heldai Num. 16.2 of Tobijah and of Jedaiah Men famous in the Congregation men of renown That these four mentioned here taking in Josiah who is also called Her verse 14. were Embassadours from the godly Jews in Babylon and brought their gists as Junius thinketh I cannot affirm But that they were the same with Daniel Shadrach Meshach and Abednego as the Jews and Hierom tell us I do not beleeve Josiah seemeth to be the Hoste to the other three as Gaius was to St. Paul and other good people Though some think rather he was either treasurer for the Temple or else a gold-smith and one that could make crowns Calvin conjectures from the fourteenth verse where it is said that the crowns shall be to these men for a memoriall that being men of authority they were deeply guilty of infidelity and impatiency because they â—aw not a present performance of the promises they were discontented themselves and discouraged others Ye have need of patience saith the Apostle to those short spirited Hebrews chap. 10.36 who found it more easie to suffer evil thento wait for the promised good and come thou the same day Either the same day these men came from Babylon Or the self-same day that the Lord spake to the Prophet is hee commanded to go not to put it off a day longer for the people needed a speedy and hasty comfort No sooner had God prepared the people but the thing was done suddenly as 2 Chron. 29.36 No sooner were they ripe but he was ready He is a God of judgement a wise God that knowes when to deal forth his favours As till then he waits to be gracious Esay 30.18 His fingers itch to be doing good in his good pleasure to Sion as the mothers breasts ake when now it is time the child had suck He exalteth the lowly he filleth the hungry with good things When once David is poor and needy God will make no tarriance Psal 40.17 when his soul is even as a weaned child then he shall have the kingdom Psal 131.2 Verse 11. Make crowns Two saith Piscator one of gold for the Kingly dignity another of silver for the Priesthood Three saith A Lapide who makes it a type as of Christs threefold office so of the Popes triple crown which later relateth rather to Prides picture drawn by the old Romanes with three crowns on her head On the first whereof was in scribed Transcendo on the second Non obedio on the third Perturbo Danaeus thinks it likely by the 14. verse that here were foure crowns made according to the number of the foure persons here mentioned that brought in the gold and silver Ribera will have it to be all but one crown made of both metalls and called crowns for the greatnesse of it Chald. vertit Facies coronam magnam as Wisdomes for singular wisdome Pro. 1. Behemoth Beasts for an huge beast Iob 40. The Verb singular tihieh ver 14. seemes most to favour this conceit of his But in Hebrew the singular is oft put for the
plurall Verse 12. And spake unto him saying Thus speaketh the Lord of Hosts saying that is Confidently and Constantly affirme and averr it that notwithstanding all unlikely hood and unbeliefe on the peoples part Almighty God will surely bring it to passe This heape of words importeth so much for do ye think the scripture speaketh in vaine saith St. James not without some holy indignation chap. 4.5 behold the man whose name is the Branch The man Christ Jesus Rom. 1.3 who was made of the seed of David according to the flesh and as a Branch grew out of his roots Esay 11.1 See the Note above on chap. 3.4 Jehoshuah 2 Cor. 12.7 Rom. 12.3 that he might not be exaited above measure with the abundance of this new honour or think of himself more highly then he ought to think is given to understand that he is crownned for no other cause then this that the Jewes might understand that there should One arise that should be both a King and a Priest also for ever after the order of Melchisedeck and his name should be the Branch Not only because when he was a child he grew in age and in wisdome and in grace with God and men which is Vatablus his reason but because he is the â—oot fountain and foundation of all the faithfull who do grow up and increase in him with the increase of God Hence it followeth he shall grow up out of his place and shall build the Temple of God that is the Church which at all times hath been gathered together by Christ through the preaching of the Gospel and he shall grow up out of his place Or He the Branch shall branch up de sub se from under hinself he shall be born of himself as it were of poor parentage for this Branch grew out of the root of Iesse when that goodly family was sunk so low as from David the king to Joseph the carpenter He that writeth the life of King Edward 6. saith of his Tutours Dr. Cox and Mr. Iohn Cheek Sr. Iohn Heywood that they were men of meane birth but so well esteemed for vertue and learning that they might well be said to be born of themselves and he shall build the Temple of the Lord i. e. the spirituall temple that Temple the Church the glory where of was far greater then the glory of the former Hag. 2.9 See the Note there And this he should do in the quality of a king and with royall magnificence Ye also as lively stones elect and precious are built up a spirituall house an holy Priesthood c. 1. Pet. 2.5 Verse 13. Even he shall build the Temple of the Lord The same againe for greater assurance as Pharaoh's dream was doubled Or Even he shall build it that is he shall both begin and finish it It is the same word againe but in the future tense Christ is called the Authour and Fimsher of our faith Heb. 12.2 and he shall beare the glory Jesus shall not thou Jehoshuah in Greek Jesus though now thou beare the crown All thy glory is but figurative of his Thus saith the Lord Remove the diadem or mitre take off the crown this shall not be the same c. I will overturn overturn overturn it and it shall be no more untill he come whose right it is and I will give it him that is Christ the king and priest of his Church Particularly for his Kingly office he shall sit and rule upon his throne as a Soveraigne Lord of all And for his Priestly office he shall be a Priest upon his throne likewise for the Church also hath her throne and jurisdiction though distinct and severed from the civill and the counsell of peace shall be between them both i. e. there shall be no clashing between these two offices in Christ as there was sometimes between the Kings and the Priests of former ages but they should as it were take sweet counsell together for the good of the Church Christ having purchased all peace to his people by his Prâ—esâ—hood and maintaining and defending it by his Kingdome Verse 14. And the crownes shall be to Halem for a memoriall Or monument of their incredulity saith Calvin and for their full conviction See the Note above on verse 10. Or their liberality fay others and peradventure with some inseription or remembrance of their names here recorded for honour sake But best of all those that say these duties were for a memoriall in the Temple of the Messiah that was shortly to be expected and was presently promised The poor Jewes at this day are said to have a crown hanging in their synagogues against the comming of their long lookt-for Messiah Taim in Sanhed cap. 11 And that he comes not all thiâ— while they say it is for their sins which are many and bony or mighâ—y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But now seeing he stayes so long he shalibe say they a forerunner of the end of the world Spec. Eur. and shall gather by his power all nation into one fold according to that which here followeth Verse 15. And they that are farr off This was fulfilled in the conversion of the Gentiles who together with the Christian Jewes grew up into an holy Temple in the Lord Eph. 2.19 c. It was also in some sense fulfilled in Cyrus Darius Aâ—taâ—â—â—â—â—s Herod who were at great charge for the Temple-work See Ezra 7.15 16. the King and his Councel the Babylonian and Jewes make a contribution to the work and ye shall know sc by the event and by your own experience If you will diligâ—ntly obey the voyce That is If by faith ye receive Christ held forth in the promise and then petfift in the obedience oâ— faith unto the end CHAP. VII Verse 1. IN the sourth yeer of King Daritâ—s Two yeers and a month after the former sermon The word of the Lord was precious in those dayes Tâ—â— Lod gave the word Psal 68.11 but it cannot be said that great was the company of those â—hat prâ—achâ—a it during the Captivity they complained that there was no more any Prophet neither any among them that knew how long their miâ—ery should last Soon after their return God stined them up Haggie and Zachary and after that Malachy and then there was Chathimath chazon as the Jewes phâ—afe it a sealing up or end of Prophesie Onely they had Bath-gol as they ca lt it a voice from heavâ—n sometime as Mat. 3.17 Ioh. 12.28 This and the pool of Betheida only were left them as extraordinary fignes of Gods love to that people But for a punishment of their killing the Prophets as they did this Zachary between the Porch and the Altar and stoning those that were sent unto them as they did the other Zachary the son of Jehojadah they had no more Prophetâ— Mat. 23.37 till the Arch-prophet and his forerunner the Baptist came And now also by thiâ— long vacation of two yeers
and a month it appeareth that Preachers were rare and that sermons they had but seldome Neither was it otherwise here in England at the first reiormation for to many churches for want of Preachers Readers were sent Whence one of the Martyrs wished that every able Minister might have ten Congregations committed to his charge 〈◊〉 Cant. 180. till further provision could be made the word of the Lord came unto Zachariah The Lord is said to come to Balaam Abimelech Laban c. But he never concredited his word to these prosane persons as he did to the holy Prophets of whom it is said as here The word of the Lord came unto them in the fourth day of the ninth month which answereth to our November why the precise time of the prophesies is set down See the Note on Hag. 1.1 Verse 2. When they had sent They who Not the Prâ—nces of Persia that were now proselyted as the vainglorious Jewes and after them Heymo and Hugo would have it for the honour of their nation Nor the Samarinans as some in Theodoret held as seeming to Judaize in part to joyne Jewish ceremonies with heathenish rites But either the Iewes yet â—emayning in Babylon as Calvin conceiveth blaming them 〈◊〉 their sloth 〈…〉 commenthing them for 〈…〉 they 〈…〉 vice Of else the whole body or 〈…〉 lastâ—â—â—ome particulâ— man not named 〈…〉 I 〈◊〉 in the fifth moneth 〈…〉 Enallage the singular 〈…〉 name of the whole 〈…〉 unto the house of God Not to 〈…〉 from Bethel as the 〈…〉 likely But to the house of God 〈…〉 to the 〈…〉 nigh finished and that 〈…〉 queâ—tion here 〈◊〉 Sherezer and Regemmeleeh and their men that is their 〈…〉 were men of rank and fashion as it was fit they should be in 〈…〉 polyment And here the Sepâ—uagim by their correct translating of the 〈…〉 have caused a strange coyle among those that strive to defend them 〈…〉 they translated against their will and theresore what can we expect from them but slippery doing It is most sure that the translation of theirs which we now have is full of errours and that they pervert diverse clear propâ—esit 〈…〉 Jesus Christ and have occasioned many mistakes being themselves mnay times grossly mistaken as here unlesse they did it wilfully Some 〈…〉 men think that the Septuagint that we have now is not theirs It was burnt 〈…〉 as some hold in the library of Alexandria or as others by 〈…〉 when he burnt Serapion to pray before the Lord Heb. to intreat the face of the Lord 〈…〉 prayers and sacrifices in the most solemne sort The Hebrew properly 〈…〉 Lord with prayers to set upon him â—ith utmost 〈…〉 untill he yeeld to urge him as they did the Prophet 2 〈…〉 17. 〈◊〉 he be ashamed to deny till we put â—m to the bsush or leave a blot in his 〈◊〉 as she Luke 18.5 unlesse we mâ—â—â—revaile This must be done especially when we are to converse with Proâ—nets about soule-businesses cases of conscience c. Verse 3. And to speak unto the Pâ—â—â— whose office is to 〈…〉 knowledgeâ— and present it too to teach Jacob God judgement and to 〈…〉 before him Deut. 33.10 to selfoyle Mae 〈…〉 9. to bring 〈…〉 8.22 to speake as the Oracles of God 1. Pet. 〈…〉 sand can skill of Iob 33.23 and to the Prophets who were extrâ—ordinarily raised up some ames by Gods â—â— assist the Priests in teaching the people and to shame them for their back wardnesse to such businesses See the Note on ver 1. should I weep that is fast which was ever with 〈…〉 17. and affliction of the soule which indeed is 〈…〉 Levit. 16.31 and 23.37 the which it is but as a brainelesse heâ—â—â— or a life 〈…〉 humble day saith One without an humble 〈…〉 but an high provocation like Zimri 〈◊〉 when 〈◊〉 Congregation were weeping before the door of the Tabernaclâ— in the fifth moneth wherein the Temple was consumed to 〈…〉 In a sad remembrance whereof the Jewes 〈…〉 day of 〈…〉 for a solemne fast every yeer till now separating my self Heb. Nazarâ—â—â—â— my self that is abridging my self of meates drinks and delights Hence a fasting day is called a day of restraint Iâ—el 2.15 Tsom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence it hath its name both in Hebrew and Greek Hence â—â—â— it is spoken of as a foule fault Esay 58.3 Beheld in the day of your fast 〈…〉 The Popish fast is a meer mock fastâ—â— for they separate themsel◠〈…〉 kind of meates only it is not a to tall abstinence And here in 〈…〉 of Turk Hist 777. the very Turks who upon their fasting-dayes will â—â—â— so much 〈…〉 or wash their moâ—ths with water all the day long before 〈…〉 in the sky and then they-make all the cheer and joy they can 〈…〉 as the At ick Daines in their Thesmophoria a feast of Ceres prepare 〈…〉 fasting but after that laid the reines in the neck and ran riot as I have done these so many yeers Seventy at least But they seem to reckon up upon so many as was scarce to be told and that therefore God was deep in their debt Is it not time now to give over sith the Temple wa almost reedified This was the great case 〈◊〉 ded by these Questionists Hereunto an answer is made by the Prophet 〈◊〉 two following chapters and this answer is partly Reprehensory Chap. 7. partly Consolatory Chap. 8. The Sun of righteousnesse loves not to set in a cloud Verse 4. Then came the word of the Lord of Hosts This is oft prefaced for amhority's Take and to procure andience and reverence The Lord God hath Spoken who can but be affected See that ye despise not him that speaketh from heaven The Angel Mat. 28.7 useth no other argument to assureâ— the women of the truth of what he had told them but this Lo I have told you Verse 5. Speak unto all the people of the land Not to the Embassadours onely as the cause is common so let the answer be publike for they were all too well conceited of their external services bodily exercises and made much adoe about a trifle a practise of their own devising neglecting the weightier matters of the law judgment mercy and faith Mat. 23.23 and to the priests Who themselves were to seek belike And having been the authours and observers of these customs were backward to abolish them as those that rested in them without true repentance faith and new obedience when ye fasted and mourned in the fifth and seventh moneth sc For the slaughter of Gedaliah and the sad consequence thereof 2 Kings 25.22 and Jer. 41.1 even those seventy yeers wherein ye have lost full sevenscore fasts and were not a button the better for them because they fasted rather to get off their chaines then their sins they rested in their fasts in the work done neither regarding how nor why they should fast Now God weighes mens actions by their aymes And with him though a good
ayme doth not make a bad action good as we see in the case of Uzzah yet a bad aym makes a good action bad as in Jehu's reformation He had a squint eye to his own ends in all as the eagle hath an eye upon her prey when she flies highest and so consulted ruine to his own house did ye at all fast unto me even to me Did you propound me to your selves Or gat I any thing by the hand Did you serve me and not your selves rather upon me was it not sinful self-love and base self-seeking that put you upon these practises lookt you any higher therein then onely to the satisfying of your own carnal humours God was not in all your thoughts This Daniel saw and acknowledged with grief and shame Chap. 9.13 All this is come upon us yet made we not our prayer before the Lord our God that we might turn from our iniquities and understand thy truth Therefore hath the Lord watched upon the evil and brought it upon us c. The Jews no doubt had prayed much and oft during that seventy yeers captivity yet Daniel denies that they had prayed to any purpose because they had failed both quoad fontem quoad finem they had acted from evil principles and had been carried on by self-respects They had not that true-heart spoken of by the Apostle Heb. 10.22 but that wicked minde mentioned by the Wise-man Prov. 21.27 The sacrifice of the wicked is abominable how much more when he brings it with a wicked minde either as thinking to cozen the God of heaven Hos 10.1 Cant. 5.4 or at least to stop his judgements and still the noise of his own conscience by his external services Thus Ephraim bore fruit to himself but proved an empty vine when as the spouse that fruitful vine on Christs house-side kept her fruit for her beloved who therefore fed heartily upon it and not upon her vine onely but her milk too not upon her honey onely her finer and sweeter services but upon her honey comb too that had much wax in it meaning her worser and courser performances If the heart be upright all 's well betwixt Christ and his people O labour for that truth in the inward parts that we may be with Appelles approved in Christ Rom. 16. that he may say of â—s as once he did of Nathaneel Behold an Israelite indeed in whom is no guile Great vertues â—ot sweetned with sincerity are no ornaments unto us And Great infirmities not sowred with hypocrisie are no great deformities Those God acknowledgeth not these he imputeth not Verse 6. And when ye did cat and when ye did drink q. d. In all your actions natural civil recreative religious you should have sought served and set up me you should have done all to the glory of God as saith the Apostle you should have eat drunk and slept eternall life as it was faid of a certain Scotch Divine The way of life is above to the wife Prov. 15.24 he goes a higher way then hâ—â— neighbour who contents himself with a natural use of the creature but he can extract a spiritual Grace is called the divine nature as that which Elixir-like by contaction turns all into the same property with it self meat makes us not acceptable to God 1 Cor. 8.8 The kingdom of God consists not in meats and drâ—nks Rom. 14.17 Howbeit the Israelites were commanded as to fast so to feast â—â— forethe Lord that is in faith and obedience to do every thing from the heart as unto him This these Jews did not and are therefore worthily blamed From their feeding themselves without fear of God is concluded their no respect to him in their fasts and holy services sith true goodnesse is ever like it self and carries an uniformity in all proceedings Verse 7. Should ye not hear the words which the Lord haâ—h cryed q.d. Hath â—â— not spoken loud enough long enough Hath he not sufficiently declared hisâ—â—â— concerning these external actions and especially concerning a fast prophaned through wickednesse Isai 58.3 4. Jer. 14.12 and eisewhere Sed surdo sâ—ulâ—m All hath been but as a trumpet sounded in a dead mans ear you are altogether uncounsellable untractable and all that hath been spoken hath even been spilt upon you should ye â—ot the words So the Original runs by a concise and short kinde of speaking well befitting a sharp reproof Should ye not hear them and heed them which if you had done you might have spared that labour of comming to us and out of the former prophesies have resolved your selves when Ierusalem was inhibâ—â—ted and in prosperity But then their hearts were fat as â—â—ease and the prosperity of those fools destroyed them who Frov. 1 3â— 3â— if they had hearkned to wisdom had dwelt sasely and lived quite from the fear of evil Surely as those that lie on down pillows cannot well hear so such as be at case in Sion cannot profit by good counsel It is by correction that God openeth the eares of men and fealeth their instruction Job 33.16 when men inh thit the South of the plaâ—n Heb. the South of the plain that is the bounds and borders that part of the countrey that lieth most open to the inrodes of the enemy and hath most of all felt the desolations of war See Jer. 1â— 26 and 32,44 Verse And the word See the Note on Verse 4. Verse 9. Exâ—â—me true judgement According to Deut. 1.17 See the Note there The prophet having here to do with Hypocrites who boast much of their piety with neglect of charity and seem to be strickt in the service of God but make over-bold with men presseth them to duties of the second table which yet he would have exercised in the first table for not onely the second is included in the first but in the very first commandment of the Law the observation of the rest is commanded as Luther well observeth and shew mercy Or bountifulnesse kindnesse favourable dealing And compassions Heb bowels q.d. Do it out of deep pitty fiom the heart-root Esay 57. Draw out not your sheafe onely but your soul to the 〈◊〉 this way the poorest may exercise his Charity though he cannot shew mercy yet he may love it â—â—â—6 8 he may wish well to it as these poor wretches that were willing indeed but never alasse able to relieve the necessitous Mat 25.35 we usually call such poor men poor souls but in the bowels of compassions a poor soul may be a rich Christian and a rich man may have a poor soul Verse 10. And oppresse not the widow nor the satheâ—â—â—se Widows and Orphans are Gods clients taken into his special protection the stranger Whose right is so sacred saith one that there was never ration so barbarous that would violate the same nor the poor whose misery moves compassion without an Oratour In the low countries they may not beg but only look pittifully To grinde the faces of such is
and replanted by forreiners for seventy yeers space but enjoyed her Sabbaths resting from tillage and all other employments for they laid the pleasant land desolate They by their sinnes rather then the Babylonians by their Armies did all this spoil as Daiel also confesseth chap. 9.16 and Nehemiah chap 1.8 Sin is the great make-bate hell-hag trouble-town that hurled confusion over the world at first and brings desolation still to pleasant countreys Palestins was very pleasant not more by the nature of the soil Ezek. 20. â— then by Gods speciall blessing a land that he had espied out for them flowing with milk and honey which was the glory of all lands This land they had laid desolate or for an astonishment as some render it or for an In qua quid as Montanus reads it What 's here Nothing of its old pleasantnesse CHAP. VIII Verse 1. AGain the word of the Lord of Hests As for reprehension in the former chapter so for consolation in this that they might not be discouraged or say as once they did There is no hope but lifting up the hands which hung down and the feeble knees they might go on to lay the last stone with joy To which end also no lesse then 18. severall times in this one chapter God is stiled the Lord of Hosts that resting upon Gods Power and Goodnesse whereof they are assured by many precious promises as upon the Jachin and Bozez the two main pillars of a Christians faith they might have strong consolation Came to me See the Note on chap. 7.8 Verse 2. I was zealous for Zion See the Note on chap. 1.14 Jealous as an husband zealous as a loving Father for Non amat qui non zelat saith Augustine and a Father being rebuked by some for his exceeding forwardnesse for his friend answered Ego aliter amare non didici I know not how to love any otherwise then earnestly God therefore to ascertaine his people of the truth of the ensuing promises and to cure their unbelief lets them know that all this he will do for them of his free grace without their desert As at first he loved them meerly because he loved them Deut. 7.7 8. so out of the same love he will bestow upon them all the good things here mentioned See the like Esay 9.6 7. where after a sweet description of Christ his kingdome and Benefits he concludes all with The zeal that is the tender love and free grace of the Lord of Hosts will performe this Feare ye not So 2 Sam. 7. 21. For thy words sake that is for thy Christs sake and according to thine own heart hast thou done all these things which thou hadst promised According to thine own heart that is ex mero motu out of pure and unexcited love or zeal which is the top of all the affections and the heate of the heart Verse 3. I am returned unto Zion After a long absence as it may seem by the late troubles and that dismall dispersion chap. 7.14 God was gone aside and returned to his place till they should acknowledge their offence and seek his face in their affliction said He they will seek me early Neither was he frustrated as appeareth Hos 5.15 with 6.1 Come and let us return unto the Lord say they Do so and then I will come againe unto you as the raine as the later and former raine unto the earth with a Cornu-copia of peace plenty and prosperity Neither this only will I do as a stranger in the land or as a way-faring man that tarrieth for a night but I will dwell in the middest of Ierusalem My Shechinaeh Ier. 14.8 or setled habitation shall be in the middest of it sc in my Temple there scituated Maimonides saith that the Hebrew word here used signifieth continuationem stationis a sure and setled abode such as was that of the God-head of Christ in his Manhood For the Word was made flesh and dwelt amongst us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word seemea to be made of this Shacan in the Text. and Ierusalem shall be called a city of truth A faithfull city Esay 1.17 A Verona rightly so called a place where the sincere service of the true God is set up and practised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in opposition to other cities such as Athens was wholy given to idolatry Act. 17.16 that went a whoring after lying vanities and so forsook their own mercies Ioh. 2.8 and the Mountain of the Lord of Hosts the holy mountaine This and the former clause may safely and fitly be extended to the holy Catholike Church of the new Testament also whereof Jerusalem and the Mount Moriah whereon the Temple stood were Figures The Rabbines themselves expect the good things here promised to be performed when their Messias shall come quem tantis vlulatibus exposcunt Verse 4. There shall yet old men and old women dwell in the streets of Ierusalem Because the Ancient of dayes the just Lord is in the middest thereof Zeph 3.5 Iam. 1.17 and he will give every good gift and perfect giving that is both Temporall and Spirituall The Fâ—ther of lights will be to His both a Sun and a Shield and no good thâ—ng will he withhold from them that walk uprightly Psal 14.11 Godlnesse hath the promises of both lives 1 Tim. 4.8 Christ is heire of all Heb. 1.2 and the Saints are his coheires Rom. Esay 9.6 8.17 He is the everlasting father and withall the Prince of â—eace his Children and subjectâ— shall have both the upper and nether spring both the blessing of the right hand sprituall blessings in heavenly things in Christ Jesus and also of the left Riches and honour delight and pleasure life and length of dayes peace and prosperity c. Pro. 3.16 17. and 8.18 Psal 112.2 3. Deut. 28. and every man with his staff in his hand his third leg as they call it q. d. they shall live so long that they shall need a staff a servant or a son such as Scipio was to his old decrepit father to leane upon because the strong men the legs shall bow themselves Eccles 12.3 that is bend and buckle under their burden They shall not be cut off by the devouring sword of warr that slaughter-man of mankind that layes hepes upon heapes and by chain-bullets cuts its way through a heap of men at once without respect of old or yong and the streets of the city shall be full of boyes and girles Lads and lassed as the Hebrew seemes to sound that mind little else but play as if with Leviathan they had been made to sport or as those people of Tombutum in Africa who are said to spend their whole time in singing and dancing But this they could not do if the times were troublesome and the souldier at his boody play according to that of Abner 2 Sam. 2.14 Let the yong men now arise and play before us that is thrust their swords in their
this it was reinhabited for that bloody Herod that slew the Infants was borne there being sirnamed Ascalonita and at this day it is a strong garison of the Saracens Saladine pulled down the walls of it but our Richard the first set them up again as Adrichomius telleth us out of Gul. Tyrius Verse 6. But a bastard shall dwell at Ashdod Perhaps he meaneth Alexander In descripâ— Tur. sanâ— who was a bastard by his mother Olympia's confession The Greek here hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stranger an alien or one of another generation as the Greeks under Alexander and afterwards the Jews under the Maccabees Whence the Chaldee turnes this Text thus The house of Israel shall dwell in Ashdod and shall be there as strangers which have no father In the Acts we find that the Jewes were scattered up and down Palestina and some found at Azotus or Ashdod chap. 8.40 and I will cut off the pride of the Philistines that is their wealth strength and whatsoever else they gloried in and grew insolent and injurious to the Church Verse 7. And I will take away his blood out of his mouth That is his bloody prey for saith Aben-Ezra these Philistines did according to the salvage custome of those times eat of the flesh and drink of the blood of their slain enemies and I will keep them from devouring my people any more and his abominations Hoc est praedas abominabiles saith Calvin his abominable spoils his bloody robberies and pillages and he that remaineth The small remnant of Jews not yet altogether devoured by these cruell Canniballs the Babylonians Philistines and other enemies even he shall be for our God Though they be but an Hee a small poor company of them yet God will both own them and honour them and he shall be as a governour in Iudah They shall all be Magnifico's little Princes of high rank and dignity even as Governours in Iudab God will honour them in the hearts of all men See chap. 12.8 and Ekron as a Iebusite i. e. either slain or slave and tributary I know this Text is otherwise expounded by Iunius and others but I now like this Interpretation as most proper Verse 8. And I will encamp about mine house Though it be otherwise but ill fenced and fortified yet I will see it safegarded and secured from the inrodes and incursions of enemies who are ranging up and down and not onely robbing but ravishing Psal 10.9 For what was Alexander but an Arch-pirate a strong theef as the Pirate whom he had taken told him to his teeth And whether here be intimated by these words because of him that passeth by and him that returneth something of Alexanders voyages who passed by Judaea into Egypt and to Ammons Oracle with his Army and thence returned to Persia by the same way not hurting the Jewes or something about the many expeditions of the Seleucidae and Lagedae to and fro from Egypt to Syria and back again among which hurly-burly the Jewes State stood fast though sometime a little shaken I dare not say saith a learned Interpreter It may be both those and all other the like dangers are here generally comprized and no oppressour shall passe thorow them any more Chald. No Sultan not the Turkish tyrant Lord of Greece as verse 13. say those that take the text of the Jew glorious state at last Calvin thinkes that by this clause he only expounds what he had figuratively said before Danaeus takes it of violence and oppression among themselves or of wringing and vexing by their own rulers they shall be free from violence both abroad an at home for now have I seen with mine eyes i. e. I have taken good notice of it I have seen I have seen as Exod. 3.7 and mine eye hath affected mine heart I have well observed that the enemy is grown unsufferably insolent and therefore come to rescue and relieve my people The Chaldee hath it thus I have now revealed my power to do them good Ahen-Ezra makes these to be the Prophets words of himself q. d. I have seen all this in a manifest vision But this is frigidum imo insulsum saith Calvin and odd conceit unlesse we refer it with Montanus to the following words and make this the sense which yet I like not so well Behold I see in the spirit with the eyes of my mind the Lord Christ comming and entring with state the city and temple Verse 9. Rejoyce greatly O daughter of Zion Draw all thy waters with joy out of this welspring of salvation Loe here is the summ of all the good news in the world Ier. 31.12 and that which should make the saints everlastingly merry even to shouting and singing in the height of Zion that their king commeth This should swallow up all discontents and make them sing Hosanna in the highest Blessed is he that commeth in the name of the Lord. behold thy King commeth Not Zorobabel or Judas Maccabeus as some Jewes interpret it nor yet Alexander the Great as some others but a greater then he even Messiah the Prince as Christ is stiled Dan. 9.25 who shall cut off the charret c. as it followeth in the next verse yea all the 4 charret or Monarchies as some expound chap. 6. how much more Tyrus Gaza Ekron Damascus c. of which he spake before in this chapter unto thee i. e. meerely for thy behoof and benefit and not for his own Other kings are much for their own profit pleasures pomp c. Christ emptied himself of all his excellencies that we might be filled with his fulnesse he is just and having salvation That he may justifie thee by his righteousnesse and save thee by his merit and spirit The Vulgar rendreth it Iust and a Saviour so doth the Chaldee Salvation properly denotes the negative part of mans happinesse freedome from all evils and enemies but it is usually taken for the positive part also viz. fruition of all good because it is easier to tell from what then unto what we are saved by Jehovah our righteousnesse lowly Or poor afflicted abject See them set together Zeph. 3.12 and Phil. 4.12 I have learned to want and to be abased Poverty rendreth a man contemptible and ridiculous Pauper ubique jacet men go over the hedge where it is lowest the poor are trampled upon and vilipended as Luke 16.30 This thy Son he scorned to call him brother because he was poor Now Christ became poor to make us rich 2 Cor. 8. Rom. 2.7 a worm and no man nullificamâ—n populi as Tertullian phraseth it that we might be advanced to glory and honour and immortality Neither was he more low and mean in his estate then lowly and meek in mind as farr from pride and statelinesse as as his state was from Pomp and magnificence riding upon an asse A poor silly beast used by the meaner sort of people yea upon a colt the foale of an asse Heb. asses
because the colt whereon Christ rode ran after two asses coupled together in one yoke whereof one was his damm Mat. 21.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1.2 See the Note there These asses used to the yoke Hesiod calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wretched or enduring great toyle and labour That Christ should ride upon the foale of such a hard labouring asse a yong wild colt not yet ready tamed and trained to the saddle as it shewes his humility so also his power over the creature Clarescente gloriâ inter humilem simplicitatem and his peaceablenesse too as Kimchi thinkes from that in the next verse that the Israelites under Christs government should have no need of horses and charrets All this description of Christs person and kingdome we know was punctually fulfilled in our Saviour according to Mat. 21. Mar. 11. Luke 19. Ioh. 12. foure sufficient witnesses The old Rabbines and with them R. Galatin lib. 8. cap. 9. Solomon though a sworn enemy to Christians take the text of the promised Messias his solemne entrance into Ierusalem Of Jesus the crucified son of Mary they will not yeeld because they stumble at his poverty and expect pomp But if they had consulted their own Prophets they would have found that Messiah was foretold as despicable Esay 53.2 Poor as here crucified Dan. 9.26 Num. 21.9 among malefactours Esay 53.9 nailed Psal 22.16 pierced Zech. 12.10 mocked Psal 69.7 And that their very rejection of him for his meanenesse and meeknesse proveth him to be Christ Psal 118.22 Act. 4.11 It is reported of Agesilaus that comming to help the king of Egypt in his distresse he was despised by the Egyptians because of the plainenesse of his person and the homelinesse of his attire for they thought that they should see the king of Sparta such an one as the king of Persia was bravely habited and pompously attended Semblably the Iewes expect a Christ like to one of the mighty Monarches of the earth and they are strongly possest with the fond conceit of an earthly kingdome Hence when they saw Mahomet arising in such power they were straight ready to cry him up for teir Massias The rich hath many friends saith Solomon but the poor is hated or slighted even of his own noighbour Prov. 14.20 Christ came to his own but his own received him not When it was sometime disputed among the Romanes in the Councell using to deify great men whether Christ having done many wonderfull works should be received into the number of the gods the Historian saith that they would not therefore receive him because he preached poverty and made choice of poor men to follow him whom the world careth not for Verse 10. And I will cut off the charret c. This the same in effect with that of Esay chap. 9.7 Of the encrease of Christs government and peace there shall be no end and chap. 2.4 they shall beat their swords into plowshares and their speares into pruning-hookes nation shall not lift up sword against nation neither shall they learne warr any more Christ was born in the raigne of Augustus Caesar then when having vanquished Lepidus Antonius and the rest of his enemies both at home and abroad he set open gates of Janus in token of an universall peace and raigned as Lord and Monarch of the Roman world De invent râ—r lib. 4.1 Polydor Virgill out of Orosius tells us that the self-same day wherein Christ was born Augustus Caesar made proclamation that no man should thenceforth give him the title of Lord manifesto praesagio majoris dominatus qui tum in terris ortus est saith he not without a manifest presage of a greater Lord then himself then born into the world greater 1. both for the peaceablenesse of his government as here no use of weapons or warllike engines The weapons of our warfare are not carnal but spiritual 2 Cor. 10.4 Christ shall bring both to Jewes and Gentiles the Gospel of peace and the peace of the Gospel he shall speake peace unto the Heathen peace of countrey and peace of Conscience too and 2. for the extent of his government It should be as large as the world a Catholike kingdome his dominion shall be from Sea to Sea From the red Sea the Mediterranean Sea or the Sea of Palestina for these two seas were the bound of the land of Canaan Num. 23.31 for the Jews scarce knew any other sea but these two And the Prophet here alludeth to the times of Solomons reigne aâ— appeares by Psal 72.8 He shall have dominion also from sea to sea and from the river unto the ends of the earth that is from Euphrates to the utmost bounds of the holy land which by a common custome of speech are put for the utmost quarters of the world Verse 11. As for thee also O daughter of Sion O my Church not O Christ the king of the church as the Grreek and Latine fathers and after them the Popish commâ—â—tarours will needs have it the better to establish their Chimera of Limbus Patrum Christ here by an Aposâ—â—pâ—sis an ordinary figure or keeping back something unspoken through earnestnesse of affection bespeaks his people in this sort Eâ—iam tis As for thee also I will surely impart unto thee the benefits of that my kingdome as I have already begun to do in delivering you out of that 〈◊〉 that â—irty dungeon of the Babylonish thraldome by the blood of thy covenant by the blood of Christ figured by the blood that was sprinkled upon the people Exod. 24.8 Psal 74.20 Heb. 13.20 and by vertue of the Covenant confirmed thereby I have sent forth thy prisoners I have enlarged thy captives out of the pit wherein is no water but mud only Gen. 37.24 Ier. 38.6 as in Iosephs pit and Ieremies dungeon The Saints have temporall deliverances also by vertue of the covenant and if any of Christs subjects fall into desperate distresses and deadly dangers yet they are prisoners of hope and may look for deliverance by the blood of the covenant Verse 12. Turn ye to the strong hold i. e. to Christ the rock of ages Isa 26.4 the hope of Israel Ier. 17.13 the expectation of all the ends of the earth Luke 2.25 38. Or to the Promise that strong tower whereunto the righteous run and are safe that are Christi munitissima as Cyrill here saith strong hold of Christ Thou art my shield saith David I truth in thy word Psal 119.114 And againe Remember thy word to thy servant wherein thou hast caused me to trust Verse 49. When yong Ioash was sought for to the shambles by his murderous grandmother Athaliah he was hid in the house of the Lord for six yeers But whence was this safety Even from the faithfull promise of God 2 Chron. 23.3 Behold the kings son must raigne as the Lord had said of the sons of David that he should never want a man to raigne after him Hence Psal 91.4 his faithfulnesse
