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
so when he dies he can call his soul to rest and sing old Simeons Nunc dimittas Lord now let thy servant depart in peace c. for the mouth of the Lord of hosts And what better assurance can we desire sith God can neither die lie nor denie himself Sith secondly he is the Lord of Hosts and so armed with power to make good what he hath spoken Peter had a will to deliver Christ from the Jews but wanted power Pilate had power to have done it but wanted will God wanteth neither of these to do for his people and to deliver them out of danger Courage therefore Verse 5. For all people will walk every one in the name of his god They will do so they are resolved not to alter their religion as Tully said Me ex ea opinione quam à majoribus accepi de cultu deorum nullius unquam movebit oratio I will never be disswaded by any one from that way of divine worship which I have received from my forefathers How wilfull at this day are Jews Papists Pagans Heretikes And how much easier a matter do we finde it to deal with twenty mens reasons then with one mans will A wilfull man stands as a stake in the middest of a stream le ts all passe by him but hee stands where he was Nay but wee will have a king say they when they had nothing else to say Nay but I will curse howsoever though against my conscience said Balaam and do not the Popish Balaamites as much as this many of them As for the Vulgar sort of them they are headlong and headstrong resolved to retaine contra gentes the senselesse superstitions transmitted unto them by their Progenitours But what saith the Oracle Rev. 14.7 Feare God and give glory to him for the houre of his judgement is come and what ever your ancestours did worship you him that made heaven and earth and the sea and the fountaines of waters and we will walk in the name of the Lord our God This was well resolved and is as well practised by all Christs faithfull people who dare not follow a multitude to do evill Exod. 23.2 dare not walk by their fathers practise Iosh 24.2 14 15. for they consider that no commandement doth so expresly threaten Gods judgements upon posterity as the second They therefore resolve to walk in the name that is by the lawes and under the view of the Lord their God who is God of Gods and Lord of Lords a great God a mighty and a terrible as Moses describeth him in opposition to all other deities whether so reputed or deputed Deut. 10.17 for ever and ever We will not only take a turn or two in his wayes as temporaries who are hot at hand but soon tire and give in but we will hold on a constant course of holinesse and not faile to follow the Lamb whithersoever he goeth Psal 1.2 Ioh. 8.12 and 10.4.14 Rev. 7.17 As for those Apostates that change their God that change their glory for that which doth not profit as they therein commit an horrible wickednesse such as the heavens have cause to be astonished at Ier. 2.11 12 13. so they could not chuse out for themselves a worse condition Heb. 10.37 38. for why they put the son of God to an open shame chap. 6.6 like as those that are carted amongst us are held out as a scorn and do in effect say that they have not found him such as they took him for Verse 6. In that day sc of grace and of the Gospel It is called a day and that day by an excellency in regard of Revelation Adornation Consolation Distinction speedy Preterition saith the Lord Whose word cannot be broken Ioh. 10.35 and is therefore the best security 2 Cor. 1.20 will I assemble her that halteth Heb. that goeth sideling that is maimed disioynted lamed Esa 35.3 torn Psal 35.15 and tired out with long journeys into captivity as the Jewes were by the Babylonians Greeks and Romanes before Christs comming that they might breath after those dayes of refreshing from the presence of the Lord Mal. 3.1 and I will gather her that is driven out Or rejected thrust away with a force that is the Gentles suffered to walk in their own wayes Act. 14.16 and carried away unto dumb idols even as they were led 1 Cor. 12.2 and her that I have afflicted Both Jewes and Gentiles the whole community of people for God shooke all nations then when the desire of all nations Christ Heb. 12.25 was to come Hag. 2.7 See verses 22 23. Junius after the Septuagint rendrâ—th it ut veniant desiderati omnium gentium that the Saints those desirable ones out of all nations may come for unto Shiloh in a most afflicted time when the scepter was departed from Judah c. was the gathering of all people to be Gen. 49.10 Esa 26.8 9. See Esay 66.20 rather in litters as lame people are carried should they come then not at all rather on one leg with Jacob should they wrestle then not prevaile Verse 7. And I will make her that halted a remnant Yea a renowned remnant Zeph. 3.19 Not many Jewes were converted in comparison of the Gentiles hence they are called a remnant They both killed the Lord Iesus and their own Prophets they have also persecuted us saith the Apostle or cast us out as by an Ostracisme and they please not God and are contrary to all men 1 Thess 2.15 16. forbidding us to speak to the Gentiles c. Thus the generality of them then and so to this day they continue crosse and cursing Christ and his followers thrice a day in their synagogues Hieron in Esai l. 12. c. 49. l 14. c. 42. Buxtorf Synag Howbeit at this present time also there is a remnant according to the election of grace Rom. 11.5 and that remnant became the seminary of the Christian Church and her that was cast far off a strong nation Numerous and valorous Vide fidem passionem martyrum de gente robusta non ambiges saith Hierome here Consider the faith and patience of the Martyrs and you will easily yeeld them to be a strong nation indeed Christians have shewed as glorious power in the faith of Martyrdome as in the faith of miracles They can do that which others cannot turn their hands to they can suffer wrongs best of any Compell them to go a mile they 'le be content to go two yea as far as the shooes of the preparation of the Gospel of peace will carry them There is nothing that they date not undertake and undergo for the glory of their God Thi courage in Christians Heathens counted obstinacy Tertull. in Apologet. but they knew not the power of the spirit nor the privy armour of proof that the Saints have about their heart which maketh them insuperable more then Conquerours and the Lord shall raigne over them in mount Zion i. e. In the Christian
But they do better that expound it by that of Solomon Keep thy heart with all diligence Prov. 4.23 and by that of the Apostle Mortific therefore your members which are upon earth fornication uncleannesse inordinate affection evil concupiscence c. Col. 3.5 These are those that defile the man Mat. 15.19 20. These make his heart a filthy dunghill of all abominable lusts and his life a long chain of sinfull actions a very continued web of wickednesse therefore take head to your spirits that is to your affections keep those pure and chaste abstain from fleshly lusts that fight against the soul Take heed where you set gunpowder sith fire is in your heart Austin thanks God that the heart and temptation did not meet together Look well to the affections for by those maids Satan woes the mistresse Look to the cinque-ports the five senses shut those windows that death enter not in thereby Take heed to thy fancy we allow an horse to praunce and skip in a pasture which if he doth when backt by the rider we count him an unruly and unbroken jade So howsoever in other creatures we deny them not liberty of fancy yet wee may not allow it in our selves to frisk and rove at pleasure but by reason bridle them and set them their bounds that they shall not passe The Lord quieteth the sea and turns the storme into a calme Psal 107.29 If then the voluptuous humours in our body which is but as a cup made of the husk of an acorne in respect of the Sea will not be pacified when the Lord saith unto them Be still every drop of water in the sea will witnesse of our rebellion and disobedience and let none deal treacherously against the wife of his youth He had convinced them of this sinne before verse 14. Now he admonisheth them to abrenounce and abandon it Lo this is the true method and manner of proceeding in administring admonitions The judgement must be convinced ere the affections can be wrought to any thing like as in the law the lamps were first lighted before the incense was burned First know thine iniquity and then turn from it Jer. 3.13 14. Exhortation is the end of doctrine science of conscience reformation of information conversion of conviction and wo be to those that being convinced or reproved for their faults get the bit between the teeth as it were and run away with their rider When I would have healed Ephraim then his iniquity brake out as if it were to crosse me like the leprosie in his forehead Hos 7.1 what can such sturdy rebels expect better then that God should resolve as Ezek. 24.13 as if he should say Thou shalt have thy will but then I will have mine too I shall take another course with thee sith thou refusest to be reformed hatest to be healed thou shalt pine away in thine iniquities Levit. 