heritage Not of all but of those poor few that confesse and forsake their sins Pro. 28.13 and in whose spirit there is no guile Psa 32.2 that are mortified persons Rom. 11.26 with Esay 59.20 It is a priviledge proper to the Communion of Saints he retaineth not his anger for ever Angry he may be and smite in his anger Esay 57.17 yea he may take vengeance of the inventions of those whom he hath pardoned Psal 99.8 temporall vengeance I mean but it soon repenteth him concerning his servants and a little punishment serveth turn for a great offence Jer. 31.19 20 21. David no sooner said I have sinned but he heard The Lord hath taken away thy sin 2 Sam. 12. because he delighteth in mercy And hence he pardoneth iniquity of free-grace ex mero motu out of his pure and unexcited love out of his Philanthropy and undeserved favour the sole impulsive cause of pardon What a man delighteth to do he will do howsoever If the Sun delight to run his race who shall stop him If God so delight in mercy that he will save for his Names sake and come in with his Non obstante as he doth Psal 106.8 who or what shall hinder him Verse 19. He will turne again he will have compassion upon us Here 's the pith and power of faith particularly applying promises to a mans self Say that sin hath separated betwixt us and our God Esay 59.2 and made him send us farre away into captivity yet he will turn again and yern toward us he will turn again our captivity as the streams in the South His compassions are more then fatherly Psal 103.13 motherly Esay 49.15 brotherly Heb. 2.12 This the Church knows and therefore cries after him Cant. 8.14 Make hast my beloved and be thou like to a Roe or to a young Hart which when it fleeth looketh behind it saith the Chaldee Paraphrast there And this that he will do she is bold to beleeve He will he will and that to us saith the Prophet here Lo this is that work of faith to wrap it self in the promises as made to us in particular 1 Tim. 1.15 and unlesse faith be on this sort actuated it is as to comfort as good as no faith Compare Mat. 8.26 with Mark 4.40 He will subdue our iniquities By force and violence as the word signifieth subjugabit pessundabit conculcabit Sin is sturdy and will rebell where it cannot reigne It hath a strong heart and will not easily yeeld But yeeld it shall for God will subdue it And this is a further favour as every former is a pledge of a future To pardon of sinne God will adde power against sinne to justification by Christs merit sanctification by his Spirit he will let out the life-blood of sin and lay it adying at our feet he will tread Satan with all his black train under our feet shortly Rom. 16.20 He will not onely turn us againe but turne his hand upon us and purely purge away our drosse and take away all our tinne Esay 1.25 In fine hee will so mortifie the deeds of the body by his Spirit that sinne shall not have dominion over us Rom. 6.14 shall not play Rex in us the traveller shall not become the man of the house as Nathans parable speaketh And thou wilt cast all their sinnes into the bottom of the sea Where-hence they shall never be boyed up again This the Prophet by an insinuating Apostrophe turneth himself to God and speaketh with much confidence Such is the nature of true faith sc to grow upon God and as I may so say to encroach as Moses did Exod. 33.12 13 c. to chap. 34.10 and as David did 1 Chron. 17.23 c. See how he improves Gods promise and works upon it ver 24 25. he goes it over again and yet still encroacheth and the effect was good chap. 18. We hinder our selves of much happinesse by a sinfull shamefacednesse Let us come boldly to the throne of grace Heb. 4. ult so shall we see our sins as Israel did the Egyptians dead on the shore Verse 20. Thou wilt performe the truth to Jacob and the mercy to Abraham Heb. Thou wilt give for all is of free gift His love moved God to promise his truth binds him to performe 2 Sam. 7.18 21. For thy words sake and according to thine own heart hast thou done all these things Having made himself a voluntary debter to his people he will come off fairly with them and not bee worse then his word but better Hence Rev. 10.1 Christ is said to have a rainbowe upon his head to shew that he is faithfull and constant in his promises and that tempests should blow over the skie be cleared For this is as the waters of Noah unto mee saith the Lord for as I have sworn that the waters of Noah should no more go over the earth so have I sworn that I would not be wroth with thee nor rebuke thee For the mountains shall depart c. Esay 54.9 10. God hath hitherto kept promise with nights and dayes Jer. 33.20 25. that one shall succeed the other therefore much more will he keep promise with his people which thou hast sworn unto our fathers And in them to us by vertue of the covenant So he spake with us when he spake with Jacob at Bethel Hos 12.4 and that the promises sworn to the Fathers of the old Testament belong also to us of the New See Luke 1.55 73 74. Now that God swore at any time to them or us hee did it for our sakes doubtlesse that by two iâ—â—â—â—table things in which it was impossible for God to lie wee might have a strong consolation who have fled for refuge to lay hold upon the hope set before us Heb. 6.17 18. See the Note there Gloria Deo in Excelsis A COMMENT OR EXPOSITION Upon the Prophesie of NAHUM CHAP. I. Verse 1. THE burden of Nineveh i. e. The burdenous prophesie See the Note on Malac. 1.1 It is a burden to wicked men to be told of their sinnes and foretold of their punishments To whom we may not unfitly apply that of the Civilian Perquà m durum est Vlpian sed ita lex scripta est If it be so tedious to hear of it what will they do to bear it Nineveh had fair warning before by Jonah and for present the unclean spirit seemed to be cast out of her but he returned soon after with seven worse as appears by this Prophesie and so their last state was worse then the former Mat. 12.45 Their bile half-healed breaking out again proved to be the plague of leprosie Lev. 13.18 19 20. such as shut them out of heaven God will do good to those that are good and continue so But as for those that turn aside unto their crooked wayes as all Apostates do the Lord shall lead them forth with the workers of iniquity as cattle are led to the slaughter or malefactours to
to him as a Sea of glasse a clear transparent body he shines and sees throw it Gods hand or side is said to be horned in the sense that Moses his face was Exod. 34.30 And there was the hiding of his power Not the revealing of it but velamen symbolum integumentum the veil the cover such as God put over him when he shewed Moses his glory He could see but his back parts and live we need see no more that we may live God is invisible incomprehensible and dwelleth in light unapproachable How little a thing doth man here understand of God Iob 26.14 the greatest part of that he knoweth is but the least part of that he knoweth not Surely as a weak eye is not able to behold the Sun no nor the strongest eye without being dazled we cannot look upon it in rota but only in radiis so here we cannot see God in his Essence but onely in his effects in his works and in his Word where also we have but a shew but a shadow of him we see but his train in the Temple as Esay the holy Angels cover their faces with their wings as with a double scarfe before Gods brightnesse which would put out their eyes else â—s 6.3 see Psal 104.2.1 Tim. 6.16 Verse 5. Before him went the pestilence Dever the word signifieth such a disease as cometh by a divine decree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Hypocrits call the pestilence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because sext by God in a spiritual manner a stroke of his own bare hand as it were Here it is made one of his Apparitours or pursivants sent before him to destroy the Canaanites as it had done the Egyptians And burning coals went out at his feet Or the carbuncle burning bile Deut. 32.24 The Vulgar translateth it the devil Others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a deadly inflammation whereof good Oecolampadius died and was lamented by Melancthon But Luther very uncharitably the best have their failings wrote that he beleeved Oecolampadixm ignitis Satanae telis hastis confossum Lib. de Missae privat subitanea morte periâ—sse that Oecolampadius died suddenly being stabb'd to death with the fiery darts of the devill Verse 6. He stood and measured the earth Not Joshuah but God brought his people into the promised land and divided it amongst them Psal 78.55 Like as also he had divided the whole earth by bounds and borders to the several Nations Psal 74.17 and doth still appoint men the bounds of their habitations Act. 17.26 He beheld and drove asunder the Nations He did it with his looks as it were that is with very little adoe Let the Lord but arise onely and his enemies shall be scattered Camd. Elis let him but frown and they fall before him If Augustus could frown to death Asinius Pollio and Queen Elizabeth her chancellour Hatton what shall we think of Gods bended browes And the everlasting mountains were scattered i. e. those kingdomes of the Canâ—anites that were held firm and unmoveable as the mountains yea rivetted as it were upon eternity see Num. 13.21.31 22. These were scattered dissilierunt fell in peeces and leapt this way and that way as stones broken with a great hammer God threshed these mountains and beat them small he made the hills as chasse Isay 41.15 No worldly height could stand before him By mountains here some understand Kings and Princes as by hills those of inferiour rank His wayes are everlasting Heb. his walks or journies that is his government of the world by his power and wisedome is perpetual he never casteth off the care thereof There are that referre the word his to the Canaanites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who had of old possessed the land without disturbance But the former sense is the better Verse 7. I saw the Tents of Cushan King of Mesopotamia who tyrannized over Israel eight years after Joshua's death God selling his people to him for naught and not increasing his wealth by their price Psal 44.12 Judg. 3.8 But delivering them in the end by that valiant Othniel who brought the tents of Cushan under affliction or vanity Some render it propter iniquitatem because of iniquity and set this sense upon it It was for sinne that God sold his people into the hands of Cushan Riskathaijm and yet afterwards sent them a Saviour why then should they now despair of a seasonable return out of captivity though by their sinnes they have provoked the Lord to wrath sith if they returne unto him and seek his favour there is yet mercy with the Lord that he may be feared Loe this is the right use of histories and this is our duty to make observations to our selves as did the Prophet here I saw the tents of Cushan I considered the thing that hath been it is the same which shall be and that which is done is that which shall be done c. Eccles 1.9 Historiae fidae monitrices Dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the curtains of the land of Midian did tremble Cortinae vel pelles c. When by the sword of the Lord and of Gideon they were cut off and discomfited Judg. 7.7 c. Verse 8. Was the Lord displeased against the Rivers As Xerxes that brutish man was against the Hellespont for battering his bridge of boates beating it and casting a pair of fetters into it Was God thus angry against Jordan and against the red-Sea No such matter If God seem angry at any time against the reasonlesse or livelesse creatures it is for a punishment of mans sin But here his end and purpose was to shew that he did ride upon those horses and charets the rivers and sea for the salvation of his people He did so when time was and that he will do so again when time shall serve this question in the text shews that there is no question to be made of it Verse 9. Thy bowe was made quite naked sc Out of the case He meaneth thy power was clearly manifested and powerfully exerted against the nations above mentioned so that all men might see plainly that thou wert that man of warre Exod. 15.3 which shootest thine arrowes at a certainty and never missest thine enemies thy but-mark See Job 16.12 according to the oathes of the tribes even thy word i. e. according to thy promises to thy people confirmed with oathes even those sure mercies of David or assured to David Some render it according to the oathes those props of thy word His word is sure and sufficient of it self but for our better settlement and as a prop to our faith He hath bound it with oathes that by two immutable things in which it was impossible for God to lie we might have strong consolation Heb. 6.18 For now we may say with Solomon For thy words sake nay more For thine oathes sake and according to thine own heart hast thou done all this 2 Sam. 7.18 21. Thy love moved thee to make
not as your fathers Man is a creature apt to imitate to be led more by his eyes then by his eares and children think they may lawfully Be as their fathers St. Peters converts had received their vaine conversation from their fathers as it were ex traduce or by tradition 1 Pet. 1.18 And St. Steven tells his perverse hearers that they were as good at resisting the Holy Ghost as their fathers had been before them Act. 7.51 They used to boast much of their Ancestours Ioh. 8.33 and to bind much upon their example and authority Ier. 44. 17. Mat. 5.21 They thought they were not much to be blamed because they did but as their fathers had done before them The Prophet therefore dehorts or rather deterrs them from that folly serting forth both the crime and doome of their forefathers whom they so much admired and so stifly imitated and this he ost repeateth that they might once consider it and be wrought upon by thosé domestick examples have cryed Loudly and lustily Es 58.1 according to that Cry aloud spare not Lift up thy voice like a trumpet sic clames ut stentora vincas A minister should be a Simon Zelotes a son of thunder as Basil was said to thunder in his preaching lighten in his life as Hierome for his vehemency was called Fulmen Ecclesiasticum the Churches light-bolt as Harding before his shamefull Apostasy wished he could cry out against Popery as loud as the belles of Oseney and as Farellus that notable French Preacher whose voice when the envious Monks sought to drown by ringing the bells as he was preaching at Metis he lifted up his voyce adravim usque and would not suffer himselfe to be outroared The Saints-bell as they called it Pierius useth for an hieroglyphick of a preacher who must not speak the word onely but sound it out into all the earth Rom. 10.18 not preach it onely but cry it as the Apostles word signifieth 2 Tim. 4.2 clangite clamate Jer. 4.5 Boâte vociferate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boantis Vociferantis Mat. 3.3 Ministers have to doe with deafe men dead men living carcasses walking sepulchers of themselves Now therefore as our Saviour lifted up his voice when he said Lazarus come forth so must they stand over men and cry aloud awake thou that sleepest and stand up from the dead that Christ may give thee light Eph. 5.14 turne you now from your evil wayes c. This was the constant cry of the Prophets as here and Apostles as Acts 26.18 to open mens eyes naturally closed up that they cannot see the evill of their wayes Ier 2.35 Rev. 3.15 to turn them from darknesse to light and from the power of Satan to God and from your evill doings Heb. Designes gests or exercises enterprized advisedly and prosecuted studiously of natural disposition and inclination as Prov. 20.11 and 1 Sam. 25.3 This St. Iohn usually calleth committing of sinne 1 Epist 3.4 8 9. Iohn 8.34 this is to adde rebellion to sinne Iob 34.37 impudence to impotence browes