their cruelty the valour of the patients the savagenesse of the persecutours strove together till both exceeding nature and belief bred wonder and astonishment in beholders and readers These were those lion-like men of the tribe of Judah that took the kingdom by violence Judah which signifieth the Confessour had the kingdom as Levi had the Priest-hood both forfeited by Reuben who was weak as water Gen. 49. and I will save the house of Joseph that is Ephraim but for the ten tribes whom God here promiseth to save not to bring back saith the Geneva-Note on Ver. 9. But others there are that gather from these words and these that follow that God will not onely preserve them but reduce and resettle them in their own countrey yea and multiply them so abundantly as that their countrey shall not be able to hold them Verse 10. Whence cometh Ashurs and Egypts subjection to Christ that is all the tract of the East and of the South verse 1. and their perpetual establishment in the faith Verse 12 And I will bring them again to place them I will place them in their houses as Hos 11.11 The Sept. render it I will cause them to dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compos The Caldee I will gather together their captivity Some special mercy is assured them by this special word of a mixt conjugation for I have mercy upon I them Here 's a double cause alledged of these so great and gracious promises and both excluding works First Gods mere mercy Secondly his Election of grace for I am the Lord their God This latter is the cause of the former for God chose his people for his love and then loveth them for his choice The effects of which love are here set down 1. That he heareth their prayers I will hear them 2. That he reaccepteth and restoreth them in Christ as if they had never offenced against him They shall be as though I had not cast them off That was a cutting speech and far worse then their captivity Jer. 16.13 When God not onely threateneth to cast them out of their countrey into a strange land but that there he would slew them no favour Here he promiseth to pitty them and then they must needs think deliverance was at next door by and they shall be as though I had not cast them off And this the sooner and the rather because they called them out-casts saying This is Zion whom no man seeketh after Jer. 30.17 The Jewish Nation saith Tully shew how God regards them that have been so oft overcome viz. by Nehuchad-nezzar Pompey c. God therefore promiseth to provide for his own great name by being fully reconciled to his poor people whom the world looked upon abjects for I am the Lord their God And if I should not see to their safey Psal 119. it would much reflect upon me This David well knew and therefore prayes thu I am thine Lord save me and will hear them Or I will speak with them speak to their hearts It is no more saith One then if a man were in a fair dining-room with much good company and there is some speciall friend whom he loveth dearly that calleth him aside to speak in private of businesse that neerly concerneth him and though he go into a worse room yet he is well enough pleased So if God in losse of friends houses countrey comforts whatsoever will speak with us will answer us the losse will be easily made up Philip Lantgrave of Hesse being a long time prisoner under Charles 5. was demanded what upheld him all that time He answered that he had felt the favour of God and the Divine consolations of the Martyrs There be Divine comforts that are felt onely under the crosse I will bring her into the wildernesse and there speak to her heart Hos 2.13 Israel was never so royally provided for with Manna Quails and other cates as when they were in the wildernesse The crosse is anointed with comfort which makes it not onely light but sweet not onely not troublesome and importable but desirable and delightful saith Bernard Thy presence O Lord made the very gridiron sweet to Laurence saith another How easily can God make up our losse and breaches Verse 7. And they of Ephraim shall be as a mighty man The same again and in the same words for more assurance because the return of the ten Tribes might seem a thing more incredible Erant enim quasi putridum cadaver saith Calvin here they were as rotten carkasses and they had obiter onely heard of these promises as if some grain of feed should be dropt by the high-way-side for they were now as aliens from the Common-wealty of Israel and their hert shall rejoyce as throught wine Which naturally exhilarateth Psal 104.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is called by Plato one of the Mitigaters of humane misery See Prov. 31.6 with the Note Some nations use to drink wine freely before they enter the battel to make them undaunted Some think here may be an allusion to such a custom I should rather understand it of that generous wine of the spirit Eph. 5.18 yea their children shall see it Therefore they were not to antedate the promises but to wait the accomplishment which should certainly be if not them yet to theirs after them even a full restauration in due season Verse 8. I will hisse for them and gather them As a shepheard hisseth or whistleth for his flock See Judg. 5.16 where it should not be translated the bleatings of the flocks but the hissings or whistlings of the shepheards to their flocks when they would get them together God who hath all creatures at his beck and check can easily bring back his hanished gather together his dispersed with a turn of a hand Zech. 13.7 with a blast of his mouth as here as if any offer to oppose him herein he can blow them to destruction Iob. 4.9 He can frown them to death Psal 80.16 He can crush them between his fingers as men do a moth Psal 39.11 and crumble them to crattle Psal 146.4 Like sheep they are laid in the grave death shall feed on them and the upright shall have dominion over them in the morning and their beauty shall consume in the grave from their dwelling Psal 49.14 For I have redeemed them I have in part and that 's a pledge of the whole my hands also shall finish it as Chap 4.9 God doth not his work to the halves neither must we but if he shall be All in All unto us we must be altogether His Cant. 2.16 His is a covenant of mercy ours of obedience which must be therefore full and finall as Christ hath obtained for us an entire and everlasting redemption Heb. 9.12 and they shall increase as they have increased By verue of that promise to Abraham Gen. 13.16 I will multiply thy seed as the dust of the earth and Gen 15.5 as the stars of
narrow sea of Propontis that runs betwixt Chalcedon and Constantinople to go back into their own countrey and all the deepes of the rivers shall dry up As once Iordan did before Joshuah and the people and as Rev. 16.12 Euphrates shall do before those kings of the East which some make to be the Eastern Jews and the drying up of Euphrates to be the downfall of the Turkish Empire Event will be the best interpreter when all 's done Verse 12. And I will strengthen them in the Lord that is in Christ the head of the Churches for by his own strength shall no man prevaile saith holy Hannah 1 Sam. 2.9 and without me ye can do nothing saith Christ the true vine Ioh. 15.5 from whom we have both the bud of good desires the blossom of good resolutions and the fruit of good actions Only we must fetch our strength by faith from Christ and pray as Esay 51.9 Awake awake put on strength O arm of the Lord. and they shall walk in his name i. e. in his strength and to his glory See that sweet promise Isa 40.29 30 31. See also the Note above on verse 6. CHAP. XI Verse 1. OPen thy doors O Lebanon This chapter is no lesse comminatory then the two former had been Consolatory The tartnesse of the threatening maketh men best tast the sweetnesse of the Promise So wre and sweet make the best sawce Promises and threatnings mingled serve to keep the heart in the best temper Hypocrites catch at the Promises as children do at sweet-meats and stuff themselves therewith a pillow as it were that they may sin more securely Here therefore they are given to understand that God will so be mercifull to the penitent as that he will by no meanes cleare the guilty That 's the last letter in Gods name Exod. 34.7 and must never be forgotten It is fit the wicked should be forewarned of their danger and the godâ—y forearmed This chapter hâ—ngs over Jeruslaem as that blazing-starr in the form of a bloody sword is said to 〈◊〉 none for a whole yâ—eres-space a little before that last destruction of it that is here â—â— retold five hundred yeers before it fell out open thy doors O Lebanon i. e. lay open thou thy self to utter ruine for it is 〈…〉 cannot be avoided Lebanon was the confine of the countrey on that 〈◊〉 whereby the Romans made their first irruption as by an inlet Doors 〈◊〉 aâ—â—â—ttributed to this forrest because against Lebanus is set Aâ—â—thbanus 〈◊〉 mountain which is joyned unto it as it were with a certain wail so that these were and are narrow passages and gates kep sometimes of the kings of Persia by a speciall officer 〈…〉 the defended 〈…〉 2. Neb. 2.8 and fortified by nature yet not so strongly but that the Romanes brake in this way and much wasted the forâ—est to employ the treeâ— for the besieging of Jerualem as Esay 14 8. The Châ—â—â—ee Paraphrast by Lebanon here understandeth the Temple which was built of the Cedars of Lebanon and Ezech 17.3 Lebanon is put for Jerusalem which also had in it that house of the foâ—rest of Lebanon built by Salomon 1 King 7.2 wherein he had both his throne of judgement ver 7. and his armonry chap. 10.17 So that by Lebanon may be very well meant the whole countrey of Judea but especially the city and Temple Lib. â— de â—ell Jud. cap. 12. the iron gates whereof opened themselves of their own accord that had not been open in seven yeers before and could scarce be shut by twenty men saith losephus This fell out not long before the city was taken by Titus R. David Iâ—â—ra Galaâ—in l. 4. c. 8. whereupon Râ—ble Jonathan the son of Zachâ—i cryed out En vaticinium Zachâ—riae Behold the Prophesie of Zachary sulfilled for he foretold this that this temple should be burnt and that the gates thereof should first be opened that the fire may devour thy Cedars Warr is as a fire that feedeth upon the people Isa 9.19 or like as an hungry man snatcheth c. ver 20. there is in warr no measure or satiety of blood the Greek word to warr signifieth much blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word devouring and eating of men as they cat bread The Latine Bellum à belluis it destroyes the Lord as well as the losell the cedar as well as the shrub Tamberlanes coach horses were conquered kings Adonibezecks dogs seventy kings gathering crumbs under his table Let fire come out of the bramble and devour the Cedars of Lebanon Iudg. 9.15 that is Let fire come out sâ—om Abimeleck and devour the men of Siâ—â—â—â—en ver 20. Verse 2 Howle firâ—rce that is ye of lower rank or ye meaner cityes those daughters of leâ—usalem that felt the Romans force 〈◊〉 take up a loud out-cry a doleful ditty after the manner of those that are carriâ—â—â— captive by the enemy Psal 137 3. For there they that carried â—s away captive required of us a song and they that wasted us qui contumulabanâ— nos that threw us on 〈◊〉 so Tremellius â—endrethâ—t conser Isa 25.2 or those that made us 〈…〉 nostri so Sâ—hindler required of us mirth because all the mighty are spoiled the magnificoâ—s the men of power as they are called Psal 76.5 stout hearted and every way able for strength courage and riches 〈…〉 which oft take away the life of the owners and expâ—â—e them to spoile as every man desireth to lop the tice that hath thick and large boughs and branches howle O ye oakes of Bashan Ogs countrey who only remained of the remnant of Gyants Deut. 3.11 The Iews fable that he escaped in the flood by-riding astride on the Ark. By the oaks of his countrey understand the strong and eminent The Chaldee rendreth it Satrapae provinciarum ye provinciall Governours for the forrest of the vintage Or the defenced forrest viz. of Lebanon i. e. Ierusalem that seemed impregnable but at length came down ruit alto à culmine as a cedar that is felled by a Mighty One Esay 10.34 Death hewed its way thorough a wood or forrest of men in a minute of time from the mouth of a murdering peece or some such warlike engine When the sword is once sharpened it makes a sore slaughter it contemneth the rod Ezek. 21.10 q. d. what does this silly rod do here these lesser and lighter judgements let me come I le make work amongst them down with these oakes down with this defenced forrest c. Verse 3. There is a voice of the howling of the shepheards Potentes potenter torquebuntur The loftinesse of man shall be bowed down and the haughtinesse of men shall be made low and the Lord alone shall be exalted in that day Esay 2.17 The shepheards were grown foolish ver 15. Idol-shepheards 17. they cared for no other instruments but forcipes mulctram the sheares and the milk-paile they were become greedy dogs
Qui custodiunt me sc as their most precious treasure wherein they hold themselves very happy and wealthy though otherwise poor and indigent Knew that it was the word of the Lord Were sensible of Gods heavy displeasure upon the land which others passed by as a common occurrence or a chance of war The Elect made benefit of that generall visitation and acknowledged that the warres moved by the Romans were the effects of Gods providence according to the ancient prophecies This the rich and noble whose hearts were fat as grease Psal 119.70 Qui animas etiam incarnaverunt who were desperately bard and bruitish took no notice of Verse 12. If ye think good give me my price Pay me for my pains lay mee down my shepherds wages Is not the labourer worthy of his hire Shall I be forced to say of you as my servant David of Nabal that unthankfull churl Surely in vain have I kept all that this fellow had in the wilderness 1 Sam. 25.21 so that nothing was missed of all that pertained unto him and he hath requited me evil for good If God will be Davids shepherd David will dwell in Gods house to all perpetuity Psal 23.1 6. If the Lord deal bountifully with him he will sit down and bethink himself what to render unto the Lord for all his benefits Psal 116.7 12. A Christian counts all that he can do for God by way of retribution but a little of that much he could beteem him and thinks nothing more unbeseeming himself then to receive the grace of God in vain His two mites of thankfulnesse and obedience he daily presents and then cries out as the poor Grecian did to the Emperour If I had a better present thou shouldst be sure of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Ingratitude is a grave which receives all the bodies the benefits that are put into it but will render none up again without a miracle Hence that passionate expostulation Deut. 32.6 Do ye thus requite the Lord O ye foolish people and unwise Sic etiam stomachosè loquitur Deus hoc loco saith Calvin upon this text i.e. So likewise doth the Lord here in high displeasure and with great animosity or stomach bespeak his people Give me my wages howsoever or if not forbear till I fetch it till I recover it you shall be sure to pay then not the debt onely but the charges likewise I will be paid both for my pains and patience too In the mean space I need you not nor care for your wages for I am no hireling c. So they weighed for my price thirty pieces of silver that is thirty shekels or shillings The price of a slain servants life Exod. 31.22 This they weighed as the manner of paying money then was Gen. 23.16 Jer. 32.9 But they heaved their hands very high it seems when they valued the Lord Christ at so vile a rate See Mat. 26.15 with the Note Verse 13. Cast it unto the potter q. d. Do they deal with me as with some sordid swineherd Do they award me lesse then Carters wages throw 't away let the potter take it and let us see how many tiles he can afford us for it to repair the roof of the Temple Their undervaluing and vilipending of me in this sort is not onely injurious but contumelious it is to turn my glory into shame to spet in my face or to use me as homely as Rachel did her fathers gods which she laid among the litter and sat upon A goodly price that I was valued at of them So he calleth it by an Irony or a holy jear Poor Joseph was sold for lesse for twenty pieces of silver Gen. 37.28 They sold the just one for silver and the poor for a pair of shoots Amos 2.6 The Hebrews tell us Pirk R. Eliez cap 38. that of those twenty shekels every of the ten brethren had two to buy shooes for his feet The Jews that bought Christ for thirty pieces of silver this goodly price of the traytour that sold him were themselves afterwards by a just hand of God upon them bought and sold thirty of them for a peny by the Romans Hegesipp de excid Hierosol p. 680. ad illudendum saith mine Authour for a scorn to their Nation God loves to retaliate and to set the scales even mens cruelty in the one and their reward in the other If we be at any time under-rated by the world as we are sure to be for the world knows us not 1 Joh. 3.2 what so great matter is it sith Christ himself was no more set by We must be content to passe to heaven as he did as concealed men It must suffice us that our precious faith shall bee found to praise honour and glory at that great fair-day when all fardles shall be opened and our best wares exposed to publike view and cast them to the potter I gave them for the potters field 1 Pet. 1.7 as the Lord appointed me saith the Evangelist expounding the Prophet and applying the words to Christ Mat. 27.10 who is hereby also proved to be God So true is that observation of Divines that the old Testament is both explained and fulfilled in the New by an happy harmony in the house of the Lord That thereby he might the more sharply prick the Priests whose care it ought to have been that God should be better prized by the people and his service better observed Verse 14. Then I cut asunder mine other staffe even Bands Or Binders the the bond of unity say some by sending a spirit of perversities among them such as that was which made way for the ruine of Egypt Esay 19.14 16 17. But see for the sence hereof what is noted on verse 7. of this chapter God seems to say that he will now no more govern this people in mildnesse and clemency nor yet exercise his shepherdly severity in saving corrections and visitations as formerly hee had done 〈…〉 that 〈…〉 house of 〈…〉 Rehoboam besides 〈…〉 twelve thousand at 〈…〉 And in Jerusalem 〈…〉 and of the children 〈…〉 brotherly conjunction and 〈…〉 it or a nationall covenant This God 〈…〉 to 〈…〉 〈…〉 so that Ephraim shall be against Manasseh 〈…〉 〈…〉 and both against Judah Not many yeers hefore 〈…〉 two brethren Hircanul and Aristobulus fell out about the 〈…〉 priesthood and called in Pompey who subdued the 〈…〉 a province And not many yeers after Christs 〈…〉 utterly broke the brotherhood between 〈…〉 them that like those priests in Ezra they have 〈…〉 not one another by their tribe or family nor 〈…〉 of them that were in Spain and are now 〈…〉 they hold to be of the tribe of Judah and the other 〈…〉 of the tribe of Benjamin who in honour of the more 〈…〉 with them the better do learn the Spanish tongue which 〈…〉 Verse 15. Take unto thee yet the instruments 〈…〉 present in a type or figure the wicked and depraved 〈…〉
punishment of their frowardnesse and 〈…〉 people The instruâ—â—nts of a foolish shepherd that 〈…〉 seeking Magistrate are not virg a 〈◊〉 a 〈…〉 mulctra sheers to clip them and a milk-pail to 〈…〉 they look after Now it is threaten 〈…〉 hate you shall reigne over you 〈…〉 bed in the next verses England was 〈…〉 burdens and impositions 〈…〉 An Emperor 〈…〉 the King of France was king of Asses 〈…〉 his Exactours received from his subjects 〈…〉 saith our Chronicler 〈…〉 â—â—fections the joynts 〈…〉 A 〈…〉 the third became a precedent to the next 〈…〉 greatest popular insurrection that ever was seen 〈…〉 of our Historians and what sad effect 〈…〉 duct-money and other opprelin 〈…〉 known to all But what 〈…〉 lancthon that when he want 〈…〉 of his and reqire of him what he 〈…〉 would knock out first one of his teeth 〈…〉 like by all the rest in case the money â—â—ere not brought in by 〈…〉 not this one of those foolish or rather 〈…〉 in the next 〈…〉 eat the flesh of the fat and tear their 〈…〉 that shall 〈…〉 drink thy milk as another Prophet phraseth 〈…〉 litâ—â— quam 〈◊〉 Christe 〈…〉 plaineth And no lesse 〈◊〉 Another Some follow the 〈…〉 as a trade onely with an unquenchable and unconscionable 〈…〉 justifieth the common 〈…〉 of ill Governours 〈…〉 the sheep 〈…〉 defence in weather he is sure to loâ—e 〈…〉 seek to Courts of Justice to he 〈…〉 his mind who 〈…〉 to hell and the other to the 〈…〉 to 〈…〉 the other Verse 16. For lo I will raise up a shepherd in the land Evil she 〈…〉 is Rulers in State and 〈◊〉 see Jer. 6.3 Nabum 3 1â— Eisay 44.28 â—â— are set â—â—by God for a punishment of a sinfull people See the Note on Verse 1 The evil shepherd the pherd here meant was Antiocha Ephiphanes saith Theodoret Herod the Infanticide saith 〈◊〉 Titus and the Romans saith â— Castro All the perverse Priests and Princes that 〈◊〉 over the Jews after the time of this Prophecy saith A Lapides as Jason Mentlaus 2 Machab. 4. 〈…〉 Herod Pilate Annas and Caiaphas the Scribes and â—â—â—â—sees But especially Antichrist according to Joh. 5.43 whose fore-runners all the former were Of one Pope it is said by those of his own side that he entred upon the government of the Church as a Fox reigned as a Wolf died as a Dog and its true enough of all the rest and to them the following words do most fitly agree who shall not visit those that be cut off Or look for the thing that is lost Illos â—â—â— erraverunt non quaeret saith the Chaldee the word signifieth such as are hid in thickets hang'd among thorns and briers and there like to perish without help neither shall seek the young one the tender lambs of Christ which Peter was double-charged to feed Stolidam non requiret saith the Tigurine Translation Lambs are silly things very apt to straggle and least able of any creature to find their way home again nor heal that that is broken David by leaping over the pale as it were of Gods precepts brake his bones Psal 51.8 and felt the fall the longest day of his life So may any of Christs flock The good shepherd therefore in pera gestat unguentum hath his medicines ready in scrip to apply as need requireth Not so the Idol shepherd who will rather break the sound then bind up the broken nor feed that that standeth still Or that is well underlaid and is full of vigour Vatablus rendreth it Eam quae restitat non portabit He will not carry that which can go no further Hitherto the negligence of these evil-shepherds Followeth next their cruelty and that is more then bestiall For the ravening beasts lightly leave some foot or bone undevoured Am. 3.12 But these do not onely eat the flesh of the flock and suck the fat but barbarously tear the claws also in pieces exercise utmost immanity as it is here graphically and gallantly described Verse 17. Wo to the idol shepherd The Vulgar hath O pastor idolum O thou shepherd and idol thou that hast the shew onely and semblance of a shepherd the name but not the thing thou that art the ape of a shepherd non verus sed vanus non vivus sed pictus fictus pastor that art cleped a shepherd as an idol is a god but shouldst be called rather a dumb-dog a greedy-dog a shepherd that cannot understand Esay 56.10 11. a foolish shepherd as verse 15. an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per agnominationem alludit ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 15 one that hath nothing in him of any true worth but art vain and vile and of no value as this word is rendred Job 13.4 and 11.17 Vae vae vae tibi Christ the great shepherd of the sheep will surely pull off they visour wash off thy varnifh with rivers of brimstone brand thee for an hireling that leaveth the flock to shift as it can among theeves and wolves Joh. 10.13 See the Note there The sword shall be upon his arm adn upon his right eye i. e. The curse of God shall light upon his power Many Pastors say as He Pan cures oves oviumque magistres Virg. and policy both which shall be blasted his arm shall be clean dried up as a keck or stick and his right eye shall be utterly darkned Or shrivelled up wrinkled and dusk as in old bisons The idle and evil servant had his talent taken from him and worthily The barren fig-tree was cut down from cumbring God will recover his gifts from those that misuse Mar. 25.28 Luke 13 Mos 2.9 or but disuse them Away they go as strength went from Sampson wisdome from Solomon they cry unto God under our abuse who thereupon gives them the wings of an Eagle and layes aside their owner as so many broken vessels causing them to be even forg otter as dead meâ—â—out of mind Esal 31.21 This is now especially fulfilled among the Jews who 〈…〉 son have been without God without a teaching priest and without 〈…〉 15.3 CHAP. XII Verse 1. THE burden of the word of the Lord That is a declaration of his mind and counsell for Israels comfort and his enemies confusion To the Israel of God it is onus sine onere such a burden as the wings are to the bird a burdenlesse burden To the enemies a burdensome stone verse 3. heavier then the sand of the sea Iob 6.3 For Israel Not against Israel though Calvin so taketh it and by Israel understandeth the ten tribes and those other captives that loth to leave those houses they had built and those gardens they had planted in Babylon Ier. 29.5 neglected to return to Jerusalem for fear of the Samaritans and other ill neighbours whole ruine is therefore here foretold by three excellent similitudes after a stately preamble drawn 1. From the power of God whereby he stretcheth forth the heavens that huge
that Peter was a man made of fire walking amongst stubble Basil was compared to a pillar of fire Iohn Baptist is by our saviour said to be a burning and a shining lamp And Eliah in whose spirit the Baptist came was a man of that transcendent zeale that to heighten the expression thereof some have legended of him that when he drew his mothers breasts he was seen to suck in fire and Ierusalem shall be inhabited again in her own place sc where she was built at first and not in another neare place as Tyrus was and Rome is at this day quite off her old seven hills so that a man may look for Rome in Rome And Ierusalem that now is hath mount Calvary in the very middest of it which was anciently without the city and not one hundred families of Iews are therein to be found That they shall one day cast out therehence Gog and Magog inhabit it in the old place Breerew Enquir and have excellent strength and valour ministred by God to them all equally for their common defence none lifting up themselves above another but all alike ascribing the glory unto God is concluded by some and those not inconsiderable Divines out of this and the following verses Verse 7. The Lord also shall save the tents of Judah first Or as at first sc when they came out of Egypt and had no strong holds to take to for their defence Lord saith Moses thou hast been our dwelling-place in all generations Psal 90.1 He was so of old and ever will be the faith whereof made the fathers well content to dwell in tents Heb. 11.13 and those holy Rechabites Ier. 35.7 8. till Nebuchadnezzar came up into the land ver 11. But here God promiseth to deliver those Jews that dwelt in the open fields without the city and then afterwards to deliver Ierusalem it self from the rage of the Antiochi and so he did 1 Maccab. in a wonderfull manner they were helped indeed with a little help Dan. 11.34 to take away boasting as it followeth that the glory of the house of David c. that is the glorious house of David and the glorious inhabitants of Ierusalem by an Hypallage Non est gloriosior populus sub coelo quam Judaicus Alst Chron. There is not a more vainglorious people under heaven then the Jews are saith Alsted They were so of old Ioh. 8.33 Mat. 3.9 Spaniards are said to be impudent braggers and extremely proud in the lowest ebb of fortune so are the Jews But God will teach them better things and make him that glorieth glory in the Lord 1 Cor. 1.31 Verse 8. In that day shall the Lord defend c. Prosequitur eandem sententiam saith Calvin Prov. 21.24 He proceedes in the former argument to assure the feeble Iews as Sanballat that proud haughty scorner called them Neh. 4.2 of safety and protection God will blesse the righteous Psal 5. vlt. with favour will he compasse them as with a shield Now there is no comming at the body but thorough the shield if well handled no comming at the Saints but through Gods own sides as I may say He beareth his people as on Eagles wings Exod. 19.4 Deut. 32.11 Now the Eagle carries her yong upon her wings and not between her talons as other birds do so that they cannot be shot but thorough the body of the old one Oh the dignity and safety of a Saint Well might Moses sing Happy art thou O Israel who is like unto thee O people saved by the Lord the shield of thy help and who is the sword of thine excellency and thine enemies shall be found 〈◊〉 unto thee and thou shalt tread upon their high places Deut. 33 29. Let all that would be safe indeed as in a tower of brasse or town of warr labour to be found written among the living in Ierusalem Isa 4.3 to be of the Church of the first-born which are enrolled in heaven Heb. 12.23 like as in Ierusalem were records kept of the names of all the citizens Psal 48.3 Get under Gods wing and nothing can annoy thee As if he be angry where shall a man shelter Brasse and iron can fence him against a bullet or a sword but if he be to be cast into a furnace of fire it would help to torment him if into a pit of water to sink him Now our God is a consuming sire Heb. 12.29 and his breath a stream of brimstone Isa 30.33 To run from him to other refuge is but for a man to run his head into a barrel of gunpowder for a shelter against the force of a fire kindled over him and he that is feeble among them So that he cannot stand but stagger as the word importeth as did Miles Cobelite a Christian souldier sore wounded so that he reeled like a drunken man and fell down diverse times for want of strength This man drawing nigh to Amurath the third king of Turks as he was viewing the dead bodies after a bloody fight making as if he would have craved his life of him Turk Hist fol. 200. suddenly stabbed him in the bottome of his belly with a short dagger which he had under his souldiers coat of which wound that great king and conquerour presently died shall be as David who was a mighty man of valour as Hushai told Absalom and bid him beware 2 Sam. 17.8 and had such a band of worthies about him as were not to be matched 2 Sam. 23.8 These had a house by themselves to dwell and exercise feats of armes as Lyra gathereth out of Neh. 3.16 where mention is made of the house of the mighty The Maccabes slighted as abjects did greater exploits and got greater victories then David had done and the condition of this poor people was to be shortly after sc under the preaching of Christs gospel far better and happier then ever it had been under the rich and flourishing kingdome of David for then they should be able to say Gods grace is sufficient for me his strength is made perfect in my weaknesse I will glory in mine infirmities that the power of Christ may rest upon me for when I am weak then I am strong I can do all things suffer all things thorough Christ that strengtheneth me The weak shall say I am strong Ioel 3.10 And indeed how can they be otherwise that have a mighty strong God Esay 9.6 a strong word the Lords own arme the power of God to salvation Rom. 1.16 Act. 20.32 a strong spirit 2 Tim. 1.7 strong consolations Heb. 6.18 Prov. 18.10 strong armour both offensive and defensive Eph. 6.18 Isa 40.31 and the name of the Lord as a strongtower whereunto the righteous run and are safe and where waiting upon the Lord they renew their strength they mount up with wings as Eagles or rather as Angels for the house of David shall be as God as the Angell of the Lord before them i. e. As Christ
the Angell of Gods presence and that went before the people in the wildernesse Such were those of the blood-royall and that succeeded David in the government but especially such were the Apostles Christs Mighties who should be endued with so many graces in majesty Authority Strength and truth that men should receive them Cornelius like as so many Angels of God yea even as Christ Jesus Gal. 4.14 Verse 9. I will seek to destroy I will make inquisition and diligent scrutiny I will draw them out of their lurking-places to execution as Saâ—l went to seek David upon the rocks of the wild-goats those high steep and craggy rocks 1 Sam. 24.2 which could not but be very tedious both to himself and to his souldiers to march in But he was set upon 't and would leave no place unsearched See his charge to the Ziphites to take knowledge of all the lurking-holes where he hid himself and to bring him word that he might seek him thorough all the thousands of Judah 1 Sam. 23.23 The Lord need not do so to find out his enemies for in him they live move and subsist Col. 1.17 they are everunder his view and within his reach He sitteth upon the circle of the earth Is 40.22 and can easily shake them out of it as by a canvasse Yea he sits in the height of heaven and wherein they deale proudly he is above them Exod. 18.11 disclosing their cabinet-counsels as he did Benhadads and blasting their designes to destroy all nations God stands not upon multitudes he takes not the tenth man but destroyes all nations be they never so many of them that come against Ierusalem that oppose or affront his people either with their virulent tongues or violent hands When a rabble of rebels shall set themselves against the Lord and against his Christ his mysticall Christ the Church he will utterly destroy them Mercer the word signifieth he will destroy them ut nihil reliquum maneat that there shall be no remainder of them Woe therefore to the Churches enemies for their destruction ever goes with the saints salvation Philip. 1.28 29. Esay 8 9. Prov. 11.8 Gods jealousie Zach. 1.14 and justice 2 Thess 1.6 will effect it surely severely suddely Verse 10. And I will pour upon the house of David Pour as by whole paile-fuls God is no penny-father no small gifts sall from so great a hand he gives liberally Iam. 1.15 and is rich to all that call upon his name Rom. 10.12 abundant in kindnesse Exod. 34.6 plenteous in mercy Psal 103.8 the grace of our Lord Jesus Christ hath over-abounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath overflowed all the banks 1 Tim. 1.14 indeed it hath neither bank nor bottom Oh pray for that blisse-full sight Eph. 1.18 and 3.18 19. that Spirit of wisdome and revelation of grace and of supplications Or deprecations of that utter destruction that shall befall other nations God will save his people but so as by prayer Psal 32.6 2 Chron. 7.14 Zach. 13.9 he will grace his own ordinance draw many suitours and derive many prayses to himself See Ezek. 36.37 Psal 50.15 and 116.2 Some render it a spirit of grace and of lamentations sc before the Lord when they felt the nailes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where with they had pierced Christ pricking their own hearts Act. 2.37 punctually pricking and piercing them and they shall look upon the whom they haue pierced Dacaru whom they have dâ—ggered or digged as Psal 22.16 him they shall look upon and lament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 1.7 Lam. 3. their eye shall affect their heart for the eye is the instrument both of sight and of sorrow and what the eye never sees the heart never rues The Sun looketh upon the earth draweth up vapours thence and distilleth them down again so doth the Sun of the understanding which till it be convinced the heart cannot be compuncted Sight of sin must precede sorrow for sin The The prodigall came to himself ere he repented of his loose practises men must bethink themselves or bring back to their hearts as the Hebrew hath it 1 King 8.47 ere they will say We have sinned and dealt perversely we have committed wickednesse See Ier. 8.6 Psal 38.18 An infant in the womb cryes not because he sees not but as soon as it comes into the light he sets up his note Get therefore your eyes anointed with eye-salve with this spirit of grace and supplications so shall you soon see saith Mr. Bradford martyr your face foull arrayed and so shamefull saucy mangy pocky and scabbed that you cannot but be sorry at the contemplation thereof It is the spirit that convinceth the world of sin neither can the waters till his wind bloweth Psal 147.18 A sigh is not breathed out for sin till the spirit imbreach the same into us and they shall mourn for him Or for it viz. for their crucifying the Lord of glory in their forefathers and having a great hand in it themselves sith their and our sins were thorns and nails that pierced him the lance that let out his heart-blood c. We bound him with cords we beat him with rods buffetted him with fists reviled him with our mouths nodded at him with our heads c. We were the chief actours and principal causes that set awork Judas Pilat c. Oh stand a while with the devout women and see him bleeding groaning dying by the wounds that we gave him and mourn affectionatly over him as here they shall mourn with such outward pomp and rites as are used at fune ralls as wringing the hands beating the breasts shaking the head and the like externall gestures and expressions of heavinesse and shall be in bitternesse by inwardnesse of extream grief as when Davids heart was leavened with it Psal 73.21 it was sowred with goodly sorrow and sowced in the teares of true repentance So Peter went forth and wept bitterly Mat. 26.15 waters of Marah flowed from Mary Magdalens eyes which were as a fountain for Christs feet here sorrow was deep and down-right producing repentance never to be repented of The sorrow we conceive for an unkindnesse offered to Christ must not be slight and sudden but sad and soaking like that of the Israelites met at Mizpeh when they drew water before the Lord 1 Sam. 7.6 whereunto the Prophet Jeremy seemeth to allude when he seriously wisheth that his head were waters c. Ier. 9.1 and David with his rivers of teares Psa 119.136 His heart was soft and soluble now softnesse of heart discovers sin as the blots run abroad and seem biggest in wet paper and as when the Cockatrice egge is crushed it breakes forth into a viper Isa 59.5 Now to make and keep the heart soft and tender the consideration of Christs dolorous passion must needs be of singular use and efficacy as the sight of Câ—sars bloody robes brought forth greatly affected the people of Rome and edged them to revenge The
and at length return them up again to his heavenly Father without losse of any one He is also called the Man by an excellency that matchlesse man the chief of ten thousand as his mother is called hagnalma that famous Virgin whom all generations are bound to call blessed He is Man-God both in one and is therefore also called Gods-fellow or Mate as being Consubstantiall to the Father according to the Godhead and very neer akinne to him according to the Man-hood by reason of the hypostaticall union of both natures into one person the Man Christ Jesus Smite the shepheard that that blessed Fountcin of his Bloud mentioned verse 1. may be opened and the flock of God washed and healed and satiated as the people were when the Rock was smitten and so set abroach and as when God clave a hollow place in the jaw-bone of the Asse so that there came water thereout Sampson drank and was revived And as when the Alabaster-box of ointment was broke all the house was filled with a sweet savour Judg. 15.19 And the sheep shall be scattered scattered and scattered shifting for themselves and leaving Christ to the mercy of his enemies who seized upon him as so many Carrion Kites upon a silly Dove Thomas who once said come let us go dye with him disappeares and is lost Peter followes aloof off but better he had heen farther off John if at least it were he flies away stark naked for hast Iudas comes nearer to him but to betray him with a kisse But is this thy kindnesse to thy friend Christ had indented with the enemie aforehand for their securitie Joh. 18.8 so that they needed not have retreated so disorderly and scattered as they did But the fear of man bringeth a snare Prov. 29.25 Howbeit mans badnesse cannot break off the course of Christs goodnesse For though they thus unworthily forsake him and leave him at the worst as they say yet I will turn my hand saith he upon the little ones i.e. I will recollect my dispersed flock how little soever either for number or respect in the world and bring back my banished So soon doth it repent the good Lord concerning his servants Mich. 7.18 Psal 136 23. He remembreth not iniquity for ever saith the Prophet because mercy pleaseth him and again He remembreth us in our low estates for his mercy endureth for ever He looked back upon Peter when his mouth was now big swoln with oathes and execrations and set him a weeping bitterly He called for Thomas after his resurrection and confirmed his weak faith by a wonderfull condescention He sealed up his love to them all again restoring them to their ministeriall imployment and not so much as once upbraiding them with their base dereliction but only with their unbelief Lyra and others sence the Text thus I will turn my hand upon the little ones that is I will so smite the Shepheard Christ that not only the sheep shall be scattered but the little lambs also even the least and lowest Christians shall have their share of sufferings shall feel the weight of my hand shall pledge the Lord Christ in that cup of afflictions that I have put into his hand shall be conformed to the Image of Gods Son as his co-sufferers that he may be the first born among many brethren Rom. 8.29 And this was fulfilled in the persecutions that followed soon after our Saviours death Ecclesia haeres crucis saith Luther and Persecutio ect Evangelij genius saith Calvin Persecution is the black Angel that dogges the Church the red horse that â—ollows the white at the heels All the comfort is that Gods holy hand hath a speciall stroke in all those afflictions that are laid upon his faithfull people I will turn mine hand c. Verse 8. Two parts therein shall be cut off and die q.d. they shall they shall how strange or incredible soever this sad tidings seem to you it shall be even so take my word for it Behold the severity of God Rom. 11.22 In the Greek it is the Resection or Cutting off as a Chirurgion cutteth off proud and dead flesh The Just Lord is in the middest thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will not do iniquity c. Zeph. 3.5 Fiat justitia ruat coelum may seem to be his Motto In point of justice he stands not upon multitudes Psal 9.17 It is all one to him whether against a Nation or against a man only Job 34.29 National sins bring national plagues heinous sinnes heavy punishments In the universal deluge God swept away all as if he had blotted out that part of his title The Lord the Lord gracious merciful c. and had taken up that of Attilas Orbis flagellum The worlds scourge Sodoms sinnes were multiplyed above measure therefore God took them away as he saw good Ezek. 16.49 50 and hath thrown them out as St. Jude speaketh for an example suffering the vengeance of eternal fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude 7. Herodotus a Heathen Historian saith the very same of the destruction of Troy viz. that the ruines and rubbish thereof are set forth for an example of that noted Rule that God greatly punisheth great offences and that hainous sinnes bring hideous plagues Here we have two parts of three cut off in the land of Judea as it fell out at the last destruction thereof by the Romans at which time more then a million of men perished see Matth. 24.21 with the Note And what think we shall become of Babylon the great Her sinnes reach up to heaven whereunto they are even glewed and fastened as the word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 18.5 therefore she shall be brought down to hell with Capernaum for flagitium flagellum sicuâ— acus filum therefore shall her plagues come in one day to confute their fond conceit of an eternal Empire death and mourning and famine and she shall be utterly overthrown with fire for strong is the Lord God who judgeth her full able to effect it Rev. 18.18 seem it to Babels brats never so improbable or impossible It was never besieged since it became Papal but it was taken whereas before it was held invincible Sinne that lyeth at the bottom will easily undermine and overturn the walis though never so strong built as the voice from heaven told Phocas the Murtherer The bloud of that innocent Lamb of God lyes heavy upon the whole Nation of the Jews to this day Their last devastation and present dismal dispersion is such as that one of their own Rabines concludes from thence that their Mesliah must needs be come and they must needs suffer so much for killing him but the third shall be left therein A holy remnant kept for a reserve Good husbands cast not all their corn into the oven but keep some for seed Esa 6.13 But yet in it shall be a tenth saith another Prophet Es 17.6 there shall