26.39 O fearfull Verse 16. For the Lord the God of Israel saith that he hateth putting away Heb. Put away q. d. God hates that Put her away Put her away that is so much in your mouthes For because you are justly reproved for Polygamy for keeping two wives you think to mend that fault by putting away your old ones and plead you may do it by a law licensing divorces But the Lord would ye should know that he hates such your practises and the rather because you maliciously abuse his law as a cloke of your wickednesse Divorce is a thing that Gods soul hateth unlesse it bee in case of adultery which breaks the marriage knot and malicious perpetuall desertion This last was the case of that noble Italian convert 1 Cor. 7.15 Galeacius Caracciolus Marquesse of Vico as is to be seen in his life written by my much honoured brother Mr. Samâ—el Clark in the second part of his Marrow of Ecclesiasticall history pag. 101. who by the consent of Mr. Calvin Peter Martyr and other learned Divines who met and seriously debated the case sued out a divorce against his former wife who had first maliciously deserted him and had it legally by the Magistrate at Geneva granted unto him after which he married another Anno 1560. The Civill Law of the Empire permitted divorce for diverse other causes And these Jews for every light cause if but a blemish in the body or crookednesse of manners pretending to hate their wives would write them a Bill of divorce and turn them off Our Saviour deals against this matth 5. and 18. See the Notes there This sinne was also rife among both the Athenians who were wont to put away their wives upon discontent Archcol Attic. 140. or hope of greater portions c. and the Romans whose Abscessionale or Writ of divorce was this onely Res tuas tibi habeto Take what is thine and be gone It is ordinary also among the Mahometans But the Lord God of Israel saith here that he hateth it and it appeareth so by his practise to his Spouse the Church See Jer. 3.1 Joh. 13.1 and then say that Gods mercy is matehlesse and that he takes not advantages against his revolting people but follows them with his favour no otherwise then as when a man goes from the Sun yet the Sun-beams follow him shine upon him warm him c. Zanchy and some others reads the text thus If thou hatest her put her away in that discourse of divorces which he wrote upon occasion of Andreas Pixzardus his divorce as indeed agreeing best with the matter he undertook to defend But in another book of his he utterly disliketh the doings of Luther and some other Dutch Divines who advised Philip Lantgrave of Hesse to marry alteram hoc est Zanch. Misc Epist dedit adulieram his former lawfull wife being yet alive Archbishop Grindall by cunning practises of his adversaries Leicester and others lost Queen Elizabeths favour Camb. Elizab. Arslibishop Abbots also died in disgrace for opposing Semmersets abhorred match with the Countesse of Essex Figuier as if he favoured Prophecyings c. but in truth because he had condemned an unlawfull marriage of Julio an Italian Physician with another mans wife whilest Leicester in vain opposed against his proceedings therein for one covereth violence with his garment This Text had been easie had not Commentatours the Hebrew Doctours especially made it knotty Rabbi David in opening of it obscurior videtur quam ipsa verba quae explicare conatur seems to be more obscure then the words themselves which he undertaketh to open saith Figueir who also reciteth the expositions of severall Rabbines Concerning which I may say as One did once when being asked by another whether he should read such a Comment upon Aristotle answered Yes when Aristotle is understood then read the Comment The plain sence is this These wicked Jews pretended the Law of God as a cloke and cover of their sinne that it might be no sinne to them And though the Lord had protested to hate their divorces
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
others sensuall sins and fleshly lusts such as are here instanced whoredome and drunkennesse do war against the soule 1 Pet. 2.11 do take away the heart they besot and infatuate a man they rob him of his reason and carry away his affections c. Grace is seated in the power of nature Now these carnall sins disable nature and so set it in a greater distance from grace They make men that formerly seemed to give light as a candle to become as a snuff in a socket drowned in the tallow or as a quagmire which swallowes up the seed sown upon it and yields no increase Who are voyd of the spirit but such as are sensual Jude 18.19 And who are they that say unto God depart from us but those that dance to the timbrel and harp c. Job 21.11 They saw God and did eat and drink Exod. 24.11 that is say some though they had seen God yet they curned againe to sensuall pleasures as if it had reference to that eating and drinking and rising up to play upon the dedication of their calf Lib. de mirabil auscult which was presently after Aristotle writeth of a parcel of ground in Sicily that sendeth forth such a strong smell of fragrant flowers to all the fields and grounds there abouts that no hound can hunt there the sent is so confounded with the sweet smell of the flowers Let us see to it that the pleasures of sin take not away all sent and sense too of heavenly delights that the flesh as a Syren befoole not wisdomes guests and get them away from her Prov. 9.16 as Elian tels of a whore that boasted that she could easily get all Soâ—rates his Schollers from him but he could not recover one againe from her Indeed none that go unto her return againe saith Solomon Prov. 2.19 for she gets their hearts from them as David found and Solomon complained David was never his own worthy againe after he had moyled himself with that beastly sin And Solomon when he gave himself to wine and women though his mother had sufficiently warned him Prov. 31.3.4 he quickly took hold of folly Eccles 2.3 his sensualities drew out his spirits and dissolved him brought him to so low an ebb in grace that many question his salvation Bellarmine reckons him among reprobates but I like not his judgement Let ministers of all men this is spoken of the Priests chiefly as some think see to it that they fly fleshly lusts that they exhort the younger women with châ—sâ—â—ty as St. Paul bids Timothy and drink if any yet but a little wine for their beaâ—ths sake remembring that the sins of Teachers are teachers of sins and that their evill practises fly far upon those two dangerous wings of Example and Scandall Ministers should be no wine-bibbers or Alestakes 1 Tim. 3.3 nè magis solliciti de mero quâ—m de vero magis ament mundi delicias quam Christi divitias lest being lovers of pleasure more then lovers of God that should befall them that Solomon foretelleth Prov. 23.33 thine eyes shall behold strange women and thine heart shall utter perverse things Venter aestuans mero spumat in libidinem Hieron Aristot Ovid. 2. deremed Amor. A belly filled with wine foameth out filthinesse saith Hierom. Wine is the milk of Venus saith Another Vina parant animos Veneri saith a third Whoredome is usually ushered in by drunkennesse Hence they stand so close together in this text