of brasse to iron sinewes Isa 48.4 This is wickednesse with a witnesse which if men could but see in its native colours and cursed consequents they would soon be perswaded to turn from it As the eye cannot but be offended with a lothsome object so neither can the understanding Take rats-bane it looketh not evil bu◠when a man feeles it boyle burn torture him c. he hates it extremely So he should doe sinne he will doe else at length when it is too late For prevention take the counsell of a Martyr get thee Gods law as a glasse to look in So shal you see your faces foul-arrayed and so shamefull mangy pocky and scabbed Bradfords serm of Repent p. 20.26 27. that you cannot but be sory at the contemplation thereof and seek out for cure Especially if you look to the tag tied to Gods law the malediction which is such as cannot but make us to cast our currish tailes between our legs if we beleeve it But O faithlesse hard hearts O Iezabels guests rocked and laid asleep in her bed O wicked wretches c. but they did not hear Though the Prophets cryed and spake loud enough to bee heard and heeded An heavie eare is a singular judgement Isa 6.10 An hearing eare a precious mercy Prov. 20.12 God must bee intreated to boare our eare Psal 40.6 and to make the boare so big that the word may enter to say as Isa 42.18 Hear ye deaf and looke ye blind that ye may see Verse 5. Your fathers where are they Is not the grave their house have they not made their beds in the dark are not they gone down to the Congregation house of all living Iob 30.23 Every man should die the same day he is born as being born a child of death the wages of sinne is death and this wages should bee paid him down presently But Christ beggs their lives for a season 1 Tim. 4.10 he is the Saviour of all men not of eternal preservation but of temporal reservation But what a sad thing is it for men to dye in their sinnes as these in the Text and their Nephews did Iohn 8.21 24. How may such men on their death-beds say to their sins as Charles the fifth did of his honours victories riches Abite hinc abite longè Go Mornaeus go get you out of my sight or as Cornelius Agrippa the conjurer did to his familiar that used to accompany him in the shape of a dog Abi à me perdit a bestia Joh. Manl. loc com 136. P. Sut. de vit Caribusian quae me perdidisti Be gone thou wretched beast that hast wrought my ruine Petrus Sutorius speaks of one that preaching a funeral sermon on a religious man as he calles him and giving him large commendations heard at the same time a voice in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mortuus sum judicat us sum damnat us sum I am dead judged and damned The Devill preached Sauls funeral 1 Sam. 28.19 though David made his Epitaph 2 Sam. 1. And do the Prophets live for ever Those false Prophets so Hierome senseth it that cryed peace peace to your fathers and made all fair weather before them when the fierce wrath of God was even ready to burst out upon them as an overflowing scourge But they doe better that understand it of Gods true Prophets who are dead indeed for wise men dye as well as fooles Psal 4◠10 Good men dye as well as bad Ezech. 21.4 yea good men oft before the bad Esay 57.1 but their words dyed not with them the truth of their prophesies not onely lived for ever for ever O Lord thy word is stablished in heaven Psal 119.89 but struck in the hearts and flesh of their perverse hearers like the envenomed arrowes of the Almighty throughout all eternity Haeret lateri lethalis arundo Wicked men may as the wounded Hart frisk and skip
See both these together 2 Sam. 18 21. For thy words sake and according to thine own heart hast thou done all these things According to thine own heart that is of thine own meer motion out of pure and unexcited love thou didst give thy word and promise and for thy words sake hast thou performed it There was nothing in Aaron or his seed that God should make his special covenant with him of life and peace His rod was as dry and dead as any of the rest til God made it to blossom But when God had once passed his promise and so made himself a voluntary debter he failed not to perform it to him and his Aaron himself lived one hundred three years Phineas three hundred as it is thought and as some Chronologers do observe Joshua the son of Josedech lived according to Helvicus 110 years in the office of the high-priesthood To these and others was expresly fulfilled a Covenant of life and peace and God would have been ready to have performed it to these to whom Malachy prophecieth had not themselves hindred For they like men or like Adam transgressed the covenant Or as Junius and Tremellius read it not tanquam homines Hos 6.7 but tanquam hominis they made no more of breaking it then if they had had to do with dust and ashes like themselves and not with the great God Remember them Neh. 13.29 O my God saith good Nehemiah concerning these covenant-breakers because they have defiled the priest-hood and the covenant of the Priest-hood and of the Levites for the fear wherewith he feared me c. that is the good priests did so the bad did otherwise but God reckons of men by their righteousnesse and this was the restipulation or the condition on the priests part performed for in a covenant both parties undertake to do somewhat As in the general covenant of grace God promiseth to be the God of his people that is an universal good All-sufficient satisfactory and every way proportionable and fitting to their souls And they interchangeably promise to be his people that is to bestow themselves wholly upon him with highest estimation most vigorous affections and utmost endeavours giving up their names and hearts to the profession of his truth So that when he eryes out Who is on my side Who one sayes Esay 44.5 I am the Lords another calls himself by the name of Jacob another subscribes c. Semblably in this particular covenant with the tribe of Levi God promised them life and peace and they assured him of fear and humility Fear is an affection of the soul shrinking in it self from some imminent evil Hereof there are three sorts natural carnal and spiritual The first is not to be disliked if it do not degenerate into the second The next is a base fear of the creature more then of the Creator who is God blessed for ever The third is nothing else but an awful respect to the Divine Majesty Spiritual fear we called it in respect 1. Of the Author of it Gods holy Spirit called therefore A Spirit of knowledge and of the fear of the Lord. 2. Of the object of it The Father of Spirits who is therefore by an Appellative proper called Fear Ps 76.11 3. Of the effect which is to spiritualize both us and our services and was therefore fitly vowed to God by those of the spirituality that stood before him continually and were to be exact in their whole deportment at their peril God is of purer eyes then to behold evil He cannot look on iniquity in any Hab. 1.13 Moses ' and Aaron among his priests and Samuel among them that call upon his name They called upon the Lord and he answered them he forgave their iniquities howbeit he took vengeance of their inventions Psal 99.8 He met Moses in the Inne and had much ado to forbear killing him Exod. 4.44 And for Aaron when together with Miriam he murmured against Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l'olan Conterchatur Consternebatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 14.72 and Mariâ—m was thereupon smitten with leprosie Aaron was spared not so much for the honour of the Priest-hood as Chrysostom gives the reason but because of the feare wherewith he feared the Lord and his humiliation that followed upon that fear for he was afraid before Gods name Or as others better render this text Propter nomen meum humiliatus est He was amazed affeighted humbled because of my name he withdrew himself so some render it or threw himself out of doores as Peter did into alone place where he might sowce himself in the salt tears of godly sorrow Or he shrunk and shriveld up and so testified the trouble of his mind by the horror of his body Horripilatus est his heart fell down his hair stood upright See Psal 119.53 120. His humiliation was deep and down-right soaking and sowring his heart Psal 73.21 The word here used is pailive but Levi his humiliation was active he was not humbled onely but humble low but lowly he knew that no sacrifice could be accepted but that which was laid on the low altar of a contrite heart which sanctifies the sacrifice Verse 6. The law of truth was in his mouth Hitherto hath been set forth what the Priests of old were for their own particular and as private persons they were not high-minded but feared God Now as Pulpit-men and publike Teachers they have here a four-fold commendation And first that Truth was their study and trade they were expert in it and had an excellent faculty in communicating their conceptions of it to others so that if they did but open their mouthes almost it was a sermon they had a ready and easie way of discourse an holy volubility and dexterity of delivering themselves to the benefit of others as the law of God was in their hearts so their mouthes spake wisdome and their tongues talked of judgement Psal 37.30 31. Out of the good treasure of their hearts they could throw forth at pleasure good things for the edification of others yea like full clouds they willingly distilled and like full paps they were in pain till eased of their milk Neither medled they onely with toothlesse truths lest themselves should be lest toothlesse as One said Truth is a good mistresse but he that followeth her too close at heels shall have his teeth struck out as Balac bad Balaâ—m neither curse nor blesse at all and as the Papists were wont to say Missa non mordet the Masse biteth no man Ezek 13.10 But they held that truth must be spoken however it be taken and abhorred to be looked upon as the devils dire-dawbers and upholsters to dawb with untempered morter or to sowe pillows under their elbowes They affected rather to be stiled as Arrianus the Historian was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lovers of Truth plain-dealers Eâ libertate scripsit Imperatorum vitas â—ua ipsi vixeâ—â—nt Lib. ult
vobis erit damnosum Timeo itaquâ— damnum vestrum timeo damnationem meam Bern. de T. mp 99. mihi periculosum If I should not deale faithfully and freely with you it would be to your loss but to mine utter undoing Verse 10. Have we not all one Father Here begins a second contestation viz. with the people as the former was with the Priests for their unrighteous dealing where we have so many words so many arguments In brevitate verborum est luxuries verum How many Ones are here and all to perswade to unity See the like Eph. 4.3 4 5. Let those that take upon them to perswade others to equity and unanimity learn to marshall their matter handsomely and to fill their mouths with arguments such as may fall thick and prevail Iob 21.4 being seconded and set on with intimation of heartiest affection Oh that I could somewhere meet with you both together said Austin to Hierome and Ruffinus hearing of their differences I would fall down at your feet with much love and many teares I would beseech you for Gods sake for your own sakes Hei mihi qui vos alicubi invenire non possum c. for weak Christians sake c. not to suffer these dissentions to spread further So Mr. Bradford in a letter to a distressed Gentlewoman that was in a despairing condition I beseech you saith He I pray you I desire you I crave at your hands with all my very heart I ask of you with hand pen tongue and mind in Christ through Christ for Christ for his name blood mercy power and truths sake Act. and Mon. that you admit no doubting of Gods finall mercyes toward you howsoever you feel your self Oh that I could get words said Another holy man to his hearers to gore your very hearts with smarting pain that this doctrine might be written in your flesh By this One Father in the Text is meant Adam say the most Interpreters who was the common Parent of us all and the very stock and root from whence all mankind did spring It is therefore a sin against Nature it self and common humanity to deal treacherously against another or to hide thy self from thine own flesh Isa 58.7 This is to be more unreasonable then beasts birds and fishes which love their own kind and those that seed on flesh will not eat the flesh of their own kind But our Age over-aboundeth with unnaturall Man-eaters that not only fike a pickrell in a pond or shark in the sea devour the lesser fishes of another alloy but also eat up Gods people as they eat bread make no more conscience Psal 14.5 nay take as much content in undoing a poor brother as in eating a meals-meat when they are hungry they make but a breakfast of a whole representative Nation as those gun-powder-papists designed to do How oft are wicked Oppressours compared to hunters for their cruelty and fowlers for their craft to shew that they spare none that fall into their nets young old male female all go together into the bag This raised a great cry of the people and of their wives against their brethren those usurious Jews that had both robb'd and ravished them Psal 10.9 Nehem. 5.1 And what could they say for themselves but the same in effect with this in the text Yet now our flesh is as the flesh of our brethren our children as their children c have we not all one father hath not One God created us Here the Prophet riseth higher viz. from Adam to God out of whose mint when Man came first he shone most glorious for he was Gods own workmanship created unto love and good works Ephes 2.10 yea as iron put into fire seems to be nothing but fire so Adam come fresh out of Gods hands who is perfect love and goodnesse it self was no other then a very lump of love to God and kindnesse to his fellow-creatures But now alasse we may sit and sing O quantum haec Niobe c. how strangely are we altered and fallen from our first love and what great cause have we with those in Ezra to think of this Temple that was burnt and lament yea write Lamentations with Jeremy and say as He They ravished the women in Zion and the maids in the cities of Judah Princes are hanged up by the hand the faces of the Elders were not honoured c. Lam. 5. The wonder was the lesse because these that did all this were of a different reâ—â—ion â—â—â— for those that serve the same true God the Creatour of all to jarre and warre as we alasse do at this day this is lamentabile bellum and speaks a great decay and defect of the power of godlinesse true religion being of an uniting nature and the strongest tye Sanatior sane est copula cordis quam corporis This Iosephs brethren knew and therefore held it their best plea Gen. 50.17 And now we pray thee forgive the trespasse of the servants of thy fathers God They had one common father but as a better string to their bowe they had one common God The very Turks are found to be much braver souldiers upon the Christian Voyage into Leuant p. 89. then upon the Persian because they begin alate to be infected with Persianisme whom they acknowledge better Mahometans then themselves why do we deal treacherously Or fraudulently The Prophet puts himself into the number though innocent that his reproof might the better take with them That which he taxeth them for is their wrong-dealing in generall one with another whether it were by force or by fraud by violence or cunning contrivance which what is it else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but crimen stellionatus the very sinne of cousenage and hath God for an avenger 1 Thess 4.6 Now it is dangerous offending him whose displeasure and revenge is everlasting and who oft calls to reckoning after our discharges Take heed therefore of all sorts of injustice Curse not the deaf lay not a stumbling-block before the blind but fear the Lord Jehovah Lev. 19.14 And considering that to deal treacherously with another a brother especially is a sinne as hath been above-said both against nature and religion both against Race and Grace which teacheth righteousnesse as well as holinesse Tit. 2.12 and turning the leopard into the lamb c. causeth that none do hurt to or destroy another in all Gods holy mountain Esay 11.6 let us so carry our selves as that with blessed Paul we may glory and say We have wronged no man we have consumed no man we have defrauded no man c. 2 Cor. 7.2 by profaning the covenant of our fathers i. e. by degenerating from the promises and practises of our pious progenitours Of this see verse 8. A certain popish Prince said It is not amisse to make covenants but wo be to him that is necessitated to keep them He had learned belike of Machiavel fidem tamdiù servandam esse