tibi longè No nina magna fuge And speaking of some famous person he saith Claros inter habens nomina clara viros Vers 10. All the land shal be turned as a plain Or shal be compassed about as a plain ut aquore plano so the Tigurine translation Godshal enlarge the bounds of his Church he shall lay all level that people may come in amain from all parts Every valley shall be filled and every mountain and hill brought low and the crooked shall be made straight and the rough-wayes smooth Luk. 3.5 The wildernesse and the folitary place shall be glad for them and the desert shall rejoyce and blossom as the rose It shall blossom abundantly and rejoyce even with joy and singing The glory of Lebanon shall be given unto it the excellencie of Carmel and Sharon they shall see the glory of the Lord and the excellencie of our God Esa 35.1 2. The Prophet here sheweth that all the land shall be inhabited from one end unto another From Geba the North-confine to Rimmon the South-â—order Josh 15.32 57. And from Benjamins gate unto the place of the first or old gate Neh. 3.6 which stood Westward unto the corner gate See 2 Chron. 26.9 25.23 or the gate that looketh Eastward The limits of the Church shall be greatly enlarged the rough and rugged mountains being made as the smooth and pleasant champions The saithful shall pass from Geba to Rimmon Cant. 4.6 from the mountains of Myrrh and hils of Frankincense to the Pomgranates for so Rimmon signifieth and from the plenty of that fruit there Masius in Josh 19.13 this place seemeth to have taken its name that is from Humiliation and Supplication for pardon and power against corruption to Love and good Works looking up and pressing hard toward the high prize proposed unto them as the many grains within the case of the Pomgranate do point and as it were all look up together unto the crown or circle that is without upon the head of it To the kings wine-presses which were on the West-side where the so rmer two half-compasses did meet to make up a whole compass Certain it is that Jerusalem was a very large and spacious city comprehending thirty furlongs at least say those that have written of it There was in it the upper and the nether town Vide typ Jerosol ap Adricho whence it is called Iie-rushalaiim in the dual There was afterwards the old town and the new called Boretha or Caenopolis But Ezech. 40.41 42. c. God sheweth the Prophet a new Temple bigger then all the old Jerusalem put all together and a new Jerusalem bigger then all the land of Canaan by these very dimensions shewing that these things cannot be understood but spiritually And the new Jerusalem in the Revelation as it lieth four square looking every way to the four corners of the earth like as Constantinople doth Turk Hist which is theresore said to be a city fatally founded to command so the measure of it is twelve thousand furlongs Rev. 21.16 which according to some make no less then 1500 miles Vers 11. And men shall dwel in it Heb. They shall dwel in it sc Multitudes of men The new Jerusalem the Church gathered by the preaching of the Gospel shall not be thinly inhabited as the wildernesse of Judea was it shall not lye waste for want of people as divers parts of Turkey do It shall not need to call in the countrey Neh. 11 as in Nehemiahs dayes to replenish it but it shal be ful thrust as an hive is with bees where they hang out on heaps through want of room within or as Jerusalem was wont to be at the three solemn feasts or lastly as the Temple was at those feasts where the people were so crowded that they were glad to stand and pray for kneel or bow they could not See Esay 51.3 Jer. 31 38 39 40. Obad. 19.20 And there shall be no more utter destruction Heb. Cherem which the vulgar Interpreter rendreth Anathema There shall be no more curse no execrable or accursed thing no casting out by excommunication no cause to do so See the same Rev. 22.3 No Canaanite in the Lords house as verse 21. Then shall Jerusalem be holy and there shall no stranger pass thorow her any more Joel 3.17 such shall be her sanctity Others expound it of her safety and security as in the following words Jerusalem shall be safely inhabited See the like Jer. 23.6 33.16 In those dayes shall ludah be saved and Ierusalem shal dwel safely and this is the name wherewith she shall be called Iehovah tsidkenu The Lord our righteousness A stately name indeed and that which carries safety in the front of it In Ezekiel the Church is called Iâ—hovah Shamma The Lord is there and the Psalmist gives the notation and this note upon it God is in the midst of her she shall not be moved God shal help her and that right early 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 1.21 Psal 130.8 But the Lord our righteousnesse is a more August name It is Christs own name and imports that Christ will save his people from their sinnes which would lay them naked to the wrath of God and rage of enemies he will redeem Israel from all his iniquities and then he need not fear what man can do unto him It was said of Achilles that he was Styge armatus But every childe of the Church is Coelo Christo Deo armatus he hath the peace of God within him and the power of God without him and therefore cannot but be safe as in a tower of brass or town of war Ps 90.1 Verse 12. And this shal be the plague where with the Lord wil smite c The precedent promises that were so great and glorious the Prophet doth now farther enlarge and illustrate in the following verses and first the conquest of the enemies verse 12 13 14 15. Next the profession of Christ among all nations of the world verse 16 17 18 19. And lastly the sanctity of the Church verse 20 21. The conquest of the enemies is set forth First by Gods strange judgements upon them verse 12. Secondly By the means both they shal dispatch one another and Judah shall fight bravely against them verse 13 14. Thirdly their wealth and substance shal become a prey verse 14. Fourthly their horses of service and all the beasts they bring with them shal be as strangely plagued as the men themselves verse 15. That have fought against Ierusalem God will go forth and fight against them verse 2 so that they shall wish they had never medled Haec erit plaga qua plagabit God hath a mighty hand Iam. 4.9 and it is a fearful thing to fall into it Heb. 10.31 for who knoweth the power of his wrath Psal 90.11 One stroke of this hard and heavy hand broke the angels backs and cast them into chains of darkness to be
Bradsord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3.3 Job 41.27 shall be crusht in pieces in feeling as that Martyr said and let all those scoffers that make childrens play of Gods dreadfull menaces as St. Peters word importeth that Leviathan-like esteem Gods iron as straw that read his Propheticke burdens as they do the old stories of forraine warres or as they behold the wounds and bloud in a picture or piece of Arras which never makes them smart or feare Let all these I say read and ruminate that flaming place Jer. 23.33 37. and let them know that if they belong to God Am. 5.12 he will cripple their iron sinews by the sense of their many and massy or bony sinnes As if otherwise he will fall upon them with his full weight and grind them to powder Mat. 21.44 Cavete cavebitis autem si pavebitis to 〈◊〉 The two Tribes of Judah and Benjamin with those few of the ten Tribes that returned amongst them from the Babylonish captivity These though we never find them again going a whoring after Idols the sinne that they had paid so dear for and had now bought their wit yet forgetfull of former both beatings and benefits as children are they soon returned to their old flagitions practises of Polygamy blasphemy sacriledge defilement of Divine Worship unlawfull marriages c. and so had lost in a manner the fruit of their sufferings putting God to his old complaint why should ye be smitten any more c. and causing him to sigh out as even sick of them Ah sinfull nation c. Reprobate silver shall men call them c. by Malachi Heb. by the hand of Malachi i. e. by his mouth and Ministery Isai â—â— Jer. 6. Hand is put for Mouth by a Catachresis because the hand is the Instrument of Instruments as saith the Philosopher See the like Exod. 9.35 Numb 4.37 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 8.11 One Expositor noteth here that this expression by the hand is used to teach us that Prophets and Ministers must preach not with their Tongues only but with their hands too lest they be found in number of those Pharisees that say but doe not that bind heavy burdens and hard to be born upon other mâ—ns shoulders but they themselves touch them not with one of their fingers Mat. 23.3 4. Let our hands also preach as well as our tongues nè dicta factis deficientibus erubescant as Tertullian speaketh lest talking by the Talent and working by the the Ounce our hands give our tongues the lye by Malachi i. e. Mine Angel or an Angelicall man Not an heavenly Angel as Origen held Litera Jod in fine format nomen adjectivum ut in Nochri alienus Chopshi liber nor as told and taught by an Angel how to deliver and deport himself in his office like as when that Bathâ—gol or voice from heaven came to Christ Joh. 12.28 the people that stood by and heard it said that it thundered others said an Angel spake to him ver 29. But either he was so called by his parents at his birth and circumcision as Angelus Politianus and others or else so sirnamed by the good people of those times as whose disposition communication conversation countenance and whole carriage were Angelicall Chrysostom for like cause calleth Paul Angelum terrestrem an earthly Angel And the Authour to the Hebrewes speaking of those faithfull Martyrs that lived and suffered soon after Malachi's time he saith Of whom the world was not worthy Heb. 11.38 Meaning that they were fitter to be set as Angels in heaven to be fixed in the region of happinesse to shine sull fair upon the Coelestial shelf as that Martyr said then to abide here among sinners Act. and Mon. Chrysostom in his 55. Homily upon Matthew calleth certain religious men of his time Angels for their sanctimony and celestiall conversation And Dr. Tailor Martyr blessed God that ever he came in company with that Angell of God John Bradford Verse 2. I have loved you saith the Lord Thou hast loved us might they reply whilest we were willing and obedient Thou lovest them that love thee Prov. 8.17 and shewest mercy to thousands of them that love thee and keep thy commandements Lam. 5.22 Exod. 20. But now thou hast utterly re ecled us thou art very wroth against us Nay saith God I do love you so Tremelline renders this Text I am Jehovahs I change not Chap. 3.6 I do rest in my love and will seek no further Zeph. 3.17 Surely Israel hath not been forsaken nor Judah of his God of the Lord of Hosts though their land was filled with sin against the Holy One of Israel Jer. 51.5 Thus it was before the captivitie But how after See Zach. 1.17 The Lord had professed before that he had been sore displeased with their Fathers verse 2. and it appears ver 3 4. they were no better then their Fathers all which notwithstanding see a sweet promise ver 17. Cry yet saying Thus saith the Lord of Hosts My cities through prosperity shall yet be spread abroad and the Lord shall yet comfort Zion and shall yet chuse Jerusalem There are four Yets in the Text and all very gracious ones to shew that the fulnesse sinne in us doth not abate the fulnesse of love in God toward his people And the same in effect is thankfully acknowledged by those holy Levites at their solemn fast held much about the time of our Prophet Malachy Nehem. 9. where they make a catalogue of the many fruits and expressions of Gods love to themselves and their fathers Besides extraordinary favours not a few he gave them good Lawes verse 13. good Sabbaths verse 14. his good spirit to instruct them 20. He forsook them not when they dealt proudly against him 16 17. but crowned them with outward comforts 21 25. afflicted them when they provoked him 26 27. sent them Saviours when they cryed to him 27. after often revolts was often intreated 28. with held his worst and consuming judgements for a long time 30 31. And was there not love in all this Might not God well say I have loved you Ribera thinks there is an Aposiopesis in the words as if God would have said more but very grief breaks off his speech out of a deep sense of their detestable ingratitude David hath such an abrupt expression Psal 116.1 I love because the Lord hath heard my voice Such a pang such a passion he felt that he was not able to say I love the Lord but I love and soâ—breakes off abruptly The like whereunto may here be conceived of God who cannot endure to have his love lost his grace undervalued as it was by these obstreperous Questionists who put him to his proof as those did Jer. 2.25 yet ye say wherein hast thou loved us Their late captivity and calamity so stuck still in their stomacks that they could not see wherein he had shewed them any love But
can suck honey out of a flower so cannot a flye they should busie their eyes and regard the work of the Lord Isai 5.12 Psal 35.27 Ezek. 3.12 yea they should so consider the operation of his hand as to say sensibly Let the Lord be magnified Blessed be the glory of the Lord from his place God hath delivered me out of all trouble saith David and mine eye hath seen his desire upon mine enemies The Edomites stood looking on and laughing at the Israelites destruction Obad. 12.13 God saw this and it displeased him as he is wondrous sensible of the least indignity done to his people He therefore payes them home in their own coyn and promiseth his Israel that they shall rejoyce when they see the vengeance Psal 58.10 they shall wash their feet in the blood of these wicked ones become more cantelous by their just destruction Learn we hence First To have our eyes open upon the judgements of God whether general or personal that nothing of this nature passe our observation lest we incur the curse denounced Isa 5.12 and be made examples to others because we would not be warned by the example of others Lege historiam ne fias historiae Sodom and Domorrah are thrown forth as Saint Iude hath it for an example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 June 7. Ingentia beneficia flagitia supplicia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 2. suffering the vengeance of eternal fire And Herodotus saith That the ruines and rubbish of Troy are set forth for an example of this rule That National sins bring national plagues and that God greatly punisheth great offences Let him that looketh upon me learn to fear God These words were engraven upon the standing picture of Sennacherib after that God had by an Angel slain his Army and sent him back with shame to his own countrey as the same Herodotus testifieth Secondly Learn we how far forth we may look upon the overthrow of the wicked with delight viz. Not as our own private but as Gods professed enemies Not simply for their ruine but as it is a clearing of Gods glory and of our integrity Psal 9.16 1 Sam. 25.39 Not out of private revenge but pure zeal for God and his cause I say pure zeal for it is difficult to kindle and keep quick the fire of Zeal without all smoke of sinister and selfe-respects And ye shal say The Lord will be magnified c. Or The Lord hath magnified himself i. e. hath declared himself mightily to be a great King above all Gods by executing judgement upon these Grandees of the earth Exod. 18.11 and making out that In the thing wherein they dealt proudly he was above them Hâ—nce it is that praise waiteth for God in Zion 1 Sam. 12.28 his Name is great in Israel He is sent unto as sometime Ioab sent to David to come and take the city of Rabbah to take the glory of all their deliverances and victories Not unto us Lord not unto us say they but to thy Name be the praise Hunniades would not own or accept the peoples applanses and acclamations Turk hist but ascribed all to God So did our Henry the fift at the battel of Agincourt Speed 799. where he won the day He would not admit his broken Crown or bruised Armour to be born before him in shew which are the usual ensigns of war-like triumphs He also gave strait order that no ballad or song should be made or sung more then of thanksgiving to the Lord for his happy victory and safe return c. Dan. 101 Polyd. Virg. lib. 19. So our Edward the third after his victory at Poictiers where he took the French King prisoner Anno 1356. took speedy order by Simon Arch-Bishop of Canterbury that eight dayes together should be spent in magnifying the Lord from the border of England From the borders of Israel Or from beyond the borders of Israel viz. thronghout the wide world The Saints have large hearts and could beteem the Lord much more praise and service then they have for him Psal 1.45.2 Psal 48.10 Psal 103. They would praise him infinitely and according to his excellent greatness filling up the distance as it were and calling in all the help they can get of Angels men unreasonable and insensible creatures as David did c. Verse 6. A son honoureth his father Heb. Will honour his father Nature teacheth him this lesson to reverence his father Pater est si pater non esset said the young man in Terence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierocl It is my father I must not crosse him Our parents are our houshold Gods said another heathen and to have all possible respect from us To God and our parents saith Aristotle we can never make recompence There is no nation so barbarous that acknowledgeth not this natural axiom A son must honour his father and a servant his master as Eleazar did Abraham the Centurions servants him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by being at his beck and check in all things Servus est nomen officii A servant is not one that moveth absolutely of himself but he is the masters instrument and wholly his saith Aristoâ—le and therefore oweth him all love reverence and obedience as if he were many Masters in one the word here used for Master is plural Now from this Principle in nature thus laid down the Lord tacitly accuseth them First Of Ingratitude for his great love to them evinced and evidenced in the former verses Secondly Of contempt cast upon him and his service as appeareth first by the application of that natural law confirmed by the custom of all countries If then I be a father c. As you commonly call me and claim me Ier. 3.4 Iohn 8.41 We have one Father even God And you have been long since taught Io to do by Moses and told by what right I come to be your Father though with an exprobration of your detestable undutifulnesse Deut. 32.6 Do ye thus requite the Lord Is not he thy Father and is not he by the same right and reason thy master too that hath bought thee Hath he not made thee and established or preserved thee Hath he not more then all that adopted and accepted thee for his childe 1 Pet. 1.3 begetting thee again unto a lively hope by the resurrection of Jesus Christ from the dead unlesse thou be still in thy sinnes then the which thou canst not chuse unto thy self a worse condition All which considered what more equal then that I should have both love from thee as a father and fear as a master A mixture of both is required of all Gods children and servants that they yield unto him an amicable fear and a reverent love that they look at once upon his bounty and severity Rom. 11.12 and so call God Father that they spend the whole time of their sojourning here in fear that they fear God and his goodness
yet they pleaded I know not what liberty permitted them by Moses but this was but a politike coverture of iniquity Mat. 18.8 9. The like hereunto was the sin of Saul 1 Sam. 15. of Jezabel 1 King 21.13 of those Jews Joh. 19.7 of those Libertines 2 Pet. 2. Jam. 2.8 9. of all Heretikes that plead Scripture for their heresies and some others impudently impious who lest they should seem to be mad without reason abuse Gods holy word to the defence of their unreasonable and irreligious practises These mens judgement now of a long time lingereth not and their damnation sleepeth not 2 Pet. 2 3. therefore take heed to your spirit A repetition of the dehortation of which see verse 16. Good things must be often inculcated Phil. 3.1 one exhortation must peg in another till they stick in our souls as forked arrows in the flesh Men do not use to lay ointments onely upon their lame limbes but rub them and chafe them in so here Austin perswades the Preacher so long to insist upon a necessary point till by the gesture and countenance of the hearers he perceiveth that they understand and relish it Chrysostome being asked by his people when he would give over preaching against swearing answered Never till you leave your swearing Verse 17. Ye have wearâ—ed the Lord with your words Laborare scâ—â—stis Dommunâ— so the Vulgar renders it Ye have put the Lord to pain as it were ye have even tired out his patience whilest yee have made him to serve with your sinnes and have wearied him with your iniquities Esay 43.24 I have long time holdon my peace I have been still and refrained my self saith the Lord Esay 42.14 Now will I cry like a travailing woman that hath long time bitten in her pain I will destroy and divour at once God can bear and forbear as well as any other Who is a God like unto thee for this saith Micah chap. 7.17 Were the patientest man upon earth in Gods room but for a very short space to see and hear the provocations and indignities daily done unto him by the sinfull sonnes of men he would soon be weary of it he would quickly make a short work upon the earth Rom. 9.28 It would trouble his patience to spread out his hands all a day long to a rebellious people Esay 65.2 to give forty dayes respite to Nineveh that bloody city full of lies and robbery Nahum 3.1 to be grieved fourty yeers long with a perverse people and to suffer their evil manners in the wildernesse Acts 13.18 to bear four hundred years with those wretched Amorites who had filled the land from one end to the other Ezek. 4.5 6 with their abominable uncleannesses Ezra 9.11 In the fourth of Ezekiel God is brought in as lying upon his left side for three hundred and ninety years a long while to lie on one side without turning on the other and all to set forth his long-sufferance Our text tells us that hee is patient even ad defatigationem usque toward the wicked he bears till he can bear no longer See the like Rom. 9.22 and the reason Rom. 2.4 and the ill use that is made of it Eccles 8.11 12 13. till they tire out him that is indefatigable Jer. 15.6 and make him weary of repenting But is this a safe course they take 1 Cor. 10.22 Do they provoke the Lord to wrath Are they stronger then he Hear ye now O house of David Is it a small thing for you to weary men but yee will weary my God also Esay 7.13 Will he not put an end to his abused patience that justice Deut. 16.20 Ezek. 1. justice as Moses hath it actuall and active justice may take place God in Ezekiel is said to sit upon a throne to shew his slownesse but this throne hath wings to shew his swiftnesse to come if need require His patience passeth along as a pleasant river But if men stop the course of it by their blasphemies and contumelies as here and presse him with their provocations as a cart that is loaden with sheaves Am. 2.13 God will surely have his full blow at them Nah. 1.2 6. Rom. 2.4 Heb. 12.29 with your words that is with your continuall contentions and quiblings or with those ensuing words blasphemous enough and Atheisticall together with your bold justification of them yet ye say wherein c. when ye say every one that doth evil c. As if they should say God punisheth not but prospereth the wicked therefore he loveth and favoureth them above better men Job Jeremy and David were once for a fit in the same errour but soon recanted it when once the waters of the Sanctuary had cured their eye-sight Psal 73.17 for such are sand-blind and cannot see far off 2 Pet. 1.9 or where is the God of judgement q. d. No where either there is no God or at least Corn. à Lapid not a God of that exact precise impartiall judgement such an Emphasis there is in the Heb. Diagoras turned Atheist because his adversary that had robbed him was not presently thunder-struck The like is recorded of Porphyry Lucian Averroes and others See the Notes on chap. 3.14 15. CHAP. III. Verse 1. BEhold I will send my messenger It is well observed by the learned that this whole Prophecy of Malachy though distinguished as now into severall Chapters yet is but one entire Sermon at once delivered Those Atheists that asked in the precedent verse and they did it with an accent too that they might not be slighted where is the God of judgement are here fully answered and that they might the better attend they have it with a note of pregnancy Behold I will send c. q. d. differtur quidem judicium sed non aufertur Tandem veniet profectò veniet Judgement comes not so soon as you call for it but come it will be sure it will For behold I send in the present tense my messenger the Baptist and at his heels as it were Messiah the Prince who shall reforme and rectifie all disorders For judgement saith He come I into the world that they which see not might see and that they which see might be made blind Joh. 9.39 And then you that call for judgement shall have enough of it when ye see my Messenger harbinger or herald know that I am hard at hand Behold this is set here as the sound of a trumpet before some Proclamation to arouse mens attention I will send Heb. I do send or am sending though the thing was not done till four or five hundred years after but in Gods purpose and promise it was a done thing already All things are present with him for he is a pure act his whole essence is wholly an eye or a mind he is all things eminently exemplarily and contains all things in himself Hence he knows temporal things after an eternall manner mutable things immutably contingent things infallibly future things
presently Hence he calleth things that yet are not as if they were Rom. 4.17 and this as in the works of Creation Renovation Resurrection so in the accomplishment of his promises which we must not antedate as we are apt to do but learn to live by faith Hab. 2.2 Possibly the Kalendar of heaven hath a post-date to ours Strive to be strong in faith and glorifie God my messenger Not Christ as Ensebius doated nor Meslias the sonne of Jâ—seph Lib. 5. de demon Evang. cap. 28. that is of the tribe of Joseph as Rabbi Abraham would have it For the Jews soolishly expect two Meslians's one the sonne of David and the other the sonne of Joseph Nor an Angel of heaven as Rabbi David interprets it according to Exod. 23.20 But John Baptist as our Saviour expounds himself Mat. 11.10 who is here called Christs Messenger or Angel by reason of his office one by whom he would manifest his mind to his people He was a burning and a shining light Joh. 5.35 or lamp and shone for a season till the Sun of righteousnesse came in place as lights and candles are of good use till the Sun riseth See 1 Sam. 3.3 and he shall prepare the way Expurgabit Everret emundâ—bit He shall clear the way sweep it accoutre or dresse it He shall remove all rubs and remora's out of the way he shall pare and pave a path for Christ into the soul open those everlasting doors that the king of glory may come in he shall make ready a people for the Lord. Luke 1.17 Mans heart is full of mountains and vallies Luke 3.5 These must be levelled ere Christ can be admitted and that 's not done but by repentance unto life As John Baptist was Christs fore-runner into the world so must repentance be his fore-runner into the heart for he that repenteth not the kingdom of heaven is far from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viam apertam oculis intuentium conspicuam faciet so he that cannot see it as the Hebrew word here used imports he must do for his lusts that hang in his light and the Lord whom ye seek Dominator that Lord Paramount of whom David speaketh Psal 110.1 and for whose sake Daniel desireth to be heard chap. 9.17 Messiah the Prince verse 25. the Prince and Saviour Act. 5.31 Lord and Christ Acts 2.36 the God of judgement whom they called for Mal. 2.17 and whom they are said to seek for As God he is not very sar from any one of us saith Paul Acts 17.27 not so far as the bark is from the tree for in him we all live and move and subsist And as God-Man he shall suddenly come to his Temple suddenly that is in the fulnesse of time which is but a short time in respect of the long expectation of the Patriarches and speedily after John Baptists birth suddenly also because unexpectedly to the most who stood amazed at his preaching and said Whence hath this man this wisdom and these mighty works Is not this the carpenter c To his Temple he came when presented there to be circumcised Luke 2. when he put forth a beam of his Divinity there in his disputation with the Doctours verse 46. But especially when he purged the Temple 1. By his Doctrine Matt. 5. and 15. and 2. By his Discipline Joh 2.14 15 16. and 12.12 at which time Tell ye the daughter of Zion saith God Behold thy king cometh unto thee Mat. 21.5 meek and sitting upon an asse c. Not upon a stately palsrey as an earthly Potentate And that was the very cause that these in the text that are said to see him when they had him amongst them could by no means think well of him in respect of his mean and despicable condition They had a certain notion of the Messiah and were in expectation of him and of temporall deliverance and felicity by 〈◊〉 Of which when disappointed they were as blank as when they saw the hoped issue of their late Jewish Virgin turned to a daughter or as when they saw Mahomet eat of a camell whom till then when they saw him arising in such powetr D. Halfs Peacemaker hey were ready to cry up for their long looked-for Messiah even the messenger of the Covenant viz. of the covenant of grace for in Christ God reconciled the world to himself And of this covenant Christ is the Angel or Messenger because 1. He revealeth it and we must take heed how we slight it Heb. 2.3 shift it Heb. 12.25 2. He mediateth it 1 Tim. 2.5 and in and by him it hath accomplishment 2 Cor. 1.20 Hence Esay 9.6 he is called the Prince of peace and according to the Septuagint there the Angel of the great Counsel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all that would receive mercy from God get into Chrst and so into Covenant For as the Mercy-seat was no larger then the Ark so neither is the grace of God then the covenant of grace And as the Ark and Mercy-seat were never separated so neither are such from God as are found in Christ whom ye delight in They delighted in his day the better sort of them though afar off Joh. 8.56 they saluted him and were resaluted by him Heb. 11.13 They promised themselves through Christ malorum ademptionem bonorum adeptionem freedom from all evil and fruition of all good Hence he is called the desire of all Nations Hag. 2.8 The Church in the Canticles saith he is totus desiderabilis altogether desireable chap. 5.16 The Church in Esay desires him with her whole soul chap. 26.9 and chap. 64.1 as impatient of further delayes crieth out Oh that thou wouldest rent the heavens and come down that the mountains might flow down at thy presence Drop down ye heavens from above and let the skies pour aown righteousnesse Let the earth open and let them bring forth salvation c. chap. 45.8 Lo what earnest pantings and inquietations were in those ancient beleevers after Christ what continuall fallies as it were and egressions of affection behold he shall come He shall he shall nay he is even come already for so the Hebrew hath it Hinneh ba behold he is come me-thinks I even see him A like text there is Habak 2.3 The duty required is Wait the promise is delivered doubled and trebled It shall speak it will come it will surely come Nay doubled again It shall not lie it will not tarry It is as if God had said Do but wait and you shall be delivered you shall be delivered you shall be delivered you shall you shall Oh the Rhetorike of God! oh the certainty of the promises A Lapide his Note is not here to be passed by This word Behold signifieth that this comming of Christ in the flesh should be 1. New admirable and stupendious 2. Sure and certain 3. Desireable and joyfull 4. Famous and renowned saith the Lord of Hosts And that 's assurance good enough
a certain Pope and his Nephew it is storied that the one never spake as he thought the other never performed what he spake But God is not a man that he should repent or if he do it is after another manner then man repents Repentance with man is the changing of his will repentance with God is the willing of a change It is mutatio reinon Dei affectus non affectus facti non consilii Gods repentance is not a change of his will but of his work It noteth onely saith Mr. Perkins the alteration of things and actions done by him and no change of hi purpose and secret decree which is immutable What he hath written he hath written as Filate said peremptorily there 's no removing of him If the sentence be passed if the decree be come forth none can avert or avoid it Zeph. 3.5 Currat ergo poenitentia ne praecurrat sententia Chrysolog Go quickly and make an atonement as Moses said to Aaron Num. 16.46 Prepare to meet thy God O Israel Amos 4.12 Mite preces lachrymas cordis legatos meet him with intreaties of peace agree with him quickly who knowes if he will return and repent for he is gracious and mercifull slow to anger and of great kindnesse and repenteth him of the evil Joel 2.13 14. It should seem so indeed by this Text For even whiles he is threatening and ratifying what he had threatened his heart is turned within him his repentings are kindled together Hos 11.8 And hence the following words Therefore ye sonnes of Jacob are not consumed A strange inference considering the sence and occasion of the foregoing words as hath been set forth and not unlike that Hos 2.13 14. I will visit upon her the dayes of Baalim she went after ber lovers and forgat me saith the Lord. Therefore mark that Therefore behold I will allure her and bring her into the wildernesse and speak comfortably to her And I will give her c. So Esay 57.17 18. For the iniquity of his covetousnesse was I wroth and smot him I hid me and was wroth and he went on frowardly c. I have sten his wayes and will heal him Wayes what wayes his covetousnesse frowardnesse c. and yet I will heal him I will deal with him not according to mine ordinary rule but according to my Prerogative If God will heal for his names sake and so come in with his Non obstante as he doth Psal 106.8 what people is there whom he may not heal Well may these sinfull sonnes of Jacob be unconsumed well may they have for their seventy years captivity Ezek 20 8 14 22 45. seven seventies of years according to Dans ls weeks for the re-enjoying of their own countrey and Gods mercies shall bear the same proportion to his punishments which seven a complete number hath to an unity Provided that they return to the Lord that smot them as in the next verse for else he will surely punish them seven times more and seven times and seven to that Levit. 26.21 23 27 c three severall times God raiseth his note of threatening and he raiseth it by sevens and those are discords in Musique Such sayings will bee heavy songs and their execution heavy pangs to the impenitent Verse 7. Even from the dayes of your fathers ye are gone away from mine ordinances The more to magnifie his own mercy by a miracle whereof they had hitherto subsisted by an extraordinary prop of his love and long-suffering God sets forth here their utter unworthinesse of any such free favour by a double aggravation of their sinnes First their long continuance therein so that their sinnes were grown inveterate and ingrained and themselves aged and even crooked therein so that they could hardly ever be set strait again from the dayes of your fathers c. q d. Non hoc nuper facitis nee somel ut erroris mereamini veniam sed haereditariam habetis impietâ—tem c as Hiâ—rom paraphraseth this Text. You are no young sinners it is not yesterday or a few dayes since you transgressed against me you are a seed of serpenis a raâ—e of rebels you are as good atresisting the Holy Ghost as ever your fathers were Act. 7.51 Secondly their pervicacy and stiffenesse they would not yeeld or be evicted But ye say wherein shall we return as if they were righteous and needed no repentance Still they put God to his proofs as Jer. 2.35 and shew themselves an unperswadeable and gainsaying people Esay 65.2 and this had been their muâ—nâ—r from their youth Jer. 22.21 when they were in Egypt they served idols there Ezek. 16. and 23. In the wildernesse they tempted God ten times and hearkened not to his voice Num. 14.22 Under their Judges and then their Kings they vexed him and he bore with them till there was no remedy 2 Chron 6.16 After the captivity they do antiquum obtinere and are found guilty here of sundry both omissions and commissions calling for a just recompense of reward Heb. 2.2 All which notwithstanding Deus redire eos sibi non perire desiderat God soliciteth their return unto him here by a precept and a promise Chrysolog two effectuall arguments if any thing will work and ratifieth all with his own authority which is most authentick in these words saith the Lord of Hosts A stile oft given to God as elsewhere in Scripture so especially in these three last Prophecies to the people returned from Babylon because they had many enemies and therefore had need of all encouragement For God is called the Lord of Hosts quòd ille numine suo nomine terreat terras Alsted temperet tempora exercitusque tam superiores quam inferiores gubernet to shew that he hath all power in his hand and doth whatsoever he pleaseth in heaven and earth See the Notes on verse 17. of this chap. doctr 1 And for the Doctrine of returning to God from whom we have deeply revolted by repentance see the Note on Zach. 1.3 But ye said Wherein shall we return This was their pride proceeding from ignorance they were rich and righteous as those Laodiceans Rev. 3.17 not in truth but in conceit vainly puft up by their carnall minds drunk with self-dotage as Luke 16.15 Elementum in suo loco non ponderat Hence they stand upon their pantofles and none must say Black is their eye Sin is in them as in is proper element and therefore weighes not till by long trading in wickednesse they grow to that dead and dedolent disposition Ephes 4.14 their heart fat as grease their conscience cauterized 1 Tim. 4.2 that is so benummed blotted lenselesse filthy and gangrenate that it must be seared with an hot iron whereupon it growes so crusty and brawny that though cut or pierced with the sword of the spirit it doth neither bleed nor feel and though handfulls of hell-fire be flung in the face of it yet it
for confirmation wills them as once he did wicked Ahaz Ask thee a signe of the Lord thy God Ask it either in the depth or height above they churlishly answer him in effect as he did I will not ask neither will I try the Lord. Whereupon the Prophet that made the motion in an holy indignation Heare ye now saith He ye house of David Is it a small thing for you to weary men but ye will weary my God also Isa 7.12.13 if I will no open you the windowes of heaven Vulg. the cataracts or flood-gates or spouts of heaven meaning the clouds those bottles of raine which God here promiseth to shour down abundantly Gorn Lapid tantâ copiâ impetu fragore ut ruere potius quam fluere videatur A phrase noting great plenty 2 King 7.2 for in those hot countries drought ever made a dearth Hence the proud Egyptians whose land is watered and made fruitfull by the overflow of the river Nilus were wont in mockery to tell the neighbour nations that if God should forget to raine they might chance to starve for it They thought the rain was of God but not the river God therefore threateneth to dry it up Ezech 29.9 Isa 19.5.6 and so he did Creditur Aegyptus caruisse juvantibus arva Imbribus Ovid. atque annis sicca fuisse novem To teach both them and us that both plenty and scarcity drought and rain are his work he carries the keyes of the grave of the heart and of the windows of heaven the clouds under his own girose Vessels they are as thin as the Equâ—â—â— which is contained in them There they hang and move though weighty with their burden How they are upheld and why they fall here and now we know not but wonder at it as Gods handy work In the island of â—t Thomas â—â—â—â—s Grg. pag 251. on the backside of Airike in the middest of it is an hill and over that a continuall cloud wherewith the whole Island is watered In the middle region of the air God 〈◊〉 made drukâ—esse his secret place has pavilion round about 〈◊〉 is dâ—â—k 〈…〉 cloude of the skie Psal 18.11 These he weighes by measure so that not a drâ—â—â— falls in vain nor in a wrong place Job 28.15 When he uttereth his voice 〈◊〉 is a multitude or noise or waters in the heavens and he causeth the 〈◊〉 to ascend from the ends of the earth he maketh lightenings with rain c. Job 10. â—â— A wonderfull thing surely that out of the middest or water God setcheth 〈◊〉 and hard stones out of the midst of thin vapours This is the Lords own doâ—â—â— and it is worthily marvellous in our eyes Are there any among the vanitâ—â—â— or the Gentiles that can given rain or can the heavens give snowres So the â—â—â—â—ralisis will needs have it but what saith the Prophet 〈…〉 Gad therefore we will wan upon thee for 〈…〉 Jer. 〈◊〉 A pious resolution surely and that which the Lord here would have this people to take up viz. in the way of his judgements to wait upon him Esay 25.3 and work bâ—â—â—â—â— him to honour him with their substance and with the first fruits of alâ— their increase So should their barnes be filled with piency and their presses burst out with new wine Prov. 2.9 10. The 〈…〉 〈◊〉 shall be 〈…〉 Prov. 11.25 God will poure him our a blessing because he 〈…〉 as the Hebrew hath it in that place of the Proverbs last cited and he shall have rain 〈…〉 plâ—vâ—a erir as Kâ—â—chr rendreth the last words there â—e shall be a sweet and 〈◊〉 showre to himself and others Theresore they shall 〈…〉 of Zion and shall flow together to the goodnesse of the Lord for wheâ—◠〈…〉 and for oil and for the young of the stock and of the heâ—d and their 〈…〉 a waâ—ered garden and they shall not sorrow any more 〈…〉 Gen. 31.12 O precious promise every syllable whereof drops myrrhe and merey 〈…〉 that 〈◊〉 of 〈◊〉 so we may call him as the 〈…〉 the â—ather of Vows because he is the first we read of in Scripture that vowed a vow unto the Lord had this promise of abundance plentifully performed unto him So had 〈◊〉 the first Christian Emperour the Churches great Benesactour 〈…〉 De civ Dei i 5. c 25. faith Aâ—gâ—stine Constimum Alagnum 〈…〉 mullus under et The good Lord filled 〈…〉 with so many temporall blessings as never any man durst with for There shall not be 〈…〉 〈…〉 Nop tanâ—â—m quod sufficiat sedâ—ti mquod supersit Rah Drvil Vltra sufficiens Montat so that you shall say It is enough Thus the Chaldee rendreth it 〈…〉 shall hove more then enough as the areptan had â— King 〈◊〉 the cruse never ceased running till there was no room Borrow of 〈…〉 〈◊〉 the Prophet but shâ—â— the doors 〈◊〉 It was time to shut the doors 〈◊〉 One when many greater vessels must be supplied from one little one shee had a Prephets reword with a witnesse And so had the Shunamite Her table and bed and stool was well bestowed That candlestick repaid her the light of her future life and condition that table the means of maintenance that stool a seat of 〈…〉 bed a quiet rest from the common calamities of her nation So 〈◊〉 a pay-master is God his retributions are more then bountifull he will not be overcome by his creature in liberality Jam. 1.5 They shall be sure to have their own again with usury either in money or moneys-worth What they want in temporalls a sufficiency whereof they shall be sure of if not a 〈◊〉 he will a 〈◊〉 up in spirituals joy and peace through beleeving as much or more then heart can hold Some holy men have so over-abounded exceedingly with joy that they have been forced to cry out Hold Lord stay thine hand c. their spirits were even ready to expire with an exuberancy of spirituall ravishment as the Church in the Canticles was sick of love and therefore calls to the Ministers Cmt. 2.5 to stay her from sinking and swooning to bolsier her up being surprized with a love-qualme as the Queen of Sheba rapt with admiration had no more spirit in her as Jacobs heart saintd Godfr in ult Bern. Epist I. 1. Confess l. 6. e. 22. when he heard the good news of Joseph alive Bernard for a certain time after his conversion remained as it were deprived of his senses by the excessive consolations he had from God Cypran and Austin testifie the like of themselves Veâ—se 11. And I will rebuke the devourer for your sakes Caterpillars Canker-wormes and such hurtiull creatures Gods terrible army as they are notably set forth in their march and mischief Joel 2.2 3 4 5 c. with chap. 1.4 to tame his rebels to ease him of his adversaries and to avenge him of his enemies Esay 1.24 These he will rebuke for every creature is at his beck and check as