Verse 12. My people ask counsel at their stocks that is at their Images which are here called stocks in contempt as Hezekiah called the brazen serpent when it was idolized by the people Nehushtan or a piece of brass and as Julius Palmer martyr called the Rood in Pauls a Jackanapes Act. mon. and as the poet in contempt of his own God Priapus brings him in saying Olim truncus eram ficulnus Horat inutile lignum So the Prophet cryes shame upon the house of Israel See that graphicall description of their madnesse Esay 44.11 c. Rivet in loc for saying to a stock thou art my father and to a stone thou hast brought me forth Jer. 2.27 But to such senselesse practises men fall many times when they grow sensuall See 2 Thes 2.10 Rev. 17.5 Spiritull whoredome and bodily go usually together Rivet tels us here of a Noble-man that went out of the Church from hearing mass into the very next house where he kept a whore and said to the by-standers a lupanari ad missam unum tantum esse passum that there is but one step from the masse to a whore-house and their staff that is saith Kimchi their false-prophets upon whom they leane and by whom they are led as a blind man by his staff But I rather think it is meant of Rabdomancy a kind of odd way of divining by rods and staves as Nebuchadnezzar is brought in doing Ezek. 21.22 and was common in those Eastern parts Or else hereby are meant the Southsayers and Magicians rods as Exod. 7.12 Heb. 11.21 it is said that Jacob worshipped leaning upon the top of his staff and thereby lifting up his body to do reverence to God where the Vulgar text omitting the prepsition hath committed a manifest errour in saying that Jacob worshipped the top of his rod or staff as if there had been some picture there ingraven the Hebrew is towards the beds-head And it is certaine that Jacob worshipped none but God and bowed himself either towards the beds-head or leaning upon his staff to testifie his humility faith and hope which adoration how far it was from the worshipping of Images which the papists vrge from this place who seeth not for the spirit of whoredomes hath caused them to erre That unclean spirit Zech. 13.2 the devill who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Synesius saith a delighter in idols drives them sataâ—ico impetu to commit whoredome both spirituall and corporall with strength of affection Now if that spirit of errour 1 Jon. 4.6 and of giddinesse Esa 19.14 cause men to erre and carry them with a vehement Impetus to idol-worship which indeed is devil-worship what wonder men that are that way bent know not of what spirit they are little think that they are acted and agitated by the devill O pray with David Psal 143.10 that that good spirit of God may lead us into all truth and holinesse and they are gone a whoring from under their God i. e. from under the yoke of his obedience they are gone out of his precincts and therefore also out of his protection as a whore that forsaketh her husband and is therefore worthily cast off Verse 13. They sacrifice upon the tops of the mountains and burn incense upon the hils c. as nearer to heaven and in an apish imitation of the Patriarches who before the Tabernacle was set up sacrificed in high places as Abraham on mount Moriah c. that their bodyes being mounted aloft they might
himself so gallantly in fight against the enemy in the sight of his father and the Army that he was highly commended of all men and especially of his father that knew him not at all Yet before he could clear himself he was compassed in by the enemy and valiantly fighting slain Raschachius exceedingly moved with the death of so brave a man ignorant how near he touched himself turning about to the other Captains said This worthy Gentleman whatsoever he be is worthy of eternall commendation and to be most honourably buried by the whole Army As the rest of the Captains were with like compassion approving his speech the dead body of the unfortunate sonne rescued was presented to the most miserable father which caused all them that were there present to shed tears Turk hist But such a sudden and inward grief surprized the aged father and struck so to his heart that after he had stood a while speechlesse with his eyes set in his head he suddenly fell down dead Yea wo also to them when I depart from them This is indeed worse then all the rest this is that onely evil spoken of by Ezekiel hell it self is nothing else but a separation from Gods presence with the ill consequents thereof and the tears of hell are not sufficient to bewail the losse of that beatificall vision How miserable was Cain when cast off by God Saul when forsaken of him David when deserted though but for a few moneths Iob for a few years Suidas saith seven While God was graciously with him and prospered him he was Iobab that same mentioned Gen. 36 34 as some think but when under sense of Gods absence contracted into Iob. See the like Gen. 17.5 Ruth 1.20 His desertion was far more comfortable then Davids it was probationall onely but Davids penall for chastisement of some way of wickednesse O lay we hold upon God as the spouse doth upon her beloved and cry as the Prophet did Lord leave us not Jer. 14.9 If he seem to be about and his back be turned cry aloud afrer him as the blinde man in the Gospel did till Iesus stood set up thy note as Micha did after his lost idols Iudg. 18.24 Ye have taken away my Gods saith he and what have I more as if he should have said I esteem all that you have left me as nothing now that my gods are gone Jerusalem the joy of the whole earth pleased not Absalom unlesse hee might see Davids face God was no sooner gone from Miriam but the leprosie appeared in her face But of this before Verse 13. Ephraim as I saw Tyrus is planted in a pleasant place And therefore pleaseth himself as not forsaken of God But He maybe angry enough with those that yet outwardly prosper As he was with the old world buried in security Herod l. 1. Plin. l. 6. cap. 26. with sodom who had fulnesse of bread and abundance of idlenessE with the land of Shinar where Babel was built Gen. 11. fruitfull beyond credulity as Herodotus and Pliny testifie with Tyrus a maritine and magnificent city planted in a pleasant place in the very heart of the Sea as Venice is at this day mediâ insuperabilis undâ environed with her embracing Neptune to whom as the ceremony of her throwing a ring into the Sea implies she marrieth her self with yearly Nuptials and hath for her Motto Nec fluctu nec flatu movetur Nor windes nor waves can stir her Of the pomp pride and populousnesse of Tyrus read Ezech. 26 27 28. chapters Lo such a one was Ephraim when ripe for ruine near to an utter downfall What can be more fair and flourishing then a corn-field or vineyard a little afore the harvest the vintage Physicians say that the uttermost degree of bodily health is next unto sicknesse Glasse or other metals cast into the fire shine most when ready to melt and run This was Tyrus case this was Ephraims pleasantly planted but marked out for destruction as a Carpenter cometh to a Wood and with his Ax marketh out the fairest trees for felling Ephraim is the worse because he seeth Tyrus yet prosper But God will take that from heathen Tyrus that he will not take from Ephraim and the sun-shine of prosperity doth but ripen the sins of them both for divine vengeance They shall bring forth children to the murtherers As to Gods executioners and so shew themselves not parents but parricides because they betray their children as Babel did by her idolatry Psal 137.8 and Esay 13.8 into the hands of the enemy Wherein they are more cruell then that false School-master in Italy mentioned by Livy and Florus that brought forth his scholars the flower of the Nobility and Gentry there to Hannibal who if he had not been more mercifull then otherwise they had all been murthered But what shall we say of such wretched parents as bring forth children to that old man-slayer the devil and how shall such undone children curse their carelesse parents in hell throughout all eternity If the Lord also could say of those poor children that were sacrificed to Moloch the Chaldee paraphrase understands this Text of those