their immortall happinesse 2 Cor. 4. ult yet from glory to glory they shall be transformed and translated till at length they become like the Ancient of dayes It doth noâ— yet appear saith Saint John what wee shall bee hence the world so much mistaketh and misuseth us but we know that when he shall appear we shall bee like him in the quality of our glory though not in an equality 1 Joh. 3.2 For we shall shine as the most radiant Jewels and Jaspers Rev. 21.11 Nay that 's not all we shall shine as the firmament with its glittering furniture Dan. 12.3 nay as the Sun in his strength Mat. 13.43 nay like Christ the Sun of righteousness Col. 3.4 And this 1. In regard of our souls which shall be filled with knowledge wisdome purity as the ayr is with light 1 Cor. 13.11 Moses and Elias appeared in the transsiguration Luke 9.31 and conferred with Christ concerning his death the mystery whereof they understood far better now then when they were in the flesh 2. In regard of our bodies which though now muddy and massy shall then shine as transparent-glasse Rev. 21.11 or clearest chrystall partly from the glory about them and partly from the spirit within them as a lanthorne shines from the candle put into it being clarified from all dregs fashioned like Christs most glorious body the standard in respect of incorruption and immortality beauty and brightnesse grace and favour strength Ecclesia in fine saeculi expectat quod in Christi corpore praemonstratum est Aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vbi tu Caius ibi ego Caia 1 Cor. 3.21 22 and nimblenesse majesty and such Angelicall excellency as shall render them rather like heavenly spirits then earthly bodies for the surpassing glory that shall be put upon them Lastly for our totum compositum the whole person together considered Every true Christian is the spouse of the Lamb and so actually invested into his dignity and made partaker of his glory For Vxor fulget radiis mariti it 's a Maxim in the civil law the wife shines with the beams of her husband and whatever he hath she hath all is in common between them so that as Luther saith there is nothing differenceth man and wife but sex onely Think the same to be true in the mysticall marriage betwixt Christ and his people All is yours because you are Christs His treasures riches beauty glory power kingdome all is yours so farre as you are capable For you shall bee next unto Christ Luk. 22.30 yea one with Christ Joh. 17.21 even as He and the Father are one and so above the most glorious Angels for are they not all ministering spirits sent forth to minister to them that shall be heirs of salvation Heb. 1.14 Bucan loc coâ—n p. 76. This according to some the devil and his black guard once bright Angels could not brook or bring their hearts to and therefore fell through envy and malice to the known truth Joh. 8.48 from their first estate and left their own habitation to dwell in darknesse rather then they would endure to honour such a Mordecai as man a clod of clay a bag of wind so poor a thing merely made up of soul and soil of breath and body a puff of wind the one a pile of dust the other nay now since the fall a very mixture and compound of dirt and sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But whether the devil will or no the Church shall be brought unto the king in raiment of needle-work the virgins her companions also shal be brought unto him With gladnesse and rejoycing shall they be brought they shall enter into the kings palace and be set on his right hand a place of dignity and safety in whose presence is fulnesse of joy and at whose right hand there are pleasures for evermore Psal 45.14 15 9. Psal 16. vlt. For quality ther 's joy and gladnesse for quantity a fulnesse of both for certainty at Gods right hand and for perpetuity for evermore SECT VI. It shall be far otherwise with the wicked NOw for Application this in the first place Vse 1 is no good newes to the wicked that persecute Gods people and cast dirt on his Jewels to hear that they shall one day be so dearly acknowledged and highly honoured by the God of heaven For as in a pair of buckets when the one is at well top the other is down at bottom as when David grew stronger and stronger the house of Saul waked weaker and weaker and as Mordecaies rise was Hamans downfal so when God shall make up his Jewels he shall put away the wicked of the earth as drosse and of-scouring and when soever he doth best to his chosen Psal 119.119 then doth he worst of all to reprobates This is so constant a thing with God that could we but go as far back with the feet of our mindes as Gods decrees and then come hand in hand with him again and view all his particular acts of Execution we should soon see that when he is chusing the one he is refusing the other when he is redeeming one he is renouncing another when he is comforting one he is terrifying another when he is converting the one he is hardning the other when he is rewarding one he is revenging another when he is quickning one he is killing another when saving one he is damning another And yet all his works are holy and just and good though he do not alwayes as often he doth give a reason of his proceedings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 33.13 This day of the Lord here mentioned in the text wherein God shall mercifully make up his Jewels as it shall be to them a day of light life liberty prosperity and victory Chap. 4.1 2 3. so shall it be to the wicked a day of blacknesse and darknesse for it shall burn them as an oven and themselves shal be as stubble whereof neither root nor stalk shall be left untou ht but all turned to ashes in the day that I shall do this saith the Lord under the feet of those that fear my name Then shall the sinners in Sion be afraid horrour shall surprize the hypocrites who shall run away with those sad words in their mouths Who amongst us shall dwell with the devouring fire who amongst us shall dwell with everlasting burnings But whither alasse will they run from him that is every where Esay 33.14 If to the creature a horse is a vain thing for help the Egyptians are men and not God their horses flesh and not spirit c. If to the creatour he doth utterly disclaim and disown them for if any have not the spirit of Christ the same is none of his Rom. 8.9 be he whose he will be These indeed shall be mine saith the Lord of Hosts c. such a good man I know and such a godly woman I know but who are ye Then
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
prevaile nothing behold the whole world follows him Now against these spiritual spirits the wrath of God shall be revealed from heaven Rev. 21.8 Dan. 12.2 Esay 65.11 12 13 14 15 16 17. and it shall come to passe that in the place where it was said unto them As if God did now even repent and would make them a full amends make them glad according to the time Psal 90.15 and in that very place when and where they had seen evil Jerusalem shall be inhabited again in Jerusalem Zech. 12.6 The Jews it is thought shall dwell in their own Countrey Jer. 3.18 23.8 Ezek. 37.11 12. Amos 9.14 15. and God have a very glorious Church in the Land of Canaan But that 's not all The Gentiles who shall be made a spiritual Israel though in time past they were not a people yet now are they the people of God and which had not obtained mercy but now have obtained mercy 1 Pet. 2.10 yea such a signal mercy as S. John cannot look on without an Ecce admirantis Behold Qualem quantum As 2 Pet. 3.11 saith he what manner of Love the Father hath bestowed upon us that we should be called the sons of God 1 John 3.1 Yes the sons of the living God who as he lives so he gives us all things richly to enjoy and is therefore to be trusted 1 Tim. 6.17 And that we should not only be Gods people but his sons reconciled but adopted and not only be so but be called so have the name and the note the credit and the comfort Well might the Apostle say that the grace of God herein had abounded even to an overflow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.14 Well may Oecolampadius say as he doth upon this very Text Vide ut major gratia quam peccatum Behold how as sin abounded grace superabounded Serm. 6. de Nativit Well might Leo say Omnia dona excedit hoc donum c. This is a gift of God that exceedeth all gifts that man should call God Father and God call a man his sonne this is a greater dignity then to be called an Angel Archangel Cherubim Seraphim c. See more of this in my Righteous mans Recompense part 2. doct 5. Calvin upon this verse noteth that there is an emphasis in these words It was said and It shall be said The latter sheweth that till the Lord speak peace to his people and say to their souls that he is their salvation they cannot have the comfortable assurance of their Adoption and acceptation into his favour Eph. 1.13 After that ye heard the word of truth the Gospel of your salvation ye believed and were sealed with that holy spirit of promise Again if God by his Prophets have said to any ye are not my people c. he will effect it God heweth men by his Prophets and slayeth them by the words of his mouth Hosea 6.5 Elisha hath his sword as well as Jehu and Hazael 1 Kings 19.17 Ezekiel besiegeth Jerusalem and overthroweth it Jeremy is set over nations and kingdoms to root out and pull down c. Chap. 1.10 S. Paul hath vengeance ready for the disobedient 2 Cor. 10.6 And what Gods Ministers do on earth he ratifies in heaven Mat. 16.19 and 18.18 Verse 11. Then shall the children of Judah and the children of Israel be gathered together i. e. they shall unite into one body and one religion and shall all make one entire Kingdome John 12. Ezek. 37.22 24. Christ once lifted up shall draw all things to himself and wherever this carcase is Mat. 24. there will the spiritual Eagles be also Caiaphas like another Balaam prophesied that Jesus should die for that Nation And not for that Nation only but that also he should gather together in one the children of God that were scattered abroad John 11.51.52 Zeph. 3.9 This is the gathering together here mentioned Christ shall be one amongst his people and his name one Zeâ—h 14.9 See the Note there they shall serve the Lord with one shoulder It seems to be a Metaphor taken from Oxen that are yoked together and that set their shoulders joyntly to the work Surely the more the Gospel prevaileth the more peace there will be They shall be gathered together in that day So when Christ shall be preached and obedience yielded to his government Esay 9.7 then shall there be a blessed harmony of hearts then shall they flie in flocks to the ordinances as the doves to their windows then shall they come to the Lords house upon horses and in charrets and in litters Esay 66.20 and appoint themselves one head The Lord Christ called David their King chap. 3.5 A multitude gathered under this one Head and united to him is a Church This head is indeed appointed and set up over the Church by God Psal 2.6 Eph. 1.22 But the Saints are said to appoint Christ their head and indeed to set the Crown upon his head as Cant. 3.11 when they chuse him and embrace him for their Soveraign when with highest estimations most vigorous affections and utmost endeavours of unfained obedience they set him up in their hearts and serve him in their lives giving him the preheminence and holding all in Capite in Christ yea holding of the head as the Apostles expression is Col. 2.19 not of Paul or Apollo or Cephas That Popish Buzzard was utterly out who said that he had found in the Dictionaries that Cephas signifieth an Head and that therefore Peter was head of the Church For neither doth Cephas signifie an Head but a Stone or Rock nor if it did would that prove what he alledgeth it for Judah and Israel shall appoint to themselves one head not more then one The Church is not bellua multorum capitum neither is there any need of a ministerial head of the Church Indeed there is a contradiction in the very mention of it as one well observeth a Ministerial Head it is absurd to speak it and they shall come up out of the land i. e. They shall be gathered into the heavenly Jerusalem saith Occolampadius They shall come up from their miserable life saith Luther from their earthly affections saith Hierom. Rather from Chaldea or where ever they lie captivated and dispersed to Jerusalem there to joyn in the same way of worship as once the twelve Tribes did before the schism under Jeroboam with the Christian Church and so go on the way to the kingdom of heaven for great is the day of Jezreel i. e. of Christ saith Hierom who is Gods seed and shall see his seed and so prolong his dayes by a succession of Saints Esay 53.10 for whom God also will do great things in that day of his power Psal 100.3 when there shall be a marvellous increase of his Church which he shall sow with the seed of men and of beasts Jer. 31.37 Ezech. 36.38 revealing his arm another etymologie of the word Jezreel