that he would set up his own kingdome here more and more amongst us then should were be more happy then the Israelites were under the raigne of king Solomon or the Spaniards under their Ferdinand the third who reigned 35. years in all which time there was neither famine nor pestilence in the land Lopez Gloss in prolog par 1 Vers 13. Your words have been stout against me Or reenforced or strongly confirmed Superant me verba vestra so some have rendred it By your hard and hatefull words you have been too hard for me as it were And it is as if God should say I have given you my best advice o break off your sinnes and to bring me my tythes that I might blesse you both with store and honour But I have lost my labour I see well my sweet words are worse then spilt upon you who are so hardened in your errour and blasphemy Prov. 23.8 Verba quid incassum non proficientia perdo Mal. 2.17 that you are still clamouring and casting out odious words against me Once before you had set your foul mouthes against me and like so many wolves that were wood you held up your heads and howl'd out these ugly words Every one that doth evil is good in the sight of the Lord and he delighteth in them c. was it possible that the wit of malice could devise so high a slander And now you are at it again creaking like doors that move upon rusty hinges nay clattering and blustering out such hellish and hideous blasphemies as at the hearing whereof it is great wonder if the heavens sweat not earth gape not sea roar not all creatures conspire not to be avenged upon you as the very stones in the wall of Aphek turned executioners of those blasphemous Aramites when as being but ignorant Pagans their tongues might seem no slander Your words have been stout against me Yea stouter and stouter your wickednesse frets like a canker and encreaseth still to more ungodlinesse 2 Tim. 2.17 Evil men and deceivers grow worse and worse 2 Tim. 3.13 as being given up by God Rom. 1.28 acted and agitated by the devil Ephes 2.2 serving diverse lusts and pleasures Tit. 3.3 which to satisfie is an endlesse piece of businesse Neither let any here say they were but words that these are charged with and words are but wind c. for words have their weight and are marvellous provoking Leviter volant sed non leviter violant You shall find some saith Erasmus that if death be threatned can despise it but to be belied they cannot brook nor from revenge contain themselves As a murthering-weapon in my bones saith David mine enemies reproach me Psal 42.10 Desperate speeches and blasphemies that impose upon the Lord any thing unbeseeming his Majesty a thing common among the Jews even at this day he can by no means away with See how God stomacketh such proud contumelious language Psal 73.11 and 94.4 5 6 7 c. Zeph. 1.12 Ezech. 9.9 See how he punished it in him that bored thorough his great Name Lev. 24.11 Ludovike commonly called St. Lewis caused the lips of blasphemers to be seared with an hot iron Philip the French King punished this sin with death yea though it were committed in a Tavern The very Turks have the Christians blaspheming of Christ in execration and will punish their prisoners sorely when as through impatience or desperatenesse they wound the ears of heaven Yea the Jews in their speculations of the causes of the strange successe of the affairs of the world Specul Europae assigne the reason of the Turks prevailing so against the Christians to be their blasphemies and among other scandals and lets of their conversion are all those stout words darted with hellish mouthes against God in their hearing so ordinarily and openly by the Italians especially who blaspheme oftner then swear and murther oftner then revile or slander Andrew Musculus in his discourse intituled The devil of blasphemy hath a memorable story of a desperate dice-player in Helvetia Anno 1553. at a town three miles distant from Lucerna Where on a Lords-day three wretched fellows were playing at dice under the town-wall One of them named Vlricus Schraeterus having lost a great deal of money swore that if he lost the next cast he would fling his dagger at the sace of God He lost it and in a rage threw up his dagger with all his might toward heaven The dagger vanished in the air and was seen no more five drops of blood fell down upon the table where they were playing which could never be washed out part of it is still kept in that town for a monument the blasphemer to say the best of him was fetcht away presently body and soul by the devil with such an horrible noise as affrighted the whole town The other two came to a miserable end shortly after The truth of this relation is further attested by Job Fincelius and Philip Lonicerus Theat histor pag. 142. yet ye say What have we spoken so much against thee Chald What have we multiplied to speak before thee As if they should say â—t is not so much that we have spoken that thou shouldest make such a businesse of it Nothing more ordinary with gracelesse men then to elevate and extenuate great sins with them are small sins and small sins no sins when as every sinne should swell like a toad in their eyes and the abundant hatred thereof in their hearts should make them say all that can be said for the aggravation and detestation of it sith there is as much treason in coyning pence as bigger pieces because the supreme authority is as much violated in the one as in the other But this sin of theirs was no peccadillo as appeareth by the following instance Verse 14. Ye have said It is vain to serve God Vulg. He is vain that serves God Ye are idle ye are idle said Pharaoh to the Israelites when they would needs go sacrifice and to Moses and Aaron Ye let the people from their works Any thing seems due work to a carnall mind saving Gods service that 's labour lost time cast away they think But this is their want of spirituall judgement they see not the beauty of holinesse they taste not how good the Lord is they discern not things that are excellent they measure all by present sight sense and taste as do children swine and other bruit creatures And therefore they themselves are vani vanissimi as an Expositor here speaketh vain and most vain and that for two reasons and in two respects First for that they take themselves to be servers of God Secondly they stick in the bark serve him with the out-side onely honour him with their lips and not with their hearts to bring him vein oblations empty performances serve him wih shews and formalities which he delights not in nay he rejects them with infinite scorn as he did the Pharisees devotions
charge The sunshine of prosperity ripens their sin apace and so fits them for destruction Let God therefore be justified and every mouth stopped Verse 16. Then they that feared the Lord c. Then Gen 6.12 Hos 4.1 when all flesh had corrupted their wayes and the whole world turned Atheists Then when there was no truth nor mercy nor knowledge of God in the land none to speak of but that it was even darkened with profanenesse as Egypt was with those very grievous locusts that covered the eye thereof Exod. 10.14 15. Then when the faithfull city was become an harlot Esay 1.21 22. her silver turned into drosse her wine mixt with water her people not dilute onely but dissolute her self exaurea facta est argentea ex argented ferred ex serred terrea as One once said of Rome of gold become 〈◊〉 of 〈…〉 iron of iron earth or rather muck 〈…〉 the Lord Those few names that had not desiled their garments in so 〈◊〉 a season Rev. 2.4 1 Jch. 5.18 but had kept themselves unspotted of the world undefiled in the way so as that that wicked One had not touched them had not thrust his deadly sting into them had not transformed them into sins image These stood up to stickle for God to stop the mouth of blasphemy and to stablish one another in perswasion of Gods holy truth and constant care of his dear children spake often one to another Montanus renders it Tune vastati sunt timentes Deminum sc ab impijs Atheis impune cos invadentibus That is Then were those that seared the Lord Wasted and destroyed viz. by those wicked Atheists who fell from fierce words to bloody blows so the word is used 2 Chron. 22.10 Psal 2.5 But this is far set and nothing so agreeable to the mind of the Holy Ghost here as our English after other approved Translations It is the same word that is used verse 13. Those spoke not so much against God as these did for him and about him to each other Heb. 12.13 for mutuall confirmation that that which was halting haply might not be turned out of the way but healed rather Great is the benefit of Chrillian conference for strengthening the weak knees and comforting the feeble minded Job 6.25 How Forcible are right words One seasenable truth falling upon a prepared heart hath oft a strong and sweet operation as some speeches of Staupicius had upon Luther Lise of Lâ—â—k by Mr Clack pag 85. Of whom it is also storted that he was much cheared up by conference with an old Priest discoursing about 〈…〉 by faith and explaining the Articles of the Creed to him Latimer likewise was much furthered by hearing Bilneys confession and having frequent conference with him at Heretikes-Lill as the place where they most used to walk in the fields at Cambridge Acts Mon. fol. 1574. was called long after Surely as a little boat may land a man into a large Continent so may a sew good words suggest matter sâ—â—â—â—ient for a whole lives meditation This 〈◊〉 well knows and therefore as he did what he could to keep God and Daniel asunder Dan. 6.7 So he doth still to keep the saints one from another that they may not build up themselves in their most Loly faith pray in the holy Chost pull one another out of the fire c. How were the Apâ—â—ies persecuted for their Christian meetings the primitive Christians banished and confined to Hes and Mines Jude 2â— 23. where they could not have accesse one to another as Cyprias complains the poor faints here in times of Popery 〈…〉 meeting as they could for mutuall edification and therefore accused of sedition for prevention whereof it was ordained that if 〈◊〉 should flock secretly together above the number of six they should be attached of treason 〈…〉 so the Protestants at Milcenburg in Cermany were forbidden upon pain of death to speak together of Scripture-matters And at Nola the Jesuites straitly charged the people not to talk of God 〈…〉 either in good sort or in bad See more of this in my Treatise on these words called The kighteous mans Recomponse Chap. 4. Docl. 3. annexed to this Commentary and the Lord hearkened and heard He not onely heard but hearkened or lisiened Gist us hit est diligenter auscultantis Esay 32.3 It imports not onely attention of body but intention of minde as when a man listeneth as for life and makes hard shift to hear all and retention of memory For which purpose also a booke of remembrance is here said to be written before him or by his appointment Liber monnmemi A book of Acts and Monuments in allusion to the custome of Kings See Esth 2.23 Tamerlan that warlike Scythian had alwayes by him a catalogue of the names and good deserts of his servants Turk hist sol 227. which he daily perused and whom he duely rewarded not needing by them or any others in their behalf to be put in remembrance Much lesse doth the Lord who bottles up the tears of his people files up their prayers puts all their holy speeches and practises on record that he may make all honourable mention of them at the last day in that great Amphitheatre that generall Assembly not once remembring any of their misdeeds Mat. 25.35 Heb. 8.12 See more of this in the Righteous mans Recompense Chap. 5. 6. and that thought upon his Name That had God before their eyes Psal 10.8 that minded his glory 1 Cor. 10.31 that thought upon his commandements to do them Psal 103.18 that can truly say with the Psalmist How precious are thy thoughts unto me O God how great is the summe of them Psal 139.17 See more of this verse in my Righteous mans Recompense Chap. 7. Doct. 16. Verse 17. And they shall be mine by peculiar right Et suum cuique pulchrum we all affect and admire our own things most God chuseth them for his love and loves them for his choice I will be a Father unto them and they shall be my sonnes and daughters saith the Lord Almighty 2 Cor. 6.18 which is all one with that here They shall be mine saith the Lord of Hosts Concerning all which see my Righteous mans Recompense Part 2. Chap. 1. and 3. In the day when I make up my jewels viz. from the worlds malignities and misusages They shall not plunder him of his Jewels rob him of his chief treasure None shall take or pluck them out of Christs hands Job 10.29 they that attempt it shall find it a work not seisable When one desired to see Great Alexanders treasure he bade one of his servants shew him not his gold and silver but his friends Liban progâ—â— Chria 1. Henceforth I call you not servants but I have called you friends Joh. 15.15 And a friend is as a mans own soul Deut. 13.6 The Church is the dearly beloved of Gods soul Jer. 12.7 yea his dearly
must not be written on any parchment but what is made of the skin of a clean beast nor read but in a clean place No man must touch it but with the right hand and not without a kisse of reverence they usually carry it in procession about their synagogue with many ornaments of crowns and scepters the children kissing it as it passeth by them No man must sit in the presence of it nor so much as spet before it c. Whereas the Gospel of grace they utterlly reject and abominate as a Volume of vanity That Italian Translation that they had of the New Testament is called in and taken from them Evangelâ—â—â— Aven gelaion Eliah in Thesh Rad gillaion Buxâ—orf syneâ— cap. 1 p. 4. for their horrible abuse of it this being still the twelfth Article of their Creed I believe with a perfect faith that the Messiah is yet to come No marvell if the Apestle would not have us ignorant that blindnesse in part is happened to Israel Rom. 11.23 That lesser part or rather particle of them that are proselyted to our religion they pretend that they are none other then poor Christians hired to personate their part Voyage into Levant And yet they give compleat dispensation to counterfeit Christianity even to the degree of Priesthood In the day of their expiation their Rabbi doth absolve them from all their perjuries and deceits used against Christians He also assures them that they are not bound to keep any oath but what is sworn upon their own Torah or Law of Moses brought out of their Synagogue Weemse to the reading whereof they depute one third part of their day and wherein they are generally so expert that they have it as ready as their own names The mischief of it is Facilius quâ—â— nomen soum recitat Joseph Cont Appion lib. 2. that they are too much affixt to it and will needsly be saved by it which the Law cannot do for them as being weak through the flesh Rom 8 3. The Law is a yoke of bondage as Hierome calleth it and they who look for righteousnesse from thence are like oxen who coil and draw and when they have done their labour are fitted for slaughter Luther fitly calleth such drudges the devils Martyrs they suffer much and take much pains to go to hell And in another place he saith Qui scit inter Logem Evangelium disting siere gratiâ—â— agat Dto sciat se esse Theologum He that can rightly distinguish between Law and Gospel hath cause to praise God and may well passe for a Divine Moses my servant A farre higher title then Sonne of Pharaohs daughter for this was to be Pharaohs God Exod. 7.1 and higher then the kings of the earch Psal 89.27 No marvell though Moses so esteemed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when Nâ—â—â—t king of Romans an Heathen did and Augustus the Emperouâ— câ—â—igratius fuit 〈◊〉 pietatis quam potestatis saith Tertultian he preserred prety before Monarchy so did those three succeeding Emperours Câ—â—stantine 〈◊〉 and 〈◊〉 who called themselves Vassallos Christi the vassals of Christ as 〈◊〉 reporteth It was noted as a great both presage and desert of Dâ—â—ins his ruine when in his proud Embassie to Alexanaer he called himself the King of kings and Cousin of the gods but for Alexander he called him his servant That was worse in John Oneal father to the Earl of Tirone that rebell Anno 1398 who blasphemously inscribed himself in all places 1 great John Oneal Cousin to Christ friend to the Queen of England and foe to all the world c. Camd Eliz. 2 Pet. 2 What big bâ—bbles of words were these as Peter calls them His pretended Successour stileth himself the servant of Gods servants and one day in the yeer in an apish imitation of our Savtour washeth certain mens feet But he acteth as Dominâ—s â—â—gnorum munâ—i which is one of the Devils titles and can endure to be called by his Parasites Dominus Deus noster Papa Our Lord God the Pope Moses held it honour enough to be the servant of the Lord and yet he was Vir Dâ—o longe acceptissimus quo 〈◊〉 habuit antiqua aetas mitius sapientius sanctius highly accepted in heaven and the most meek wise and holy man that Antiquity ever had or mentioned as Bellarmine himself acknowledgeth which I commanded him in Horeb Moses then was not the Law-maker as Solon Lycurgus Zaleucus c. but onely Gods Minister to utter what he would have him deliver or at utmost a Mediatour Gol. 3.19 not of expiation for so Christ onely but of communication of the Law to all Israel Exod. 20.19 wherein he was faithfull in all Gods house as a servant Hob. 3.5 Famulus inginuus a servant of the better sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of worship as the word there seemeth to import The place where Moses received the Law is mentioned Horeb the same with Sinai Act. 7.30 Exod. 19.1 18. to inmind them of the terrour of the Lord on that mountaine when God came down upon it with ten thousand of his Saints Deut. 33.2 from his right hand went a fiery law for them Heb. a fire of law And surely that fire wherein the law was given and shall one day be required is in it still and will never out Hence are those terrours which it flashth in every conscience that hath felt remorse of sinne Every mans heart is an Horeb and resembleth to him both heaven and hell The sting of death is sin and the strength of sin is the Law 1 Cor. 15. to all Israel And it is reckoned as a singular priviledge to that people Neh. 9.14 Rom. 9.4 Prospers conceit was that Judaei were so called because they received Jus Dei the Law of God Josephus calleth their Common-wealth a Theocratie or God-government That of Philo is not so solid that their law was given in a wildernesse because it is to be learned in a wildernesse seeing there we cannot be hindered by the multitude But what a wretched conceit is that of the Jews at this day that the law of Nature shall bring to heaven those that observe it but the Hebrews unto whom the Law of Moses was peculiarly given by keeping it shall have a prerogative of glory How shall the Lion of the tribe of Judah roar upon them at that day and say Do not think that I will accuse you there is one that accuseth you Joh. 5.45 even Moses in whom ye trust Get you to him whom ye have chosen but cold comfort ye are like to have from him a very froward generation he ever found you children in whom is no faith Deut. 33.20 with the statutes and judgements that is with the Ceremoniall and Judiciall Law But what meant that false Rabbin to adde to this Text these following words Quamdiù non venit dies juâ—icy R. David Till the day of judgement comes as if men were bound till
then to the observation of the ceremoniall and judiciall Law But it is ordinary with those Jew-Doctours to corrupt the Text for their own purpose adding and altering at their pleasure The judiciall law was fitted to the jews and was the best that they could suffer as Solon said of the Athenian Lawes The ceremoniall law was their Gospel pointing them to Christ and therefore abolished by him as having no use in the Church after his death but by accident As for the Morall law called here by an excellency the Law of Moses it is established for ever in heaven Psal 119.89 and albeit some duties of certain commandements shall cease when we come to heaven yet the substance of every one remaineth This perpetuity of the morall law was noted by engraving of it in stone Exod. 34.27 2 Cor. 3.7 The Jewshave a saying That God hath more respect to the letters of the Law then to the stars of heaven Mat. 5. And Christ either alludes to or confirms it in that saying of his Heaven and earth shall passe before one jot or tittle of the Law passe Think not that I am come to destroy the Law viz. the Morall Law or the Prophets who presse Morall duties as explainers of the law they do as it were unfold and draw out that Arras which was folded together before These therefore together with the Law of Moses must be daily and duely read and remembred Lege Melachim meum meum inquam meum quicquid enim didicimus tenemus nostrum est rolog in lib. Reg. Scripturas sanctas memoriter tenebat His rom calls the books of Kings his own because by the frequent use and reading of them he had got them by heart and as it were made them his own Of Paula he testifieth that she had most of the Scriptures by heart Of Nepotian likewise that with daily reading and continuall meditation he had made his heart Bibliothecam Christi the Library of Christ See my True Treasure pag. 315. Verse 5. Behold I will send you Elijab the Prophet Not Elijah the Thishite as the Septuagint corruptly read and the Popish Expositours make no smail use of it to prove that the Pope is not Antichrist because Enoch and Elias are not yet come and yet are to come in his time before the day of judgement as they sondly fable to preserve the Elect in the faith of Christ and to convert the Jews But we have better Interpreters of this Text. 1. An Angel who applies it to Iohn Baptist Luk. 1.17 2. Christ that Angel of the Covenant Mat. 17.10 11 and 11.14 Hear ye him against all Antichrists Agitatours Saint Mark begins his Gospel with these very words of Malachy to let us know that this Elias is the Baptist who is called Eliah the Prophet because of the like gifts calling and ministery office of reforming habit people with whom they dealt c. The like almost may be said of Lather a third Elias for boldnesse courage zeal knowledge successe c. But yet we see no footing in this Text for Lucas Osianders conceit viz. that the Prophet here pointed at Luther as well as at John Baptist and that men must receive his Doctrine or else look to be smitten with a curse Howbeit this is more passable and possible then that of the Jesuites who presume to controul Christs own Exposition and give out that as the Devil stirred up Luther to call the Pope Antichrist so God raised up them to resist Luther But what a mad fellow was that Spaniard of whom Severus Sulpitius writeth that professed himself first to be the Prophet Eliah and afterward when he had gained authority Lib. 1 de vita S. Martini fere in calce to be The Christ carrying himself so cunningly in his collusion that Bishop Ruffus was led away with the errour beleeving in him and adoring him as God for which he was justly deprived of his dignity Had we not need receive the truth in the love of it lest God give us up to the efficacy of errour 2 Thess 2.10 lest being first infatuated we be seduced and then being seduced we be damned as Austin glosseth on that Text before the coming of the great and dreadfull day of the Lord Great in respect of the good and dreadfull or horrible in respect of the wicked as Montanus interprets it paralelling it with Mat. 3.12 Or great because it shall be a beginning of great changes both to the godly and the ungodly and dreadfull to the bad yea and to the best also at first till they have recollected and better bethought themselves as Another senceth it as taking it of the last day which is the generall mistake of Popish Expositours and that upon this ground because Christs first coming was an acceptable time and a day of salvation But though it be so to Gods people yet to others it was terrible as hath been shewed in the Note on Chip 3. verse 2. and is so described Luke 2.34 and 3.9 17. and 19.44 Mat. 21.44 Esay 11.4 He shall smite the earth with the rod of his mouth and with his two-edged sword he shall slay the wicked See the like Râ—v 2.16 And by his Ministers he doth it still 2 Thes 2.8 2 Cor. 2.15 16. 2 Cor. 10.6 Vengeance is as ready in Christs hand as in the Ministers mouth for the disobedient Some read the words thus Before the day of the great and dreadfull Lord come like as others read that Jam. 2.1 Have not the glorious faith of our Lord Jesus Christ in respect of persons Both readings are good and the Text will bear both Verse 6. And he shall turn the hearts of the fathers to the children c. John Baptists office and efficacie is here described He shall as a powerfull instrument by preaching repentance Mat. 3.2 and prevailing as he did with all sorts even to admiration so that all men mused in their hearts whether he were the Christ or not Luke 3.10 12 14 15. convert sinners from the errours of their way reduce them to the faith of the old Patriarches make them unanimous in the love of God and of one another and tye them up together as it were by his Baptisme For the multitude of beleevers were of one heart and one soul Act. 4.32 animo animaque inter se miscebantur as Tertullian phraseth it neither was there any controversie at all amongst them as One ancient Greek copy subjoyneth there Controversies there were great store among the Jews when the Baptist came As Joseph found his brethren in Dothan which signifieth Defection so did he They were all gone out of the way and being led aside by the errour of the wicked they were fallen from their own stedfastnesse Many strange opinions and dotages they had taken up and were wofully divided specially by those three different Sects Pharisees Sadduces and Essenes which the Prophet Zachary calleth three shepherds that were to be destroyed in one moneth
more then a Prophet a Math. 11.9 may not unfitly be applyed to Malachy the last of Prophets b Prophetarum ultimum veluti sigillum c. Petrus à Figuiero proaem in Mal. Judaei in hujus prophaeta obitum collocant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id esi obfignationem proplietrae In ejus locum successisse aixnt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filam vociâ— id est oraculum divinum quo post prophetarwn tempo a dicunt suisse revelata futura Alsted Chron. that he is the boundary c Malachias à Terrulliano limes in tervetus novum Testam vocatur ad quem desineret Judaismus à que inciperet christianismus and buckle d Ioh Baptista fuit ut ita dicam legis gratiae fibula Chrysol of the Law and Gospel the golden girdle that knitsup and ties together those two brests of Consolation e If. 66.11 the old and new Testament between the which he seemes to lie as a bundle of Myrrhe or cluster of Camphire the sweet scent whereof fills the whole house of God f 1 Tim. 3. 15. and greatly affects all such as have their senses habitually exercised to discern both good and evill g Heb. 5.1 Summa libri est quòd cùm Judaei nuper reversi essent in patriam statim simul redieruâ—â— ad ingenium immemores gratiae dei ita se dediderant multis corruptelis ut nihilo melior esseâ—status eorum quam patrum antè suerat quasi Deus operam lusisset castigando corum scclera Calvin in Malach. proem Such were these good soules the subject of our text Reserv'd they were to those last and losest times of the Jewish Church after the return from Babylon where it seemes their seventy years captivity had not much mended the most of them h such alasse is the hardnesse of mens hearts that till the Spirit mollify and make them mallcable Afflictions Gods hammers do but beat cold iron Little good is done nay much hurt by accident for unsanctified persons grow worse with afflictions as water more cold after a heat witnesse these proud misereants that gave the occasion of this text Gods correcting hand had laine long time sore upon them to turn them from their enterprizes and to hide pride from their hearts i Iob. 33.17 But he had not his end upon this untoward generation Cohaerence nor they the best use of this affliction Witnesse their words above the text where they stand stouting it out with the Lord of Hosts ver ver 13. 13. and stick not to charge him with deep oscitancy and forlorne neglect of his best servants ver 14. yea with flat iniquity and most unequall administation of his earthly kingdome 14. For now we call the proud happy say they and those that work wickednesse are set up yea they that tempt God are even delivered As who should say 15. Surely there is no reward for the rightcous verily there is not a God that doth judge in the earth Either things are not ordered by a divine providence but left at randome and let run at sixes and sevens as it happens or else there is not an equall hand held over the sons of men but partiality and unrig hteousnesse found with the judge of all the earth k Gen. 18.25 whiles the proud thus tempt God and trample upon his people and are not only not punisht but even preferr'd for their labour Thus they in their madnesse set their mouthes against heaven l Psal 73.9 and spare not despitefully to spit their venome in the face of God himself At the bearing of which abhorred blasphemies ‖ Mirum videtur coelum hoc dicto non sudare terram hiare mare non conuno veri c Cart. Hist Xpti I wonder if the heavens did not swear the Sun blush the Earth wax weary of her burthen and Hell gape wide and enlarge her self m Esay 5.14 for these prodigious Atheists these Gyants ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 5.39 23 9. these monstrous men of condition I am sure the Godly of these times were much affected with it and met often about it not without a great deal of good conference and much holy duty perform'd on all hands to that God with whom they found all best audience and acceptance for the present together with a promise of fuller and further reward for the future to the comsort of his people and consusion of his enemies 16. The they that feared the Lord spake often one to another and the Lord harkened and heard it and there was a booke of remembrance written before him for them that feared the Lord and that thought upon his Name 17. And they shall be mine saith the Lord of Hosts c. The words present unto us 1. aduty performed set forth 1. in the circumstances 1. of time Then 2. of persons they that feared the Lord. thought upon his Name 2. in the substance they spake often one to another 2. A mercy returned and that 's double 1. Gods grcious acceptation in that for present he regards what they did the Lord harkened and heard is future he records it And a booke of remembrance was written c. 2. his righteous retribution of 1. Mercy to his people respecting 1. their persons which 1. own they shall be mine c. 2. honour in the day when I make up my Jewels he will 2. their performances I will spare them as a man spareth his owne son that sorveth him 2. Judgment to his enemies ver 18. Then shall ye return and discern c. CHAP. I. Doctr. I. Saints must be best in worst times THem men were arrived at this height of impudency and prophanenes as to say T was to no purpose to serve God even then when their black mouths were now big swolne with such like blasphemies n Illis de Dei judicio blasphemantibus Hieron Tunc cum blasphemi talia loquerentur Pet à Figuiero in locum Doct. then they that fcared the Lord were thus busied as in the text Note hence That Gods servants must labour to shew themselves best in the worst times and then most bestirr them in his businesle when others are most carelesse of it and contrary to it SECT 1. The Point consirmed â— by precept 2 by practise THis you shall see confirm'd and commended to us 1. by precept from Gods mouth 2. by the constant practise of his best children in allages For precept first what can be more direct and expresse then those common texts Thou shalt not follow a multitâ—ide to do evill o Exod. 23.2 Save your selves from this untoward generation p Act. 2.40 Come out from among them my people and be ye separate q 2 Cor 6.17 Be not ye conform'd to this world but be ye transform'd by the rencwing of your mind r Rom 12.2 Have no fillowship with the unfruitfull works of
Octoginta sex annos illi servio nec ulla in re me unquam laesit quomedo possim maledicere c. Euseb Eccles hist l 4. c. 15. Of Origâ—â— who chose rather to continue a poor Catechist at Alex indâ—â—a in daily danger of his life then with Ploâ—â—nus his fellow-pupill to live at Court in great authority and favour would he but with him have reneagued Christ and renount'd the Faith c Erasmus in vita Grig oper praesixa It were easie to come lower and nearer our own times and to bring upon the stage a great fort of such as held forth the word of life by a bold and wise profession in the darâ—est mid-night of damned popery and Satans universall raigne d Legatur Illyrâ—â—â— Catalogue testium Dr. â—sher graviss quaesti Cade c. But I shut up with 〈◊〉 that notable Champion of Christ and stickler for the truth to the defence whereof he stood stoutly when all the Christian world besides was turn'd Arâ—â—aâ— e Ingemuit orhis mirabatur se facâ—urn esse Arrianum Hieron centrae Lucrferianos Iste vir totius orhis impetum sustinuit as a Father phraseth it Whence it went abroad of him That the whole world was set against Athanasius and Athanasius against all the world A brave commendation a stately praise Such honour have all his Sâ—unts f Psal 139 ult Wisdome ever hath been you see and ever must be justified of her children g Marth 11.19 against all obloquies and oppositions of the mad multitude * Haud peâ—â—ndâ— in crimme incendij quam Oâ—io Hâ—mâ—ni generis convicti sunt Sic de Christianis sub Nerone whis incensae falso accusatis Tacit lib. 15. Et Fertallianus in Apologet. ait in Christianis nomen damnari puniri non criâ—â—n scoelus ever besides it selfe in point of salvation SECT II. The point confirmed by yeasons 1. from God 2. scom men both 1. good 2. and bad ANd there 's good reason for it too as you shall soon see whether ye look up ward or downward to God or men the saints themselves or others All which Reasons are grounded upon our Text and shall be therehence gathered For God first his people should therefore strive then to be best when others are at worst 1. Because he graciously accepts it he hear kgns and hears Ver. 16. saith the text 2. He plentifully rewards it for there is a book of remembrance c. that this their labour of love may never be forgotten H. b. 6 For themselves next Gods saints shall hereby well approve that they are 1. True Christians fearing the Lord. 2. Zealous Christians such as think upou his name Lastly for others 1. Good men shall be thereby notably confirmed whiles they speak often one to another for mutuall quickning and encouragement 2. Bad men shall be utterly confuted and confounded while they return that is change their minds and discerne perforce a plain and palpable difference between themselves and Gods servants Yea whiles they are constrained by the testimony of their own evil consciences and by the evidence of their own evil experiences to see and say Verily there is a reward for the righteous verily there is a God that judgeth in the earth b Psal â—8 11 Here then to begin with the first Reason taken from God and therein not to urge his command which yet is reason suâ—â—cient and tacitely implied in the text for what the Lord approveth and rewardeth that he certainly willeth and requireth sith his approving and prescribing will are though distinct yet not different the one from the other but to make use of so much onely in the text as lies above ground for our present purpose First the Lord doth curiously observe Resâ— 1. and graciously accept of such his servants as continue constant with him in depraved times in a generaâ— declension when sinne is grown usuall and almost â—â—versall The Lorab kâ—uâ—d and heard saith the text It imports that he was much taken with their sweet conferences and those savoury speeches that fell from their mouthes No noise so delightfull no musick so melodious to his heavenly ears which therefore he applies close and layes near to their honey lips i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Nestore suo Homerus as loth to lose any part of that precious language Well might Saint Peter say out of the Psalm The eye 's of he Lord are upon the righ cour and his care are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we read are 〈◊〉 to their prayers k 1 Fet. 3.12 Psal 34. Reas 2. but the Originall is more emphaticall his ears are unto their prayers or rather into their prayers so farre is he affected therewithall And look what the Apostle speaks there of their prayers by way of Instance the same is as true of their whole Christian practise Not a prayer they make not a good work they do not a good speech they utter nay not a good thought they take up but he both notes it well he hea kâ—ed and hâ—aâ—d and sets it down in his note-book too for a book of remembrance was wrâ—tion besere the Lord for them that but thought vpon his Name in an evill time when mens words were stout against God verse 13 14. and their thoughts Atheisticall verse 15. But what will the Lord do for such which is the second branch of this first Reason drawn from God It follows in the Text And they shall be mine saith the Lord of hosts c. His not by a generall right onely as his creatures but by a speciall title as his saints such as have made a covenant with 〈◊〉 by sacrifice l Psal 50.5 and he interchangeably made a covenant with them of salt m Mam. 18.19 2 Chron. 13.5 that is permanent and inviolable And both sides hy a mutuall stipulation that he will be their God and they shall be his people he shall be their portion and they his for the Lords portion is his people n Dent. 32.9 saith Moses they are his proper goods and most esteemed treasure o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 text Peculium proprium fingulare thesaurus the top of his wealth the best of his gettings the people of his purchase p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.9 Such as compreheud all his gettings as Saint Peter after the Septuagint renders the word here found in our Text in summe his Jewels whom he will highly prize and safely set up by him in the golden cabinet of his speciall providence and fatherly protection Not casting them out for every small flaw nor lesse esteeming them for every little dust that falls upon them and fouls them but prizing them aright to their utmost value and giving them their allowance as men deal by light gold he will take them for currant And wherein they come short of what they should be he will spare them as a man spareâ—h
his own sonne that serveth him Then the which I know not what the Lord could have spoken more effectuall for the glory of his own rich grace or the shirring up of our utmost affections to an holy contention in godlinesse be the times never so bad or boisterous sith in doing thereof there is so great reward q Psal 19 11 Perinde ut homo cum homine amico vel Domino suo ubique judiâ—ulse inambulans c Aug. In which respect how fitly doth the Authour to the Hebrews close up the story of 〈◊〉 hs heroicall faith with that golden corollary He that cometh to God as Henoch did who walked familiarly with God as a man with his friend * with whom he is in covenant for can two walk together saith the Prophet and they not be agreed r Am. 3.3 must beleeve that God is and that he is a rewarder of them that diligently seek him s Heb. 11.6 The Greek text hath it that seek him out t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely when he is cast into a blind corner if I may so speak with reverence to the Divine Majesty conveyed out of the way and covered as it were with the calumnies and stout words of the wicked those hard words against which Malachy here and Henoch anciently prophecied u Jade 14 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbum 〈◊〉 durum inconveniens c. of ungodly persons whose throats are as open fepulchres x Psal 5.9 to bury Gods Name in as much as they may were it not for Henoch and such as hee that do daily and diligently vindicate that reverend y Psal 111.9 Name from their false aspersions and as it were dig it out of the grave wherein they had villanously conceal'd after a sort and cover'd it But what lost Henoch by this labour of love z Heb. 6.10 had he not this testimony from heaven hereupon that he pleased God a Heb. 11.5 was hee not translated as a Jewel of price into the heavenly Cabinet b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 11.19 and were not the fewnesse of his dayes on earth in comparison of his forefathers recompensed in that longest life of his sonne Methuselah c Gen 5.27 And why all this but because he walked with God when others walked aster the lust of their hearts and sight of their eyes d Eccles 11.9 seeking to take men off from their lewd and lawlesse courses by the terrou of the Lord which he most powerfully denounced Jude 14 15. In doing whereof though to his own thinking he laboured in vain and spent his strength for nonght yet surely his udgement was with the Lord and his reward with his God e Esay 49.4 whith was the first reason taken from God The second follows respecting our selves And so by cleaving close to Jehovah in corrupt times it shall well appear first that we are the same we would all seem to be Men searing God For this is pure religion indeed to keep a mans self unspotted of the world f Jam. 1. ulc There must be heresies amongst you saith the Apostle that they which are approved may be made manifest g 1 Cor 11 19 And by a like reason there must h Nen à Den sed ab hominis corruptione voluntaria Beza be a perverse and gracelesse generation a viperous brood i Mar. 3.7 amids whom Gods sunts may shine as lamps in the world and so approve themselves blamelesse and harmelesse the sonnes of God without rebuke Holding forth the word of life k Philip. 2 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great lights for an Ensigne * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a bold and wise profession and practise of the truth that is in Jesus then when it is most oppos'd and opprest by the sonnes of Belial This is the guise of a man that truely fears God he cannot blow hot and cold o Erasm Adag p. 350. ex codem are calidam â—â—frigidum esslare as they say he dare not swear by God and Malchom p Zeph. 1.3 he will not hold the truth in indifferency q 2 Thes 2.10 God he knowes must be worshipt trucly that there be no halting r 1 King 18.21 and totallr that there be no halving s Hos 7.8 for what communion hath Christ with Belial and what fellowship hath the temple of God with idols t 2 Cot. 6.16 Out upon those Rimmonites that plead for an upright soul in a prostrate body u 2 King 5.18 Thou shalt not how down to them nor worship them w Exod 20 for any mans pleasure And why for I the Lord thy God am a jealous God c. therefore let my fear fall upon thee as a strong counter-blast to the base fear of any tyrant x As the fifth commandement is the first with promise so is the second the first with punishment which the Lord severely threatens there to them that worship him not aright because men commonly inflict punishment on them that do For as one fire drives out another so doth the fear of God the fear of the creature Obadiah for instance that good steward of a bad Lord that Non-such Ahab I mean a man that had sold himself to do wickednesse y 1 King 21.20 Not so Obadiah but whatever my Lord the King and the whole State do I fear God greatly saith he to the Prophet z 1 King 18.12 13. I but how shall this appear Obadiah Why when Jezabel kiâ—d up the Lords Prophets I not standing to cast perils hid them and fed them by fifâ—y in a cave not without the hazard of my head if it should ever have been noticed Loe here 's a man of courage fearing God a Exo. 18.21 and he gave the best testimony of it by ruling with God and contiuuing faithfull with the Saints as Judah then when Ephraim compassed him about with lyes and the whole house of Israel with deceit b Hof 11.12 Real 4. c 2 Chr. 7.14 But secondly as the practise of this point proves one a Christian fearing God so a zealous forward christian one that solicitously thinks upon Gods name that high and holy Name whereby he is called and wherewith he is intruded d 2 Chr. 12 13 with charge not to take it in vaine e Exod. 20. but to bear it up aloft as the word f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elevavit evexiticonfer Esay 5.26 elevabit vexillum ad gentes in that third commandement signifies to lift it up as a standard saying Jehovah Nisi g Exo. 17.15 the Lord is my banner or as servants do their masters badges upon their shoulders so they Gods Impress upon their forcheads yea upon the bridles of their horses h Zach. 14.20 21. in their common conversation also even Holinesse to the Lord. Being consident of this very thing with Paul that in nothing they