children Thou hast slain my children and delivered them to cause them to passe thorow the fire for them namely for the images of the foresaid idols Ezek. 16.27 what will he say or rather what will he not say to those bloody parents that carry their children with them to Satans slaughter-house Verse 14. Give them O Lord what wilt thou give This question implieth abundance of affection in the Prophet praying for this forlorn people devoted to destruction It is the property of gracious spirits to be more sensible of and more deeply affected with the calamities that are coming upon the wicked then those wicked ones themselves are as Daniel was for Nebuchadnezzar whose dream hee had interpreted Dan. 4. and as Habakkuk was for the Chaldeans whose destruction hee had fore-prophecied Hab. 3.16 Hoseah likewise out of great commiseration of Ephraims direfull and dreadfull condition sets himself to pray for them though himself seems set at a stand and in a manner non-plust that he cannot well tell what to ask for them God once made a fair offer to a foul sinner even to Ahaz that sturdy stigmatick Esay 7.11 Ask thee a signe of the Lord the God ask it either in the depth or in the height above But Ahaz said churiishly enough I will not ask neither will I try the Lord ver 12. he would none of Gods kindnesse which yet the Lord there heapeth upon him verse 14. that where sin abounded grace might superabound Had our Prophet had but half such an offer or any the least such encouragement oh how gladly would he have embraced it how hastily would he have catch at it as those Syrians did at Ahabs kind words 1 King 20.33 But he considering the severity and certainty of Gods judgments denounced against them vers 12 13. and being much
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
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
Heb. corrupted his compassions forgot his brotherhood banished naturall affection out of his bosome and put off all humanity The Rabbines tell us that out of the profanenesse of his Spirit Esau put away his circumcision by drawing up againe the foreskin with a Chirurgeons instrument Whether this were so or not I have not to say but that he corrupted his compassions if any ever he had violated the law of nature and abolished the bowels of a brother the brotherly covenant this text assureth us even all the affections duties and respects of blood and nature by which he was bound His grandfather Abraham could say to his nephew Lot Let there be no difference between thee and me for we are brethren Gen. 13.8 This one consideration was retentive enough cooler sufficient to his choler it was even as the Angel that stayd his hand when the blow was comming Gen. 22. It should have been so with Edom good blood would not have belyed it self But he had lost his brotherly bowels and even put off manhood he had wiped out all stirrings of good nature as a man wipeth a dish wiping it and turning it upside down as the scripture speaketh in another case 2 King 21.13 or as when a man emptieth wine out of a cup the sides are yet moist but when it is rinsed and wiped there remaines not the least tast or tincture and his anger did teare perpetually i. e. He in his anger did teare as a beast of prey Psal 14. and rage without intermission The enemies of the Church do so still such is their implacable hatred against God and his truth they eat up Gods people as they eat bread yea they tread down and teare in peeces as if there were none to deliver At the Town of Barre in France when it was taken by the Papists all kind of cruelty was used saith Mr. Fox children were cut up and the guts of some of them and hearts pulled out which in rage they tare and gnawed with their teeth The Italians likewise which served the king there did for hatred of religion break forth into such fury Act. and Mon. fol. 1951. that they did rip up a living child and took his liver being as yet red hot Erasm epist lib. 16. ad obtrectator and eat it as meat Erasmus tells of an Augustine friar who openly in the pulpit at Antwerp wished that Luther were there that he might bite out his throat with his teeh And Friar Brusierd in a conference with Bilney brake out into these angry words But that I beleeve and know that God and all his saints will take revengement everlasting on thee Act. and Mon. 914. I would surely with these nailes of mine be thy death Psal 74.19 Gen. 49.7 Pray therefore with David Deliver not the soul of thy turtle dove to these destroyers c. Cursed be their anger for it is fierce and their wrath for it is cruel and kept his wrath for ever Though himself was mortal yet his wrath might seem to be immortal as was Hanibals against the Romanes and our Edward the first against the Scots against whom being about to march he adjured his son and Nobles Dan. hist fol. 201. that that if he died in his journy into Scotland they should carry his corpes with them about Scotland and not suffer it to be enterred till they had absolutely subdued the countrey Anger may rush into a wise mans bosome but should not rest there Aug. ep 87. Eccle. 7.9 for it corrupteth the heart as vineger doth the vessel wherein it long continueth Of the Athenians it was said that their anger was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 everlasting but that was but small to their condemnation Thou shalt neither revenge nor remember ill turns Lev. 19.18 where servare is put for servare iram to keep Ar. Rhetor. l. 9. c. 1. for to keep ones anger to shew that there is nothing that a man is more ready to keep as beeing a vindictive creature Arestotle saith but absurdly that it is more manly to be revenged then to be reconciled and this the world calleth manhood but indeed it is doghood rather The manlier any man is the milder and more mercifull as David 2 Sam. 1.12 And Julius Caesar when he had Pompey's head presented to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 6.7 wept and said Non mihi placet vindicta sed victoria I seek not revenge but victory And the Apostle purposely disgraceth revenge of injury by a word that signifieth disgrace losse of victory or impotency of mind Thunder haile tempest neither trouble nor hurt celestiall bodies no more doth anger great minds Edom was short-spirited soon kindled and not easily appeased his wrath kept no bounds as the word here used importeth his coales were coales of Juniper fierce and long lasting his fire not elementary but culinary nourished by low and unworthy considerations a fruit of the flesh and such as excludes out of heaven Gal. 5.20 21. It was not the passion but the habit of hatred which St. James calleth the devill Jam. 4.7 and St. Paul counselleth men not to give place to that devill and for that end not to let the Sun go down upon their wrath Ephe. 6.26 See Ezech 35.5 where Edom is charged with a perpetuall hatre and therefore threatened with blood and desolation as here Verse 12. But I will send a fire A fierce enemy ut supra The inhabitants of Teman and Bozra together with other the posterity of Esau were famous for power and policy Obad. 8.9 Ier. 49.7 Esa 34.6 But there is no wisdome might nor counsell against the Lord Prov. 21.30 31. He can make fooles and babies of the Churches enemies he can fire out their malice c. Verse 13. I will not turn away the punishment thereof Or I will not turn and reduce him to my self by repentance that I may shew him mercy as Lam. 5.22 Ier. 31.18 but harden his heart and hasten his destruction because they have ript up the women with child Immane facinus vicinis indignum saith Mercer A cruel fact and the worse because done by so neere neighbours and allyes thus to kill two at one blow and those also innocent and impotent and such as they ought to have spared by the law of nature and of nations and all this meerely out of covetousnesse and ambition That they might enlarge their border but first root out the little ones that else might hereafter claime and recover their fathers possessions So at the Sicilian vespers they ript up their own women that were with child by the French that no French blood might remaine amongst them See the Note on Hos 13.16 and learn to detest covetousnesse that root of all evill 1 Tim. 6.10 Better converse with a Canibal then with a truly covetous caytiffe and more curtesie you may expect Verse 14. But I will kindle a fire c. with mine own hands not only