to cast them out of that good Land as evils tenants that should hold no longer for vers 3. he threateneth to plead against them non verbis sed verberibus with 〈◊〉 and with blood as Ezek. 38.22 to make them say as Isai 45.9 Wo to him that striveth with his Maker that hath him for his adversary at Law such a one is sure to be undone unlesse he agree with him quickly Mat. 5.25 whiles he is yet in the way with him and before he be brought to the tribunall For even our God is a consuming fire Heb. 12.29 his tribunall also is of fire Ezek. 1.27 his pleading with sinners in flames of fire 2 Thes 1.7 the triall of mens works shall be by fire 1 Cor. 3.13 the place of punishment a lake of fire â—ed with a river of brimstone Isai 30.33 O pray therfore and prevent that God enter not into judgement with us for if so no man living shall be justified in his sight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods people may have and shall be sure to have the devil an adversary at Law against them as Saint Peters word signifies 1 Pet. 5.8 The accuser of the brethren he is called which accuseth them before God day and night Rev. 12.12 But him they may resist stedfast in the faith and recover cost and charges of him as I may so say for they have Christ to appear for them in heaven Heb. 9.24 as a lawyer for his client 1 Joh. 2.2 to nonsuit all the devils accusations The Spirit also as a Paracletus or Advocate maketh request for them to God in their hearts and helpeth them to make Apologies for themselves 2 Cor. 7.11 Again if a man sin against another the judge shall judge him saith old Eli to his wicked sons that is the Umpire may come and take up the controversie and put an end to the quarrell But if a man have sinned against the Lord 1 Sam. 2.29 who shall intreat for him who dare be his â—â—yesman no mediation of man can make his peace no reconciliation can be here hoped for but by running from God as a Judge to God as a Father in Christ Let men therefore be wrought upon by the reprehensions of Gods faithfull Ministers by whom he appealeth and impeacheth them If they stand out as the old world did against that Preacher of righteousness by whom he went and preached to those spirits now in prison because they would not take up the matter in time but futured and fooled away their own salvation he will break off his patience and say as Gen. 6.3 My spirit shall not alwayes strive with these men for that they also are flesh c. and are therefore the worse because they ought to be better Ideo deteriores quia me liores esse debebant therefore they shall fare the worse because they would be no better I have hewed them by my Prophets Hos 6.5 but can make no good work of them Like ill timber they fall to splinters and like ill stones they crumble all tto crattle They are therefore fitter for the high-way chimney corner then for my building My spirit shall therefore strive no more with these perverse persons either by preaching disputing convincing c. in the mouth of my ministers or in their own minds and consciences by inward checks and motions which they reject refusing to be reformed hating to be healed I will take away my spirit and silence my Prophets as he doth verse 4. of this chapter and resolve upon their utter ruine sith there is no good to be done upon them See Vers 17. of this chapter with the Note there Currat ergo poenitentia ne praecurrat sententia c. Because there is no truth nor mercy nor knowledge of God in the Land Lo here the charge and knowing the judgement of God you must needs say that those that commit such things are worthy of death Rom. 1.32 For if the word spoken by Angels the law given by Angels in the hand of Moses a Mediatour were stedfast and every transgression and disobedience that is every commission and omission received a just recompense of reward Heb. 2.2 〈◊〉 should these miscreants escape that had left off to do good and for evil they did 〈◊〉 both hands earnestly For the second table of the Law it is articled against them for matter of omission or defect that there was neither truth nor mercy in the land And for the first table that there was no sound knowledge of God there and consequently no care of God either inward or outward worship for there can be neither faith nor repentance nor due obedience yeelded to an unknown God Joh. 4.22 A Samaritane service there may be ye worship ye know not what but not a rationall service Rom. 12.1 such as whereof a man can render a reason Now God will not have a blind sacrifice Mal. 1.8 1 Chr. 28.9 It is nothing worth that men are vertuous unlesse they joyn to their vertue knowledge 2 Pet. 1.5 nor that they offer sacrifice if they bring the sacrifice of fools Eccâ—es 5.1 Those must needs be abominable and disobedient that are to every good work reprobate injudicious as the word signifies Tit. 1.11 and what marvell though men be alienated from the life of God or a godly life through the ignorance that is in them Eph. 4.18 But let us take the words in order There is no truth Here God declareth against them a Lawyers do against offendors in courts and not for trifles but first for want of truth or trustinesse in word and deed without which humane society is but funiculus ex arena a rope of sand or arena sine calce sand without lime it cannot hold together It was an old complaint of the Prophets that Truth was fallen in the streets Esay 99.14 Psal 12.1 and faithfulnesse failed from among the children of men When Varus was slain Augustus grieved excessively and that because non esset à quo verum audiret he had none about him that would tell him the truth of things and deal plainly with him Multis annis jam transactis nulla fides est in pactis c. Jeremy bewailes it in his treacherous country men that they bent their tongues like their bowes for lies but they were not valiant for the truth on the earth Jer. 9.3 they were mendaciorum loquacissimi as Tertullian phraseth it loud an leud lairs and as Egesippus saith of Pilat they were viri nequam et parvi facientes mendacium naughty men and such as made nothing of a lie But Gods people are said to be children that will not lie Esay 63. they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of truth which was the title of honour given to Arrianus the Greek historian when as of all other historians Vopiscus testifieth that there is none qui non aliquid est mentitus that taketh not the libertie to lie more or lesse And for
flee so high but I shall easily reach them Obad. 3.4 for in the thing wherein they deal proudly I am above them Exod. 18.11 I can over-top them melt their waxen wings and bring them down with a vengeance Psal 94.11 He taketh the wise in their own craftinesse And again The Lord knoweth the thoughts of the wise that they are vain 1 Cor. 3.19 20. So saith the Apostle out of the Psalmist but with this difference The Psalmist saith the thoughts of men the Apostle the thoughts of the wise meaning the worlds wizards the choisest and most picked men the greatest politicians the most nimble and Mercuriall wits quorum praecordia ex meliore luto finxit Titan. These God will take saith Paul he will lay hold upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fugientes in cursu deprehendit manuque injectâ captat Eras Annot. as they are running away so the word signifieth as bruit beasts made to be taken and destroyed 2 Pet. 2.12 or as fishes that are taken in an evil net and as the birds that are caught in the snare so are the sons of men snared in an evil time when it falleth suddenly upon them Eccles 9.12 I will spread my net upon them as a skilfull fowler By net understand captivity and other miseries compared to a net Ezek. 12.13 17.20 19.8 Lam. 1.13 Psal 9.16 wherein being once caught the more they struggle the faster they stick the more they seek to extricate themselves the more they are intangled snares are round about them and sudden fear surprizeth them Iob 22.10 the steps of their strength shall be straitned and their own counsels shall bring them down Iob 18.7 I will bring them down as the fowles of the heaven Though they may think themselves extra jactum out of gun-shot I will cause them to descend as the Hebrew word signifieth and though lifted up to heaven as Capernaum and nested in the clouds yea among the stars as Edom Obad. 4. yet shall they be brought down to the nethermost hell God will meet with them in their out-strayes casting his net over them or bring them down with his bowe whilest with the foolish bird they are gazing at the bolt hee hath wayes enough to hamper such as go out of his way to be for a gin and for a snare unto them Esay 8.14 to shoot at them with an arrow suddenly shall they be wounded Psal 64.7 How are they brought into desolation in a moment they are utterly consumed with terrour Psal 73.19 I will chastise them as their congregation hath heard Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. Ligabo eos Kimchi Judg. 8.16 I will binde them as a bird is bound in a net that she cannot stir forth and by binding nurture them as Gideon taught the men of Succoth by tawing and tearing them with thorns and briars of the wildernesse The hypocrites in heart heap up wrath thy cry not when God bindeth them Iob 36.13 God expects men should cry peccavi when they are bound as Paul was to be beaten with rods and not be silent in darknesse 1. Sam. 2.9 or not make moan when he hath them under hand Hear ye the rod and who hath appointed it Ye must now do so that would not hear the word sounding in thei Congregations I will chastise them as their Congregation hath heard Crebrò clarè I have plainly and plentifully told them my minde and foretold them by my Prophets what would be the issue of their evil practises Sed surdo fabulam They would not hear Moses and the Prophets See 2 King 17.13 2 Chron. 24.18.19 They thought that my words were but wind Jer. 5.13 and that all my threats were but in terrorem to fright them a little and not in good-earnest Therefore they shall finde that the just Lord is in the middest of them he will not do iniquity every morning doth he bring his judgement to light Zeph. 3.5 he faileth not but the unjust knoweth no shame feareth no colours trembleth not at Gods word though it come never so close to his conscience though it even dash him in the mouth as it were and make him spit blood See Ier. 7.13 Verse 13. Naâ—edu Wo unto them for they have fled from me As Cain the devils Patriarch did when he went out from the presence of the Lord in his fathers family into the land of Nod Gen. 4.16 being himself a Nad that is a runnagate verse 12. of the same root that is here made use of in the Text. Now as that land took name of Cain and his wofull state therein so is every land and place a Nod to Apostates and St. Iude throws a Wo after them Wo unto them for they have gone in the way of Cain Iude 11. that is they have wickedly departed from God and his blessing and gotten into the worlds warme sunne yea they not onely go from God but flee from him in hurry-hast as from an enemy a metaphor from birds flying amain Prov. 27.8 As a bird that wandreth from her nest where God took order for her security Deut. 22.6 7. so is a man that wandereth from his place how much more from his God that Infinite good exposed to misery and mischief to ruth and ruine Wo to such yea double wo Wo and alas destruction to such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and devastation as the word signifieth Perdition and destruction as the Apostle phraseth it 1 Tim. 6.9 whereby is meant remedilesse misery mischief without measure torments without end and past imagination This truth must be told how ever it be taken that wicked men may not perish without warning Toothlesse truths and silken words would better please people who are most of them sick of a Noli me tangere and cry out against these fierce Preachers that come with their Wo unto them Destruction unto them c. This is the way say they to drive men into utter despair We answer First if it should be so yet that is not the proper effect of the Word so dispensed but to a bate the pleasure that reprobates take in sin and to restrain them from outrage that they despair it proceeds meerly from their own corruption and guiltinesse They reply that it comes rather from the severity of the Teachers who set themselves to preach damnation and utter terrible things Secondly therefore we answer that the mad world ever beside it self in point of salvation is herein very much mistaken Let them give us an instance of any one that was ever driven to despair by the sincere preaching of the word and yet for one bitter word given by us the Prophets gave ten This whole Prophecy of Hosea is much more Comminatory then Consolatory God himself comes here with Wo unto them Destruction to them Indeed by this patheticall exclamation he declareth his affection toward them whom he threatneth and how little delight he takes either in their destruction or in
ever noted for obstinate and overweening so to this day they are light aeriall and Satanicall apt to work themselves into the fools paradise of a sublime dotage But they shall know it to be so as I have said by wâ—â—â—ll experience that Mistresse of fools Israel shall know it sc to his sorrow he shall pay for his learning buy his wit Oculos incipit aperire moriendo Plin open his eyes as the mole doth when death is upon him roar and look upward Esay 8.21 as the hog doth when the knife is at his throat O Lord saith the same Prophet Chap. 26.11 when thy hand is lifted up and thy hand is a mighty hand Jam. 4.10 it falls heavy they will not see they wink wilfully or seek strawes to put out their eyes withall as Bernard hath it but they shall see will they nill they Festucam quarunt unde oculos sibi eruant and be ashamed of their former oscitancy or rather obstinacy when that hand of God which was lifted up in threatning shall fall down in punishing and the fire of thine enemies shall devâ—ur them How much more at that last and great visitation that terrible day of Retribution when they shall answer for all with flames about their ears Tunc sentient magno suo malo then shall they feel to their eternall wo the truth of all the threatnings which till then they heard and read as a man doth an Almanack-prognostications of winde or foul-weather which he thinks may come to passe and it may be not And give nothing so much credit to them as the Prior of S. Bartholomewes in London did to an idle and addle-headed Astrologer Holinshead in 1524. when he went and built him an house at Harrow on the hill to secure himself from a supposed flood that that Astrologer foretold The Prophet is a fool c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a naughty man the Hebrew word here is evil and signifieth a rash and unadvised fellow that is headstrong and headlong such were their false prophets that promised peace when warre was at their gates and made all fair weather before them when the tempest of Gods wrath was even bursting out upon them such a tempest as should neveâ— be blown over These should now appear to be fools or rather Impostours that had brought the credulous people into a fools paradise the spiritual man is mad Heb. the man of the spirit or ventosus the windy man that uttereth vain and empty conceits humani cerebelli Minervas the brats of his own brain light aery Nothings the disease of this age full of flashes and figments idle speculations of men of corrupt mindes and destitute of the truth These pretend altogether to the spirit and would be thought the onely spirituall men as the Swenkfeldians whom for their ill savour Luther called Stenckfeldians who bewitched many with those glorious words which were ever in their mouthes of Illumination Revelation the inward and spiritual man c. and entituled themselves the Confessours of the glory of Christ So the Entusiasts and Anabaptists what boast make they of the spirit professing that they will deliver nothing but what they have immediately revealed to them from heaven Muncer their ringleader wrote a base book against Luther which he dedicateth to king Jesus wherein Lutherum flagellat quod Enthusiasmorum spiritu careat nil nist carnalin sapiat he falls foul upon Luther as wanting the spirit of revelation Scultet Annal. pag. 239. and one that savoureth nothing but carnall things All his followers look upon Luther as more pestiferous then the Pope and for Calvin they say and I have heard it that it had been happy for the Church if he had never been born It was their practise of old as Leo Judae observed in his epistle before Bullingers book against the Catabaptists and is still to discourage and disparage Christs faithfull Ministers all they can as carnall and not relishing the things of the spirit the right off-spring they are of those ancient Hereticks called Messalanii the same with the Euchites and Enthusiasts who in the year of Christ 371. professed to be wholly made up of the spirit gave themselves much to sleep and called their dreams and wild phantasies prophesies and revelations for the multitude of thine iniquity and the great hatred Heb. the great Satanical hatred that thou hast born against God and thy neighbour but especially Gods faithfull prophets whom thou heartily hatedst for their plain dealing as Ahab did Michaiah because he never spake good to him It is very probable that Michaiah was that disguised Prophet who brought Ahab the fearfull message of displeasure and death for dismissing Benhadad for the which he was ever since fast in prison deep in disgrace Lo this is the worlds wages Truth breeds hatred great hatred as the text hath it devillish hatred and this is through the multitude of mens iniquities the overflow of sinnes which wretched men hold so dear to themselves that they cannot but rage against those that declaime against them and proclaim hell-fire against their hatefull practises they cannot stand still to have their eyes pickt out how should they say Now for such what wonder is it if God in justice give them up to the efficacie of errour that they may beleeve a lie sith they would not receive the love of the truth Augustin in loc 2 Thess 2.11 ut infatuati seducantur seductijudicentur that being infatuated they may be seduced and being seduced perish what wonder also if he deliver them up as to strong delusions so to vile affections and abominable actions that they may receive in themselves that recompense of their errour that is meet Kom 1.27 What marvell if men that will not endure sound doctrine be left to seducers if those that have itching ears meet with clawing Preachers 2 Tim. 4.3 4. if such as turn away their ears from the truth be turned to fables and fopperies It is for the multitude of mens iniquities and especially for their great hatred to the truth that the Church is so pestered with Impostours 2 Pet. 2.1 2. who bring in damnable heresies even denying the Lord that bought them Do not our modern seducers so amongst us when among other portentous opinions held by them they stick not to affirm that Christ is a carnall or fleshly thing That those that are grown Christians may go to God immediately without a Christ that Christ did not rise again c. Others contemn him by the notion of the man dying at Jerusalem O horrible Dr. Homes his character of the present times 200. Time was when the Popes were so notoriously naught as to speak thus basely of Christ to deny or at least doubt of the immortality of the soul the resurrection of the body c. and then a poor Popeling cried out that the sinnes of that Synagogue were so great as that it deserved not to be ruled by any other