Easter in one kind who after much perswading yielded unto them and promised so to doe Then so it fell out by Gods providence saith mine Authour in whose own words I relate the whole story the Easter-eave the day before he should have done it was Bradford brought to the kings bench prisoner where the Lord making him his instrument Bradford only was the meanes that the said Bishop revoked his promise and would never after yield to be spotted with that papisticall pitch At another time B. Ridley being prisoner in the Tower had the liberty of the same to prove belike saith mine authour whether he would go to masse or noe which once he did But Mr. Bradford being then prisoner and hearing thereof writeth an effectuall letter to perswade him from the same which God be honoured did Mr. Ridley no little good for he repented thereupon and did no more so Hence St. John I write unto you saith he that do beleeve on the name of the son of God that ye may beleeve on the name of the son of God o 1 Ioh. 5.13 that is that you may by my writing be further confirmed continued and increased in the faith once received * Memini inquit Lutherus initio meae causae D. Staupicium-ad me dicere boc mihi placet quod de doctrina quam praedicas gloriam omnia soli Deo attribuis Deo nutem quod luce clarius est nimium glorie bonitatis tribui non potest Eavox me vehementer confirmavit consolata est Melchior Adam vit staup The zealous forwardnesse and godly care of good people in bad times being a matter of singular availe for the settling strengthening and stablishing of the hands that hang down and the feeble knees which else would buckle and warp and turn out of the way p Heb. 12.12.13 Reaf 6. Lastly as good men shall be hereby confirmed so bad men convinced and confounded not only in the last and general judgement when the Queen of the south shall rise up and condemne such a sluggard as Herod the king who desired to see Christ q Luc. 9 9. Tamen ne pedem regiâ extulit at illum videre trametsi sibi in animum induxerat deum prophetaÌ„ excitasse à mortuis Ex que quam verum illud sit Luc. 16. ult videre licet Cart. Hist Christi of whose great works he had heard but would not stirr a foot to finde him out but in this present world also they are made many times to return and discern between the rightcous and the wicked between him that serveth God and him that serveth him not Witnesse those two mighty Monarchs in Daniel Nebuchadnezzar and Darius How was the first of these appaled and abashed when he saw the well-knit resolution and redoubted courage of Gods three worthies in changing the kings word and yeelding their bodyes that they might not worship a strange God r Dan. 3.28.29 And the latter how was he amused and amazed when Daniel had stopt the mouthes of lions like another Lysimachus by the force of his faith t Heb. 11.33 after he had stood it out stoutly to the face of his adversaries who could finde none occasion against him but in the matter of his God u Dan. 6.5 How did the innocency and piety of these godly men triumph in the consciences of those two tyrants making them afraid of the name of God whereby they were called x Deu 28.9 10 and compelling them to vote and voice the same way that they had persecuted y Dan. 3. 6. yea and to proclaime that God for the onely true God whom yet they had no minde to set up for their own God For so it is that even naturall conscience cannot but stoop and do homage to Gods image fairely stampt upon the natures and works of his people so that when men see in such that which is above the ordinary straine and their own expectation * Diâ—â—lesianus Imperium deposuisse diâ—itur quodam wentis stupoâ—e consternatiene postquam singularem Christianorum in morte constantiam perspexisset Bucholcher Chronol their bearts ane within them many times and they stand much amazed at the height of spirit and resolution that possesâ—eth their hearts and at the sober and undaunted majesty that shines in their faces z Acts 6 15. Vnde judicature cocouserentiae puritas cavsaeque bonitas Malcolm in loc A godly man that is immovable and resuseth to praise the wicked or justisie the ungodly and when he hath cause will contend with them and not be like a trenbled sountain or a coriup spring he may sor the time receive ill words from the wicked but their hearts are afraid of him and their consciences admire him Prov. 24 25 and 28.4 25.6 SECT III. Vse 1. A sharpe Reproof of 1. Lukewarm Laodiceans 2. Timerous Temporizers NOw for Application of all Is this so Vso 1. that Gods liege people should shine most in the greatest darknesse and then shew themselves most zealous for their Lord when others are most andacious in sinne This then serves first for the just and sharp reproof of all our lukewarme 〈◊〉 our Vespertilian-professours as one call them the Neuter passive Christians as another the Polititians 〈◊〉 our time who against one prescript rules of Gods holy word the covstant practise of to many famous Saints the irrefragable and endoubteâ— truth of the point in hand hold it best and safest when all 's done to serve the times a Rom. 12.11 Omnino legendum puto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—za non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us â—â—as in a sence â—â—rre otherwise then Saint Paul meant it if ever he meant it b 〈…〉 Epist Tomi jeâ—undi 〈◊〉 ad Marcellam to 〈◊〉 down the common current to keep them selves still on the warme side of the hedge * Ad latus navis falicius 〈◊〉 â—emporum â—atione sese indimant pro re nata religtonem oâ—n 〈◊〉 nunc illùc inâ—â—ectunt commedis sais attemperant Bucholter Chronol p. 559 to comport and comply with the present company though never to bad approving and applauding them in their wretched courses studiously shunning as the greatest dâ—grace to be counted Seraphicall and singular and therefore resolving to do as the most do though in so doing they be utterly undone for ever * Marth 7. 13. Râ—â—â—aâ—lus â—ex Phrysâ—â—um 〈…〉 And that they may not seem sine ratione insanice to be out of reason mad they plead Seripture for defence of their basenesse would you think it But what marvell when as the devili also their master in this black Art can come with b ble under arm and pretend seriptum est c Marth 4. perverting the holy Seriptures to his yet 〈◊〉 damnation as these unlearned and unstable d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet 3.16 also do whiles they spare not to wrest and abuse to their wicked purpose that
weeping on his knees before me and my mother hanging on my neck behind me c. I would sling my mother to the ground run over my sacher and tread him under my feet thereby to run to Christ when he calls me Hierome c. For a counter-poison consider is there any friend to God or any foe to him Did not Eli pay dear for displeasing the Lord to please his children a 1 Sam. 2.29 See the story of Rebezies the Prench martyr Act. Mon f 842. and had it not like to have cost Moses his life for forbearing to circumcise one child as he had done another for angring his wife b Exod. 4.24 Tell me not here â—shall be mockt and hooted at if I refuse to be fashionable why what of that if a lame man laugh at thine upright walking wilt thou therefore halt * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. Plato if dogs bark and bounce at the Moon shall she therefore hide her head and cease to shine any longer c En peragit cursus-surda Diana suos David becam the drunkards song and a by-word among the sons of Belial who came round about him making mouths and mowes d Ps 35.15 16 was he ever a whit the worse man for that Did not Paul hear Pest e Act. 24.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a botch Elisha baldpate f 2 King 2.23 Ascend thou bald-pate as Eliah did before thee Sarcasticè our Saviour himself Conjurer ob traitour mad-man So true is that of Chrysostome sol Mad sinners censure all for mad that come short of themselves in madnesse g Inter insanos insanus videtur quisquis non insanit A very Philosopher could pitty those that set him at naught and count it his honour and happinesse to be despised by the many h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Seneca's enemies could not faster learn to raile then he to neglect i didicit ille maledicere ego contennere 3 Deny your selves further in your liberties * I am in phson till I am in prison said Sincere Saunders Act. Mon. p. 1358. 1 King 22 26 27. with Michaiah who would not biasse for any mans pleasure nor voice with the rest of Ahabs parasiticall Prophets though he were sure to kiss the stocks for his stiffnesse and there to be fed with hard-meat till the kings return in peace Deny your selves astly in your lives if call'd unto it What cared the three children for Nebuchadnezzars wrath burning seven times hotter then his furnace k Dan 3.16.19 I occidere potes lsdere non potest Patus de Nerone apud Dion Cass kill them he might possibly * Mihi vita eripi porest at non consessio verit atis Basil burt them he could not l Mat. 16.24 abdicat semetipsum perinde habet atque si nihil adse pertineret Beza and that made them so resolute For he that truly feares God and thinks upon his name dreads no danger * Hie est ille Farellius qui nullis difficultaibus fractus ruallis minis convitiis verberibus denique inflictis territus c. Melchior Ad. in vit p. 115. feares no colours denyes himself utterly m takes Christs crosse upon his shoulders a fagot in his armes and his life in his hand n 1 Sam. 19.5 and so resolves to follow Christ thorough thick and thin thorough fire and water poison and sword or any thing else that stands in his way * Thirdly blow up thy smaller spark into a flame of zeal which is an extream heat of all the affections love joy defire indignation detestation and the rest This as it will make us come off more roundly in Gods hardest or hottest services fervent in spirit serving the Lord o Rom. 12.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boyling It is said of Baruch in repaiâ—ing the wall of Jerusalem he repaired earnestly or as some read it So accendit he fired himself from others chilness and so simshed his portion in a thorter time saith the Apostle so it will kindle it self from others coldnesse sharpen it self from others dulnesse quicken it self from others slownesse and heavinesse to duty like as the cold of the air makes in us our naturall heat the stronger and as water causeth the fire in the forge to flame the faster See an instance of this in David My zeal saith he hath consumed me because thine enemies hath forgotten thy p Psal 119.139 word Lo his anger so burnt against the sinners of his time that it eat him up q Psal 69 9. yea it inflamed his very hatred So far was he from running along with them that he abhorred them in his heart for do not I hate them O Lord that hate thee and am not I grieved with those that rise up against thee I hate them with perfect hatred I count them mine enemies r Psal 139.21 22. Verse 20. Quoed Sol eodemi inere meabit quo nâ—nc meat eoúsque nunquam socieratem cam Xerxe coibimus I acedaem ap Plut. David knew well that patience in Gods cause and in case of his offence was but blockishnesse moderation mopishnesse connivence cowardize and that madnesse here was better then meeknesse which made him hate such wicked ones as spoke against God and took his Name in vain with perfection of hatred and not make dainty upon any politique respect to cast down the gauntlet of defiance to the faces of them as his utter enemies Now the blessing of God light on that Good heart that hath a stomack as David and the good people in the Text had against God dishonour But 't is a fearfull thing and a sore signe of a spirituall declension when Christians can comport with Gods enemies and disgest their oaths and other outrages with as much ease as the Ostrich doth the hardest iron The angel of Ephesus could not abide them that were evil nor away with those counterfeits that called themselves Aâ—ostles and were none Å¿ Rev. 2.2 and is highly commended for it though otherwise none of the forwardest t Vers 4. Avaritiae nomine taxari videtur bonus alioqui Episcopus Pareus Si fuit Timothcus uâ— quidam centendunt c. ib. ver 1. When the contentious Corinthians heard carnall for comming so near and looking so like the wicked that they could hardly be distinguished Are ye not carnalâ— and walk as men u 1 Cor. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A foul fault in a Christian Lastly Think sadly and seriously upon thine hâ—â—h and heavenly calling w Heb. 3.1 and labour to walk as 〈…〉 Apostle often exhorts x Ephes 4.1 Colos 1.10 1 Thess 2.12 And know that God will 〈…〉 from others which he will not abide in his own y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every calâ—ing hath a Decorum a seemlinesse a suitablenesse appertaining to it A Gentleman hath another manner of behaviour then a scullion a Courtier
Cam guilty l Gen. 4.10 or if earth do not heaven will reveal the iniquity m Ier. 20.27 Servi ut taâ—eant jementa loquentur luvenal Yea the very beasts have a wordist to passe upon evill-doers as the asse upon Balaam n 2 Pet. 2.26 A bird of the ayre shall carry the voice and tell the matter o Eccle. 10 20 Or it all tlâ—ese should faile yet the eyes of the Lord run to and fâ—o beholding the evill and the good p Prov. 15 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mus Neither is he an 〈…〉 as the Epicures dreamt but he hath a revenging eye as the hrathen Poet. and hand to q Esa 5.25 as the holy Prophet assure us the remembrance whereof reyn'd in Ioseph from yeelding to the wicked motion of his wanâ— on mistresse though he might have commâ—tted that folly and the world have been never the wiser r Gen 39 9 Lastly it cleanseth also from secret sins such as the world never comes acquainted with for such as fear the Lord shall not be â—â—sited of evill Å¿ Prov. 19.23 It weeds by pâ—crisy t Iosh 24.14 out of the heart and pride and arrogancy and every 〈◊〉 way u Prov. 8.13 be it but in thought as is to be seen in Iob who durst not once 〈◊〉 â—â—â—ully upon a maid because God he knew saw his wayes and coumed 〈…〉 w Iob 31.1 1 Loe this was it that mâ—de him retrain wanton lookes and 〈…〉 wâ—ckednesse cleausing himself from all fi lt himsse of slesh and spirit so persâ—â—ling holâ—â—ss 〈◊〉 the fear of God x2 Cor. 7.1 Secondly this holy fear as it frames the heart to a shâ—â—ing of sin so it formes it no leâ—e to the dâ—ing of duty and that 1. toward God 2. toward men For God first it mâ—keth a man 1. beleeve him 2. â—â—â—y him First it trembleth all out as mâ—ch at the threats of God mouth as at the stâ—okes of his hand y Esay 66.2 as is to be seen in Habakkuk z Hab. 3 16 And the scripture noteth 〈◊〉 of the Patriarch Noah that moved with fear he beleeved a Heb. 11.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aâ—d the denvered Israeliâ—â—s possest with this filiall fear beleeved God and â—is servant Moâ—es b Ex 14. nlt. Thus it frames a mans heart to saith in Gods word c Prov. 13 13 And so it doth secondly to the obedience of his will for they that fear the Lord will keep his covenant d Ps 103.13.18 yea they will work hard at it e Act. 10.35 as afraid to be taken with their tasks undone Thus it orders us in point of duty toward God and no lesse toward men both our selves and others For others first this fear of the Lord teacheth both rich and poor their seve all duties The rich it teacheth 1. not to brow-beat or oppresse their poorer brethren f Gen 42 18 This do and live saith Ioseph for I fear God and that 's your secâ—â—â—ty As if he should say â—â—ntend you no huâ—t though ye are fallen into my danger for it stands nâ—t with that scar of God that hath taken up my heart And ought ye not to have walked in the fear of God g Nehem. 5.9 said Nehemiah to those mercilesse usurions Israelites that had engrated upon their brethren 2. To be hospitable and haâ—borous ready to relecve the necessitous such especially as are of the houshold of saith This we see in Obadiah h 1 King 8.12 13 for the old testament and Cornelius for the new he feared God saith the text and he gave much almes i Act 10.1 2 As on the other side to him that is afflicted saith Iob pitry should be shewed from his friend but he forsaketh the fear of the Almighty k Iob 6.14 What cares Nabal the churle though worthy David dye at his doore so long as he may sit warme within eating of the fat and drinking of the sweet All his Logick is little enough to conclude for himself Shall I take my bread and my flesh that I have kill'd for my shearers and give it to men whom I know not whence they be l 1 Sam. 25.11 No why should he say but the fear of God would have taught the foole * Nabal is his name and folly is with him moe wit But Secondly as it formeth the rich to their duties so the poorer sort too whom it rendreth 1. Content with their pittance as knowing that Better is a little with the fear of the Lord then great treasure and trouble therewith m Prov. 17 12 2. Far from envying the rich sith God hath meted out to each one the portion of his allowance n Acts 17 26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with this condition that where much is given much shall be required o Luke 12.48 Let not thine heart envy sinners saith Solomon but for an antidote against that evil disease be thou in the fear of the Lord all day long p Prov. 23.17 Lastly for our selves in what estate soever the fear of the Lord will make and keep a man in prosperity 1. humble 2. thankfull as in adversitie 1. patient 2. confident In prosperity it teacheth 1. Humility according to that of the Wise-man By humility and the fear of the Lord are riches q Prov. 22.4 c. where you may observe a very close connexion of humility and the fear of the Lord set forth by an elegant asyndeton in the originall there being no grammaticall copulative set between them but such a near affinity intimated as if they were the very same thing and the one praedicated of the other as termes convertible 2. Thankfulnesse as appears in the example of Job and David and may be gathered out of that text in Jeremy Neither say they in their hearts Let us now fear the Lord our God that giveth rain both the former and latter rain in his season c. r Jer. 5 2â— One would think he should rather blame them there for not saying Let us praise the Lord our God c. but that former includes this latter for he that truely feareth God will not fail to be thankfull Next in time of adversity the fear of God is of no small use and benefit for 1. It makes men patient willing to bear Gods hand and to wait his leisure to seek remedy onley in Gods wayes and to accept of it onely upon his termes Thus those holy women in Peter being under the crosse of unequall yoke-fellows might not seek to win their loves by plaited hair or garish attire but by a meek and quiet spirit and by a chast conversation coupled with fear Å¿ 1 Pet. 3.3 Adde hereunto in the last place that the fear of God keeps men confident in the evil day holds up their hearts from dejection and disquietment For it brings a man before God in prayer t Prov.
5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lastly like bellowes to blow up that sparke e 2 Tim. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the spirit in another mans breast into a lively flame that else like a dull-seacoale sire if it be not now and then blowne or stirr'd up though there be no want of fuell yet will of it self at length dye and go out We will remember thy loves more then wine saith the spouse therefore the Virgins love thee f Can. 1.4 This fruit commeth upon the remembring and mentiong Christs loves that his Saints are confirmed and increased in it Those daughters of Ierusalem that at first wondred g Cant. 5.9 why the Church should make such adoe about Christ when they had conversed with her awhile and heard her speake with such a deal of admiration and affection they are inflamed and induced to seeke Christ with her h Cant. 6.1 God usually fines and siles the tongues of his upright ones to be trumpetters of his glory and beauty In setting forth whereof they have words at will their tongues never linn but become as the pen of a ready writer in speaking forth the things they have made concerning the king till such time as Gods people accord together to praise him for ever and ever i Ps 45.1 ult Reas 6. Contra sycophantae morsum non est remedium Seneca Lastly bad men shall be hereby 1. confuted the mouths of 〈◊〉 shall be stopt as are ever complayning of and accusing Christian meetings to be not for the better but for the worse scarce to any other purpose but to detract defame slander censure c. Or if such mouthes will not be shu yet the consciences of christians may rejoyce in their contrary innocency and not be dejected by such false testimony 2. they shall be deseated and disappointed hereby of their devilish purposes and practises of casting down starrs from heaven k Rev. 12.4 and deceiving if it were possible the very elect l Mat. 24.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So far forth as to be led away by the errour of the wicked and so to fall from their owne stedfastnes m 2 Pet. 3.17 All ungodly persons and they have it by kinde too from their father the devill n Ioh. 8.44 are strangly ambitious of sending the plague to their neighbours with the Ekronites o 1 Sam. 5. Hab. 1.13 of drawing others into partnership of their condemnation of devouring the men more righteous then themselves p Mat. 23 15 They compasse sea and land saith our Lord to make a Proselyte which when they have done they make him two-fold more the children of hell then themselves p Mat. 23 15 The devill also is a busie walker q 1 Pet. 5.8 a great compasse r Iob 1.7 Pecora fratris tui errantia jubet ut redueas fraâ—ri tue nedum ipsum sibi Tertul. seeking whom he may devour And is it not good reason that we should walke as fast and compasse our weake brethren round seeking whom we may deliver from the devill and his instruments who like a wall-nut-tree roote labour to imbitter all the rootes that are about them SECT III. Vse 1. Reproof of idle and evil speakers together NOw for Application First take notice with me by this point Vse what cause we have all to cry out with David Help Lord for the godly man ceafeth for the faithfull fail from among the children of men They speak indeed and speak often but alasse 't is vanity they speak every man to his neighbour with slattering lips and with a double heart do they speak Å¿ Ps 12 1 2 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. Inter mille secularium sermonumtalenta vix cemum denarios peteris invenire spiri tualium verboborum imo nec decem q idem obolos Cassiod in cap 1. Mat. How much better were it for such to keep silence then so to vent themselves as most men do in their carnall conventicles and good-fellow-meetings nay in their trading and trafficking and ordinary commerce and inter-dealing Wherein what shall a man hear from them the whole day throughout but words at the best waste and idle but for the wost part grossely wicked and evil vile and venemous speeches rotten and stinking communication t Ephes 4.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—trefio men bringing up their excrements as it were by a peristaltick motion as Physicians call it in the disease they terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thorow the dung-port u Neh. 3.13 of their foul mouthes to the annoying of some and corrupting of others For evil words corrupt good manners x â—C 1.15.33 They are the Devils drivel Thus it is with the more rude and outragious And for the civiller sort of those that are not yet fanctified the plague of the serpent fies sore upon them alwayes to be feeding upon dust y Gen. 3 15 talking of trash altogether They are of the earth they speak of the earth and the earth hears them z 1 Joh. 4.5 3 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terram redolet Beza terrenus est Eâ—asm terra est August Amidst all which let a man seek to charme their tongues interrupting and bespeaking them as once the Prophet with O earth earth earth hear the word of the Lord a Ier. 22.29 Ye that are earth by creation earth by corruption earth by resolution for dust thou art and to dust thou shalt returne b Gen. 3.9 Hear and give ear bee not proud for the Lord hath spoken it Give glory to the Lord your God c Jer. 13.15 16 c. they turn the deaf ear with the perverse adder to such wholesome enchantments d Psal 58.5 and grow as sick of such a one straight as the Gergesites were of our Saviour e Mat 8 Good conference they count plain babbling as the Athenians esteemed Pauls preaching f Acts 17.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metaph ab aviculis quae garâ—itu perpetuo sunt molestae they find no more rellish therein then in the white of an egge or a dry chip Nay they hold it the onely marre-mirth as one speaks able to damp all the jollity and to cast the whole company into dumps of Melancholy Which to prevent they do their utmost to drown the shrikes of their awakened consciences with a louder volley of the language of hell pouring out themselves in a great deal of froth and filth refuse and rotten speeches * Cyprianus notavit inter omnes partes divuis â—llius de quo habetur parabola Luk. 16 24. â—â— linguam perpeti acerbissima tormenta quia plus lingua ore peccaverat Epist l. 1 ep 3 base and bedlam talk oathes and blasphemies scoffes and scurrilities against the power of godlinesse and professours of Religion Lo this is all that many men do toward the practise of the point in hand â—nstead of strengthening the
next unto communion with God it is in the communion of Saints which differs onely in degrees from heaven for there the Lord commands his blessing saith David and life for evermore g Psal 133. ult Ne sitis negligentes corrigendis vestris ad curam vestram quoquo mâ—do pertinentibus monendo docendo hortando terrendo Aug. de verb dom ser 18. Away then with that sinfull retirednesse affected by some that neglect of profitable and comfortable fellowship with our brethren Did Christ leave heaven to converse with us and-shall we stie up our selves and live reclused Did he at his return to heaven lay this last charge upon us the very night afore his death to love one another as he loved us and do we neglect it He dwells still by the presence of his grace in the assemblies of his Saints h Psal 89.7 yea there he hath a delight to dwell Why should not we account it our happinesse yea our heaven that we may have leave to dwell where the God of heaven and authour of all happinesse loves to dwell The Church is called by Christ Chephsibah i Esay 62 4 And the Saints were Davids chephsibam k Psal 16 3 his darlings His eyes were upon the faithfull in the land that they might dwell with him l Psal 101 6 and he with them and although a king yet he held it no disparagement to be companion to all thâ—m that feared God and kept his statutes m Psal 119 63 though never so mean in the worlds eye and esteem Hence his thrift in the trade of godlinesse it being a course of incredible profit For when the misticall body of Christ is so fitly joyn'd together and compacted that every joynt makes a supply then there is a blessed increase of the whole body unto the edifying of it self in love n Ephes 4.16 As on the other side it is no better then a sinfull shamefastnesse or blancht-pride when Christians are so retired or reserved chusing rather to remain needy then to discover their poverty and like foolish and beggerly shop-keepers content themselves with a vain shew and a few painted papers stuft with straw or rags rather then they will use any spirituall trading with others or lose the name and opinion of wealthy men Ob. by taking up such wares as they want Oh but I am so barren of matter and unprovided of fit words when I come into good company that I am even ashamed to shew my head amongst them and exceedingly to seek Sol. To seek are you of what surely of affection rather then of expression of hearts rather then words For love makes eloquence * As in Croesus his sonne in Heredot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 KpoiÌ„oov as you may lee in the true mother of the child in controversie who though a harlot and of mean rank and breeding yet how doth she pour forth her self in a flood of rhetoricall expressions in pleading for her child before the king o 1 King 3.17 though a man of great majesty and a master of speech p Eccles 12 9 10 11. and all because she loved it it is the property of love to frame a mans tongue to a ready and easie discourse of the thing beloved as the scholler of his books the huntsman of his hounds c. and so the Saints of their God and the things of his kingdome as is well to be seen in the Church in the Canticles whose heart being inflamed with the love of Christ her tongue was as the pen of a ready Writer it ranne with great facility and skill while she spake of the things which she had made of the king q Psal 45.1 Let the blame therefore rest where it should hardly and learn here to fault your disaffection to goodnesse in case you prove barren and unfruitfull in godly conference SECT VI. Helps to an holy dexterity this way How to 1. get it 2. Use it BUt what 's to bee done when I finde my selfe dull and indisposed to this duty Quest First complain of it to God and entreat him to open thy lips Answ that thy mouth may shew forth his praise Complain of it also to others where thou comest For this at least will follow that thou shalt hereby minister occasion of godly conference to your mutuall kindling and quickning When Silas and Timotheus came Paul burn'd in spirit r Acts 18.5 who before perhaps was not altogether so forwardly You see how one stick kindleth another if laid together nay take me two flint-stones and smite them together and although both be naturally cold yet by mutuall collision fire will be expressed So 't will be here between Christian and Christian Let them be never so dry and dull to this duty if they but begin once to bewail betwixt themselves their present indisposednesle way will be made to a better temper For as when wicked men are mute and all amort as they say one evil word sets abroach many so will one good word draw on another among the godly to the singular advantage of the whole company Secondly make use of all Gods means for the greatning of this gift the want whereof ye so much bewail labouring to abound with the Corinthians in knowledge faith and utterance Å¿ 2 Cor. 8.7 being full of all goodnesse with the Romans able to admonish one another t Rom 15 or as these ancient beleevers in the text to be often speaking one to another by heavenly counsell confirmation in grace and spirituall encouragement For this purpose 1. Let the word of Christ dwell richly in you in all wisdome this will enable you to teach and admonish one another in Psalms and hymns u Colos 3.16 c. For there is edification also in the appointing of fit Psalmes x 1 Cor. 14.26 The holy Scriptures are therefore called the word among other reasons because they should be the matter and boundary of our words If any speak saith St. Peter let him speak as the Oracles of God y 1 Pet. 4 And whatever ye do in word or deed saith St. Paul after he had laid down this rule in speech do all in the name of our Lord Jesus Christ and according to his word dwelling richly in you z Col. 3.16 17 They are also called chieftains or leaders a Prov. 8 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Lords of collections b Eccles 12 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to some because they are as Leaders and Lords Paramount above all other words and writings of men that ever were collected into volumes Hence the Prophet sends us to the law and to the testimonies c Esay 8 20 those sound words d 2 Tim. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saâ—rae literae hominum animos imbuere solent hac arte sapiâ—è loquendi Nam in verbo sal ille recondiâ—ur quo sermones condiendi Vnde Apostoli verbo
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
men of Gods band t Psal 17.14 that do him no service at all but walk upon the face of the earth with hearts full of hell and faces set against heaven he not onely commands his Sunne to shine and his raine to fall upon them u Mat. 5.45 but further fills their bellies with his hid treasure and gives them more then heart can wish x Psal 73.7 their prosperous successe doth oft-times exceed the conceitings of their minds And shall he forget his entire friends that thus remembreth to requite his profest enemies Never was Prince so served in his greatest pomp as the rebellious Israelites in the wildernesse how good shall we finde him then to those that please him Lastly godly people themselves nay honest Heathens are carefull to requite such as are diligent about them and dutifull toward them Reas 6 What honour hath been done to Mordecai saith Ahashuerosh for this y Esth 6.3 Surely Mordecai did but his duty he had hainously sinned if he had not revealed that wicked treachery yet Ahashuerosh takes thought for his remuneration And shall not God much more remember to recompence the weak obedience of us though at best his unprofitable servants So Revel the Prince of Midian requiteth Moses for assisting his wronged daughters against their rude countreymen that sought to drive them from the water that themselves had drawn z Exod. 2.20 Shall a courteous Heathen so bountifully reward the watering of sheep and shall not our God be as forward to recompence be it but a cup of cold water given to a disciple If the king of Sodom could find in his heart to leae the goods to Abraham as a pension for his pains in the pursuit of the four kings whom he overtook and discomfited a Gen. 14.21 what marvell though the king of heaven appear unto him shortly after in a vision and say I am thy shield and thine exceeding great reward b Gen. 15.1 SECT III. Use 1. Confutation of the contrary minded that say or conceive at least that its in vain to serve the Lord. THis then serves first to confute and convince of singular impudency Vse 1 and falshood all those profane Atheists above the Text together with the whole rabble of their wretched heirs and successours abroad the world at this very day that hold it to be a vain thing to serve God a practise of no profit at all to be religious This corrupt opinion of God and his works is an old canker'd sore that lies festring in all mens hearts and doth blister out upon the tongues of good men sometimes of bad men more frequently Certainly saith David I have cleansed my bea rt in vain I have washed my hands in innecency or to very small avail c Psal 73.13 This was his speech in a passion for the which he found a time soon after to befool and be-beast d Vers 22 himself well-favouredly when he was come to himself and the distemper a little over And good reason he should foâ—â—â—eside the dishonour done to God hereby in bringing up as those spies an ill report of Gods service he saw that in so saying he had offended agains the whole generation of Gods children e Vers 15 from henceforth therefore he laid his hand upon his mouth Once he had spoken ut he would not answer yea twice but he would proceed no further f Job 40.4 5 With the wicked it is more ordinary Their words are stout against the Lord g Mal. 3 13 saith our Prophet they stick not to give him out for a hard man a slack pay-master reaping where he sowed not and gathering where he strawed not h Mat. 25.24 Hear them awhile in their own language What is the Almighty say they that we should serve him and what profit should we have if we should pray unto him i Job 2.15 What profit is it that we have kept his Commandements and that we have walked humbly before the Lord of Hosts k Mal. 3.14 Wherefore have we fasted say they and thou seest it not Wherefore have we afflicted our souls and thou takest no knowledge l Esay 58.3 Lo these many yeers do I serve thee said that self-justiciary to his heavenly Father neither ransgressed I at any time thy commandement and yet thou never gavest me a kid that I might make merry with my friends m Luk. 15.29 Thus these Malecontents of old and to the same purpose in effect many now-adayes that think and speak basely of Gods service as if godlinesse were not gain but rather gain godlinesse n 1 Tim. 6.5 heaven a name and not worth looking after but the onely happinesse to have and to hold As appears when they spare not to foam out their filthy froth and say What get these forward fellows by gading to sermons reading so much praying so oft being so precise and conscientious Tull. Philosophandum sed paucis 't is good to be godly but withall to be wise zealous but with discretion we cannot live beleeve me by hearing of sermons religion will â—ot buy food and raiment we have our hands full of work and our houses full of children and should we spend half an hour or lesse in a morning and as much at evening in prayer and devotion all would run to wreck and our families be but ill proided for It there not such language as this heard in some mens hearts nay houses otherwhiles Conceive they not as dishonourably and as disdainfully of Gods best and busiest servants as Pharaoh did sometimes of he Israelitish sacrificers They are idle they are idle said he let them get them to their taks o Exod. 5.17 Moses speaks of devotion Pharaoh of idlenesse Moses talks of sacrifice Pharaoh of work Any thing seems due work to a carnall minde saving Gods service He cries out of any time or pains laid out that way as Judas once of the Spikenard To what end is this wast p Mat 26.8 As Seneca did of the Iewes weekly Sabbaths that they lost the seventh part of their time Or as Jeroboam did of Gods publike worship at Jerusalem he persaded the people that it was too much labour to repair t the Temple they should take a shorter cut to the golden calves at Beth-aven q 1 King 12.28 Of this sort are such as send in their ecuse when invied to the ordinances and say with those recusant guests in the Gospel We have oxen and farms r Mat. 22.5 and other fish to fry we cannot intend it and they were fools if they should Tell them of the unlawfulnesse of their lying cogging over-reaching cozening usury they 'le answer you straight What would e have us to do we are neither Saints nor Angels we must do as the world does or else look to be undone for ever Plain dealing indeed is a jewel but would ye should know he that useth it shall die a begger
fry weep and gnash live and die a dying life a living death not for a time or times or half a time t Rev. 12.14 oh happy they if ever they might hope an end but ever and ever and beyond all time throughout all eternity Oh considerchis all ye that forget God lest he tear you in pieces and there be none to deliver you u Psal 50.22 Save your selves from this tormenting Tophet and be forwarned to flee from the wrath to come See what miserable slaves ye are to Satan being altogether as much in his power and clutches x Act. 26 18 as he that goes gyved is in the gaolers or he that goes up the ladder pininond and hoodwinkt in the hangmans and for how little good advantage ye lay forth your selves and toyl out your lives in wearisome * Ier. 9.5 Psal 55.10 wickednesse Do but summon the sobriety of your senses afore your own judgments and see what uncessant pains ye are at and all to go to hell whiles you do wickedly with both hands earnestly y Mic. 7.3 working hard at the works of the flesh but putting your gets into a bottomlesse bag z Hag. 1.6 Nay that 's not all for he that soweth the winde shall reap the whirelwinde a Prov. 22 8 Hos 10 12 saith Solomon that is he that soweth the wind of sin and vanity shall reap the whirlwinde of vengeance and misery And he that soweth to his flesh shall of the fiesh reap that corruption that is contradistinguisht to life everlasting b Gal. 6.8 for the wages of sin is death c Rom. 6. ult Sursum cursum nostrum dirigamus minantem imminentem exterminantem mortem attendamus ne simul cum corporis fractura animae jacturam faciamus temporal spiritual and eternal And is it nothing to lose an immortal soul to purchase an everliving death hear then set thy self in good earnest to see and sigh under Satans servitude be sensible of his yoke as galling thy neck and let it make thee cry out O wretched man that I am who shall deliver me from this unsufferable servitude Behold I am more miserable then Samson at the mill for he had hope in his death d Prov. 14.32 but what hope have I When God shall take away my soul e Job 27.8 I am more miserable then Zedekiah in cold irons for though he los his eyes yet he escaped with his life but I alasse am am dead while alive f 1 Tim. 5.6 a very living ghost a walking sepulchre of my self I am more miserable then Ieremy in the dungenon for he found friends and means of enlargement but to which of the Saints shall I turn my self g Job 5.1 or where shall I finde help or rescue in heaven or earth I am more wretched then Israel in Egypt for if they performed their tasks they escaped the lash but I after all my best services done o the devill am laden with stripes and shall be scourged with scorpions * â—â—â—nsideret his quilibet quam jod 1 sir servitus servhe priacipi immò tyranno diabolo qui subditos sibi infandis divexat modis Bucer Thus make moan to thy self first and tenmake out to Christ next for manumission and enlargement for if the son set you free you shall be free indeed h Ioh. 8.36 Cry to the Lord Christ in the words of the ancient Church O Lord other Lords besides thee have had dominion over us but we will remember thee only and thy name i Isa 26.13 Thy name is as an oynt munt powred out theresore the Virgins love thee k Cant 1.3 O pour upon my dry soul of that precious oyntment and stablish me with thy free spirit l Psal 51 12 for where thy spirit is there is liberty m 2 Cor. 3.17 from both the commanding and the condemning poer of sin and Satan O deliver not the soul of thy turtle dove to these wicked ones x in thy righteousnesse rid me and set me free For a day in thy courts is better then a thousand other-where I had rather be a dore-keeper in the house of my God o Ps 84.10 11 then to be Satans chlef-favourite or one of the privy chamber For the Lord God is a Sun and a shield the Lord will give grace and glory large wages grace and glory what things be these one would think that were reward enough for such sorry service as we can do him a best ey but then her 's more then enough for no good thing will he withhold from them that walk uprightly Oh bountifull God! who would not chuse and covet to be thy servant who would not gladly stand waiting at the posts of thy gates p Prov. 8 34 if haply at any hour of th day he might hear thy happy call and be hired into thy heavenly Vineyard who would not â—un through thick and thin * Quidam ad omnia viae vitae hujus exercitia non solum ambulant sed currunt imò potius volant Bern. Serm. 3. de Asc Dom. to compasse such a gainfull service And yet 't is a world to see a wonder to behold how strangely men hang off here how hard they are to be wonn to the setting in hand with the works of the Lord miserably slighting God offers and letting slip their golden opportunities of getting into his employment They talke sometimes of the wages but shrink at the work as the Israelites talked of the reward of Goliath's conquest yet fled from it when they had done q 1 Sam. 17.24 25 The land is good said those faint-hearted spies but the cityes are walled up to heaven and the inhabitants unconquerable They wish well other-whiles to heaven as he that kneeled to our Saviour with good master r Mat. 19.16 Turpe est impios diabolo tam strenuèservire nos Christo pro sanguinis â—retio nihil rependere Cyprian lib. de oper et eleemos in his mouth they could be glad with Balaam to dye the death of the righteous but to live their precise and austere life that goes to the heart of them they cannot frame to it O blinder then Beetles the merchant refuseth no adventure for the hope of gain the hunter shrinketh at no weather for love of game the souldier declineth no danger for desire of glory or spoile the bear breaks in upon the hives contemning the stings And shall we fain to our selves an ease in not understanding or an idlenesse in not seeking after that service that will be a means unto us not only of avoyding intollerable and endlesse torments which is the devills meed and wages but also of attaining immeasurable and immortall glory pleasure and gain which is Gods reward and guerdon For glory honour and peace to every man that works good to the lew first and also to the Gentile Å¿ Rom. 2 10 And contented godlinesse