from a blind understanding and carnall affection The Church in its infancy was inticed with shewes and shadowes but now God requires a reasonable service he calls for spirit and truth Verse 4. Yet now be strong O Zerubbabel c. Here he exhorteth all ranks first to good Affection Be strong or of a good courage Secondly to good Action Work or Be doing for affection without action is like Rachel beautifull but barren Charach unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valeo Sept. vertunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be strong so as to prevaile and carry on the service all discouragements notwithstanding Those that will serve God in the maintenance of good causes must be couragious and resolute 1 Cor. 16.13 For otherwise they shall never be able to withstand the opposition that will be made either from carnall reason within or the World and Devill without for want of this spirituall mettle this supernaturall strength this spirit of power of love and of a sound mind 2 Tim. 4.7 opposed to the spirit of feare that cowardly passion that unmans us and expectorateth and exposeth us to sundry both sins and snares when he that trusteth in the Lord shall be safe Prov. 29.25 Here then that we faulter not budge not betray not the cause of God nor come under his heavie displeasure who equally hateth the timerous and the treacherous let us 1. Be armed with true faith for Fides famem non formidat faith quelleth and killeth distrustfull feare 2. Get the heart fraught with the true feare of God for as one fire so one feare drives out another Mat. 10.28 1 Pet. 3.13 14. 1. Get and keep a clearing chearing conscience for that feareth no colours as we see in St. Paul Athanasius Luther Latimer and other holy Martyrs and Confessours 4. Think on Gods presence as here Be strong and be doing for I am with you Though David walk thorough the vale of the shadow of death that is of death in its most hideous and horrid representations he will not feare For why thou art with me saith He Psal 23.3 4. Dogs and other creatures will fight stoutly in their Masters presence 5. Consider your high and heavenly calling and say Et Turnum fugieutem haec terra videbit Virg. Shall such a man as I fly c Either change thy name or be valiant saith Alexander to a souldier of his that was of his own name but a coward Lastly look up as St. Steven did to the recompence of reward steale a look from glory as Moses Heb. 11.26 help your selves over the difficulty of suffering together with Christ by considering the happinesse of raigning together Thus be of good courage or deale couragiously and God shall be with the good 2 Chro. 19. vlt. as Iehosaphat told his Judges when to go their circuit and work Good affections must end in good actions else they are scarce sound but much to be suspected Num. 23.10 Ruth 1. Good wishes and no more may be found in hels mouth Num. 23. Orphah had good affections but they came to nothing God must be entreated to fix our quick-silver to ballast our lightnesse to work in us both to will and to doe that it may be said of us as of those Corinthians that as there was in them a readinesse to will so there followed the performance also 2 Cor. 8.12 Desire and Zeal are set together 2 Cor. 7.11 desire after the sincere milk and grouth in grace 1 Pet. 2.2 John Baptists hearers so desired after heaven that they offered violence to it Mat. 11. True affections are the breathings of a broken heart Acts 2.37 Rom. 7.23 But the desires of the slothful kill him Prov. 21.25 Virtutem exoptat contabescitque relictâ Good affections are ill bestowed upon the sluggard sith they boyl not up to the full heat and height of resolution for God or Pers at least of execution of his will The sailes of a ship are not ordained that shee should lie alwaies at rode but launch out into the deep God likes not qualmy Christians good by fits as Saul seemed to be when Davids innocency triumphed in his conscience or as Ephraim whose duties were dough-baked and whose goodnesse was as the morning-dew c. Be ye stedfast and unmoveable 1 Cor. 15. 〈◊〉 always abounding in the work of the Lord. Stick not at any part of it difficulty doth but whet on Heroick Spirits as a boule that runs down hill is not slugged but quickened by a rub in the way If this be to be vile I le be yet more vile 1 Sam. 6.22 who art thou O great mountain Before Zerubbabel thou shalt become a plain Zach. 4.7 And hee said unto me My grace is sufficient for thee for my strength is made perfect in weaknesse 2 Cor. 12.9 For I am with you saith the Lord of hosts By a twofold presence 1. Of help and assistance 2. Of love and acceptance Of the first see chap. 1. verse 13. with the note there The second seems here intended The Jews were poore yet God assureth them they had his love So had the Church of Smyrna Rev. 2.9 I know thy poverty but that 's nothing thou art rich rich in reversion rich in bils and bonds yea rich in possession or All is theirs they hold all in capite they have 1. plenty 2. propriety in things of greatest price for they have God All-sufficient for their portion for their protection I am with you saith he and that 's enough that 's able to counterpoise any defect whatsoever as we see in David often but especially at the sack of Ziklag where when he had lost all and his life also was in suspence the Text saith he comforted or encouraged himselfe in the Lord his God 1 Sam. 30.6 whereas Saul in like case goes first to the witch and then to the swords point A godly man if any occasion of discontent befals him retires himselfe into his counting-house and there tells over his spiritual treasure he runs to his cordials he reviews his white stone his new name better then that of sonnes and of daughters Isay 56.5 Rev. 2.17 he hath meat to eat that the world knoweth not of the stranger meddleth not with his joy Virtus lecythos habet in malis Tua praeseutia Domine Laurentio ipsam craticulam dulcem fecit saith a Father Thy presence O Lord made the very gridiron sweet to the martyr Laurence It made the fiery furnace a gallery of pleasure to the three worthies the lions den an house of defence to Daniel the whales belly a lodging-chamber to Jonas Egypt an harbour a sanctuary to the child Jesus c. He goes with his into the fire and water as a tender father goeth with his child to the Surgeon Neverthelesse saith David I am continually with thee thou hast holden me by my right hand Thou shalt guide me with thy counsel and afterwards receive me to glory Again I am with you that
returning are found by computation in that 〈◊〉 set down Ezra 3.64 as the Jew-Doctours have concluded There are that understand the words of the general conversion of all the Jews in the time of the Gospel and this may very well be for ought that I see to the contrary so will 〈◊〉 you Lest you should say in the language of Ashdod 1 Sam. â— 9 It is a chance I will do it saith God and ye shall be a blessing Not onely a name and praise as Zeph. 3.20 but a form to be used in blessing of others such as was that Ruth 4 11 12. And not altogether unlike is that prayer of David Psal 119.132 Look thou upon me and be merciful unto me as thou usest to do unto those that love thy Name sow not but let your haâ—ds be strong Be not diffident but diligent in well doing in due season you shall reap Gal. â—â— if you faine not See the Note on verse 9. â—ase feare expectorates and unmans us banish it therefore or ye will be betrayed by it Verse 14. As I thought to punish you He had promised to make them of a curse a blessing and here he shews them the cause of this change namely Gods better thoughts of them and toward them upon their return unto him And because they might haply think that their Fathers had hard measure he tels them that their panishment was the fruit of their provocation And whereas they might expect that God should repent and relent toward them He shewes here that He had repented so long that He was even weary with repenting and that he therefore Jer 15.6 Crudelem â—medicum intemperans ager