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
9. Who is wise and he shall understand these things A patheticall perclose Conclusio gnomica Exclamatio emphatica whereby the Prophet Oratour-like would leave a sting in the hearts of his hearers and so seal up and fet on all that he had said before Who is wise q. d. I could wish there were more but I see there are not many Store there are of fools Stultorum plena sunt omnia such dust-heaps there are in every corner to be found not a few that either know not the will of God or stumble at it But who hath known the mind of the Lord Who amongst you will give ear to this Who hath believed our report 1 Cor. 2.16 Esay 42.23 Esay 53.1 Jer. 9.12 Juven sat 13. Jer. 8.9 Psal 119.98 99. or to whom is the arm of the Lord revealed Who is the wise man that may understand this Lucernâ accensa hominem quaerebat Aesopus Jeremy was bidden run to and fro to finde a man that sought the truth chap. 5.1 Rari quippe boni Not many wise wise I mean to salvation 2 Tim. 3.15 that make sure work for their souls and draw their wisdom from Gods holy word from the Mine of the Mystery of Christ All others are foolish people sottish children they have no understanding be they never so shrewd and of deep reach for the world Jer. 4.22 be they never so wise in their generation the fox is so in his and the devil in his 1 Cor. 9.24 for when he was but young he out-witted our first Parents who yet were no babies simple and weak in understanding as the Socinians affirm them to have been or else they would not say they have so sinned A fond conceit and without footing in Gods holy word where we finde that they were created in Gods image Ephes 4. which consisteth in knowledge righteousnesse and holinesse as saith the Apostle And he shall understand these things which none of the Princes of this world know 2 Cor. 2.8 because their learning hangs in their light and like Moles they dig dexterously under ground but are blinde above ground Sapiens est cui res sapiunt prout sunt saith Bernard He is the wise man that savoureth things as they are And herein lieth the whole wisdom of a man saith Lactantius ut Deum cognoscat colat Lib. 3. cap. 30. that he know and worship God aright that with a practicall judgement he ponder the word and wayes of God Arist Rbst. cap. 11. Metap lib. 1. cap. 10. Ethic. l. 6. c. 7. lib. 6. c. 5. Xenoph. de dict fact Socâ—at in order to salvation This is that wisdom that dwelleth with prudence Prov. 8.12 Aristotle in many places of his works distinguisheth between Wisdom and Prudence Wisdom he maketh to be a right apprehending of truths in generall Prudence an applying them to particular cases and uses But Socrates said that there was no such difference sith He that knoweth good things to do them and evil things to avoid them is to be held a wise man and none else They may seem here to be put for one and the same sith the wise man is said not to know but to understand judge and pouder and the prudent to know teaching us that God calls for a prudent wildom and a wise prudence directing the soul to an orderly carriage and an holy care that godlinesse which is the onely wisdom may run thorow our whole lives as the woof doth thorow the web For the wayes of the Lord are right Understand it not so much of the wayes of Predestination providence c. wherein God walks toward us which yet are all right and equall as of those wayes of his Will Word and Worship wherein he requireth us to walk towards Him These are called the way of God Matth. 22.16 and the way of salvation Acts 16.17 and the way of truth 2 Pet. 2.2 and the right way verse 15. and the way of righteousnesse verse 21. Right these wayes are called or strait First because they are conform to the Will of a righteous God which is the mensura mensurans Non solum recta sed regula the first rule of right the standard Secondly because the matter of it is holy and just and good a doctrine of righteousnesse that teacheth us to give God his due and men theirs It is also pat for every purpose Psal 19 7 8. Prov. 30.5 Of the Book of Psalms Athanasius hath observed that they are so penned that every man may well think they speak de se in re sua of himself and to his own particular necessities Thirdly because it rectifieth us and transformeth us into the same image it maketh such as deliver up themselves thereunto to walk as patterns of the rule as a transcript of the word that dwelleth richly in them and worketh effectually as a seed of immortallity Fourthly Psal 125.5 Jer. because it carrieth us on in a strait line unto a right end without crooking or compassing about Psal 19.8 and 25.4 Has vias qui teru non terit Pray therefore as David did Psal 13.29 lest breaking out into by-wayes all which are high-wayes to hell or but stepping over the hedge to avoid a piece of foul way we brush and bruise our selves to get in again break our bones with David c. And the just shall walk in them Such as are just with a double righteousnesse Imputed and â—mparted that of Justification and this of Sanctification these will choose the way of truth Psal 119.30 and 25.12 and be willing to walk honestly Heb. 13.18 orderly and by rule Gal. 5.25 accurately 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to the utmost Ephes 5.15 directly and distinctly eyeing the mark and propounding to themselves the highest pitch and the best patterns often comparing themselves with the rule laying their lives by the line and reforming their out-straies Psal 119.59 60. making it the main of their endeavour that all their deeds may be wrought in God Joh 3.21 Lo this is the just mans practise and it is â—erâ—â—opounded for a president But the transgressours shall fall therein They perish from the way Psal 2.12 they stumble at the word and fall into perdition as the Chaldee here hath it and so shew themselves to be transgressours traytours rebels yea reprobates See 1 Pet. 2.8 they stumble at the word being aisobedient whereunto also they were appoiinted O fearfull A bridge is made saith a Reverend Divine to give us a safe passage over a river but he who stumbleth on the bridge is in danger to fall into the river The Word is given us as a means to carry us over hell to heaven but he who stumbleth and quarrelleth at this means shall fall in thither from whence otherwise he had been delivered by it Neither may we think the worse of the Word for this accidentall effect of it upon transgressours sith the fault is meerly in
the kings brethren the king of Navarre and the Princes of the blood There was also coyne stamped in memory of the matter in the forepart whereof with the kings picture was this inscription Virtus in rebelles Cambd. Elisab 163. and on the other side Pietas excitavit justitiam Piety hath stirred up justice Here was a faire glove drawn upon a foule hand and this they learned of the devill who was first a slanderer and then a murtherer as those that have a mind to kill another mans dog make the world beleeve he was mad first that they may do it with the better pretext Verse 11. For thus Amos saith Jereboam shall die by the sword c. When did Amos say so he said indeed that the house of Jeroboam should be smitten with the sword ver 9. and this Amaziah maliciously transferreth to the person of Jeroboam the more to enrage him against the Prophet whom therefore he nameth once and againe to create him the more displeasure That Jeroboam died by the sword we read not but that his son Zechary was slaine and his house destroyed in the next generation we find 2 King 15. according to Amos his Prophecy But to colour this calumny some truth shall be admingled and Israel shell surely be led away captive This indeed the Prophet had oft affirmed though not in any of those three last visions and it proved too true but because Amos saith so he must passe for a traytour against the majesty both of the king and of the people What an impudent sycophant was this The king and people are pretended and what good subject can endure it but that which irked him was that his own authority was by this plain-dealing Prophet impaired and his gaine like to be lessened if the superstition of Bethel were thus decried It is said of Phlugius and Sidonius authours of the Interim in Germany that among other points of Popery therein defended they spake much for Chrisme and extreame unction ut ipsi discederent unctores Melch. Adam that thereby they might hold fat bishopricks Such arguments prevaile much with all self-seekers whose covetousnesse and ambition usually ride without reines and over whose neck it mattereth not Veese 12. Also Amaziah said unto Amos After he had maliciously misinformed the king but prevailed not so God would have it in whose heart is the kings hand who rebuketh even kings for their sakes saying Doe my Prophets no harme O thou Seer Faire words the better to insinuate Mel in ore verba lactis Fel in corde fraus in factis Some think he calleth the Prophet thus by way of jeare quasi fatidicum aut fanaticum as a fortune-teller or distracted Others that he giveth the Prophet good words and seemeth to give him good counsel as fearing the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ligam fecit with whom Amos was in some credit and therefore the king was told of a conspiracy against him in the middest of the house of Israel verse 10. Flee-thee away into the land of Judah Age. fuge as a friend wrote to Brentius when he was in danger to be surprized by the Emperours Agent Melch. Adam in vita Brent Fuge fuge Brenti citò citiùs citissimè Flie for thy life hast hast hast So the Pharisees for no great love be sure but only to be fairely rid of him came and said to Christ Get thee out and depart hence for Herod will kill thee Luk. 13.31 into the land of Judah This he speaketh scornfully q. d. we are not good enough for you you are so strict c. Mercer and there eat bread and prophesie there Invidiosè omnia contemptim dicit If you stay heare you may hap to starve for it Away therefore into your own country and there make thee a living by prophesying He seemes to measure Amos by himself as if he were of those that prophesied for an handfull of harly and a morsell of bread Ezek. 13.19 Mic. 3.11 and as a certaine Popish Priest confessed concerning himself and his symmists We preach the gospell said he tantum ut nos pascat vestiat only to pick a living out of it Verse 13. But prophesie not any more at Bethel Take heed of that lest by diffusing too much light amongst us thou marre our markets and hinder the sale of our false wares This was the naked truth of the businesse though something else was pretended and the kings interest pleaded for it is the kings chappell and the kings court Touch these mountaines and they will smoake Truth is a good mistresse but such of her servants as follow her too close at heeles may hap to have their teeth struck out Ahab hateth Michaiah and Herod Iohn Baptist and the Pope Savanarola for their plaine dealing laying them fast enough for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great ones love it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they must heare pleasing things or if told of their faults it must be done with silken words as She said They are usually beset with their Aiones and Negones as One hath it Bucloc that will say as they say mirifica est sympathia inter magnates parasitos and there is a wonderfull sympathy betwixt kings and court-parasites as was betwixt Ahab and the false prophets Few Vespasian◠are to be found of whom as it was said that he was the only One who was made the better man by being made Emperour so Quintilian commendeth him for this that he was patientissimus veri most patient of truth though never so sharp Jeroboam was none such or at least Amaziah the Priest of Bethel would make the Prophet so beleeve when he tells him it is the kings court an ill ayre for truth to breath in Nihil veritate gravius nihil assentatione suavius Verse 14. Then answered Amos and said to Amaziah With no lesse courage So Ioh. 1.19.21 I suppose then Paul and Barnabas used to the stubborne Jewes Act 13.46 or Basil to Valent the Emperour or Johannes Sarisburiensis to the Pope Anno 154. or Bishop Ridly when offering to preach before the Lady Mary and receiving a repulse he was brought by Sr. Thomas Wharton her servant to the dining place and desired to drink Which after he had done he paused a whille looking very sadly and sodainely brake out into these words Surely I have done amisse why so quoth the knight for I have drunk said He in that place where Gods word offered hath been refused whereas if I had remembred my duty I had departed immediately and shaken off the dust of my shooes Act. Mon. fol 1270. for a testimony against this house These words were by the said Bishop spoken with such a vehemency that some of the hearers afterwards confessed the haires to stand upright on their heades I was no Prophet neither was I a Prophets son Neither born nor bred a Prophet neither have I rashly or ambitiously put my self upon this