is greatest gain t 1 Tim 6.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in pietate 1 Tim. 4.8 saith the same Apostle such as wherein all losses are recompensed all wants supplied all curses removed crosses sanctified promises accomplished blessednesse procured Satan conquered Death destroyed the grave sweetned corruption abolished sanctification perfected and heaven opened for a more happy enterance What should I say more for a conclusion of this first Exhortation to those that are in their naturall condition There is no gain to that of grace no increase to that of Gods service The Usurer gaines six in the hundred but the gain of godlinesse is an hundred-fold here and eternall life hereafter Oh who would not then turne spirituall purchaser SECT VI. Vse 4. Exhortation to Saints to abide in Gods love and to abound in his work sith their labour of love is not in vain in the Lord. OUr second Exhortation is to be addressed to all those that are true of heart Use 4 whose names are written in heaven u heb 12.23 whose services are set down in Gods book of remembrance How should these first rejoyce in this priviledge more a great deal then if devils were subdued unto them x Luc. 10 what a mercy is his that God should set so highly by their poor performances as to record them in the high court of heaven to gratifie and grant them thereupon great suites on earth to glory and bost of them before the Prince of hell as he did of Iob y Iob 1.8 because he was jealous over himself and his with a godly jealousy z Iob 1.5 How should the Saints delight themselves in such a master and make their boasts of God all day long a Psal 44.8 How should they sing with David Lord thou hast dealt bountifully with thy servant according to thy word b Psal 119.17 carolling out and calendring up the noble acts of that Lord * Psal 105.5 who shall count when he writes up the people c Psal 87.6 that such a man was born there and there was faithfull in all his house as a servant d Heb. 3.5 with Moses kept his word and not denyed his name with Pergamus and Philadelphia e Rev. 2. 3 instantly served the Lord day and night with the twelvâ— tribes f Act. 26.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. These things he carefully recordeth and honourably mentioneth and is it not a shame for us to be slothfull and silent to be forgetlull of him that thus remembreth us and the poor things that pass from us Of all things God cannotabide to be forgotten See how ill he takes it at the hands of his people They are a froward generation children in whom â—â—no faith saith he For of the Rock that begat them they are unmindfull and the God that formed them they have forgotten And when th Lord saw it he abhorred them because of this provoking of his sons and of his daughters g Deut. 32.18 20 And a fire was kindled in hisanger thereupon even such as burneth to the lowest hell For the wicked shall be turned into hell and who too With all them that forget God h Psal 9.17 But what shall become of them in the mean while Behold I even I will utterly forget you and so pay you home in your own coyne yea I will bring an everlasting reproach upon you and a perpetuall shame which shall not be forgotten i Ier. 23. 39.40 See this exemplified in the rich glutton Luc. 16. who because he remembred not that God gave him his corne and wine and oile and multiplyed his silver and his gold k Hos 2.8 but sacrificed to his own net and burnt incense to his own yarn because by them his portion was fat and is meat plenteous l Habak 1.16 therefore is he not so much as once called by his name in holy scripture but lyes wrapt up in the sheet of infamy and buried in everlasting reproach which shall not be forgotten When as the poor beggar that set God alwayes before him m Psal 16 with David that remembred his name in the night and thereby kept his law n Ps 119.55 is thought worthy to have a name in Gods book and a nayle in Gods house o Ezra 9.8 the Lord saying unto him as once to Moses I have known thee by name p Exod. 33.12 thy memoriall shall endure to all generations q Psal 112. Nay the Lord Jesus remembreth such still now he is in his kingdome r Luc. 23.42 that bestirr themselves all they can and despatch a great deal of work in a little time as that samous theef did who therefore by a commendable thest after he bad offered violence to Gods king dome Å¿ Mat. 11.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arripiunt vel diripiunt ut citatur ab Hilario Metaph. â— castris aut arce quapiam quae irrumpentibus hostibus diripitur Beza stole heaven and supt in paradise SECT VII BUt secondly Doth God remember his Saints and their services then let us learn hence not only to reciprocate by remembring him and his mercies but also as his remembrancers to put him in minde in case he seem less forward to do us good of his ancient proceedings and gracious promises This is that the Prophet exhorts unto Ye that are the Lords remembrancers keep not silence t Esay 62.6 7 This the Psalmist constantly practised Remember O Lord thy tender mercies and thy loving kindnesses for they have been for ever u Psal 25.9 And this the Lord though he needeth it not yet every where stands upon He exacts and expects it from us as a part of his service and as a condition on our part to be fulfilled in the new covenant Where after he had promised great things concerning Justification Sanctification and preservation he subjoyns Yet I will for this be enquired of by the house of Israel to do it x Ezek. 36.37 So in another Prophet I will blot out thy transgressions and not remember thy sinnes But then Put me in remembrance lit us plead together declare that thou mayest bee justified y Isa 42.25 26 Whereby you see what 's to bee done on our part if we would be remembred with the mercies of Gods people Plead wee must the gracious promises spread them before the Lord as Hezekiah did Sennacheribs letter z Esay 37.14 Pray them over as David often and so put him in mind of the good he hath spoken concerning us He loves to be importuned in his own words to bee burdened with his own promises and to be urged with rguments taken from his old proceedings Arise as in the dayes of old and performe the mercy which thou hast sworn to our fathers from the dayes of old a Mic. 7.14 20 This Moses and Elias well understood and therefore the former as in pleading for the people he minds the
Lord often of his covenant with Abraham Isaac and Jacob b Exod. 32.13 and treats with him to that purpose by his Name Jehovah that emphaticall and comfortable Name c Exod. 6.3 so when he had foretold a plague to the Aegyptians or the remove of it yet he omitted not to pray the accomplishment And the later when he had by warrant from heaven promised rain to Ahab after three yeers draught yet he went afterward to the top of Carmel and prayed earnestly d Jam. 5.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. James he prayed toughly lustily laboriously he strained every vein of his heart as it were in prayer for he stoopt and stretcht and put his face between his knees saith the story and this for a great while together till at length a cloud and after this a cataelysme of raine and waters came of it when once he had prayed to purpose e 1 Kin. 18.42 and not till then For the Lord though he be liberall yet he is not prodigall and although he reject not our weak services yet he throwes not away his mercyes upon such as hold them not worth whistling after as they say Be his children never so deare unto him yet they shall know their distance and their duty and although he love to be acquainted with them in the walkes of their obedience yet he taketh state upon him in his ordinances and wil be sought unto for his mercies Seek the Lord saith the Prophet and then will he raine righteousnesse upon you f Hos 10.12 For like as the Sun drawes up vapours from the earth not to retaine them but to return them to the moistening and so fattening of the same so doth the Lord draw from us our devotions and other duties not for any benefit of his own but to raine them down againe upon us in so many blessings SECT VIII LAstly this me thinks should mightily encourage good peoples hearts and strengthen their hands in well-doing to consider that the Lord doth perfectly remember plentifully to requite whatsoever service The pains cannot be cast away that we resolve to lay out nay to lose for Christ Master saith Peter we have laboured all night and have taken nothing Neverthelesse at thy word wee will let down the net g Luk. 5.5 6 And he sped accordingly for he enclosed a great draught of fishes even to the breaking of the Net c. So true is that of the Apostle Heâ— that is Lord over all is rich unto all that call upon him h Rom. 10.12 He gives exceeding abundantly even above all that we ask or think i Ephes 3.20 Thus David asked life of the Lord and he gave him length of dayes for ever and ever k Psal 21.4 Solomon asked wisdome not wealth and he had wisdome and wealth too Hezekiah asked one life and God gave him two added fifteen yeers to his dayes which we count two mens lives and a yeer over The palsie man seeking health at Christs hands had health and heaven to boot Zacheus striving to see Christ not onely seeth him but heareth him spealâ—ing salvation to him and his Yea may some say God may crown his people with salvation Ob. John Baptist was without any law right or reason beheaded in Prison as though God had known nothing at all of him George Marsh Martyr Act. Mon. fol. 1423. Sol. but they are hardly put to 't in the mean while many of them and sorely vexed by the oppressions of their enemies who make pitifull havock of them and God regards it not First this is not for their diligence but negligence rather in the work of the Lord lazy servants must be quickned Secondly God hereby tryeth the truth and soundnesse of their graces makes it appear that they serve him for himself and not meerly for provender or for a whole skin as the Devil accused Job l Iob. 2.4 Thirdly God in humbling them remembreth them for his mercy endureth for ever m Psa 136.23 Is Ephraim my dear sonne is he a pleasant child for since 1 spake against him I do earnestly remember him still therefore my bowels are troubled for him I will surely have mercy upon him saith the Lord n â—er 31.20 Lastly heaven will pay for all and the lesle they take up of their wages before hand the more they shall receive at the quarter day It we suffer together with him we shal be glorified together o Rom. 8.17 This made Abraham content to dwell in tents because he looked for a more enduring city p Heb. 11.9.10 Moses chose the repreach of Christ the worst part of him before the honour of Pharaoh's court this when he was no baby neither but at mans estate q Heb. 11.24 c. and therfore knew well what he did and all because he had respect to the recompence of Reward This made the beleeving Hebrewes suffer with joy the spoiling of their goods as knowing that they had in heaven abetter and more enduring substance r Heb. 10.34 Nudus opum sed cui coelum terraeque paterent De Archimede suo Silius lib. 14. Ezekiel willing to deliver an unpleasing message and suffer for it too because God took him up and let him heare the noise of a great rushing saying Blessed be the glory of the Lord Å¿ Ezek. 3 12 Nay our Saviour Christ helped himself over the hardship of his crosse by casting his eye upon the Crown leaving us an example to follow a copie t â— Pet. 2.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to write after And indeed it is a matter passing difficult to obey God when carnall reason suggesteth likely hood or damage or other danger But if it were a sufficient reason to move Jacob to neglect his stuffe in the land of Canaan because Pharaoh promised him the best things of Egypt u Gen. 45.20 How much more should the assurance of heaven that true treasure make us carelesse of this earthly trash How should the very fore-thought of that exceeding exceeding weight of glory x 2 Cor. 4.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There ye have an elegant treble Antithefis double hyperbole beyond englishing A superlative transcendent phrase saith one such as is not to be found in all the Rhetorike of the Heathens because they never wrote of such a theme nor with such a spirit make us plentifull in Gods worke cause and even compell us to hear much pray much live holily deale uprightly be constant and abundant in well-doing what ever come of it Not standing upon the worlds censure who are apt enough to call thee foole for thy forwardnesse and two fooles for thy foole-hardinesse so they usually call and count the care of good conscience and courage in a good cause let them work on and spare not but scare thou God and against all their * Nigro carbone notandus Juven black coles comfort thy self with bis white
the Saints are so set upon the thoughts of Gods Name they are taught and inabled thereunto by that holy spirit their domesticall Monitour and sweet inhabitant For know ye not that your bodies are the temples of the holy ghost that is in you p 1 Cor. 6 19 And if their bodies are the Spirits temples surely then their soules are his Holy of Holies wherein are continuall pillars of incense ascending q Cant. 3.6 good and holy thoughts I meane abounding by the operation of the Holy ghost whose immediate motions they are we being not able of our selves to think one good thought r 2 Cor 3.5 There never entred into the heart of a naturall man the things that God hath prepared for them that love him ſ 1 Cor. 2.9 10. ◠But God hath revealed them to us by is spirit whose worke it is 1. To enlighten 2. To enlarge the heart wherein he takes up His first work is to beat out new windows in the dark soules of men to let in a new light thereinto to give us thereby some fight of God some sense of his sweetnesse some glimpse of his glory Not as he is in himself in the brightnesse and perfection of his essence for so he is incomprehensible and the light whereby he should be seen inaccessible t 1 Tim. 6.16 Nor yet so perfectly here as he stands described unto us by his Attriutes and actions that 's reserved for a better life But his back-parts u Exo. 33.23 only with Moses that holy and reverend Name of his Jehovah Jehovah strong mercifull gratious longsuffering c. x Exod. 34.6 Thus much the spirit gives us to see of God though somewhat obscurely y 1 Cor. 13.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as through a grate only or as in a glasse in a riddle or as an old man through spectacles the greatest part of our knowledge being but the least part of our ignorance And Secondly having thus opened our eyes and turned us from darknesse to light he turnes us next from the power of Satan to God z Act. 26.18 that whereas heretosore we were acted and agitated by the Prince of the power of the ayre a Eph. 2.2 the God of this world who had first blinded our minds b 2 Cor. 4 4 and then set abroad upon our hearts and affections hatching out thence whole swarmes of evill thoughts and litters of lusts that fight against the soul c 1 Pet. 2 11 So now being possessed by a better spirit we are enlarged and enabled to captivate and conforme our thoughts to the soveraignty of Gods grace the rules of his word and the remembrance of his Name Fourthly their new Nature Reas 4 that blessed frame of Gods grace erected in them by the spirit that great Architect that plants the heavens and layes the foundation of the earth that he may say to Zion Thou art my people d Esay 57.16 This Divine Nature e 2 Pet. 1.4 as Peter calls it and renewed Image of God this habit of heavenly-mindednesse putteth Gods servants upon a continuall fresh succession of holy thoughts For besides that their phantasy or thinking-faculty being a chief inward sense of the soul is seizedupon for God to the utter dessolving of that old frame of vile thoughts and lusts those strong-holds wherein satan had entrencht f 2 Cor. 10.4 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself the whole spirit soul and body of a Christian is sanctified throughout g 1 Thes 5.23 God writes his law in our hearts h Heb. 8.10 stamps his image upon the spirit of our minds i Eph. 4.23 makes us partake of the god-like nature having escaped the corruption that is in the world thorough lust k 2 Per. 1.4 c. Hence an ability of holy thoughts and affections for as the man is such are his dispositions and meditations The liberall man deviseth liberall things l Isa 32.8 A good man out of the good treasure of his heart bringeth forth good things m Mat. 12. And as from within out of the old heart proceed evill thoughts n Mark 7.21 c. so from the sanctified heart proceed sanctified thoughts and gracious considerations and respects to God and his Name Reas 5 Lastly we may argue for the truth and certainty of this point of the godly mans practise from the many near and dear relations he stands in to God together with the daily dealings he hath and often use he makes of his Name For God first he is the good mans friend and father Prince and portion God and guide his All in All o Colos 3.11 he hath given up his name to Gods truth devoted himself to his fear p Psal 119.38 sworne himself to his service q Psa 119.119 and endeavours nothing more then to love him with all his heart with all his soul and with all his thought which is that first and great commandement of the law whereupon the rest hang r Mat. 22.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a hing upon a nail or as beads upon a string And secondly for the name of God they run to it in any stresse as to a strong tower ſ Prov. 18.10 they walk in his name t Micah 4.5 as in a Garden or gallery they rejoyce in it as in all treasure u Psal 119 14 yea what ever they do in word or deed they do all in the name of the Lord Jesus Christ x Colos 3.17 c. Now can we possibly rejoyce in Gods name run to it upon all occasions walk in it talk of it do all in it and yet not minde it not be much in the thought of it Again can we acquaint our selves with the Almighty vouch him for our God set him up for our Soveraigne coverse familiarly with him as our friend walk before him y 1 King 9 4◠in uprightnesse and integrity walk with him z Gen. 6.9 in an humble familiarity walk after him a Deut. 13.4 by an entire obedience and ready conformity and yet not frequently think on him 't is not possible SECT III. Vse 1. Those that habitually think not upon God fear not God NOw for application Are all Gods people such as think upon his Name Use 1 This then serveth first to shut all such out of this holy society andto evince them void of Gods true fear that think not dayly and diligently upon God that make not his name the matter of their meditation that say not in their hearts Let us now fear the Lord our God b Ier. 5.24 c. The wicked saith David through the pride of his countenance will not seek after God God is not in all his thoughts c Psal 10.4 Eating and drinking buying and felling building and planting plowing and reaping c. are in his thoughts but God falls not into his thoughts the whole day thoroughout Or
the spirit x Rom 8.27 so of the flesh too though it never put forth it self in the outward man that he sets our secret sinnes also in the sight of his countenance y Psal 90.8 and will not fail to bring every secret thing to judgement z Eccles 12. ult even all their Atheisticall vainglorious covetous ambitious adulterous malicious thoughts and projects against the Lord and his Christ his crown and dignity And that none may be ignorant he makes Proclamation thereof as it were in open Sessions by the voice of his holy Prophet with a solemn Oyes Hear O earth behold I will bring evill upon this people even the fruit of their thoughts a Jer. 6.19 Where ye have to observe that the heavy wrath and vengeance of Almighty God is both the just desert and certain event of evil thoughts and count you that a small matter Is it nothing to fall into the punishing hands of the living God b Heb. 10.31 Is there not a fire kindled in his wrath even for some one root of bitternesse that is inward distemper and mentall abomination harboured and allowed that burns as low as the nether-most hell c Deut. 32.22 SECT V. Against thoughts of Atheisme Blasphemy Infidelity and Rebellion BUT in the third place most of all to be condemned of want of Gods holy fear are such as not onely not think of God or not duely think of him but unto all other their sinnes adde this that they think thoughts against him directly opposite to his Name Devise things contrary to the Name of Jesus d Acts 26.9 taking up high and haughty imaginations such as exalt themselves against the knowledge of God and obedience of Christ e 2 Cor. 10.4,5 And of this sort of sinners is that heavy complaint made by God himself in the Prophet Hosea Though I have redeemed them yet they have spoken lies against me though I have bound and strengthened their arms yet do they imagine mischief against me f Hos 7.13 15 Hitherto may be referred 1. Thoughts of Atheisme as to think there is no such thing as God or if any yet that hee seeth not careth not doth neither good nor evil g Zech. 1.12 Deos didici securum agere aevum Nec siquid miri faciat Natura Deos id Tristes ex alto coeli demittere tecto Horat. serm walks in the circle of heaven and hides himself in the thick cloud h Job 22.13 without any respect at all to this inferiour world 2. Thoughts of blasphemy as to murmur grudge and speak against him in our hearts and secretly to mock at his mighty works his powerfull ordinances i 1 Cor. 1.23 the promise of his coming c. 3. Thoughts of infidelity and despair as that God doth not heed me will not help me l Gen 4.13 save me make good his word unto me c. This is to make God a lier m 1 Ioh. 5.10 Cum Leoni X. Papae Bembus Card. aliquid ex Evangelio obijceret subridens ille dixit Nunquid non compertum abunde fuit quantum nobis coetui nostro contuler it haec de Christo fabula Alsted Chronol p. 398 saith St. John and upon the matter to averre and avouch that there is no such thing as Christ or at leastwise no such vertue and efficacy in his death and life k 2 Pet. 3.4 as to save all those that repose upon him 4. Thoughts of high-treason and open rebellion against heaven as when men rise up against God in their hearts as the horse against his rider thinking within themselves though they shame to say as much Who is the Lord that wee should serve him o Exod. 5.2 Who made thee a Prince or a Ruler over us p Act. 7.27 Our lips are our own who shall controll us q Psal 12.4 The word that is spoken unto us in the Name of the Lord we will not do No but we will certainly do whatsoever thing goeth forth out of our own mouth r Ier. 44.16 17 say the Prophets and Preachers what they can to the contrary Against all which detestable and damnable Atheists yokelesse and frontlesse Belialists Behold the Lord cometh saith that ancient Enoch with ten thousands of his Saints to execute judgement upon all and by vidicating his glorious Name from their base surmises and blasphemous aspersions to convince all that are ungodly among them of all their ungodly deeds which upon such false and abhorred principles they have ungodlily committed and of all their hard speeches which ungodly sinners have out of the abundance of their hellish hearts spoken against him ſ Iude 14.15 Where wee leave them for present to chew awhile upon that fearfull doom that abides them till we hear of their amendment and hasten to a second Use SECT VI. Use 2. Examination Where trialls of the goodnesse of our best thoughts by their 1. cause 2. effects IS this so that the thoughts of the righteous are right t Prov. 12.5 and that wheresoever the true fear of God is there are great thoughts of heart u Iudg. 5.15 concerning God and his Name This then serves next for an Use of Triall And so let every man learn hence to take a true estimate to make a right judgement of his spirituall good estate by the quality of his thoughts For ever as the man is such are his thoughts and as the thoughts are habitually and ordinarily good or evil so is the man Purity in the inward parts is the most sound and infallible evidence of our portion and interest in the power and purity of Christs saving passion and sancifying bloodshed Whereas if our speeches and actions be never so Angelicall yet if the thoughts of our hearts be not forgiven us x Acts 8.22 Verse 23. Quum reproborum mentibus occasto perpetrandi peccati deest desideriorum cogitationes eorū cordibus nullatenùs desunt quum non semper diabolum sequuntur in opere valdè tamen se illi obligant in cogitatione Greg. Moral lib. 14. and we enabled to keep them in some good compasse by the spur of the first and curb of the last commandement we are in no better case then Simon Magus was who for all his fair pretences stuck fast still in the gall of bitternesse and bond of perdition A civil honest man a painted hypocrite a gracelesse and wicked persn dare insatiably mind and muse upon those foul evils which for want either of ability or opportunity or both he cannot act Now such a man as this though his outward behaviour be never so fair and unrebukeable yet the Scripture every where brands for a sonne of Belial one that hath nothing of the spirit of God in him y 2 Cor. 10.5 but is filled with the devil that foul spirit from corner to corner z Act 5.3 4 a man not washed from his wickednesse a Jer. 4.14
Hosts by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Hierome Ornatus for order makes an army beautiful 3. For their obedience which is no lesse admirable then their order amiable No souldier is so obsequious so active so ready prest at the command of his captain as all creatures are at the command of God So well disciplined are they and trained to it not by rules of art but by instinct of nature Psal 119.91 that if he say but to any go he goeth if come he cometh if do this he doeth it Never was any Emperour so observed as he is even to a nod or beck Psal 123.2 Fiftly therefore is he stiled somtimes Lord of Hosts and other times Lord God of Hosts to denote and set forth his infinite and irresistible power and that there is no standing before him thus armed and appointed if his wrath be kindled yea though never so little which is an answer to the third quaere Beza in Rom. 9.29 exauditi sunt domino multo potentiore quam ipsi sitis Ad infinitas ipsius vtres copias explicandas Beza in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sets forth his absolute power and soveraignty over all creatures whence he is called the one or onely Lord. Ephe. 4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est dissipare perdere quod victori conâ—enit imprimis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc epitheto summa tribuitur Deo potentia saith a grave and learned interpreter Chiefest power and soveraign authority is given and ascribed to God by this attribute For this it is often used and urged in the old Testament as in the new the very Hebrew word Sabaoth is retained for more Emphasis Iam. 5.4 The cryes of them that have reaped your fields and yet received no wages are entred into the eares of the Lord of sabaoth that is they are graciously heard by a Lord far more mighty then you are any saith the same interpreter And in his larger Annotations this saith he is added to shew his infinite forces and matchlesse might The like may easily be collected from Rev. 4.8 compared with Esay 6.3 Where the holy Ghost rendereth Holy holy holy Lord God of hosts by Holy holy holy Lord God Almighty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely such a one as hath not the sole command alone but the whole command of all the creatures In heaven he hath good servants in hell bad in earth both The other Apostles call him Lord it is Gorrans observation Iudas calls him not so but Rabbi Mat. 26.22 25. because he had shaken off the yoke of obedience but they that will not bend must break as he did when shortly after he became his own deathsman after that he had delivered up his master and all by the determinate counsel of God the might strong God as he is stiled Esay 9.6 the Al-sufficient God Gen. 17.1 Aben Ezra renders it The conquerour and the Lord Christ is said to go forth riding on his white horse conquering and to conquer Rev. 6.2 The Septuagint render it Self-sufficient able to do all without help of any how much more when having such hosts at command Aquila renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong lusty valiant Pagnine and Iunius Omnipotent Now dicitur Omnipotens quia omnium tenet potestatem saith Isidore And this David the King acknowledgeth in all ample manner yea Nebuchadnezzar the tyrant Dan. 4.37 Thine O Lord is the greatnesse and the power and the glory and the victory and the majesty For all that is in the heaven is thine thine is the kingdom O Lord and thou art exalted as head above all c. 1 Chron. 29.11.12 SECT II. The Pope will needs be Lord of Hosts Vse 1 VVHat meaneth then that man of sin that mouth of blasphemy that I may apply to speak so great things of himself Rev. 13.5 2 Thes 2. Psal 100. Fran. Zabar Bellar. lib. 4. de Poâ—t Roquia in omnibus admirabilis stuper mundi to boast himself so much in mischief Psal 52.1 to lift up himself above all that is called God sitting in Gods temple and shewing himself there as if he were Lord of Hosts For although he hath but some angle and not all the corners of the earth though he is but a fox in a hole yet his discreet doctors say of him that he can do all that Christ can do that God hath put all things in subjection under his feet the beasts of the field that is men living on the earth the fishes in the sea that is souls in purgatory the fouls of the aire that is the souls of the blessed It sufficeth not Mosconius to derive Pape of Papae the interjection of admiring because the Pope is the worlds wonderment Rev. 13 3 Admiratio peperit philosophiam sic et Antichristianismum habens in toto mundo utrunqe gâ—adium c. Dulia adorandus De ministr milit Eccles l. 1. cap. 1. Os papae eâ—t eulus diaboli in eodem sunt praedicamento Jgnatij Con. clavs pag. 139. vide Pareum in Apoc. 13.3 Orâclis vocis mundi moderaris habenas et merito in ter ris diceris esse Deuâ— Super Angelos eleuatier papa adeo ut eos excommunicare possit ait Joh. 23. in extravag Luk. 4.6 Dr. Featly his Transub exploded that beast he should have said in the Revelation that all the world wondered after and Pontifex because he makes men a bridg to blessednesse but he will have him to be King of Kings and Lord of Lords having the power of both swords throughout the world yea command over all reasonable creatures Boniface the 8. wrote to Philip K. of France that he was Lord of all both temporals and spirituals in all countries which is one of the divels titles Math. 4. Valladerius shames not to say of Pope Paul 5. that he was a god lived familiarly with the Godhead heard Predestination it self whispering to him had a place to sit in councel with the most divine Trinitie And another of the same Popes parasites dedicates a book to him thus To Paul the 5. Vice-God the most invincible Monarch of the Christian common-wealth the most mighty defender of the Pontifician omnipotency Our Lord God the Pope saith a certaine Canonist And to thee is given all power in heaven and earth said the Councel of Lateran the very year before Luther stood up against that Romish Antichrist who weares a triple crowne in token that he is Lord of heaven where he may canonize saints of hell where he may free soules out of purgatory of earth where he saith as once the divel did All power is delivered unto me and unto whomsoever I will I give it But how haps it then that he gives no more to many of his best servants To instance in some of our own fugitives Allin had a Cardinals hat but with so thin lining meanes to support his state that he was commonly called the starveling Cardinall Stapleton was made professour
he is above them 2 Pet. 3 9. Exod. 18.11 He hath an eye to follow them a goard to look to them and a goaler to bring them forth whensoever he shall call for them In case they should make escape as they cannot he hath armies above them armies below them armies about them armies upon them yea armies within them to bring them back to execution For a wicked person is not safe from his own tongue to peach him from his own hands to dispatch him from his own phantasy to disquiet him from his own conscience to affright him from his own friends to betray him from his own beasts to gore him from his own fire to burn him from his own house to brain him Thus it is with him whiles at home as if he look abroad to every creature he meets he may say as Ahab once said to the Prophet Hast thou found me O mine enemy For as every good souldier will fight for his Generall and as a Noble-mans servants will soon draw if their Lord be set upon so there is not a creature in all the world that is not ready prest to fight Gods battles and revenge his quarrell upon an ungodly person Gen 4.14 What Cain sometimes said he hath good cause to take up and second Job 18.15 Every thing that findeth me shall slay me Brimstone is strawed upn the house of the wicked saith Iob so that if the fire of Gods wrath do but lightly touch upon it Job 9 5 Eccles 6.13 Necesse est ut eum omnibus doctâ—orem agnoscam qui triginta habet legiones Phavorm de Adriano â—mp apud Spartian they are suddenly consumed they walk all day long upon a mine of Gunpowder either by force or stratageme they are sure to be surprised Had Zimri peace that slew his master Hath ever any waxed fierce against God and prospered Oh that these gracelesse men would once learn to meddle with their match and according to the wise-mans counsell beware of contending with one that is mightier then they this Lord of Hosts I mean the Lord mighty in battle Psal 24.8 this man of warr as Moses calls him whose name is Jehovah sabaoth before whose dreadfull presence and unresistible puissance they are no more able to stand then is a glasse-bottle before a cannon-shot SECT IIII. Tremble before this mighty Lord of Hosts THirdly Use 3 Is he the Lord of Hosts with whom we have to deal be we all hence exhorted and excited to the pracise of divers duties And first to tremble before this mighty God who having so many millions at his beck and obedience can with as much ease and in as little time undo us as bid it be done So Caesar once threatened Metellus in a bravado but so God only and easily can do indeed to such as set against him If the breath of God blow men to destruction Iob 4.9 for we are but dust-heaps if he can frown us to death with the rebuke of his countenance Psal 80.16 what is the waight of his hand that mighty hand as James calls it wherewith he spans the heavens Jam 4 1â— Isay 40.22 and weigheth the earth in a ballance He sits upon the circle of the earth and the inhabitants are as grashoppers he shakes them out of it at pleasure as it were by a canvass or as out of ones lap so much the Hebrew word imports Iob 38.13 Who would not therefore fear thee O King of Nations Jer. 10.6 7 Mat 22.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to thee doth it appertain forasmuch as thowart great and thy Name is great in might Give unto Caesar the things that are Caesars saith Christ and unto God the things that are Gods Where it is remarkable that the Article in the Originall is twice repeated when he speaks of God more then when he speaks of Caesar to shew saith a Divine that our speciall care should be to give God his due Now shall we fâ—ar to break the penall lawes of a King Prov. 19 12 Prov. 16.14 Prov. 20.2 because his wrath is as the roaring of a lion and as the messengers of death so that whoso provoketh him to anger sinneth against his own soul And shall we not fear this King of Nations who hath Armies of creatures to do us to death and after that legions of devils to torment us in hell shall we fear fire water lions leopards bulls bears and other common souldiers yea the wrath of a fool because it is heavier then the sand of the sea Prov. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 10.28 Philip. 3. ult 27.3 4. An shall we not fear the great Emperour of all these that hath them all at his beck and obeisance These may kill us but they cannot hurt us as he once told the tyrant destroy they may the body but neither keep the good soul from heavents nor the body from a glorious resurrection But God can do all this yea more then this and shall we not fear his heavy displeasure Especially since according to his fear so is his wrath Psal 90.11 That is according to some as any one doth more or less fear Gods indignation in the same degree and measure shal the feel it as he trembles at it he shall tast of it Or as others and perhaps better Let a man stand in never so great awe of thy wrath yet his fear shall not prove proportionall or ever be able to match it he shall never fear thee so much as thy wrath amounts to let him fear his utmost For there is a fire kindled in his anger and it burns unto the lowest hell Deut. 32.22 Now Bellarmine is of opinion that one glimps of hell were enough to make a man not only turn Christian and sober but Anchorite and Monke to live after the strictest rule that can be I conclude with the Apostle Wherefore let us have grace whereby we may serve God acceptably with reverence and godly fear For our God is a consuming fire Heb. 12.28 29. SECT V. Trust in his power for fulfilling his promises SEcondly is He the Lord of Hosts This should teach us to rest confidently upon his power for the fulfilling of his promises For what should hinder First God is not as Man that he should lie he payes not what he hath promised Plutarch as Sirtorius is said to do with fair words Secondly hee is not off and on with us he doth not say and unsay Mal. 3. he is Jehovah that changeth not Thirdly he is the Lord of Hosts and cannot be resisted or interrupted in his course Nature may be and was when the fire burnt not the water drown'd not the Lions devoured not c. Men may be withstood though never so mighty as the potent Prince of Persia was Daniel 10.20 And as Asa was who although he brought five hundred thousand men into the field yet was he encountred and overmatcht by an Army of a thousand thousand and upward