facit Mimus as implacable because he found them incurable Hence he resolved as Ezek. 24.13 and would not be altered Lo thou far these Jews had sound and felt Gods fingers and that in his menaces he had been as good as his word Verse 15. So again have I thought Sic conversus sum This change was not in God but in the people to whom He is now resolved to shew mercy and that from a gracious purpose and determination such as altereth not sear ye no Faith quelleth and killeth distrustful fear but awful dread it breedeth seedeth fostereth and cherisheth Verse 16. These are the things that ye shall do Heb. These are the words God will not so do all good for his people but that they should reciprocate and do somthing for him by way of thankfulnesse Particularly these are the words or commands that ye shall not onely know but do They are verba vivenda non legenda as lessons of Musick must be practised and a copy not read onely but written after speak the truth every man to his neighbour Let your words be few and ponderous Lie not in jest lest ye go to hell in earnest Let Socrates be your friend and Plato but the truth much more Rather die then lie for any cause execuse the judgment of truth and peace That is upright judgment pronounced or delivered with a calm and quiet minde not angry Jadicium pacis dâ—st placidum rite compositum Calv. Deut. 16.20 nor partial nor of any distempered or toubled affection such as hatred fear favour c. All that savours of self should be strained out and Iustice Iustice as Mâ—sâ—s speaketh that is pure justice wihout mud should run down as a river That Magistrate hath too impotent a spirit whose services like the Dial must be set onely by the Sun oâ— self and sinister respect He should have as nothing to lose so nothing to get he should be above all price or sale 2 Chro. 19.7 and 〈…〉 persons nor receive gifts Verse 17. And let none of you 〈…〉 7.10 Take notice here that as 〈…〉 proves one to he carnal Eâ—h 2.3 〈…〉 the root oâ— bitternesse Deut. 29.18 〈…〉 somthing in it that men are here 〈◊〉 to imagine evil in 〈…〉 particle in their hearts may seem 〈…〉 secret sins that lie conched in the 〈…〉 man of the heart and never shew themselves to the world men shall be accoâ—â—able See Heb. 4.12 Eccles 12.14 Jer. 6 1â— Rev. 2.23 The very want of good thoughts is a sin against that 〈◊〉 and great commandment 〈…〉 22.30 and concupiscence even before it come to consent is a sin against the last Commandement Rom. 7.7 But evil thoughts allowed and wallowed â—â— is a flat 〈◊〉 of every Commandment so vain is their plea that say Thought is fra◠〈…〉 thereupon lay the reins in the neck and run riot in vain and vile imaginations O Jerusalem wash thy heart from wickednesse if thou meanest to be saved Jer. 4.14 How many alasse have we that professe large hopes of heaven whose hearts are no better then dens of darknesse dungeons of filthâ—nesse cages 〈…〉 clean birds brothelhouses slaughter-houses pesthouses of maicious 〈…〉 Atheistical proud covetous malicious and fraudulent projects 〈…〉 continually hammering and wherewith their wretched hearts are 〈…〉 haunted and pestered Contrariwise a godly man is said to 〈…〉 Prov. 12.5 holy imaginations Prov. 12.2 and that his desire 〈◊〉 onely good Prov. 11.23 or if worse croud in as they will he rids them 〈…〉 and will not let them lodge there Ier. 4.14 he boyls out that filthy 〈◊〉 Ezek. 〈◊〉 and purifieth himself of all pollutions of flesh and spirit 2 Cor. 7.1 he both 〈◊〉 them Psal 119.113 and forsaketh them Esay 55.7 and love no false oath As not only he that maeth a 〈◊〉 is 〈◊〉 out of heaven but he that loves it though made by another â—akes it up and divulgeth it Rev. 22.15 So not onely he that taketh a 〈…〉 perswadeth another to it or that 〈…〉 is a Miosis lesse is spoken and more understood 〈…〉 God 's just hatred for all these are things that I hate saith the Lord And as the next effect of hatred is revenge he will not fail to punish such sinners against their own souls Verse 18. And the word See the of Note Verse 1. Verse 19. The fast of the fourth moneth wherein the city was taken 2 Kings 25 3. and the fast of the fift and the fast of the seventh See 〈…〉 and the fast of the tenth Wherein Jerusalem was first 〈…〉 25.1 This last mentioned was first taken up upon a like 〈…〉 Constantinople when the city was besieged by the 〈…〉 advertised of the enemies purpose for a general 〈…〉 mended the defence of himself and the city to the 〈…〉 Turk hist 〈◊〉 345. and prayer and afterwards appointed every Captain and 〈…〉 certain place of the wall for defence thereof shall be to the house of Iudah joy and 〈◊〉 God 〈…〉 into feasting all their sadnesse into gladnesse all their 〈…〉 their tears into triumphs and so gives 〈…〉 about Fasting after a larger and most 〈◊〉 preface 〈…〉 and making much more to their benefit and 〈…〉 main question proposed by them to the Prophet 〈…〉 this with them by way of 〈…〉 therefore love the truth 〈◊〉 〈…〉
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
sword by his presence and preaching Surely his sanne is â—â— his hand though the devil and his imps would fain wring it out Augustin Mat. 3.12 Jer 23.20 and he will thâ—roughly purâ—ge his â—loo mali in area nobiscum esse possum in horrco non pessunt he will drive the chaff one way and the wheat another for what is the chiff to the wheat saith the Lord he will purifie the souls of his Saints in obeying the truth through the spirit unto unfained love of the brethren 1 Pet. 1.22 So that they shall be united to such and separated from sinners Fire we know congregat homog nea segregat heterogenea for what fellowship hath light with darknesse The spirit of Christ called a spirit of judgement and of burning washeth away lo here resiners fire and sullers 〈◊〉 the filth of the daughter of Zion and purgeth the blood of Jerusalem from the midest thereof Esay 4.4 By silth and blood understand their exceslive bravery mentioned chap. 3. which now they had learned to call by another name since their own names were written among the living in Jerusalem verse 3. And here God made good to them that he had promised Chap. 1.25 that he would purely purge away theeir drosse and take away all their tinne and that though their sinnes were as sear let they should be white as 〈◊〉 though red like crimson they should be as wooll verse 18. Fullers 〈…〉 as some render it is of singular use to fetch out stains and spots and to a biter wooll 5 Pâ—naria â—â—de Puin lib. 1â— chap. 3. 〈…〉 So much more is the blood and spirit of Christ to whiten sinfull 〈◊〉 and to make men his Candidates Such were those Corinthians 1 Eph. 6.11 Such were some of you that is as bad as bad might be lepers all over but ye are washed sc by that Fuller of soules Christ Jesus And if any ask How washed It sollowes but ye are sanctified but ye are just ified in the name that is 〈◊〉 by the merit of the Lord Jesus and by the spirit of our God The Jews in their Talmud hammer at this when they question What is the name of Messias Their answer is Hhevara Leprous sc by imputation 2 Cor. 5. â—0 Esay 53.6 August de Râ—â—na in Concil Basil whence also he is said by one to be Maximus peccatorum the greatest of sinners and he sitteth among the poor in the gates of Rome carrying their sicknesses according to that Himself took our infirmities and here our â—â—knesses There are two things in guilt 1. The meit and desert of it 〈…〉 took not 2. The obligation to punishment this he took and so he 〈◊〉 that is bound to the punishment of sin which also he suffered even to the â—â—â—sion of his blood that true Pactolus or rather Jordan whereby he hath cleamed his people from sins both guiltinesse and filthinesse We have inveterate staines which will hardly be got out till the cloth be allmost rub'd to peeces 〈…〉 leaves so close to us Jer. 1â— 13 that fire and fullers sope is but needfull to setch it off Nature and custome have made our spots like that of the Leopard which no art can cure no water wash off because they are not in the skin only but in the flesh and bones in the sinews and in the most inner parts Hence David prayeth again and again to be washed thorowly to be purged with hyssop to be washed and wrung in this fullers sope of Christs