tremend employment my call thereto was extraordinary The Prophets scholars were called their sons 2 King 2.3 5 7 15. Esa 8.18 Mar. 10.24 1 Cor. 4.14 17. but I was an heardman and a gatherer of Sicomore fruit Of meane condition and hardly bred so that I could live with a little and needed not to turn Prophet ventris causâ for food sake When one said to the Philosopher If you will but please Dionysius you need not feed upon green herbs he presently replied And if you can feed upon green herbes Melch. Adam you need not please Dionysius Nature is content with a little grace with lesse It is not for a servant of God to be a slave to his palate Luther made many a meale of a herring Verse 15. And the Lord took me as I followed the flock As he took Elisha from the plow-taile the Apostles from casting and mending their nets c. Asinos elegit Christus idiotas sed â—culdvit in prudentes simulque dona dedit ministeria he called them to the office and withall he gifted them He called also learned Nathaneel and Nicodemus a Master in Israel lest if he had called none but such as were simple saith Ioh. de Turrecremata it should have been thought they had been deceived through their simplicity But it is Gods way to chuse the foolish things of the world to confound the wise and things that are not to bring to nought things that are that no flesh should glory in his presence 1 Cor. 1.27 28 29. and the Lord said unto me He often inculcates the Name of the Lord to shew that there was a necessity of his prophesying for who can safely disobey such a commander See chap. 3.8 Aut faciendum aut patiendum The Philosopher could tell the Emperour who challenged him to dispute that there was no contesting with Him that had twenty Legions at his command Go prophesie unto my people Israel Keep within my precincts and thou shalt bee sure of my protection be true to thy trust and I will see to thy safety If thou have not fine manchet as Bucer said to Bradford encouraging him to bestow his talent in preaching yet give the poor people barley-bread or what ever else the Lord hath committed unto thee Having therefore such a call from heaven to this work Act. Mon. 1454. with what face canst thou hinder me therein with what countenance will ye appear before the judgement-seat of Christ said Dr. Taylour Martyr to Stephen Gardiner Lord Chancellour who had thus saluted him Art thou come thou villain how darest thou look me in the face for shame knowest thou not who I am c How dare ye for shame look any Christian man in the face seeing you have forsaken the truth denied our Saviour Christ and his word Ibid. 1387. and done contrary to your own oath and writing And if I should be afraid of your Lordly looks why fear you not God the Lord of us all who hath sent us on his errand which we must deliver and truth be spoken however it be taken 1 Cor. 9.16 Verse 16. Now therefore hear thou the word of the Lord Hear thou despiser and wonder and perish for I work a work in thy dayes a work which thou wilt in no wise beleeve though a man declare it unto thee Acts 13.41 But whether thou wilt hear or forbear beleeve or otherwise thy doom is determined and shall bee pronounced Hear therefore and give ear be not proud Ezek. 3.27 for the Lord hath spoken it Oh that thou wouldst give glory to the Lord and confesse thy sinne Oh that thou wouldst submit to Divine justice implore his mercy Jer. 13.15 16. and putting thy mouth in the dust say as once that good man did Veniat veniat verbum Domini Melc Ad. submittemus ei sexcenta si nobis essent eolla Let the Lord speak for his servant heareth But because there is little hopes of that stand forth and hear thy sentence and the evil that shall befall thee as sure as the coat is on thy back or the heart in thy body For hath the Lord spoken and shall he not do it Thou sayest prophesie not By a bold countermand to that of God in the former vers Go prophesie c. But wee to him that striveth with his maker Esay 45.9 let the potsherd strive with the pâ—tsherds of the earth let men meddle with their matches Eccles 6.10 and not with him that is mightier then they and drop not thy word which is as sharp as vineger and nitre Or though it were as sweet as honey yet it would cause pain to exulcerate parts when dropped upon them against the house of Isaac though commanded so to do verse 9. Toothlesse truths would be better disgested Verse 17. Therefore thus saith the Lord Thy wife c. Thou shalt bee sure of thy share in the common calamity which thou wilt not hear of but thou shalt hear and be ashamed c. Esay 26.11 So little is gotten by thwarting with God and seeking to frustrate his counsell With these froward pieces God will shew himself froward and if they walk contrary to him he will also walk as crosse to them he will tame such sturdy rebels as he did Pharaoh Psal 16. Lev. 26. and that way raise him a name all they shall get by him is but more weight of punishment as when Jeboiakim had burnt Jeremies roul of curses all that he gained was that the roul was renewed and there were added besides thereunto many like words Jer. 36.32 See the like Ier. 20.2 1 King 13.4 and 22.25 Acts 5.38 39. Dum devitâ—tur impletur The counsel of God saith Gregory whiles shunned is executed the wisdom of man may wriggle but cannot escape Thy wife shall be an harlot in the city a common strumpet Kimchi for a punishment of thy spirituall harlotry Rev. 2.20 together with thy seducing my servants to commit fornication and to eat things sacrificed unto idols Or Per vim stuprabitur thy wife shall be an harlot that is she shall be ravished by the enemy before thy face so Theodoret Calvin Mercer c. See Esay 13.16 Lam. 5.11 The Irish rebels bound the husband to the bed-post whiles they abused his wife before his face And thy sonnes and thy daughters shall fall by the sword because thou hast taken my sonnes and my daughters and these hast thou sacrificed unto devils to be devoured Is this of thy whoredoms a small matter that thou hast slain my children and brought them forth to the murtherer Ezek. 16.20 21. that thou hast sent so many souls to hell Peremptores potius quam parentes Bern. and nuzled up thine own sons and daughters in ignorance and superstition being therein rather a parricide then a parent Thy land shall be divided by line thy purchases shall be parted among the enemies Virg. Eclog. thine ill-gotten
him De Elia jciun cap. 12. Si resipuit à vino c. If he repented of his drunkennesse yet he continued an Infidel he was still temulentus sacrilegio drunk with superstition He recovered of one disease and died of another as Benhadad did he gave but the half turn Psal 9.17 and therefore turned at length and neverthelesse into hell We conceive better of these Ninivites though fome are of opinion that their repentance was but fained and forced as was that of Pharaoh and Ahab as appeares say they by the sequent history by their dealing against the Jewes and by Nahum and God repented This was mutatio Rei non Dei as is above noted CHAP. IIII. Verse 1. BVt it displeased Jonah exceedingly Mirablilis homo profectò fuit Jonas saith Winckleman here as strange a man was Jonas of an honest man as you shall lightly heare of Well might David caution Psa 37.8 Cease from anger and forsake wrath fret not thy self in any wise to do evill A fretfull man is easily drawn to evill David was once at least displeased at Gods dealing which was no whit for his credit or comfort 2 Sam. 6.8 Discontented he was not at Gods lenity as Jonah but at Gods severity against Vzziah and that all the peoples joy should be dashed and damped with such a sad and sudden diâ—aster How much better minded was he when dumb not once opening his mouth because God did it Psal 39.9 The Greeks give this Rule Either say nothing or say that which is better then nothing O that you would altogether hold your peace and it should be your wisdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said Job to his friends Iob 13.5 Silence sometimes comes to be a vertue and never more then when a man is causelesly displeased Prima semper irarum tela maledicta sunt saith Salust Angry people are apt to let flie to mutter and mutiny against God and man as here Reason should say to choler that which the Nurse saith to the childe Weep not and you shall have it Plut. But either it doth not or if it do yet the ear which tasteth words as the mouth doth meat is oft so filled with gall some creatures have fel. in aure that nothing can relish with it See Exod. 6.9 If Moses his anger was pure free from guile and gall Exod. 32.19 yet Ionah's was not so It is surely very difficult to kindle and keep quick this fire without all smoke of sinne Be angry and sinne not is saith One the easiest charge under the hardest condition that can be Men for most part know not what they do in their anger this raiseth such a smoke Put fire to wet straw and filthy stuffe and it will smoke and smutch you quickly yea scorch you and scald you when once it breaks out Levit. 13.5 we read of a leprosie breaking out of a burning seldome do passions burn but there is a leprosie breaking out of that burning It blistereth out at the lips hence the Hebrews have but one and the same word for Anger and foaming at the mouth Esth 1.18 Zach. 1.7 Ketseph Spuma Hos 10.7 They have also a Proverb that a mans disposition is much discovered Bechos bechis becagnab by his cup by his purse and by his passion at which time and in which cases A fool uttereth all his mind Prov. 29.11 all his wrath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fool and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suddenly rashly is from the same root De sera unmin vindict say the Seventy and that suddenly rashly as the Hebrew intimateth but a wise man keepeth it in till afterwards Prov. 29.11 Ahashuerosh when hee felt himself enraged against Haman walked into his garden Esth 7.7 And Platarch tels of one Archytas that displeased with his servants for their sloth he flung from them saying Valete quoniam vobis irascor I will leave you for that I am angry with you The very first insurrections of inordinate Passions are to bee crusht the first smoke of them to be smothered which else will fume up into the head and gather into so thick a cloud as wee shall lose the sight of our selves and what is best to be done Cease therefore from rash anger and stint strife betime The beginning of it saith Solomon is as when one letteth out water therefore leave off contention before it bee medled with Prov. 17.14 Storms rise out of little gusts and the highest windes are at first but a small vapour Had Jonah stopt or stept back when he felt himself first stirred he had not so shamefully over-shot himself nor heapt up so many sinnes as he did in the following entercourse with Almighty God He was naturally hot and hasty and so were those two brethren the sounes of thunder they had quick and hot spirits Luke 9.55 Now where there is much untowardnesse of nature there Grace is the more easily overborn sowre wines need much sweetning Gods best children though ingrafted into the true vine yet carry they about them a relish of the old stock still It is thought by very good Divines that Ionah feeling his own weaknesse in giving place to anger thought to strive against it and so addressed himself to prayer verse 2. but transported by his passions of grief and rash anger while by prayer hee thought to have overcome them they overcame him and his prayer too so true is that of the Apostle The wrath of man worketh not the righteousnesse of God Jam. 1.20 Verse 2. And he prayed unto the Lord i. e. He thought to have done so but by the deceitfulnesse of his own heart he quarrel'd with God and instead of wrastling with him as Jacob he wrangled with him The words seem to be rather a brawle then a prayer which should ever proceed from a sedate and setled spirit and hold conformity with the will of God Could Jonah be in case to pray when he had neither right conceptions of God nor bowels of mercy to men but that millions of people must perish rather then he be held a false Prophet Say there were something in it of peace for Gods glory which he thought would suffer as if God were either mutable or impotent Say that there were in this outburst something of affection to Gods people who had then no greater enemy to fear then these Ninevites whom therefore Jonah would have had destroyed according to his prediction yet cannot he be excused for falling so foul upon God and upbrayding Him with that which is his greatest glory Exod. 33.28 19. with Exod. 34.6 7. The truth is nothing makes a man eccentrick in his motions so much as head-strong passions and private respects He that brings these into Gods presence shall do him but little good service The soul is then onely well carried when neither so becalmed that it moves not when it should nor yet tossed with tempests to move disorderly as did Jonah here and Job in that peevish
have been prevented Verse 4. In that day shall one take up a parable c. In that day that dolefull and dismal day of their calamity shall One Any one that is moved at your misery and would work you to a sense of your sin the mother of your misery shall take up a parable tristem querulam sad and sorrowfull and lament with a doleful lamentation Heb. with a lamentation of lamentations or with heigh-ho upon heigh-ho as the word seemes to signify we be uttterly spoiled Plundered to the life laid naked to the very foundation chap. 1.6 put into such a condition as that there is neither hope of better nor place of worse he hath changed the portion of my people that is God or the Assyrian by Gods appointment hath taken away our countrey and given it to strangers The Pope took upon him in Henry the 8. dayes to give England Primo occupaturo to him that could first win it This brutum fulmen came to nothing But when Gods people changed their glory for that which profited not Ier. 2 11. he soon changed their portion he caused that good land to spew them out he turned their weale into woe and brought wrath upon them to the utmost Neither profited it them any more to have been called Gods people then it did Dives in flames that Abraham called him Son or Judas that Christ called him Friend how hath he removed it from me Erah This is Lamentation-like indeed See Lam. 1.1 and 2.1 and 4.1 all beginning with the same word How The speech is concise and abrupt meet for mourners There is an elegancy in the original not to be Englished How uncertaine are all things here God sits upon the circle of the earth and shakes out the inhabitants qt pleasure as by a canvas Esa 40. Persons and things are said to be in heaven but on earth on the outside of it only where they have no firm footing Dionysius was driven out of his kingdome Aelian lib. 2. which yet he thought was tied to him with chaines of adamant saith the Historian turning away from us as a lothsome object being so incorrigibly flagitious he hath divided our fields sc to the enemy for a reward like as he gave Egypt to Nebuchadnezzar for his paines at Tyre Or thus Instead of restoring which now we are hopelesse of he hath divided our fields our fertile and fat countrey to those that will be sure to hold their own in it as the Gaules and Gothes did in Italy after they had once tasted the sweetnesse of it Vatablus rendreth the text thus How hath he taken from me those fields of ours which he seemed ready to restore he hath even divided them sc to others Verse 5. Therefore thou shalt have none that shall cast a cord by lot Fields were divided with cords of old and inheritances also See Psal 16.5 and 105.11 and 78.55 2 Sam. 8.2 This hope is henceforth cut off from revolted Israel the ten tribes never returned the other two did and some few of the ten amongst them Whether upon their conversion to Christ they shall be restored to the promised land Time the mother of Truth will make manifest In the congregation of the Lord So you were once but now nothing lesse A Congregation ye are still but of malignants a rabble of rebels conspiring against heaven A name ye have to live but ye are dead ye cry out Templum Domini The Temple of the Lord are we but in truth ye are no better then those Egyptian temples beautifull without but within nothing to be seen but a cat rat or some such despicable creature Here they are called the Congregation of the Lord by an irony as the Cardinall of Ravenna is so called by way of derision Verse 6. Prophesie ye not say they to them that prophesie Prodigious impudency thus to silence the Prophets or else to prescribe to them according to the other reading of the text Prophesie not as they prophesie for they are too tart therefore Drop not ye who thus drop vineger and nitre who vex our galled consciences no lesse then the cruel Spaniards do the poor Indians naked bodies which Sr. Fr. Drake for a sport they do day by day drop with burning bacon But let these drop that can smooth us up that can utter toothlesse truths that will drop oyle into our eares byssina verba and give us silken words these be Prophets for our turns c. God cannot please some hearers unlesse he speak tinkling and tickling words Now these must get their eares healed as Demosthenes advised his countreymen of Greece ere they can be in case to hear with profit They must learn of Bees to paslâ— by roses and violets and sit upon Time to heed I meane sound rebukes rather then smooth supparasitations There are that note a jeare it the tearm Drop It is well known that the word Preached is oft compared to raine Deut. 32.2 Esay 55.10.11 The Prophets therefore are here in derision called Droppers or Distillers Luk. 16 1â— and forbidden to do their office or at least to drop in that sort Thu their successors in evill the Pharisees who were likewise coverous derided Christ And thus their predecessours also in Esay's time put a scost upon him and his preaching cap. 28.10 where the sound of the words in the Original carries a taunt as scornfull people by the tone of their voice and riming words gibe and jeare at those whom they vilify they shall not prophesie to them q. d. You shall have your wish my droppers shall give over dropping and be no further troublesome nor take shame any more by prophesying to such a perverse people so shamelesly so lawlesly wicked that they shall not take shame Or shall they not take shame q. d. though they will not heare of it that shame shall be their promotion and confusion their portion yea they shall surely feel and find it so Verse 7. O thou that art named the house of Jacob That hast a name to live but art dead Rev. 3.1 that art called a Jew and makest thy boast of God Rom. 2.17 that hast a form of knowledge Rom. 2.20 and a form of godlinesse 2 Tim. 3.5 a semblance of sanctimony Luke 8.18 acting religion playing devotion as if it were a neme onely or as if it were enough to be named the house of Jacob or to have his voice though the hands are the hands of Esau the practise nothing suitable to the profession Thus many amongst us content themselves with the bare name of Christians as if many a ship hath not been called Safe-guard or Goodspeed which yet hath fallen into the hands of Pirates The devil will surely sweep and hell swallow all such Nominalists such shall find that an empty title yeelds but an empty comfort at the last What was Dives the better for this that Abraham called him sonne or Iudas that Christ called him friend or