of my hand they shall deliver their own souls they shall have their own lives for a prey Something there is that God will yeeld to prayer then Cartwr in loc when he is most bitterly bent against a people or person Mat. 24.20 Pray saith our Saviour after he had foretold such an affliction as never had been nor should be the like pray saith he that your flight be not in the winter for that will be tedious nor on the sabbath for that will be grievous Whereupon a learned Interpreter makes this note In maxima severitate aliquid permittit precibus Something God will graciously yeeld to prayers in his greatest severity Admirable is that and for the present purpose most apt and apposite that Polanus reports of a terrible earth-quake in the territories of Berne in Swisserland by means whereof a certain high mountain carried violently over other mountains ' ore-whelmed and covered a whole township that had ninety families in it one half house only excepted wherein the master of the family with his wife and children were with bended knees calling earnestly upon God This fell out no longer ago then in the year 1584. Polan Syntag. Theolog tom ◠lib. 5. cap. 21. de terr aemotu mortuus est Polan Anno. 1610 Mat. 21.21 and is related by Amandus Polanus a famous Divine who lived not many yeers since at Basill not many miles distant from the place where the thing fell out In which notable example who seeth not as in a mirrour the marvelous force and efficacy of faithfull prayer standing Aaron-like with his incense betwixt the living and the dead and verifying that of our Saviour Verily I say unto you if ye have faith and doubt not ye shall say unto this mountain Remove hence to yonder place and it shall remove yea be thou removed and cast into the sea and it shall be done And All things whatsoever ye shall aske in prayer beleeving ye shall receive Oh blessed Saviour Eph. 1.19 what could have fallen from that sweet mouth of thine more for the glory of thy free grace and our greatest encouragement to ply the throne of grace with dayly suites that God would open our eyes to see the exceeding greatnesse of his power towards us that beleeve according to the working of his mighty power There is in the Originall a sixfold gradation and all too little Words are too weak to utter it SECT VIII Be comforted in the consideration of his power where diverse objections of weak Christians are answered SIngular comfort to all that belong to the Lord of Hosts Use 4 to consider that God hath a power alwayes prepared an army ever in readinesse 1. to preserve them 2. to provide for them For their preservation Dan. 3.17 first Our God is able to deliver us either from the fire or in it this was the support of those three brave Worthies in Daniel and may be ours that lean on the Lord and the power of his might Shall the Philistins rely upon their Goliath Papists an their he-saints and she-saints Turks on their Mahomet Heathens on their Tutelaries and not we encourage our selves in the Lord our God as David not cheer up our hearts in this man of warr whose name is the Lord of Hosts the Lord mighty in battle Oh say with the church in Micah Micah 4.5 All people will walk every one in the name of his God and we will walk in the name of the Lord our God for ever and ever For their rock is not as our Rock Deut. 32.31 our enemies themselves being Judges Contemno minutos istos Deos modo Jovem propitium habeam said that Heathen If God be for us what need we fear what man or devill can do unto us Rom. 8 31 Ob. Sol. Oh but mine enemies are many and mighty Yea but thy champion is the Lord of hosts with whom it 's nothing to save whether with many or with no power I his staid up Asa's heart against a thousand thousand enemies 2 Chron. 14 22 But they are fierce and furious Ob. Sol. What of that I know whom I have trusted saith Paul and I am sure that he is able to keep that I have committed to him against that day 2 Tim. 1.12 I have been delivered out of the mouth of the lion And the Lord shall deliver me from all evill c. 2 Tim. 4.17 18. Did not the Lord appear to Joshuah with a naked sword in his hand Nudatum nimirum ensem suum nunquam deposuit sed inde usque ab Adae lapsu eum in Ecclesiae suae defens c. Bucholc as captain of the Host Did not the Angels fight for Hezekiaeh and environ Iacob at Mahanaim Elisha in the mount c and hath not the Lord charged them still to pitch their tents round about the righteous They appear not unto us it 's true now as of old because the church now needs not such confirmations and Christ being ascended and the spirit plentifully bestowed God would that our conversation should be in heaven and not that the Angls should converse so visibly with us on earth But they still pitty our humane frailty and secretly suggest both counsell and comfort they also keep us from perils and dangers of body and soul who else could not subsist no not an hour Next for provision of necessaries God hath taken and bound over the best of the creatures to purvey for his people and to bring them in maintenance the heaven Pro. 20.30 31 Rex ferarum Isidor lib. 10. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth the corne the wine the oyle the best of the best is for them Hos 2.20 21. The Lions saith the Psalmist and the Lion is the king of beasts or the ricb among the people as the Septuagint have it shall hunger and starve those that will be sure to have it if it be to be had wicked rich men not only rob but ravish the poor Psal 10.9 10 when they have gotten them into their nets that is their debts bonds mortgages as Chrysostom expounds it Hence they are called men-eaters Cannibals Psal 14.4 Loe these Cormorants these yong Lions shall lack and suffer hunger but those that seek the Lord shall want nothing that is good Psal 78.14 Pluviam escatilem petram aquatilem Tertull. Vix unquam major fuit gloria illius populi in terra Canaan quà m in deserto Buchol He will rain down bread from heaven and set the flint-stone abroach and turn the wildernesse into a Paradise before his people shall pine and perish Never was Prince so served in his greatest pomp as the rebellious Israelites in the desert How good shall we finde him then to those that please him Elias is fed one while by an Angell another while by a Raven But if both should have failed him as the brook Cherith did yet he that took away his meat could have taken
away his stomack as he did also for 40. dayes together in the mount of God In a word the Lord of hosts hath a thousand means ready and at hand to provide for his people his strength and wisdome ever busieth and bestirreth it self for their comfort The Lord saith Peter who had tried it knowes how to preserve his own 2 Pet 2.9 Phil. 4.12.13 1 King 22. Heb. 11. Act. 7. and to deliver the godly out of temptation And I can do all through Christ that strengtheneth me saith Paul whether it be to be full or to be hungry to abound or to be abased A beleever walks about the world like a Conquerour as Michaiah did after he had seen the Lord on his throne with all the host of heaven about him So Moses after he had by faith seen him that is invisible and Steven after he had seen the son of man on the right hand of God Angels authorities and powers being made subject unto him 1 Pet. 3.22 And as in temporall so in spirituall regards also this holds true for the soul and inward man of the heart much distressed many times by wicked spirits in high places Ephe. 6.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about our interest in heavenly priviledges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Xerxis exercitu Aristi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1.19.2 Cor. 12 9 Luke 22.31 Rev. 12.8 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom 8 37 They have the upper ground of us which is no small advantage they assault us out of the air and there-hence buffet and batter us with their fiery darts so called for the dolour and distemper they work in us like a fire in the flesh and the likest hell of any thing with the haile-shot hell-shot of their temptations But God succours us by the supplies of his spirit and by the visible ministry of his angels as he did our Saviour in his agony and after his great temptations His grace is sufficient for us his strength made perfect in our weaknesse The serpents head is broke his work dissolved his trenches thrown down and himself driven out of the field by the Captain of our salvation the author and finisher of our faith who hath also prayed that our faith fail not even at such times as Satan desires to have us as a challenger Goliath-like desires to have one of the other side to combate with Michael and his angels have disarmed and driven out the dragon and his angels they overcame him by the blood of the Lamb yea the saints do overcome or are more then conquerours because through faith in Christ they overcome before they fight they are sure of victory aforehand And although Satan is said to make warre upon the Saints and to overcome them Revel 13.7 yet this is but spoken according to humane conceit and in regard of outward persecutions But thanks be to God who maketh us alwayes to triumph through Christ 2 Cor. 2.14 The gates of hell shall not prevail against us that is Mat. 16.18 all the power and policy of hell combined for in the gates sate the Elders to consult in time of peace and at the gates was planted the best munition in time of warre Impostours should deceive if it were possible the very Elect as that third part of the stars of heaven but that cannot be Object not here that Satan with a full mouth as a fell Lion roars upon you Obj and threatens to ruin you It is a Spanish Proverb The Lion is not so fierce as he is painted Sol. Satan in sidiis tanquam Leo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5 8. Christus insub sidiis tanquam Leo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 1.10 Obj. Rev. 12.15 Draco multis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scaligero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quia animal venenatum homini infestū Sol. Rom. 16.20 Colos 2.15 1 Cor. 15.55 1 Joh. 4 nor is the Devil so powerfull 〈◊〉 he makes himself well he may shake his chain at us but he cannot set his fangs in us well he may nibble at the heel but he cannot hurt us in the head He that is born of God keepeth himself and that wicked One toucheth him not that is Tactu qualitative saith Cajetan with a deadly touch Besides Christ is a Lion also even the Lion of the Tribe of Judah the victorious Tribe that can out-roar Satan and easily over-master him As for thee that humblest thy self at his feet for mercy assure thy self he will never trample on the yeelding prey Oh but Satan is not onely a Lion but a dragon hee not onely roars but spets poyson yea spews out of his mouth floods of venemous and violent temptations yea he is a great red dragon colour'd and died red as it were with the blood of souls he hath swallowed and besides he hath seven heads to plot and ten horns to push me into the pit of perdition Rev. 12.3 True all this but Mi-ca-el who is as the strong God Christ our onely Michael hath with his sore and great and terrible sword punished Leviathan that crooked piercing serpent and slain the dragon that is in the sea Esay 27.1 Under our feet he will tread him shortly as he hath done already under his own triumphing over him on the crosse with Death where 's thy sting hell where 's thy victory To be brief The Lamb with his two horns can do more then the dragon with his ten Stronger is he that is in you then he that is in the world Christ is that stronger man that casts out the strong man armed out of his castle and spoils his goods Oh but he hath so strongly entrenched himself in my heart Obj by a herd of base lusts and a frame of evil thoughts that he will hardly ever out if at all The weapons of our warfare are not carnall Sol. but mighty through God to the pulling down of strong-holds or trenches casting down imaginations and every thing that exalts it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ 2 Cor. 10.4 5. Christs Ministers are called his white horses whereon he rides about the world conquering Rev. 6.2 and to conquer And although for their persons they be mean and contemptible yet their message and ministery is that power of God to salvation Rom. 1.16 Luk. 10 which the Devil cannot stand before Our Saviour saw Satan falling as lightning from the heaven of mens hearts when the Apostles were abroad preaching the Gospel We preach Christ crucified saith St. Paul unto the Jews a stumbling-block and to the Gentiles foolishnesse But unto them that are called both Jews and Greeks Christ the power of God and the wisdome of God 1 Cor. 1.22 23. And a verse or two before It pleased God by the foolishness of preaching to save them that beleeve As unlikely a means in the worlds eye to do such a feat as the blowing of rams horns to over-turn
haec locutio Deo esse suam opportunitatem c. Calvin in locum Baiom in isto die Jom significat per Synechdoch tempus certum atque id praecipuè cum de juturo agitur Shindl. pentag 2 Thes 1 10. 1 Thes 5.2 2 Thes 2.2 2 Pet. 3.12 Rom 2 5.16 Guaâ—â—ber Figuter Alii 1 Tim. 5.24.25 This Lord of Hosts will not fail to finde a fit time for the making up of his jewels from the worlds misusages There is a day here specified in the text a set and solemn day a particular time a certain season wherein God will make himself glorious and to be admired in all them that beleeve in that day So speaks the Apostle of that last day called elsewhere the day of the Lord the day of Christ the day of God and the day of the declaration of the just judgement of God according to the Gospel And of this last and great day of general judgement the most interpreters understand this text And truly I beleeve it is partly if not principally intimated and mainly though I cannot think onely here intended Some mens sins are open afore-hand going before to judgement and some men they follow after Likewife also the good works of some are manifest before hand and they that are otherwise cannot be hid Some sinners are here punished that we may acknowledge a providence and yet not all that we may expect a judgement But a day there will be as sure as day whether sooner or later I have not to determine wherein God will take out the precious from the vile the corn from the chaffe the sheep from the goats the good fish and good figs from the bad wherein he will set a price upon his pearls make up his jewels advante his favorites his darlings his peculiar people and put away all the wicked of the earth as drosse Psal 119.119 And albeit he delay haply to do it because his hour is not yet come yet his forbearance is no quittance to the bad Vide Calvin in loc nor deniance to the better sort God first writes things down in his book of remembrance and then afterwards executes them which requires some time between But a time he will finde and that must needs be so for these reasons some respecting God and some the saints themselves but both sorts grounded upon the text and there-hence borrowed SECT I Reason 1 From Gods providence Reas 1 FOr God Sic spectat universos quast singulos sic singulos quasi solos Aug. 1 Tim 4.10 Curiosus plenus negotij Deus Tull. de nat deor first there be many things in Him that may well infer the point in proof as his providence power Faithfulnesse Goodnesse and Justice First his good providence which like a well-drawn picture eyeth each one in the room Neither is he a bare spectatour onely but as chief Agent he wisely ordereth all the worlds disorders to the good of his children He saveth that is he preserveth all men but especially those that beleeve saith the Apostle he is curious and full of businesse saith the Heathen my father worketh hitherunto and I also work saith our Saviour And this is meant by those seven eyes of the Lord Zech. 4.10 That run to and fro thorow the whole earth causing that none shall have cause to despise the day of small things Gods jewels are little in bulk great in worth for as small as they are they shall see the plummet in the hand of Zerubb bel with or by those seven And the eyes of the Lord saith another Prophet run to and fro thorow the earth to behold the evil and the good and not so only but to shew himself strong in the behalf of them whose heart is perfect toward him and to give them an expected end And this reason is secretly couched in that clause of our text There was a book of remembrance writâ— before him Est autem hic liber providentiae 2 Chron 16.9 Jer. 29.11 saith Polanus this is the book of Gods providence wherein as all our members are written which in continuance of time were fashioned had he left out an eye in his common-place book thou hadst wanted it so are all our services Polan in loc Psal 139.16 that they may be recompensed yea and all our sufferings too that they may be remedied and revenged when the time of refreshing shall come from the presence of the Lord. Act. 3.19 Thou tellest my wandrings saith David put thou my tears into thy botile are they not in thy book And there-hence he rightly concludes the point in hand ver 9. Then shall mine enemies turn back in the day that I call this I know that God will be for me Psal 56.8.9 or that God will be mine as the same phrase is rendered in this text SECT II. Reason 2. From Gods power NExt there is an almighty power in God called therefore Lord of Hosts in the text exerted and exercised for the relief and rescue of his poor people trampled on by those fat buls of Basan with the foule feet of contempt and cruelty whereby he taketh course that they be not over-trod or too long held under by the insolencies and insultations of their enemies But when they shall seem to themselves and others utterly forlorn and undone so that salvation it selfe cannot save them which was good Davids case Psal 3.2 then shall the Lord be a shield for them their glory their strong tower and the lifter up of their head Ver. 3. And this he shall do with a great deal of ease and expedition as being Lord of Hosts that is of all creatures by the hands of whom he shall send from heaven and save them from the reproach of him that would swallow them up Selah God shall send forth his mercy and his truth Psal 57.3 SECT III. Reason 3. from Gods Truth ANd that passage points us to two other reasons for the point God will send forth his mercy and truth And first his truth I meane his faithfulnesse intimated also in these words of our text Saith the Lord of Hosts These things saith he that is faithfull and true they shall be mine in the day c. I will have a time to make up my Jewels in much mercy Now hath God said it and shall he not accomplish it Is not his decree his facere shall he not fulfill with his hand what he hath promised with his mouth God is not as man that he should lye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mal. 3.6 neither is he unconstant as other friends that he should change no nor yet unmindfull that he should forget least of all is he unfaithfull that he should falsify God is faithfull who will not suffer you to be tempted above that you are able c. 1 Cor. 10. He will give patience under the temptation a good use of it and a good issue from out of it in the best time SECT IIII.
but not given me up to death The plowers plowed upon my back but thou hast cut asunder their traces and provide liberally for them in the land of their captivitie as he did for Ezekiel Daniel and others he will be a little sanctuary unto them there and supplie the defect of all other comforts Or if he call them to higher sufferings he will give them an higher spirit if he free them not from the common destruction yet certainly from the common distraction If they resist unto blood yea unto losse of life yet in the midst of death they shall live conquer and raigne For blessed are they that dye in the Lord especially if withall they dye for the Lord for they shall rest from their labours rest in their beds each-one walking in his uprightnesse Esay 57.3 Heb. 4 There remaineth then a rest unto the people of God an eternall Sabbatisme such a day as knowes no evening or end or toile of travell that great Sabbath-day that comprehends and accomplishes all the Sabbaths of the law These were first the weekly Sabbaths wherein they rested from their week-day labours Secondly the seven-yeares-sabbath for every seventh yeare the ground also rested from tillage and manuring Thirdly the fifty-yeares-sabbath for every seventh seventh year was a year of Jubilee And then all debts were remitted all prisoners released and all mortgages restored to their right inheritours Heaven involves all these And that great day of the Resurrection when God shall chiefly make up his Jewels and redeeme Israel out of all her troubles called therefore the day of Redemption of the purchased possession for Gods peculiar Rom. 8.21 Psal 16.11 Rev. 3.21 2 Tim. 4.8 Rev. 2.26 2 Pet. 3.13 Heb. 12.22 Psal 16 9 10 11. 17. ult Rom. 8.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a bird out of a cage as longing for liberty or as a prisoner out of a grate looking for a pardon or as one out of a turret expecting his friends coming the people of his purchase This day I say shall set Gods people at rest from their labours and the creatures which now lye bed-ridden as it were waiting the good houre at rest from all their burdens and bondages into the glorious Jubilee of the children of God Who shall then have all their wrongs righted all their sins pardoned debts discharged bonds cancelled graces perfected desires satisfied and that heavenly inheritance mortgaged in paradise and long since forfeited shall be then restored Where they shall be possesed of all the pleasures at Gods right hand seated as Princes in thrones of Majesty crowned with diadems of immarcessible glory having power over all creatures and plenary possession of that now heaven and that new earth wherein dwelleth righteousnesse Beholding and being filled with the vision and fruition of Gods glorious presence amidst a world of blessed angels and crowned saints even all the court of heaven who shall joyfully meet and welcome them Oh let the forethought of those unutterable varieties felicities eternities lighten our spirits smooth our countenances and chear up our hearts as it did Davids and doth all the servants of God who with stretcht out necks look up long after and even hasten that happy day crying all with one minde and with one mouth Come Lord Jesus come quickly and exhaling their broken spirits in continuall sallies and egressions of love affecting not only a union but a unity with Christ SECT X. Reproof of forwardnesse and saintheartednesse in affliction SEcondly will the Lord indeed finde a set time to free his poor people of all their sorrowes and sufferings this then serves sharply to reprove that impatiency and shortnesse of spirit found in not a few of Gods dearest Jewels who because they are vilipended and undervalued by the blind world who know not the price of a heavenly Jewel and for that they are trode under foot for a time by these swine and slurried with the mire of their contempt and cruelty are drawn thereupon one while to fret and another while to faint begin to be out of all heart and hope of a better condition and to make against themselves these or the like desperate conclusions Surely I shall never winde out of these disgraces and distresses Esay 38.15 I shall go softly all my yeers in the bitternesse of my soul My state is past recovery I never look to see joyfull day more Abraham had a spice of this disease when he could enjoy nothing because he wanted one thing Gen. 15. 1 2. But Iacob was farr over-gone with it when together with his wife Rachel he refused to be comforted Gen. 37.35 and would needs go down into the grave unto his son Ioseph mourning as if all his merry dayes were past So the children of Iacob in Egypt Exod. 6.9 that could not take comfort in the sweet words of Moses and Aaron for the greatnesse of their oppressions The eare that tryeth words as the mouth doth meat Psal 34. was so imbittered with their extreme bondage that they could not relish any thing nor tast how good and sweet the Lord was This was Iobs fault when he cursed his day and the consolations of God were small unto him Elias also wisht himself dead in a passion and wist not that he was to be carried up ere long in a fiery charret And what can we say for David when he repented him of his repentance Psal 73.13 and another time said I shall surely fall one day by the hand of this same Saul notwithstanding Gods promise to me of the kingdome 1 Sam. 27.1 Gen. 25.32 Were it not better for me to save one Behold I am going to dye and what profit shall this birth-right do to me and to shift for my self by flying to the Philistines 1 Sam. 27.1 Psal 116.11 then by ' biding longer here to hazard my life upon the hopes of a kingdome being a mere uncertainty sith all men are liars not the Prophets themselves excepted Thus he in hast And thus the whole Church upon as little good advice Lam. 3.18 19. I said my strength and my hope is perished from the Lord Remembring mine affliction and my misery the wormwood and the gall Lam. 3.18 19 Lam. 4.22 Fidei murus tentationem ariete durius aliquantò pulsatus concussus facilè nutare acruinam minari incipit nisi divinitus sustentetur Bucholc Psal 43.7 This made her desperately conclude the book But thou hast utterly rejected us thou art very wroth against us And the very truth is the best faith long tried will something flag and hang the wing The best minds when troubled yeeld inconsiderate motions as water that is violently stirred sends up bubbles Adoò nihil est in nobis magni saith One quod non queat minui But for this we must take up our selves roundly and chide our hearts out of these distempers with Why art thou cast down O my soul and why art thou disquieted within me Why
Cushite Psal 7. Title or Ethiopian and unregenerate Israel is to me as Ethiopia saith God Amos 9.7 and as Gomorrah Esay 1.10 notwithstanding all their externall services and sudibrious devotions Christ shall one day rid his house and wash his hands of all such unworthy hang-byes and powerlesse pretenders Depart from me shall they hear to their everlasting amazement Go get ye to the gods whom ye have chosen Esay 51.1 Look to the rock from whence ye were hewen and to the hole whence ye were digged see what your father the devil will do for you for I le take no further charge of you his work ye have done and his wages ye shall have And sith ye have runne out with the Prodigall and loathing such wholesome fare as my house afforded ye have fed hungerly on those murthering morsels of iniquity the devils husks therefore shall they stick in your throats like the envenomed arrows of the Almighty thoroughout all eternity SECT V. Terrour to those that maligne or misuse Gods children BUt secondly Vse 2 is God a Father to all faithfull Christians how ill-advised then are all such as either by their violent hands or virulent tongues misuse or maligne them yea that offer them the least affront or offence despite or displeasure For know they not whose children they are and to whose charge they belong Shall not God avenge his own though he bear long with them Very Infidels and worse will defend their own Very beasts will see to the safety of their young ones and spend their lives freely for their rescue Amongst fowls the Phoenix is famous and the Pellican much more for reviving her dead birds with her heart blood Now is there mercy and good nature in a man in a bird in a beast in the creature in the unreasonable creature also and can we without blasphemy or extreme injury It is a Spanish proverb He that wipeth the childs nose kisseth the mothers check Gen. 4. Num 12.14 imagine worse of God It 's more then evident to him that hath but half an eye or doth observe any thing at all in Gods word or works that as he taketh notice of smallest curtesies even to a cup of cold water to requite them so of their least or lightest indignities and injuries to repay them be it but a frown or a frump Cain shall answer it before the Lord if he but lowre upon Abel Miriam shall be a leper seven dayes at least and stand ashamed of her fathers spetting in her face if she but mutter against Moses An Ammonite or a Moabite shall be bastardized and banished the beauty of holinesse the threshold of the Sanctuary to their tenth generation merely for an omission because they met not Gods first-born Israel with bread and water in the wildernesse How much more because they hired Balaam to curse him Deut. 23.3 4. which when he could not do God turning his curse into a blessing unto his children because he loved them verse 4. yet for that he shewed his good-will to have done it and moreover taught Balac to lay a stumbling-block before Gods Israel to eat things sacrificed to Idols and to commit fornication Rev. 2.14 therefore was he slain by the sword of the Lord. Gen. 34.31 For is she not our sister should be make our sister a whore said those two brethren in iniquity which if it seemed a sufficient plea to them as likewise to Absolom in the behalf of his sister Tamar for that barbarous and bloody massacre how shall the Lord drench and drown the sword of his justice in the bowels of such as wrong his children to his face and do them all the despite that may be Esth 7.8 what will they force the Queen also in the house will they offend Gods little-ones rake into his bowels pollute his presence with the slaughter or but misusage of his children Job 9.3 Had Zimri peace that slew his Master Hath ever any waxed fierce against God and prospered Look to it all ye that smite any child of his either with hand or tongue 'T were better a milstone were hanged about your necks and your selves drowned in the depth of the Sea then that ye offend one of these little-ones Mat. 18.6 10 if a beleever For I tell you Christ tells you that in heaven their Angels do always behold the face of their heavenly Father waiting for a commission to do speedy execution on the enemies of his children SECT VI. Try your title to God as a Father Marks EXhortation and first to try our title to God as a loving Father Vse 3 by our care to serve him as obedient children There be sundry distinctive notes of a child of God sparsed here and there up and down the Scriptures but that in the Text shall suffice for the present and it is infallible I will spare them as one spares his own sonne that serves him Every sonne then of his serves him we see and not as a slave his Lord but as a son serves his father How 's that First cheerfully and willingly Every one that is born of God serves him with gladnesse Psal 100.2 loves to be his servant takes hold of his covenant counts it his meat and drink to do the will of his heavenly Father in whose house therefore he hath a name better then of a sonne or daughter Esay 56.6 Next reverently with a filiall fear and awfull respect to God as his father whose favour he finds better then life and whose displeasure he fears and hath felt more bitter then death Heb. 12.27 1 Pet. 1.17 Psal 2.11 How fearfull is this place said Jacob where yet he had seen visions of love Gen. 28 Thirdly confidently and with an humble boldnesse as well assured of his Fathers both assistance and acceptance treating with him ever and anon by affectionate prayer as God hath no dumb children and making his requests known unto him with affiance of accesse and successe in all his suits which the phrase of crying Abba Father also importeth See Heb. 4.16 Sincerely and entirely both 1. For subject not having a heart and a heart as that desperate Neapolitan said he had one for God and another for the devil not carrying two faces under a hood as one wittily saith of Haymo and Remigius which double-dealing is most detestable in a child toward his father we say of an arrant dissembler He would not spare to cozen even his own father and no good child will offer it But serving him with singlenesse of heart yea with all the heart Dent. 10.12 Rom. 12.1 2 Cor. 6.20 and all the soul presenting our bodies also as a whole burnt sacrifice which is our reasonable service yea glorifying him with both our spirits and bodies which are the Lords Not offering to detain from him that hath bought us with a price any part of his purchase for why should we lie to the Holy Ghost All Gods children are such as
seeth no iniquity in Jacob nor transgression in Israel See he doth 't is true for he is all eye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King 1.6 and all things are naked and open before him Yea he seeth enough in the best to provoke the eyes of his glory For though the crow think her owne bird whitest and some parents can see nothing amisse in their children as David in his Adonijah Jeb 4.18.21 25.5 6. yet he charged his Angels with felly and the starrs are not pure in his sight How much less man that is a worme c. He is neither so blinde as not to behold nor so fond as not to mislike the least fault in his best childe For he is of more pure eyes then to behold evil in whomsoever Habuc 1.13 with approbation he cannot look on iniquity and not shew his displeasure All which notwithstanding the truth of this point is irrefragable and the text alledged is no lesse firm then plain for us God seeth no sin in his children For besides that he will never throw them to hell which is the just hire of the least sin it 's often seen Rom. 6.23 that he never so much as corrects them no not with the rods of men for innumerable faylings and infirmities But winking at smal faults as we say nay passing by the transgressions of the remnant of his heritage like as a father pittieth his children and pardoneth them their childishnesse so the doth lord pitty them that fear him Lo he pittieth them not punisheth them Psal 103.13 14. Or if he do proceed to correction as he must other whiles such is our frowardnesse yet amidst all he knoweth our frame he remembreth we are but dust Esay 2.22 a peace of earth neately made up that we carry our souls as a light in a paper-lanthorne that our breath in our nostrils is every moment ready to puffe out and that therefore if he should alwayes chide the spirit would fail before him we should soon faint and swoon under his hands wherefore he deals not with us after our sins nor rewards us according to our iniquities But as a man chasteneth his son saith Moses and he would have us wisely to consider of it too so the Lord thy God chasteneth thee Deut. 8.5 Break their stomackes he will but not their bones their hearts but not their heads And albeit they such is their peevishnesse under the rod give up all for lost and make desperate conclusions upon their corrections Judg 6.13 2 Tim. 2. as Gideon did yet the foundation of God remaineth sure The Lord knoweth who are his he knows their souls in adversity I said in my haste I am cast out of thy sight Here was a poor prayer And yet thou heardest the voyce of my prayer poor though it were when I cryed unto thee Psal 31.22 So Zion when under the lash sud The Lord hath forsaken me and my God hath forgotten me Esay 49.15.16 Can a woman forget her sucking childe that she should not have compassion on the son of her womb yea she may forget and some Tigresses have done it yet I will not forget thee Behold I have graven thee upon the palms of my hands c. Look how a natural mother turns her childe out of doors for dabbling himself or some other shrewd turn and with a thump on the back bids it be gone a begging yet when the childe begins once to make a lip whimper and set up his lure Jer. 31.20 she takes him in again and puts him in her bosom the very like dealing we may read of in God with Ephraim his dear son his pleasant childe Hos 13.1 2 3. c. Ephraim of trembling and tender conscienced became a flagicious offendour a desperate idolater Ver. 1.2 And was not it high time then to take him in hand therefore they shall be as the morning cloud as the early dew as the chaffe before the whirl-winde as the smoke out of the chimney No lesse then utter desolation is threatened against them But the Lord soon repents him concerning his servants witnesse the words following Yet I am the Lord thy God from the land of Egypt I am thy sole saviour Here 's now mercy in the midst of judgement Oh but they abuse mercy forget their God and sin again Ver. 6. Why therefore God threateneth them again with a more terrible judgement Vers 7 8. Behold I will be unto them as a Lion and a leopard as a bear bereft I will rent the kell of their hearts and devour them Oh fearful condition who would ever think of such but as of deplored and desperate yet see the sequel O Israel thou hast destroyed thy self but in me is thy help Ver. 9. Thou hast done thy utmost utterly to undoe thy self but yet I have thought of a way for thy help I will be thy king where is any other that would save thee as I do in all thy cities And albeit thou art an unwise son yet I will binde up thine iniquity as a cancelled bond and hide thy sin Ver. 12. And although the travels of a sorrowful woman be upon thee such is thy dulnesse in not coming off roundly with God work with those lively Israelitish women Exod. 1.19 but staying too long in the birth which might justly be thy death as it was Racâ—els yet I will ransome thee from the power of the grave I will redeem thee from death Ver. 14. Ey but for how long might they say I shall be likely breaking out again and then thou wilt undoe me after thou hast done me good No saith God repentance shall be hid from mine eyes He will not cast away a perfect man saith Bildad Iob 8.20 The Lord will not cast off for ever saith Ieremy but though he cause grief Lam. 3.31 32. yet will he have compassion according to the multitude or the magnitude of his mercies And this was that miracle that amused so and amased the Prophet Micah chap. 7.18 who is a God saith he like unto thee that pardoneth iniquity and passeth by the transgression of his heritage He retaineth not his anger for ever And will ye know a reason That text supplies us with two for failing and both from God 1. He delights in mercy 2. He provides for his own glory as occasioning hereby his pardoned people to praise him for present saying as here who is a God like unto thee c. and to trust him for future He will turn again he will have compassion upon us c. Thou wilt perform thy truth to Iacob c. ver 19.20 SECT II. The reasons are of two sorts First respecting God Reas 1 FIrst God will father-like pitty and pardon his poor people Psal 19.4 Eccles 7.25 Numb 14.8 2 Sam. 15.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 2.13 because he delights in mercy Now delight will do any thing as we say If the sun delight to run his race who
shall stop him If Salomon delight to search out the secrets of wisdom what shall be hid from him If Somson delight in Daliance what will h not dare to do for it if Ahashueroh delight in Esther what may not she have of him If the Lord delight in us saith Caleb then be will bring us into this land of giants and give it us As if he hath no delight in me said David behold here I am let him do to me as seemeth good to him But now the Lord doth delight in every David and will shew him yea seal up unto him the sure mercies of day He delights in mercy saith the Prophet yea such a mercy saith the Apostle he rejoyceth against judgement and glories over it as over his adversary whom he hath subdued Hence it was that he erected himself of old not a judgment-seat but a mercy-seat in the midst of his people as one that settled himself to shew them mercy When the Judge sate him down in the gates of Israel it was to do justice Psal 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. When the scorner sits him down in the chair of pestilence he will scoff to some purpose so now that God sits in his mercy-seat he will surely shew mercy with ease yea a multitude of mercies When a man hath setled himself in his seat it 's supposed he is at ease and a small matter shall not raise him God is never more at ease as I may say and better pleased then when he is in his mercy-seat in his throne of grace Hence he is said to rise out of his place Heb. 4.16 to punish the inhabitants of the earth for their iniquity Esay 26.21 and to do his work his strange work when he is to do justice Esay 28.21 It is an act neither so proper to him for it is his strange work nor so pleasant to him for he riseth out of his place to do it which is a kinde of diseasement and a pain to him especially from whom mercie flows as freely and as naturally as light from the sun hony from the comb water from the well-spring He quits himself in it as well apaid thereof he rests in his love and will seek no farther Zeph. 3.17 This mercy-seat was the cover of the Ark where the two tables of the Law lay to note the blessednesse of those that receive mercy their iniquity is forgiven their sin is covered Again from this mercy-seate Psal 32.1 scituate not between the Seraphim those flaming executioners of justice Isa 6. but between the Cherubims as ministers of mercy the Lord shewed himself Act. 7. and gave forth the lively oracles as St. Steven stiles them Once he spake from the burning bush or smoaking mountain so terrible that Moses himself said I exceedingly fear and quake This was mount Sina in Arabia But we are come to mount Sion c. Heb. 12.21.22 and upon all the glory now there is a covering or mercy-seat Isa 4.5 The tabernacle of God is with men and he will dwell with them Rev. 21.3 Jerusalem which is from above is now called the throne of the Lord and all nations flock unto it Jer. 3. God puts them among the children of his love and saith to each of his Thou shalt call me my father and shalt not turn away from me Jer. 17.19 Therefore are they before the throne of God answerable to the ancient mercy-seat serving him day and night in his temple Rev. 7.15 Where the Angel of his presence Jesus Christ offers their services powring in of his incense with the prayer of all Saints upon the golden altar which is before the throne Rev. 8.3 And hence it is that the good Lord pardoneth every one that prepareth his heart to seek God 2 Chr. 30.18 19. though he be not clensed according to the purification of the Sanctuary that he winks at small-faults shall I say and spares them as a man spares his own son that serves him nay that he pardoneth iniquity and passeth by transgression or treason he retaineth not his anger for ever seem he never so much displeased and all because mercy pleaseth him which puts the prophet to his patheticall exclamation by way of wonderment Who is a God like unto thee c. SECT III. ANd that is the rise of our second Reason from God Reas 2 who therefore spares his people as a father his childe that they may 1. praise him for present yea for ever Cretae Jovis est imago auribus carens ait Plutarchus Non enim convenit audiri ab eo quenquam qui omnium dominus sit princeps Plut. Mor. Lucianus fingit cancellos in coelo per quos Jupiter certo tempore homines respiciat quo solummodo tempore petentes exaudiantur Psal 48.10 Tollens iniquitatem peccatuÌ„ scelus sic enim exprimitur magnitudo clementiae quod non levibus tantum delictis det veniam sed graviss quibusque sceleribus Calvin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim 1.14 that he may fill their mouths with laughter and their tongues with triumph that they may say among the heathen The Lord hath done great things for them that they may say among the saints Their Rock is not as our Rock our enemies themselves being judges Oh who is God like unto thee â— The Gods of the Nations are idols And we know that an idol is nothing and that of nothing nothing comes of such dung-hill deities no mercy is to be expected they cannot work beyond the sphere of their activity But our God is in the heavens and as the heavens are high above the earth so great is his mercy toward them that fear him He is a great God and a great King above all Gods And as himself is great so is his mercy and so also is his glory For according to thy name O Lord so also is thy praise unto the ends of the earth Now what is Gods name Heare it from his own mouth Iehovah Iehovah God mercifull and gracious c. forgiving iniquity transgression and sin that is all sorts of sins though never so heavy never so heinous Naturall pollution actuall transgression stifneckt presumption all sins and blasphemies shall be forgiven to the sons of men saith our Saviour how much more the involuntary slips of the saints their unavoidable infirmities their sins of daily incuâ—sion for which also there is provided a pardon of course it needs no more but suing out It is the glory of a man to pass by a transgression saith Solomon Prov. 19.11 And it makes no lesse for the glory of God that he pardons the iniquity of his people that he multiplyeth pardons as they multiply sins Esay 55.7 that where grace aboundeth then doth grace superabound or abounds to flowing over as the word there signifieth that they cannot commit more then he will remit Surely hereby the power of our Lord appears to be exceeding great and as true as he liveth