blood and with the clean water of his holy spirit This is the only true Purgatory the Kings bath the fountain opened for sin and for uncleannesle Zach. 13.1 Here Christ washeth his not only from outward defilement but from their swinish nature that when washed clean they may not as else they would wallow in the next guzzle Here are those soveraign mundifying waters of the Sanctuary which so wash off the corruption of the ulcer that they cool the heat and stay the spred of the infection and by degrees heal the same Hither poor sinners need not come as to the poole of Bethesda one by one but as Turks to their Mahomet Papists to their Lady by troops and Caravans true Christians to their All-sufficient Saviour how much more In that poole of Bethesda the Priests used to wash their sacrifices because no unclean thing might come within the Temple Itinerar Scrip. pag. 20. The water was of reddish colour and ran into that place in great abundance and therefore it was called saith One the house of effusion This shadowed out that every of Christs sheep must be washed in the poole of his blood before they can be meet sacrifices an offering unto the Lord in righteousnesse as it is in the next verse Other blood slaines what is washed in it this blood of the spotlesse lambe whiteneth as fuilers sope and purifieth from all pollution of flesh and spirit Rev. 7.14 This is he that came by water and blood even Jesus Christ not by water only but by water and blood 1 Ioh. 5.6 The Priests of the old law were consecrated first with oyle and then with blood So was Christ first with the spirit Esa 61.1 and then with his own blood for our benefit Verse 3. And he shall sit as refiner i. e. he shall stick to the work and not start from it till he bring forth judgement to victory Mat. 12.20 that is till he have perfected the work of grace begun in his people for he is Authour and finisher of their faith Heb. 12.2 and by patience made them perfict and entire wanting nothing Iam. 1.4 Christ who is the God of all grace and hath called them to his eternall glory will after they have suffered 〈◊〉 in his fornace or fining-pot Pro. 17.3 of afflictions wake them perfect stablish strengthen settle them 1 Pet. 2 Cor. 9 8. 5.10 yea make all grace to abound toward them that they alwayes having all sufficiency in all things may abound to every good work For which holy purpose Christ our Refiner hath his fire in Zion and his furnace in Ierusalem Isai 31.9 his conslatories and his crucibles wherein his third part being brought thorough the fire shall be resined as silver is resened and tried as gold is tried Zach. 13.9 that the triall of their faith who have glorified him in the very fires Isa 24.15 being much more precious then that of gold that perisheth may be found to praise and honour and glory 1 Pet. 1.7 True gold will undergoe the tâ—iall of the seventh fire which Alchymy gold will not Christ Jesus after that he hath been to his people as a refiners fire and fullers sope that is after that he hath justified and sanctified them also in some part will sit as a refiner and purifier of silver that is he will be serious accurate and assiduous in scouring them from corruption by correption in purging out the remnants of sin by affliction
at Johns coming Zach. 11.8 The Pharisees were held the best of those three si ad legem respexeris saith Tremellius if you look to the law and Saint Paul who was once a Pharisee of the Pharisees calleth them the most strictest Sect of the Jewish religion Act. 26.5 like those district ssimi Monachi among the Papists and yet there were seven sorts of Pharisees Talm. tract Suta cap. 3. as we find in their Talmud Hence much alienation of affection amongst them and great animosities father hating sonne and sonne father for truths sake as Mat. 10.35 So powerfull should John be in his Ministery that although the leprosie were gotten into their heads and were therofore held incurable Lev. 13.44 yet he should tuen the hearts of the fathers to the children and the disobedient to the wisdome of the just to make ready a people prepared for the Lord Luke 1.17 All head-strong and bâ—utiâ—h affections should be calmed and corrected as Isa 21.6 7 8. and the peaceable v. isdome from above inâ—tilled lam Eph. 4.3 3.17 so that they shall indeavâ—ur to keep the unity of the spirit in the bond of peace And albeit some jarrs may fall out a betwixt Paul and Barnabas yet Gods people can soon pecce again and reunite Job Worver in Polymath Vt 〈◊〉 percussus non laeditur into no dividitur quidâ—m sed resundit â—esâ— spissior redit c. As the ayre divided by a stone or stroke soon closeth and thickencth the more Certainly there is no such onenesse and entirenesse any where as among the saints their love is spirituall Cant. 6.9 The very Heathenâ— acknowledged that no people in the world did hold together and love one another so as Christians did Tacitus observeth of the Jews that there was misericordia in promptu apud suos but contra omâ—â—s alios hostile odium mercy enough for their own countreymen amongst them but hostile hatred against all others they use to say that there is no Gentile but deserves to have his head bruised c. But John Baptist by hiâ— preaching made Jewish Pharisees and Roman soubliers according to the phrase that Josephus useth of him to convent and knit together in baptisâ—ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antiâ—dib 18. cap 7. 〈◊〉 I conte and sinite the earth with a curse that is lest coming I smite c. For there is no doubt to be made of his coming and as little of his smiting if men amend not These words menace as many as resisted Iohns ministry with utteâ— destruction whether it be done against the whole nation or against a mâ—â— only Iob 34.29 The Romans came and took amay both their place and their Nation not for leâ—â—ng Christ alone as they feared Iob. 11.48 but for laying wicked hands upon him and putting to death the Lorn or life Act. 2.23 Iohn also preached damnation to them Mat 3. and so did our Saviour Aâ—at 23. where by eight dreadfull woes as by so many links of an adamantine chain he drawes chose irreformable hypoerites down to hell their place and thâ—n lâ—aves them to be reserved unto judgement S. Jerome waâ— called 〈…〉 the Churchthunderbolt Mr. Perkins was a most caâ—â—st preacher and would prâ—n unce the word Damne with such an Emphasis M. Fullers Holy State 90. as lest a 〈…〉 in his Auditouts eares a good while after And when Catechist of Christ-coâ—â—eage 〈◊〉 pâ—unding the commandernents he applyed them so home that he made his hearers hearts sall down and their hairs to stand opright almost And surely this 〈◊〉 the way to work upon hard-harted sinners whence the Apostle bids Tâ—ns rebuke with all autâ—oâ—ty and then turning him to the people as Carvin sâ—â—â—th it chang th â—â—em not to despise him for so doing Tit. 1.15 The Apeille knew well that men are for most part of delicate eares and can 〈◊〉 abide plain dealing Ahab hates Micâ—iah and hath him in prison ever since that creadsull denunciation of displeasore and death for dismissing Benhadad for he was probably that disguised Pâ—ophet for which he was ever since sast in prisâ—n deep in disgrace But truth must be spoken how ever it be â—â—ken and those that will not be pricked at heart as Act. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. â—ut take up bucklers to ward oss the blow must have the sword of the spirit sheathed in their bowels and bâ—thed in their blood for mall this we are a sweet savour unto God 2 Cor. 2.15 yea though a savour of death unto death The barren earth must be smitten with cuâ—sing and they that minde earthly things Terra autem sunt qui terrona sapiunt saiâ—â— A sbon have damnation for their end De civ Deil. 20. c. 29. so that St. Paul cannot speak of them 〈◊〉 teares of compâ—ssion Philip. 3.18 19. Oh that it might expresse from them teares of compunction Oh that they would be forewarned to slee from the wrath to come Oh that they would think upon eternity and by breaking â—fâ— their sins disarme Gods indignation justly conceived against them He therefore threateneth that he may not smite he proceed not to punish till there be no remedy 2 Chron. 