could not outlast the Temple as may be gathered from Mat. 24.3 But they some of them lived to see themselves confuted and our Saviours words verified There shal not be left here one stone upon another that shall not be thrown down Vers 2. and the mountain of the house that famous house that was worthily reckoned one of the seven wonders of the world and stood upon mount Moriah As the high places of the forrest As wooddy and desert places fit onely for wild beasts Lege Luge saith one speaking of Jerusalems desolation CHAP. IV. Vers 1. BVt in the last dayes it shall come to passe God reserveth his best comforts till the last as that Ruler of the feast did his best wine Ioh. 2.10 and as the sweetest of the honey lieth at the bottome These last dayes are Gospel-dayes Heb. 1.2 times of Reformation Heb. 9.19 of Restitution Act. 3.21 called the World to come Heb. 2.5 that new heaven and earth wherein dwelleth Righteousnesse 2 Pet. 3.13 that new Jerusalem that is all of gold Rev. 2.1 Ezekiels new Temple bigger then all the old Jerusalem and his new Ierusalem bigger then all the land of Canaan chap. 40.41.42 c. Let Popish buzzars blaspheme that description of the Temple and City Sanct. Argum. cap. 40. calling it as Sanctius doth once and again insulsam descriptionem a senselesse description so speaking evil of the things that they know not Jude 10. We beleeve and are sure Joh. 6.69 that God hath provided some better thing for us then for those under the law Heb. 11.40 viz. that great mystery of godlinesse God manifested in the flesh 1 Tim. 3.16 who should again restore the kingdom to Israel the spiritual kingdom to the Israel of God as is here foretold in the self-same words with those of Esay chap. 2.1 2. whence he is not ashamed to take it That the mountain of the house of the Lord The Church 1 Tim. 3.15 called elsewhere the mountain of the Lord and his holy hill Psal 15.1 and 24.3 and 48.2 Esay 30.17 both for its sublimity Gal. 4.26 and firmnesse Psal 46.3 and 125.1 winde and stormes move it not no more can all the power and policy of hell combin'd prevail against the Church Mat. 16.18 She is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kingdom that cannot be shaken and may better then the city of Venice take for her Posie Immota manet Shall be established in the top of the mountains Constituetur firmiter shall bee strongly set upon a sure bottom upon munitions of Rocks yea upon the Rock of Ages Mat. 16.18 Jer 31.35 Esay 33.20 Some by the house of the Lord here understand the Church and by the mountain of this house Christ whereon it is built and whom Daniel describeth by that great mountain that filled the whole earth Chap. 2.35 that stone cut out without hands that smot in pieces the four Monarchies ibid. And hence it is that this mountain of the Lords house is exalted above the hils the Church must needs be above all earthly eminencies whatsoever because founded upon Christ who therefore cannot be exalted but shee must be lifted up aloft together with him God who is rich in mercy saith that great Apostle hath quickened us together with Christ and hath raised us up together and made us sit together in heavenly places in Christ Jesus Ephes 2.5 6. The Church is mysticall Christ 1 Cor. 12.12 she is his wife and wheresoever hee is Caius she is Caia she shineth with his beams and partaketh of his honours union being the ground of communion and people shall flow unto it As waters roul and run toward the Sea but that these waters should flow upward flow to the mountain as here is as wonderfull as that the Sun should send his beams downward to the earth when as it is the property of all fire to aspire and flie upwards This is the Lords own work and it is marvellous in our eyes Chrysost Hom 8. ad Hop Antioch The metaphor of flowing importeth the coming of people to Christ by the preaching of the Gospel 1. Freely Psal 110.3 2. Swiftly as the waters of the river Tigris swift as an arrow out of a bowe See Esay 60.8 3. Plentifully by whole Nations turned to the faith and giving up their names to Christ 4. Joyntly as verse 2. and Zach. 8.21 5. Zealously bearing down all obstacles that would damme up their way 6. Constantly and continually as rivers run perpetually by reason of the perennity of their fountains and are never dried up though sometimes fuller then some quin ut fluvij repentinis imbribus augentur saith Gualther as rivers swell oft with sudden showres and overflow the banks so beyond all expectation many times doth God take away tyrants and propagates his truth enlarging the bounds of his Church with new confluxes of Converts Verse 2. And many nations shall come and say The conversion of the Gentiles is here foretold a piece of that mystery of godlinesse 1 Tim. 3.16 The Jews usually call Christians in contempt Gozin the word here used and Mamzer Goi Bastard-Gentiles But either they must come under this name themselves or deny that they are the posterity of Abraham Gen. 12.2 Where God saith I will make of thee a great Nation Come and let us go up to the mountain of the Lord The wicked have their Come Prov. 1.11 and would not go to hell alone Should not the Saints have theirs should they not get what company they can toward heaven The Greeks call goodnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it doth as it were invite and call others to it and every man is willingly to run after it and to the house of the God of Jacob to the publike ordinances where wee may hear and beleeve and be sealed with that holy spirit of promise as those Ephesians were chap. 1.13 We read that Marcellinus Secundanus and some others were converted to Christianity by reading Sibylla's oracles of Christs birth and that by Chaucers Book some were brought to the knowledge of the truth But either this was not so or not ordinary for faith comes by hearing and hearing by the word preached which therefore the people of God do so prize as Luther did who said Acts Mon. 767. He would not take all the world for one leaf of the Bible and that without the preaching of the word he could not live comfortably in Paradise as with it hee could live and enjoy himself though it were in hell and he will teach us of his wayes Cathedram in coelis habet qui corda docet saith Austin All true Converts are taught of God Joh. 6. and then quà m citò discitur quod docetur saith the same Father how soon are men discipled how soon learn they the wayes of God whereby to serve him here and be saved by him hereafter For it
few grapes of Sodom clusters of Gomorrah But for good grapes pleasant fruit godly people there is a wondrous scarcity of such Diogenes lighted a candle at noon-day to look for a man the Host of Nola went to the graves to call for the good men of the town Tully saith that if there be one good Poet in an age it is well Christ wondred at one good Nathaniel and tells us in the same chapter that they are but few that receive him and with him the adoption of sons Ioh. 1.12 Clusters we must not look for buâ— if there be found two or three berries in the top of the uppermost bough four or five in the outmost fruitfull branches it 's well Sufficit mihi auditor unus sufficit nullus Isa 17.6 Paul when he came first to Philippi had a poore audience only a few women Act. 16.13 and one convert neither had he much better successe at Athens and no Church could be planted there Act. 17. my soule desired the first ripe fruites praecocem fructum the rath-ripe fruit as a great dainty a precious rarity We highly prize nettle-buds when they first bud so doth God our young services Ier. 1.11 he made choice of the almond tree because it blossometh first so of Ieremy from his infancy He called for first-fruites of trees and of the earth in the sheafe in the threshing-floore in the dough in the loaves He would have eares of corne dried by the fire and wheat beaten out of the green eares Lev. 2.14 He would have the primirose of our child-hood There were three sorts of first-fruites 1. Of eares of corne offered about the Passeover 2. Of the loaves offered about Pentecost 3. About the end of the yeare in Autumne Now of the two first God had a part not of the last He likes not of those Arbores autumnales Jude 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that bud at later end of harvest Conversion as Divines observe usually falleth out between eighteen yeares of age and eight and twenty Besides Abraham in the old Testament and Nicodemus in the New we have not many instances of men converted in old age When people grow croked and rooted in evill practises they are hardly ever set straight againe Remember therefore thy Creator in the dayes of thy youth Eccles 12.1 his soule delighteth in the first ripe fruites Remember that Jesus Christ shed his blood for thee when he was but 8. dayes old and took thee into his family by baptisme when thou didst hang on thy mothers brest Verse 2. The good man is perished out of the earth Heb The Saint or gracious man that out of mercy obtained of God can extend mercy to men Rari quippe boni Of such it may be said as One doth of faithfull friends in this age that they are all for most part gone on pilgrimage and their return is uncertaine and there is none upright among men None to speak of that maketh straight pathes for his feet Heb. 12.13 that foots it aright according to the truth of the Gospell Gal. 2.14 that walketh evenly Gen. 17.1 and accurately 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were by line and by rule Eph. 5.15 and that halts not between two opinions as those Israelites but is right in his judgement and undefiled in his way Psal 119.1 rather desiâ—ing to be good then to seem to be so few such to be found surely black swans you may count and call them Sed nec Brutus erit Bruti nec avunculus usquam Inven. They all lie in wait for blood A company of sanguinaries blood-suckers hunting for the precious lives of men but especially of such as reprove them in the gate If you touch them in their lusts they will seek to touch you in your life as Ioash did Zachary and as the Priests and people said of Jeremy This man is worthy to die All malice is bloody and wisheth him out of the world whom it spiteth they bunt every man his brother with a net They add fraud to their force and craft to their cruelty these seldome goe fundered as some write of the asp he never wanders alone without his companion with him and as the scripture speakes of those birds of prey and desolation none of them shall want their mate Esa 34.16 The matter is made the worse because it is a brother whom they hunt whether he be so by race place or grace a brother should be better dealt with Verse 3. That they may de evill with both hands earnestly Heb for good and all or for adoe that they may speak and do evill as they can Ier. 3.5 and seek to out-sin one another like unhappy boyes that strive who shall go furthest in the dirt Nolunt solita peccare saith Seneca Et pudet non esse impudentes saith Austin Luther testifieth of the Monkes in Germany that they were so desperately wicked ut nihil cogitent quod non idem patrare ausint that they could not devise that wickednesse which they durst not do The Prince asketh A beggerly practise for a Prince but so base they were grown and so greedy of filthy lucre The Prince asketh and by asking onely compelleth for who dare deny him If some Naboth do he shall die for it There is a memorable story of a poor man in Spain to whom when the Lords Inquisitours sent for some of his pears which they had cast their eye upon he for fear of offending brought them his pears Heyl. Geog. tree and all by the roots and the Judge asketh for a reward Heb. Plaut The Judge for a reward sc will gratifie that sordidum Poscinummium the Prince who when he giveth him his Commissions hinteth to him haply Dio. as Nero did to his publike Officers Scis quid nobis opus est Thou knowest what I want and must have see then that thou help me to it Speed Such trading there was likewise betwixt our Rich. 2. and Judge Belknap with his fellows To this purpose the Chaldee paraphrast here The Prince saith He requireth supplies of the Judge and this bespeaketh him Fac pro me retribuam tibi Negotiate for me and I will be thy pay-master favour me help mee at my need and I will requite thy curtesie whensoever thou wilt Thus muli mutuo scabunt one hand claws another and betwixt the oppressive Prince and uncoscionable Judge the law is slacked and judgement doth never go forth for the wicked doth compasse about the righteous therefore wrong judgement proceedeth Hab. 1.4 and the great man hee uttereth his mischievous desire Heb. he speaketh out the corruption of his soul He doth it Emphaticum est pronomen Ipse saith Calvin This same He hath a speciall Emphasis in it q. d. This impudent man being now past all grace for Illum ego periâ—sse dico Curtius cui perit pudor boasteth of his villany and thinks to bear it out bravely because it is facinus majores abollae