righteousnesses of the Saints Revel 19.8 the pure Lamb of God having covered us with his own fleece and as it were exchanged suits with us clothing himself with our nature that he might again clothe us with the divine nature Daniels Hist of England so that Christ puts on us and we put on him as once Edmund Ironfide and Knute the Dane did by exchange of garments sealing up thereby a sure peace Christ becomes ours and we become Christs and both together make up but one mysticall Christ For as the body is one and hath many members and all the members being many are but one body so also is Christ that is mysticall Christ the Church 1 Cor. 12.12 Now to bring what hath been said home to the point in hand Look how that King could remember no hostility in Themistocles whiles he saw in his arms the smiling countenance of his own sonne and heir whom he had taken up And as David could discern no defect or deformity in lame Mephibosheth whiles he beholds in him the feature of his friend Jonathan so neither doth our heavenly Father regard our infirmities whiles he looks upon us in the face of Christ and finds us framed anew according to the image of Christ in whom he is abundantly well-pleased SECT VIII Let none suck poyson out of this sweet Point FOr Application Vse 1 Of this comfortable point we may well say as the Prophet doth in another case Esay 28.9 To whom shall we teach this Doctrine who is fit to hear and receive it This is meat for children not off all for dogs not draff for swine Let it therefore be limited to Gods children that fail of infirmity not laid hold on by his enemies that go on in iniquity And that they may not let us bound the point and mound it too that no beast break thorow to this mountain of mercy lest he be thrust thorow with a dart that no oxe nor asse fal into this pit by turning Gods grace into wantonnesse lest at length he fall into the bottomlesse pit that no spider suck poison out of this flower lest he burst and his bowels gush out with Judas Acts 1.18 and so he go to his place In a word that none stumble at this good word of God being disobedient thereunto 1 Pet. 2.8 lest he stumble and fall and never rise again Hos 14.9 Which to prevent two things would be considered First that though all men have their spots and therefore deserve not to be spared yet as wicked mens spots are not the spots of Gods children so neither is their speed For their spots first Hear what God saith of the one They have corrupted themselves their spots are not the spots of my children they are a perverse generation Deut. 32.5 Phil. 2.15 As of the other They are saith he blamelesse and harmlesse the sonnes of God unspotted in the midst of a wicked and wayward generation Where it is easie to observe a flat opposition a palable difference The naturall man is all overspread with the bright spot of sins-leprosie Spots they are and blemishes saith St. Peter in the abstract 2 Pet. 2.19 sporting themselves with their own deceivings having eyes full of adultery and that cannot cease to sinne Such an habit and even necessity of sinne they have by long trading contracted that if the Ethiopian can change his skin or the leopard his spots then may they also do good that are inured to evil Jer. 13 23 Sinne is in such no otherwise then spots are in a leopard not by accident but by nature such as no Art can cure no water wash off For why they are not in the leopards skin but in the flesh and bones in the sinews and inwards And this to say truth is the case and condition of us all by nature Whence also it is that the just man slips seven times a day and Non datur malum punicum in quo nen inest granum putre dixit Crates 1 Joh. 3.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in many things we offend all saith St. James Apostles and all and that none can say his heart is clean Howbeit though a godly man sin yet he doth not commit sin he doth not sinne sinningly for his seed remaineth in him The oil of Gods Spirit wherewith such a one is anointed setteth the colours which are of his own tempering so sure on and maketh them cleave so fast together that it is impossible he should return to his own hue Christ also that offereth himself without spot to God his Father hath so purged their consciences from dead works that they thenceforth serve the living God acceptably lifting up their faces before him without spot yea they are stedfast and need not fear Job 11.5 Lo this is the comfortable condition of the children of God This is their spot on earth and this is their speed in heaven But now the ungodly are not so Neither their spot nor their speed is as that of the Saints For first the lepers lips should be covered according to the law their breath is infectious and offensive To the wicked God saith What hast thou to do to declare my statutes c. Psal 50.16 Quia non indigebat imn undorum laude Neque enim speciosa laus in ere peceatares Theophyl in Luc. 4. Psal 4.3 Psal â—6 â—6 In Graecorum sacris sacerdos exclamabat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quis hic Respondebaut qui aderant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 13.8 In fermento totajacet uxor Plaut Mic. 1.5 Tubulus quidam paulò supra Ciceronem praetor fuit homorâ—m projectè improbus ut ejuâ—â—omen non horrinis sed vitâ—â— esse videretur Lips antiq lect Our Saviour suffered not the devils to speak because he needed not the service of such high words befit not a fool saith Solomon Even David himself till thoroughly purged from his two more grievous sinnes was suspended from the comfort of the covenant and disabled for holy duties Psal 51.15 For know ye not saith He that the Lord hath set apart the godly man for himself And thence inferres the Lord will hear when as such a One I call unto him But if I regard iniquity in my heart the Lord will not hear me If I cast but a leering look toward some lust or have but a moneths mind to it If there be in me but an irresolution against any evil much more a deliberate purpose to run into it God that cannot see evil will not hear the prayers nor bear the manners of such a David How much lesse of gracelesse and profane persons whose whole lump is leavened whose whole hide is spotted whose whole frame is corrupted being evil onely evil and evill continually Who lastly are so transformed into sinne that it is even predicated of them according to that of the Prophet What is the transgression of Iacob is it not Samaria And what are the high-places of
wicked cannot pray 620. nor be heard ib. how to know our prayers are heard 837 Preaching what it is p. 84. twice a day 493 Pride 79 80. its picture 420. it precedes a fall 456 Prins stigmata Laudis p. 589 Processions popish p. 165 Procrastination is greatest folly p. 471. punished 944 Prodigies in heaven p. 210 Priviledges of saints p. 896. price of a saint 902. honour such ib. 108. their glory at the Resurrection 904 905. their priviledges privative and positive 925 926. Promises of God they shall be performed p. 636 637. they are a strong-hold 558. pray them over 848. mixt with menaces and why 566. Prophecy obscure p. 537 Prosperity no sure signe of piety p. 163 it causeth pride 170 420. slayeth the wicked 134 71 73 74 Providence of God Doubt not of it p. 424. see 882. He will preserve his and provide for them 878 Psalms book of Psalms praised p. 442 443 Publike most to be minded p. 476 Punishment waiteth upon sinne p. 59 217 531 535 545 670 843 punishment in kind 63. in all sorts of sinners 76. punishment insensible 87. one mischief after another 260 R RAin how taken in Scripture p. 603. it is from God 560 673 245. Doctrine resembled to it 246. rain of blood 210 Reformation was ever opposed p. 630. what Magistrates and Ministers are to do in it 631 Relapse not p. 587. let the relapsed return to God and how 28 Religion reproached as rebellion p. 272 273. otherwise reproached 455. mixtures in it 446. It is the beauty and bulwark of a land 512 Remission of sinne a great comfort p. 519 Christs righteousnesse imputed ib. Repentance the parts of it p. 27. the vertue of it 39. mercy leads to it 40. necessity of it 192. there is a naturall and morall repentance 321. Reformation is the best repentance 324. See Conversion Resemble God and wherein p. 922. Restitution is necessary p. 324 Resurrection it is sure p. 319. and will be glorious 562 904 905. Retract errours and evil practises p. 586 Revenge p. 226 Reward of righteousnesse is liberall p. 673. God remembreth and requiteth all his 839. and why ib. and 840 841. his service is very gainfull 842 843 849. See gain of godlinesse Righteousnesse of Christ imputed to us p. 932 Romish Edomites p. 610 Romish cruelty 347. Romes filth 611. its pride and downfall 65. avarice 66. 't is degenerate 206. must be burnt ib. Romes ruine 609. S SAbbath profaned p. 128. must be our delight 276. benefit of it ib. Sacrifices spirituall to be offered to God p. 625. our selves especially ib. Sacrilâ—dge a great sinne p. 215. punished 668 670 Saints are earthly Angels p. 608. their sinnes are most grievous 625. God will own them and honour them 895 896. despise them not for their outward meanenesse 906. their honour 907 Scandall to be shunned p. 239. scandalous Ministers 642. Professours 231 Scriptures commendation p. 120 121. See Word Seek God p. 146 Selah what it importeth p. 432 Seducers dangerous p. 584. they must be stigmatized 585. not tolerated 584. see 588. they are hardly ever recovered 587. Self-deniall to be studied p. 705 801 Self-seekers p. 137. self-ascribers 423 542 Sensuality p. 68 224 266 Septuagint translate amisse p. 629 620 628 Security fore-runneth ruine p. 263 427 Serve God with the best p. 615. not with slubbering service ib. 676. serve him with soul and body too 625. love Gods service 276 â—â—me devotion 618. honour of Gods service 687. he highly accepteth our performances 825 826 827 c. He rejecteth the services of the wicked and why 829 830. and that 's their misery 831 let them therefore repent ib. Blesse God for acceptance of our services 834. get into Gods service 846. and serve him earnestly 846. God how to bee served 917. serve God and why 937. He accepteth small services 938 939. how he is to be served 945. Setlednesse to be laboured after p. 618 Sicknesse fruit of sinne p. 378 379 Sight of sin is before sorrow p. 580 Silence in due season p. 257 Similies how to be used p. 164 Singing a Gospel-Ordinance p. 40 Sincerity accepted p. 98 Sinne a great burthen p. 606 607. It maketh God to disown people 634. to destroy them 23. remember it not with delight 42. the filth of sinne 78 518. hatefull to God 143. especially if iterated 223. 't is deceitfull 293. the greatest folly 317. hardly parted with 649. saints sinnes are most hainous 236. difference of their sins from other 933. adde not sin to sin 549 Sir whence p. 525 Slandering p. 85 86. make-bates 417 Sorrow godly p. 198. it follows upon sight of sin 580. 't is deep 581. greatest of all sorrows 581 582. 't is secret ib. forts of sorrows ib. Souls have no sexes p. 373. the worth of a soul 429. it comes from God and is like him 579. not propagated 653. precious ib. Spanish greatnesse p. 418 Spirits first work in the heart p. 852 Strength of a saint wherein p. 579 Stumbling at the word dangerous p. 642 Submission hath mercy p. 249 Suffer for God p. 144 Superstition pompous p. 70. prodigall 375 Supper Come prepared to the Lords Supper p. 616 Swearing a common sinne p. 532. dangerous 55 Sweating-sicknesse p. 247 310 T TEars powerfull with God p. 161 197 650 Temporals are to be slighted p. 24 25 saints oft have them 546 Temptation resist Satan p. 517. withstand first motions 544 Tempt not God p. 672 Thankfulnesse how it must be qualified p. 177. Think upon God and why p. 850 852. See Meditation Wicked think not on God 854 or not well 855 857 858 Thiâ—st corporall and spirituall p. 20 21 Thought not free p. 342 481 551. evil thoughts argue an evil man 856. earthly thoughts when they are naught 863 Threats shall be accomplished p. 643. wee should tremble at them 236 237. they are slighted 413. till felt 491 Time-servers p. 701 Tithings whence p. 345 Tythes to be payed p. 669 Tythe and be rich p. 673 674 Tongue order it well p. 383. an ill tongue destructive 407 Treachery to be avoyded p 646 Trinity of persons known of old p. 484 Truth little is to be found p. 53 't is ill taken 255. hated 256 274 Trust in God hath security p. 396 413. the triumph of Trust 420. Trust in Gods mercy 930 Tumults outragious p. 147 Turks Empire great p. 418. how they use their Asapi 420 Turn to God See Conversion and Repentance V Victory is of God and a great blessing p. 686. especially that over corruption ib. Vnity seek it p. 646. study it 462. Christian union 690 Vnsetlednesse in judgement p. 618 Vnthankfulnesse a grave p. 608 609. a great sinne 231. It exasperateth the Lord 572 Vnworthy Receivers p. 933 Vowes must be payed p. 318 W VVAit upon God p. 49 50 162 425 Walk exactly p. 520. worthy of God 706 Wantonnesse shun it p. 17 Warre the wo of it p. 566 595 148 153. desolation is by it
deed But God loves to help his people with a little help Dan. 11.34 that through weaker means his greater strength may appear His end here may seem to be the same as before in setting forth Jacobs meannesse to take down the haughtinesse of the people proud of their Founders and forefathers A Prophet he is purposely called and his name concealed 1. To shew that the work was done not by might nor by power but by Gods Spirit Zech. 4.6 2. To shew what God will do for his people by the prayers and for the sake of his Prophets when they are most shiftlesse and hopelesse 3. To let this unworthy people see how much God and done for them once by a Prophet how little soever now they set by such This is Cyrus observation Verse 14. Excusserunt ex suâ—vissimâ— pectore meo suevitatem Ephraim hath provoked him to anger most bitterly Heb. with bitternesses or unto bitter displeasure or with bitter things that is sinnes that imbitter Gods Spirit and put thunder-bolts into his hands As a Bee stings not till provoked so neither doth God punish till there be no remedy 2 Chron. 36.16 If Ephraim will provoke him to anger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he will not dare to do to his land-lord if he will put it to the triall whether God can be angry as those did Heb. 3.9 he shall know the power of his wrath Psal 90.11 he shall feel to his sorrow that it is an evil thing and bitter that he hath forsaken the Lord and that his fear is not in them Jer. 2.19 there will be bitternesse in the end Principium dulce est sed finis amoris amarus Amâ—r amaror Lust is a lie as Amnon proved Her end is bitter as wormwood though her lips drop as an honey-combe saith Solomon of sinfull pleasure Prov. 5.3 It is like Jonathans honey or Esau's pottage or Iudas his thirty pence which he would gladly have been rid of but could not Those that provoke God shall one day hear Do ye provoke me to anger Are ye stronger then I they shall be taught to meddle with their match and not to contend with him that is mightier then they Eccles 6.10 they shall cry out in the bitternesse of their souls as Lam. 3.15 He hath filled me with bitternesses he hath made me drunk with wormwood And God shall reply as Jer. 4.18 Thy way and thy doings have procured these things unto thee and this is thy wickednesse because it is bitter therefore shall he leave his blood upon him God shall bring upon him deserved destruction he shall bring him into the fire and leave him there Ezek. 22.20 the guilt of his sinne shall remain upon his soul and then punishment cannot bee far off See Ezek 24.7 8. with chap. 18.13 Josh 2.19 Or the enemy shall leave him all bloody and his reproach shall his Lord return unto him His Lord not the Assyrian as some sence it but his Liege Lord whom he hath reproached by changing his glory into the similitude of a calf and other corruptible things shall cry quittance with him as verse 2. cast utter contempt upon him according to 1 Sam. 2.30 Rom. 1.23 and make him know that he is his Lord. CHAP. XIII Verse 1. WHen Ephraim spake trembling Or there was trembling as there is among the beasts of the field when the Lion roareth Ephraim whiles innocent of the great offence spake with authority and none durst budge against him for he had great power in his hand Now as the Philosopher told Adrian the Emperour who challenged him to dispute Difficile est ei contradicere qui potest aqua igni interdicere vel adversus 〈◊〉 â—â—â—scribere qui potest proscribere It is dangerous medling with the Lions beard Nâ—â—uchadnezzars Majesty was such that all people nations and languages trembled and feared before him Dan. 5.19 wheresoever his commands or armies came there were very great heart-quakes and concussions of spirit Where the word of a king is there is power and who may say unto him What dost thouâ— Eccles 8.4 Job was no king and yet whiles hee was Jobab that is in a prosperous condition The young men saw him Gen. 36.34 and hid themselves the nobles held their peace and their tongue cleaved to the roof of their mouth Job 29.8 10 The people feared Joshuah â— chap. 4.14 as they feared Moses all the dayes of his life for why the Lord had magnified him in the sight of all Israel Naturall conscience cannot but stoop to the image of God in whomsoever When Ephraim was first in the Throne he became formidable but when hâ—â—fell openly from God he grew feeble first he was a terrour and then a scorn But when he offended in Baal he died When by Jezabel who did all under her husband she was King and he Queen Baal-worship was brought in then Ephraim fell from his dignity then every paltry adversary trampled upon him as the Hare will do upon a dead Lion See how Benhadad insulted over Ahab 1 King 20. Thy silver and thy gold is mine thy wives also and thy children even the goodliest are mine And the king of Israel answered and said My Lord O king according to thy saying I am thine and all that I have Look how the worried Curre falls upon his back and holds up all four as craving quarter so did this sordid Idolater glad to crouch to his enemy when God was departed from him he was even as a dead carcasse Morti vicinus jam magis atque magis He that departeth from God who is his life by an evil heart of unbelief Heb. 3. subiecteth himself to all sorts of deaths Naturall Civil Spirituall and Eternall Verse 2. And now they sinne more and more Heb. They adde to sinne God in his just judgement hath given them up unto hardnesse of minde and to their hearts lust that for all this sudden change they repent not but run more and more into Idolatry Not content to worship Baal and such Heathen-Deities They make them molten images of their silver they laid their monies together to make the golden-calves or silver-shrines as Acts 19.24 and other idolatrous trinkets they lavished silver out of the bag and were at no small charge They multiplied their altars chap. 10. and abused Gods gold and silver to mysticall adultery chap. 2. All this they did Now saith the Text most unseasonably and as it were in flat opposition to God after he had sought to reclaim them both by counsels and corrections and had hang'd Ahab and his house up in gibbets as it were before them for their admonition Surely it is a just both presage and desert of ruine not to bee warned See chap. 7.1 with the Note And idols according to their own understanding i. e. according to their own inventions motu suo proprio forsaking the Rule of the Word they will needs be schollers to their own Rea2on though they are sure
to have a fool to their Master That 's a good saying of Solomon Prov. 3.5 Trust in the Lord with all thy heart and lean not unto thine own understanding in matters of Gods worship especially for there Deus damnat quicquid arridet judicio hominum vel rationi Calv. in loc that which is highly esteemed amongst men is abomination in the sight of God Luke 16.15 all of it the work of the craftsmen And should men worship the work of their own hands what can be imagined more irrationall and sottish But it is a most righteous recompence of their errour See Esay 29.13 14. God doth blinde and blast such Rom. 1.27 causing their madnesse to appear to all and that they are men compact of meer incongruities solaecising in opinion speeches actions all nothing is more irrationall then irreligion they say of it Let the men that sacrifice kisse the calves They that is the king and his counsellours or the idolatrous priests by their appointment These were active to invite and incite men to partake of those idolatrons services Should we be lesse diligent in calling upon others to kisse the Son with a kisse of love and homage should we not be as serious and sedulous in building stair-cases for heaven as the wicked are in digging dâ—â—â—nts to hell kisse the calves That the custome of kissing in divine worship was used in all Nations is evident They kissed either the idols mouth or their own hand where the idoll stood on high so that they could not come at it in token of homage See 1 King 19.8 Job 31.27 Aderare est quasi applicare manum ad os So after the example of Dioclesian the Pope holds forth his foot to be kissed by the greatest Potentates whiles he sitteth as God in the Temple of God c. Verse 3. Therefore they shall be as the morning cloud They shall vanish and come to nothing the morning cloud irradiated by the Sun seems very gay at first but is soon dispelled by it the dew lies very lovely upon the grasse and seems to impearl it but is soon dried up See chap. 6.4 The chaff lies hollow and high but is soon disperst before a whirl-wind See Psal 35.5 Dan. 2.35 Psal 1.5 The smoke rowls out of the chimney as if it were some solid substance and would muâ—â—e the whole heavens but is presently scattered Evaporat evanescit the higher it ascendeth the sooner it vanisheth See here how that is verified chap. 12.10 I have used similitudes by the ministery of my Prophets four in a breath wee have here and be hereby advertised 1. Of mans weaknesse 2. Of Gods power 3. Of the swiftnesse of Ephraims ensuing misery 4. The severity of Gods deaâ—ing with Idolaters he will leave no signe nor remaine of them he will utterly remove them as a man takes away dung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till it be gone 1 King 14.19 Sic transit gloria mundi Life it self is but a shadow a dream yea a dream of a shadow Psal 144.4 profit an uncertainty 1 Tim. 6.17 pleasure a spirt honour a blast pomp a phancy Act. 25.23 the whole world a scheme or notion that hath nothing in it of any firmnesse or solid consistency Why then should wicked worldlings brag 1 Cor 7.31 and look so big Why should the Saints be affected either with it's allurements or affrightments and not cry out with that heroicall Luther Contemptus est a me Romanus favor furor I care neither for Romes favour nor fury I am neither fond of the one nor afraid of the other for all is but fumus aut funus vanity and vexation Verse 4. Yet I am the Lord thy God c. Yet for all the sorrow and though I thus threaten thee for since I spake against thee I do earnestly remember thee still c. Jer. 31.20 It is easie to observe all along this Chapter an interchange of menaces and mercies as in the preceding verse and this so verse 8. and 9. verse 13. and 14. verse 16. and chap. 14.1 to shew how soon the Lord repents him of the evil and how ready to shew mercy to the worst that return If men could but finde a penitent heart he would easily finde a pitying heart like as David would have been friends with Absalom after all the unkindnesse would he have been but better at last To reduce Ephraim it was that this Chapter like checquer-work is made up of promises and threatnings that the tartnesse of the one might make him the better to taste the sweetnesse of the other Yet I am the Lord thy God from the land of Egypt See the Note on Chap. 12.9 He was their God before Gen. 17.7 but then he mainly manifested himself so to be when he brought them thence with a strong hand and so declared himself to be Jehovah Exod. 6.2 yea I am ready to shew thee the like mercy still for I remember saith he the kindnesse of thy youth the love of thine espousals when thou wentest after me in the wildernesse in a land that was not sowen Ier. 2.2 and thou shalt know no God but me i. e. Effectually acknowledge worship serve love none save me Deut. 13.2 Gal. 4.9 Thou shalt experience none other it is a blessed thing to be ignorant of false-worship and not to be insighted into or versed in the depths of Satan Rev. 2.24 Thou shalt not enquire how these Nations worshipped their gods Deut. 12.30 Ahaz got hurt by seeing the Altar at Damascus Many that will needs see the Popish-service are ensnared thereby for there is no Saviour beside me This is a Title that God much glorieth in See Esay 60.16 and 63.1 Act. 5.31 and we should go oft to him in this Name as Ier. 14.8 sith he is able to save them to the utmost that come unto him Heb. 7.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save them perpetually and perfectly He is a sole Saviour a thorow Saviour a Saviour in solidum and doth not his work to the halves as Papists make it How blasphemous is that direction of theirs to dying men to say Joyn Lord mine obedience with those things which Christ suffered for me c. Verse 5. I knew thee in the wildernesse in a place of great drought In terra torridissima where I gave thee pluviam escatilem petram aquatilem as Tertullian phraseth it where I gave thee bread from heaven set the flint abroach Tert. de patientiae Psal 78.20 24 kept thy clothes whole and fit kept back thine enemies led thee by a pillar of cloud sent thee in flesh at Even and bread in the Morning served thee as never Prince was served in his greatest pomp And wilt thou yet kisse the calf qui te nec servat nec satiat ut ego who neither saveth thee nor satisfieth thee as I have done not suffering thee to lack any thing Deut. 2.7 but crowning thee with loving kindnesse
Prophetarum ora sunt Dei os Chrysost as Ezra 5.1 being sent and set awork by God whose alone it is to make meet Ministers of either Testament 2 Cor. 3.5 to send gift and blesse them Jer. 23.21 by Haggai the Prophet Heb. by the hand of Haggai that is by his means and Ministery See the Note on Mal. 1.1 Haggai signifieth merry and pleasant Festivus laetus as at a solemn feast which name of his excellently suiteth both with the time of his prophecy viz. after the return from captivity see Psal 126.1 2. and also with the matter whereof he treats and whereto he drives Christ the Desire of all nations Wilt thou be merry at any time saith Seneca think on Caesar canst thou be sad and he be in health How much more cause have wee to be to be merry in the Lord Christ Let us keep the feast with all solemnity let us keep holy-day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sith Christ our Passeover is sacrificed for us 1 Cor. 5.7 8. Let this swallow up all our discontents and crown the calender of our lives with continuall festivals Let the ransomed of the Lord return and come to Zion with songs and everlasting joy upon their heads c. Esay 35.10 The Septuagint ascribe certain of the Psalmes to Haggai and Zachary in the titles they prefix though some think that the Hallelujah-Psalmes as they are called because they begin and end with Hallelujah or Praise ye Lord were sung by the Jews returning out of Babylon those two Prophets beginning the tune or giving the verse as they call it And hereunto the Prophet Jeremy might have an eye chap. 31.12 Therefore they shall come and sing in the height of Zion and shall flow together to the goodnesse of the Lord c. unto Zerubbabel the sonne of Shealtiel Philo saith he was also called Barachias He is called Shesbazzar Ezra 1.8 others Phadaias out of 1 Chron. 3.17 His name Zerubbabel signifieth either Born in Babel or Far from confusion A Prince of all men should observe order keep the peace By the Lawes of England a Noble-man cannot be bound to the peace because it is supposed that the peace is alwayes bound to him and that of his own accord he will be carefull to keep others in good order But what a regnum Cyclopicum was at Rome in Nero's dayes Quando poterat quisque eâ quam cuperet potiri Dio in vit Neron negare licebat nemini Tum servus cum Domina praesente Domino suo gladiator cum virgine nobili inspectante patre rem habuit c. Blessed be God for better times Governour of Judah Or Duke Captain Provinciall President The many-headed Multitude hath need of a Guide who may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peaceable and prudent Lib. 1. de leg saith Plato to keep and care for the well-fare of his subjects Such an one was Zerubbabel Aug. epist 179 Nobilis genere nobilior sanctitate Noble by birth but more noble by his piety drained from the dregs and sifted from the brannes of the baser sort of people In loc M. Pemble In the seventeenth year of his age he led back part of the people from Babylon to Jerusalem where he continued Governour for the space of fifty eight years saith Grynaeus Those that make Darius in the Text to be Darius Nothus must needs allow him a much longer life and government which God say they granteth to some because hee hath something to bee done by them The Revolution of States may here also be remarked This people was first governed by Judges or Captains then by Kings and now by Captains again So the Principality of Edom as it began with Dukes and rose to Kings so it returned to Dukes again after the death of Hadad in Moses his time 1 Chron. 1.51 Gen 36.43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adeo nihil est in vita firmum aut stabile So uncertain are all things and to Joshuah the sonne of Josedech A brand pluckt out of the fire Zech. 3.2 and therefore the fitter for such a preferment Bernard ut in alto positus non altum sapiat David came not to the kingdom till his soul was even as a weaned childe Psal 131.2 Queen Elizabeth swam to her crown thorow a sea of sorrows Matthias King of Hungary was taken from the prison to the throne But to the businesse Joshuah the High-priest was a type of Christ in regard Turk hisi 1. Of his name which signifieth a Saviour 2. Of his Office of High-priesthood 3. Of his partner-agency with Zerubbabel in reducing the people home to their own countrey The Lord Christ Acts 3.15 Heb. 4. 7. is both our Prince of life and our mercifull and faithfull High-priest ever living to make request for us the high-priest saying Zerubbabel and Jeboshuah were the Chieftains of the people and though not themselves in fault or at least nothing so much for they were both very religious yet they were not so forward and forth-putting as they should have been in so excellent a work Howsoever if the task be not done the Task-masters are beaten Exod. 5.14 It is the misery of those that are trusted with authority that their inferiours faults are beaten upon their backs If the people gather Manna on the Lords sabbath Moses and Aaron shall hear How long refuse ye to keep my commandements Calvin in loc Exod. 16.28 It is Mr. Calvins opinion that Haggai therefore addressed himself to these two principall persons to the end that they might joyne their forces with him in reprehending and exciting the people to the Lords work When the word and the sword go together there is great likelihood of much good to be done Upon the sword of Charles the Great was written Vtriusque tabulae custos And Queen Elizabeth riding progresse once is Suffolk M. Leighs treat of Divin ep Ded. said that now she saw the reason why that County was so well governed for she observed that all the Justices coming to meet her had every one his Minister next to his body Verse 2. Thus speaketh the Lord of Hosts saying This title is oft used in these three last prophecies eighteen severall times in that eighth of Zachary because being to build they had many enemies therefore had need of all encouragement And Hierom in his Prologue â—oteth it as an act of great courage in Haggai and Zachary that against the Edict of King Artaxerxes or Cambyses and the oppositions of Sanballat and other potent Adversaries they should stir up the people to build the Temple and as an act of heroicall faith in the Prince priest and people to set upon the work and finish it Not by might nor by power but by the spirit the Lord of Hosts Zach. 4.6 See more of this title in the Note on Mal. 3.17 Doct. 1. this people say Words then have their weight neither are mens tongues their
and make them know and rue his breach of promise Num. 14.34 Surely if Jacob was afraid when he went about to seek a blessing lest his blinde father should discern him and his deceit in dealing with him Gen. 27.12 and so he might get a curse instead of a blessing How ought men to take heed and fear to dissemble or deal deceitfully with the All-seeing God especially since he is so great a God see him set forth in his greatnesse Deut. 10.17 and therefore lesse patient of affronts and indignities he lookes to be served like himself and according to his excellent greatnesse for I am a great king saith the Lord of Hosts Yea a great King because Lord of Hosts See the Note on Chap. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is absolute Monarch of the whole world and by him it is that all other kings reign and Princes rule Prov. 8.15 All other Soveraignes are but his substitutes his Viceroyes he makes them and unmakes them at his pleasure as proud Nebuchadnezzar was forced to acknowledge Hence he is rightly stiled a great King a title anciently given to the kings of Persia Dan. 4 and now to the Grand Signior yea Joh. Manl. loc com he is King of Kings and Lord of Lords in another sense then Maximilian the Emperour of Germany said that he was because the Princes and cities of the Empire were free states and yeelded him little obedience God hath all the Kings of the earth at his beck and check Constantine the great Valentinian and Theodosius three Emperours called themselves Vasallos Christs the vassals of Christ as Socrates reporteth And well they might inasmuch as all nations taken together are in comparison of him but as a drop of a bucket and as the dust of the ballance behold he taketh up the Isles as a very little thing as one would take up a feather at his foot And if a sacrifice fitting for him should be prepared Lebanon would not be sufficient to burn nor all the beasts thereof for a burnt-offering All nations to him are as nothing c. Act. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esau 40.15 16. Simon Magus gave out that he was some great matter and the world hath been troubled with Alexander the Great and Pompey the Great c. But what 's now become of all these Grandees with their swelling titles and loud bragg's Hath not God long since cut off the spirits of these petty Princes and become terrible to the kings of the earth Psal 76.12 where the word rendered cut off signifieth that he slips them off as one would slip a flower betwixt ones fingers or a bunch of grapes off the vine The kings of Persia were wont to give laws to their people sitting in a chaire of State under a vine tree of gold that had as it were bunches of grapes made up of sinaragds or em'ralds and other stones of greatest price Athenâ—us lib. 12. The King of heaven sits upon a throne far more costly and stately as may be seen Ezek. 1. Esai 6. Dan. 7. Omnino igit ur â—portet nos orationis tempore curiam intrare coelestem in qua Rex Regum stellato sedet solio c. as Bernard excellently inferreth it behoveth us therefore at prayer-time to enter into the Court of heaven Bern de divers 25. where the King of Kings sits in his starrie and stately throne environed with an innumerable number of glorious Angels and crowned Saints with how great reverence therefore with how great fears with how great humility ought a poore base toad creeping and crawling out of his ditch to approach so dreadfull a presence and my Name is dreadful among the Heathen It was ever so from the very distinction of men into Hebrews and Heathens At the first before the covenant made with Abraham all Nations were alike before the Lord. But as soon as it was said I will be thy God and the God of thy seed after thee the Church was evidently divided from the world as light was from darknesse at the first creation The Heathens God suffered to walk in their own wayes Neverthelesse he left not himself without witnesse but his Name was ever terrible and tremend amongst them Act. 24.16 17. The Hittites honoured Abraham as a Prince of God Pharaoh was raised up on purpose that on him God might get him a name throughout all the earth Exod. 9.16 Jethro heard of his doings in Egypt and became a Proselyte The hearts of the Canaanits melted and they were made to say The Lord your God he is God in heaven above and in earth beneath Josh 2.11 The Philistins were woe-begon when they beheld the Ark of the God of Israel brought into the field and were ready as worms to wriggle into their holes The king of Babylon sent Embassadours and a present to Hezechiah because he had heard that for his sake God had caused the Sun to go back Daniel records what a Name God had gotten him in his dayes all the world over And after the captivity neer Malachi's time the famous victories gotten by the Maccabees were far and neer discoursed of Judis M ccabaeus had his name from the capital letters of this motto written in his Ensigne Mi camocha Elohim Jehovah who is like unto thee O Lord among the Gods But besides and above all this Gods name is dreadfull among the Heathen in a special manner now since the calling of the Gentiles and the conversion of so many nations to the faith of Jesus Christ Maugre the malice of earth and of hell This made Calocerius an Heathen say Verè magnus esâ— Deus Christ anorum the God of the Christians is a great God indeed And another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your God is a most Majestick God What a mouth of blasphemy then opened that desparate Papist John Hunt in his humble appeal to King James The God of the Protestants saith he whom he knowes to be the Father Son Chap. 6. of that Pamphlet and holy Ghost is the most uncivil evil-manner'd God of all those who have born the name of gods upon the earth yea worse then Pan God of the clowns which can endure no ceremonies nor good manners at all True it is that humane inventions in his service and Popish will-worships our God will not away with Such strange fire if any presume to bring before him they may look to speed as Nâ—dab and Abihu Core and his complices did but he expects and requires that all his worshippers should come before him with reverence and godly fear For even our God no lesse then the Jews God is a consuming fire He is terrible out of his holy places Psal 68.35 Heb. 12.28 And albeit he loves to be acquainted with his people in the walkes of their obedience yet as a great King he takes state upon him in his ordinances and wil be trembled at in his word and Sacraments Hence Chrysostome
calles the Lords table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that dreadful table and other Ancients cal Sacraments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terrible mysteries He that comes to this table without his wedding garment may look to be taken from the table to the tormentor That 's a remarkable Text Exod. 34.10 11. upon the nobles of the children of Israel he laid not his hand also they saw God and did eat and drink So dreadful is God and so infinite is the distance betwixt him and the greatest Noble that comes to his table that it is an honour they may be suffered to live in his sight how much more then to partake of his ordinances Kings and judges are instructed to serve the Lord with fear and to rejoyce before him with trembling Psal 2.10 11. This is horror saccr saith à Lapide upon this text descanting upon their vulgar interpreter who rendereth the word dreadful horrible Et nomen meum horribile But what an odde conceit was that of a certain Sophister at Paris L. Vives de caus corr art l. 3 who would needs be called the horrible Sophister non minerem eam appellationem ratus qâ—â—â— Africani aut Asiatici saith Vives Perhaps he had read this Text in the vulgar Translation Unlesse they had the same law at Paris that they had in Italy Espenc in Tit. 1 that none should read the Bible lest they should thereby be made heretikes but rather study Aristotle whom Peter Lombard had brought into more request then Saint Paul as the Sorbon at Paris complained or the Canon-Law whereof Carolostadius had been eight yeers Doctour ere he began to read the Scripture and yet at the taking of his degree had been pronounced Sussicientissimus CHAP. II. Verse 1. ANd now O ye priests c. Now that is Now again I must have the other bout with you besides what I had chap. 1.6 7 c. for as once from the Prophets so now from the Priests in Jerusalem profamesse is gone forth into all the land Jer. 23.15 Their white Ephods covered many foul sinnes and their evil example proved a publike mischief Hence the Prophet is so round with them for he knew that a wicked Priest is the worst creature upon earth Unsavory salt is fit for no place no not for the dunghill It is an old proverb that hell is paved with the shaven crowns of evil priests The word priest is never used by the Apostles for a Minister of the Gospel De culiu Sanct. l. 3. c. 4. Hem. 3. in Act. no not by the most ancient Fathers as Bellarmine himself confesseth Indeed in Chrysoscome I sinde this piercing passage Non arbitror inter sacerdotes multos esse qui salvi fiant I do not think saith He that among all our priests there be many that shall be saved Bernard comes after him and complains that in the court of Rome good men failed bad men grew amain Lib. 4. de Consid and that the Bishops of his time were not Doctours but seducers not Pastours but Impostours not Prelates but Pilates Yea Pope Pius the second hath left it in writing that no villanous act had been for a long time committed in the Catholike Church In hist Austr apud Callenat hist Neap. l. 4. the first beginning whereof proceeded not from the priests Cornelius à Lapide upon this chapter cries out of the ignorance and wickednesse of the Popish Clergy as the cause of the contempt cast by us upon them And I would we had not cause to say that many of our Ministers neither feed liberally by charity nor soundly by doctrine nor religiously by life which opened once the mouth of that dead dog Campian maliciously to bark out Ministris corum nihil vilius Their Ministers are most vile and vicious this commandement is for you i. e. that curse chap. 1.14 implying a commandement that if you desire to escape that heavy curse you forthwith obey this commandement Aut faciendum enim aut patiendum to procure the purity and integrity of my worships and to see that there be a present reformation of Religion Reformation is a work that hath ever gone heavily on and hath met with much opposition As that made by Elias by Iosiah by Nehemiah and by Hezekiah who found the Priests and Levites very backward which the good king perceiving began first himself and awaked those sluggards with these words Oh be not deceived my sonnes God hath chosen you for this service 2 Chron. 29.11 The like backwardnesse was found in the Popish Clergy to a generall Councell so much urged and called for by the Bohemians Germans and other Nations that groaned under the yoke of Papall tyranny Luther truly and trimly compared the Cardinals and Prelats that met at Rome about Reformation of the Church to foxes Sleidan Comment that came to sweep an house full of dust with their tails and insteed of sweeping it out swept it all about the house and made a great smoke for the while but when they were gone the dust fell all down again When nothing could be obtained of the Pope Luther began to reforme in Germany where he had a great door open but many adversaries and none more violent then the Pope whose tripple crowne and the Monks whose fat paunches he so nearly touched as Erasmus merrily told the Elector of Saxony Bucer and Melancthon framed a form of Reformation with approbation of the Peers and States But the Clergy of Collen rejected it with scorn and slander saying that they would rather submit to the government of the great Turk Melch. Ad. in vita Enc. then to a Magistrate that followed or furthered such a Reformation Here in England something began to be done in the time of Henry the 8. but it was so envied and opposed by the Church-men that little could be done to what was expected There are many said He sitting in Parliament that are too busie with their new Sumpsimus and others that dote too much upon their old Mumpsimus The new religion though true He and his Clergy envied the old though his own he despised Magistrates are to have the main stroke in Reformation of Religion though Papists would utterly exclude them for having to do in matters Ecclesiasticall but Ministers also must move in their own Orb and do their part too why else are the priests here commanded and menaced 1. By teaching 2. By exercising discipline And here Magistrates must hemme Ministers in with boards of Cedar Cant. 8.9 provide for their security whiles they do their duty that they may be without fear among them as Timothy 1 Cor. 16.10 Envied they must look to be and hated for their zeal to Gods house which they seek to purge But publike respects must like the rapt motion carry our hearts contrary to the wayes of our own private respects or concernments and consider that as it is not the tossing in a ship but the stomack that causeth