36.16 Crudelem medicum intemperans aeger sacit An unâ—â—ly patient makes a cruell Physician O that we could all resolve to deal by our sins as Levis King of Fiance did by the Popes Bulls whereby he required the fruits of vacancies of all Cathedrall Churches of France Speed 496. about the year 1152. he cast them into the fire saying he had rather the Popes Bulls should restin the fire then his own soul should fiy in heil For a perclose of all take an observation of Amamas and before him of Baxtorfes that in many Hebrew Bibles the last verse save one of this Propesy as also of Ecclesiastes Isaiah and Lamentations is repeated again in the end thereof though without pricks lest any thing should be thought added to Gods word Factum hoc ex Scriharum decreto c. This the scribes thought fit to do either for the dignity of those repeated verses that the Reader might again ruminate and remind them or else as some will have it because all those bookes end in threatenings and sad speeches And therefore lest the Sun of Righteousnesse should seem to set in a cloud or not to shine upon the departing passenger they thought sit to leave the verse before to be last as being sweet and full of comfort that the Reader might Sampson-like goe his way feeding on that hony-comb Laus Deo in aeternum The Righteous mans Recompence OR A TRUE CHRISTIAN CHARACTERIZED AND ENCOURAGED Out of MALACHI 3.16 17 18. Then they that feared the Lord spake often one to another and the Lord harkened and heard it and a booke of remembrance was written before him for them that feared the Lord and thought upon his Name CHAP. I. The Text opened and analyzed THAT which was anciently spoken of Iohn Baptust who was
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
willing in all things to keep a good conscience pleasing God Lo the very will to do well pleaseth God if sincere and seconded with strifes and attended with grief for coming short of what we should do Hearty humiliation under weaknesse in well-doing is as true a signe of sanctification and fruit of conversion as abilitie to do better â—ow I demand which of Gods children doth not thus much and whether in doing hereof they cannot or at least may not finde sweetest acceptance and surest recompence Consider is not Abraham said to have sacrificed his son Heb. 11.11 because he would have done it And for David had not he for his bare purpose of building God an house this promise made him that God would build his house for ever And albeit that very purpose of his was ignorantly and fondly taken up as wanting warrant from God 2 Sam. 7.7 yet the Lord both graciously approves it for thou didst well saith he in that thou wast so minded 2 Chron. 6.8 1 Chron. 6.13 and bountifully rewards it by fulfilling that with his hand that he had promised with his mouth as Solomon thankfuly acknowledgeth God takes not advantages against his servants as he might but makes the best of every thing where the heart is upright The good women that came with their spices to embalm our Saviours dead body should have known that God would not suffer his holy one to see corruption Psal 16. thaâ— his body could not have putrified it was their ignorance and yet they are commended for their good intentions So afterwards Luk. 24.1 when they came to look for the living among the dead they deserved a chiding for not remembring what he had foretold them of his resurrection but receive a comforting from the Angels Math. 28.5 The preparations of the heart are of great price with God Esay 55.1 Jer. 30.2 Hath he not promised to blesse our buds Es 44.2 3 4. so that we shall grow up as the willows by the water-courses to be as the dew to his people so that they shall grow as the lilly and cast forth their roots as Lebanon Hos 14 4 5. to open a door to such as have but a little strength and such a door as none can shut Rev. 3.8 9 Phil. 4.19 to supply all our necessities out of the riches of his glory Hath he said all this for our encouragement who is the Amen the faithful and true witnesse and shall we not by faith subscribe seal to it Do we yet doubt and demur with Zachary do we yet stagger at the promises with Sarah do we question Gods either power or patience with Moses at Meribab Oh take heed lest a promise Luk. 1 nay a covenant which is a whole bundle of promises lie a cluster of the grapes of Canaan a league of love being left us any of us should seem to fall short through unbelief Heb. 4.1 Certain it is that God that will bear much with his children in other cases can least of all brook their unbelief For this is as for a childe to question his fathers love though he protest it never so deeply which is an extream provocation Hence his severity to his best servants for offending in this kinde Zachary shall speak no more words for nine moneths because he beleeved not the Angels words that spake good unto him Sarah is checkt for her laughing at the unlikely hood though â—he overcame the doubt judged him faithfull that had promised and by her faith received power to conceive seed Those two disciples going to Emaus heard Heb. 11.11 O fooles and slow of heart c. and the other eleven were reproved for their unbeleef Mar. 16.14 Moses also and Aaron were denyed the comfort of an earthly Canaan because they beleeved not God to sanctify him at the rock Rimmon Deut. 32.52 1 Cor. 10.11 Now all these things hapned unto them for types to us and are written for our admonition c. Be not ye therefore unbeleevers but beleeve turne not the back of the hand to the promise that as a staffe should support you spoile not your soules by a cruell modesty by a false humility of the comfort God affords you but having found hony Colos 2 Prov. 25.16 eate it beleeve the prophets and ye shall prosper see your names written in this and other precious promises and if ye cannot out-reason the devill who seekes to unsettle you yet out-will him and say I will not be blasted out of my beliefe I will not cast away my confidence or be drawne from the hornes of the Altar Christ Jesus If I must dye I will dye at his feet who hath promised to spare me as a man spareth his own son that serveth him SECT X. Reproofe of such as uncharitably censure others LAstly such are here met with as superciliously censure others for those things that God is content to passe by and pardon in them that will needs be many masters Jam. 3.1 as St. James hath it and judge another mans servant that step into Gods seat of judicature and presume to passe hard sentence upon their fellow servants because not so forwardly and forth-putting as themselves forsooth Yea there want not such unbridled spirits as stick not to forestall the angels office of severing the elect from the reprobats to condemne the race of the righteous to excommunicate them for some srailties and infirmities out of their consciences and companies yea to unchurch them and to unbrother them in a passion despising Christs little ones casting dirt on his Jewels and estranging themselves from such in affection in countenance in society for every small infirmity as if they were akin to those hypocrits in Esay that cry stand apart Esay 65.5 Jude 19. or those wandring starres in St. Jude that separate themselves sensuall having not the spirit which yet they make great boasts of or at least to those inconsiderat sons of Zebedee who would needs have fet fire from heaven straight were therefore told Luk. 9.54 ye know not of what spirit ye be Not of his spirit surely that came not to be served but to serve not to judge but to save For cure of this corrupt humour Consider 1. Is this to be followers of God as deare children and to walk as we have him for an example Or would you be content God should deale thus rigidly with you I trow not He seeth noe sin in his children such is his love and and shall we be juster then God Christ will not quench but cherish the least spark of grace that is in any and shall we be wiser then Christ The holy ghost disdaines not to dwell in the darke and smoaky chambers of their hearts And shall we be holier then he Zach. 4.10 who is this that hath despised the day of small things for they shall rejoyce c. saith God to those Jewes that wept and slighted the second temple