execution but peace shall be upon Israel Psal 125.5 The book of the Vision Or the Epistle of the Vision Hence some collect that Nahum went not to Nineveh as Jonah had done but sent this propheticall Epistle thither to let them know what should shortly befall them So Jeremy sent an Epistle to Babylon chap. 29. and Eliah wrote a threatning letter to Iehoram king of Judah 2 Chron. 21.12 before his translation to heaven and lest it to be sent to him by Elisha or the other Prophets who durst not shew themselves in his presence such was his insolent cruelty as 't is conceived of Nahum the Elkoshite Elkosh was a small town in Galiâ—ee beyond Bethabara as say Hierom and Dorotheus Here was our Prophet born and named Nâ—hum non sine numine saith Gualther for Nahum as Noah signifieth a Comforter and so he proved by this Book of his both to the ten Tribes now newly carried captive by the Assyrian Monarch and also to the other two Tribes Epiphanius who were shortly after besieged by the same Assyrian in the reign of Hezekiah under whom Nahum prophecied See the Note on Exod. 3.1 Vers 2. God is jealous See the Note on Zech. 1.14 and the Lord revengeth the Lord revengeth As he is Pater miserationum to his people a father of mercies and God of consolation so to his and their enemies he is a most sure and severe revenger Deus ultionum as David calleth him Psal 94.1 A God of recompenses as Jeremy chap. 51.56 And when He comes against a people he usually takes them to do when they are at the strongest and most confident as Nineveh now was in the dayes of proud Sennacherib and is furious Heb. and is Master of hot wrath he is all on a light fire as it were with fierce indignation against the enemies of his Church Yet not so but that he is Master of his anger too and doth nothing in it but what is just and equall Hence the vials of his wrath are said to be golden vials Rev. 15.7 his anger is holy his fire is pure and without smoak And this is further declared in the following words The Lord will take vengeance on his adversaries Such as seek to thrust him beside his throne that oppose his worship contemn his word persecute his people send proud messages after him saying We will not have this man to reigne over us Bring hither those mine enemies saith He and slay them before me Luk. 19.27 As for such as sin of infirmity and return to him by repentance they shall not find him furious but gracious and he reserveth wrath for his enemies Their preservation for a time is but a reservation to that wrath to come As hee precipitateth not his anger but defers the execution of it giving men space to repent as he did Jezabel Rev. 2. so they shall find that his forbearance is no quittance and that Poena venit gravior quò magè tarda venit Verse 3. The Lord is slow to anger Slack he is not as some men count slacknesse saith St. Peter but long-sufferring to us-ward c. 2 Epist 3.9 The devil stirred up the Heathen Poets to perswade people that God either knew not or cared not what was done here below that he was oft from home feasting with the Ethiopians c. The Epicures also taught the like doctrine Homer and the Sadduces among the Jews the Manichees among the primitive Christians the Libertines amongst us But they shall one day find that God is slow but sure that the higher he lifteth his hand the harder he will strike the further he draweth his bowe the deeper will bee the wound and great in power Heb. Great of power able to knock down sinners in the very act of their rebellion and to send them packing to their place in hell So that it is not for want of power that he is so patient For the Lord our God is God of gods and Lord of Lords a great God a mighty and a terrible Deut. 10.17 But what need we go further then the Text where he is called the strong God great in power And that will not at all acquit the wicked This is the last letter in his name that nomen majestativum as Tertullian calleth it Exod. 34.7 which he will in no wise forget as neither must we He will not take the wicked by the hand saith Job Job 8.20 nor wink at the workers of iniquity saith David Psal 50.21 but will render a just recompence to every transgression and disobedience saith Paul Heb. 2.2 A God of truth and without iniquity just and right is he Deut. 32.4 the Lord hath his way in the whirlwind and in the storm The word Suphab here tendred whirlwind begins with a small Samech ad minuendum timorem piis Buxtorf Tiberias 167. ne propterea terreantur to take off the Saints from their inordinate fears and to assure the wicked that when the Lord cometh imminet inde Soph finis exitium there shall be an end of them and an utter destruction As the whirlwind passeth so is the wicked no more but the righteous is an everlasting foundation Prov. 10.25 Or as some read it The righteous is the foundation of the world as firm as the worlds foundation sc the earth which is unmoveable and the clouds are the dust of his feet He walketh upon them as men do upon the dust of the earth he maketh the clouds his charet and rideth upon the wings of the wind Psal 104.3 See Isa 60.8 and 19.1 The wickeds happinesse shall take its end surely and swiftly as Ezekiel tells them in his seventh chapter An end is come is come is come Ver. 4. He rebuketh the sea and maketh it dry He had shewed what wonders God can do in the ayre Now he telleth what he doeth in the water and in the earth And it is well observed by an Interpreter that when the Prophets speak of God Tarnon they do for most part imitate the expressions of Moses that most severe law-giver and allude to his history to shew that by the law is the knowledge of sin Rom. 3.20 without which the stony hearts of men melt not that the promise of the gospell may relish sweetly with them Psal 19.10 11. The word here rendreth He rebuketh importeth that God rateth and rattleth the Sea verborum pedumque strepitu with such a voice and other noise as causeth fright and flight The Sea saw it and fled Iordan was driven back what ailed thee O thou Sea that thou fleddest c. Psal 114.3 5. The waters saw thee O God the waters saw thee they were afraid the depths also were troubled Psal 77.16 See Exod. 14.21 Psal 78.14 and 66.6 and 136.16 and 106.9 This is not in the power of any man to do though Xerxes vainely attempted somthing when he wafted two millions of men over the Hellespont and for battering his bridge of boates caused it to be
another Atheist is brought in saying Dextrae mihi Deus Virg. Aeneid lib. 10. telum quod missile libro So Sesostris king of Egypt in Sampsons dayes would needes be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord of the whole world and when he had conquered any countrey he caused these words to be engraven there upon marble pillars This countrey I gained by mine own strength c. So Antiochus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herod l. 2. that little Antichrist is said to worship his God Mauzzim that is his forces and armies Dan. 11.38 It was Nebuchadnezzar that was here pointed at and how he deified himself and his own doings see Es 10.13 Dan. 4.26 and burn intense to their draggs whiles they ascribe to the instrument that which is due to God alone the chief Agent Hold out net said they well done dragge c. Hoc ego primus vidi said Zabarell Hoc ego feci saith Another But what saith Luther By mens boasting in this sort Haec ego feci haec ego feci Luth. in Psal 127. they become nothing better then mere Faeces dreggs and lees because by them their portion is fat By them that is by their net and dragge they think that their condition is well mended and their meat is fat opimus optimus God the giver of all this is not in all their thoughts but as the moon the fuller it is of light the further it getts from the Sun the fountain of her light so deale men with God Verse 17. Shall they therefore empty their net That they may fill it againe anew and so draw to themselves as to a pond or pool the wealth and power of the whole East Interrogatio precationis speciem habet saith Gualther This question is an effectuall prayer and it is as if the Prophet should thus say If as hitherto thou go on to wink at their wickednesse O God will they not grow more audacious every day and mischievous to mankind Arise therefore O Lord of recompences to the help of thy people Set up and shew thy self above the heathen that they may know themselves to be but men and not spare continually to slay the nations q. d. This cannot hold long and that it may not is mine earnest suite and supplication Lord when thou makest inquisition for blood remember their blood-guiltinesse Psal 9.12 and forget not the cry of the humble These cruell Chaldeans do not only subjugate but slay not a few but whole nations and that continually and that without mercy Is it not high time for thee to set to thy hand O preserver of men c. Note the Prophets ardency in prayer and learn of him to get upon the battlements and look up to see what comes of it chap. 2.1 This was also Davids practise Psal 5.3 where he useth the self-same military word atsappeh importing that he would be as a Spy upon a tower to see whether he prevailed with God whether he got the day CHAP. II. Verse 1. I will stand upon my watch To see what becomes of my prayer and what will be the issue of my doubts and temptations about Gods providence ruling the affaires of the world See the Note on chap. 1.17 There are spaces betwixt our prayers and Gods answers God harkens what Habacuc speakes and Habacuc must harken another while what God speakes This he had learned of David Psal 85.8 Prayer is a Christians angel seed dove messenger and must be looked after Who shootes an arrow or casts a boule and takes not notice where it lights They that observe not the answer of their prayers do as scoffing Pilate who asked in scorn of Christ what 's truth but staid not for an answer and set me upon the tower Heb set me firme and fast as a Champion that will keep his ground upon the tower or fortresse of divine meditation upon Gods word Nescio quomodo imbecillior est medicina quam morbus which alone hath virtutem pacativam a settling property to compose the soule when distempered and to lodge a blessed calme a sabbath of rest in it far above all Philosophicall Consolations whereunto when Cicero had ascribed very much yet he is forced to conclude that the disease was too hard for the medicine And this well appeared both in Socrates who died doubtingly and Cato who desperately slew himself after he had first read Plato's discourse concerning the immortality of the soule So foolish a thing it is to flie in distresse of mind ad consolatiunculas creaturulae as Luther speaketh and not to run to the Name of the Lord that strong tower Prov. 18.10 R. Kimchi reades the text thus I have set me in a circle q. d. I will not out till I have an answer why thou deferrest to punish the wicked and will watch to see what he will say unto me Or in me viz. by a Prophetick spirit by internall revelation 2 Sam. 23.1 Zach. 1.9 and 2.2 Preachers must still hearken what the Lord God saith unto them and in them speaking as the oracles of God 2 Pet. 4.11 and able to say with St. Paul I have received of the Lord that which also I deliver unto you 1 Cor. 11.23 For ut drachmam auri sine imagine Principis sic verba Praedicantis sine authoritate Dei contemnunt homines saith Lipsius Bring scripture or else you do but throw forth words without wisdome and to little purpose because they come not Cumprivilegio and what I shall answer when I am reprooved Heb upon my reproof or arguing Increpationis nomine tentationes intelligit saith Gualther Under the name of reproof he understandeth those temptations whereby his faith was assaulted when he saw bad men prosper good men suffer Satan and the world do usually set upon Gods servants with this weapon to unsettle their faith and to make them fall from their own stedfastnesse Dost thou still retain thine integrity said Jobs wife to him Seest thou not how little good there is to be got by Gods service that all things are in a huddle here below that they run on wheeles and have no certain course Thus the devill and his imps suggest to the godly and thereby greatly disquiet them setting their thoughts all on an hurricomb It was the case of David Psa 73. of Jeremy chap. 12.1.5 Of Basil under the heat of the Arrian persecution An Ecclesias suas prorsus dereliquit Dominus saith He what hath the Lord cast off all care of his churches Is it now the last houre c. Of many good people in Salvians time for whose satisfaction he was forced to write those eight excellent bookes De Gubernatione Dei as likewise Austin upon a like occasion did those two and twenty elaborate bookes De Civitate Dei and as the Prophet Habacuc here doth the following vision which he had for some time waited for and now receiveth as a gracious answer to his prayer chap. 1. for his own and others
grace as we say and as good at resisting the Holy Ghost as ever those Jews were that had a whores fore-head Jer. 3.3 sinews of iron and brows of brasse Esay 48.49 When neither fear of God nor shame of the world will rein men in what hope is there of such Illum ego periisse dico cui periit pudor saith an Heathen Curtius He is an undone man that knoweth no shame Prevent it in time for the modest beginnings of sinne at first will make way for immodest proceedings The thickest ice that will bear a cart beginneth with a thin trembling cover that will not a pibble Verse 6. I have cut off the nations And hang'd them up in gibbets as it were before your eyes for your admonition ut ruina majorum sit cautela minorum Greg. Mor. that their destruction might be your instruction that seeing your neighbours house on fire you might look to you own that observing other to suffer ship-wrack you might see to yor tackling This is the use God expects we should make of his judgements upon others Luke 13.3 5. and 17.26 29. Matt. 12.13 41.42 1 Cor. 10.1 2 c. and surely he deâ—erveth to be made an example that will not take example by others their towers are desolate Or their corners sc of their munitions whereon towers were set Or their extremities q. d. I have over-turned them from one end to another Drusius and Ribera interpreteth it of their Princes See the Note on chap. 1.16 I made their streets wast c. See chap. 2. vers 5 6 14 15. To the end that when my judgements were thus on the earth the inhabitants of the world but especially of the Church might learn righteousnesse Esay 26.9 that the righteous seeing the vengeance might wash his feet in the blood of the wicked Psal 59.10 taking warning by his harmes Observe here by the way what great account God makes of his people sith for their instance and instruction hee thus wasteth the wicked like as the Persian kings when their sonnes had committed a fault made their servants to be beaten before them Verse 7. I said surely thou wilt fear me As in a schoole when one boy is whipt the rest tremble and as in the Common-wealth poena ad paucos metus ad omnes so it should be in the Church Other mens woes should be our warnings others sufferings our sermons others lashes our lessons Gods house of correction a school of instruction where we should hear and fear and do no more so Deut. 17.13 He that trembleth not in hearing shall be crusht to piece in feeling said that Martyr and receive instruction This I promised my self of thee but am disappointed Jer. 5.3 See verse 2. thou art therefore ripe for destruction So their dwelling should not be cut off They should have redeemed their sorrows and saved their citie And this God speaks to others as weary of speaking any longer to them to so little purpose but they rose early and corrupted c. Manicabant they made hast that no time might be lost the wofully wasted that best part of the day the morning which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 furthereth every businesse in corrupting their practises doing evil as they could Once saith a Reverend man Peters argument was more then probable These men are not drunk for it is but the third hour of the day Drunk cup. by D. Harris Now men are growen such husbands as that by that time they will return their stocks and have their brains crowing before day Verse 8. Therefore wait ye upon me saith the Lord c. Stand forth and hear your doom which that ye may know that I do not precipitate or rashly passe upon you Wait ye upon me c. and yet that ye may not presume upon my patience know that there is a day set a determination setled for your full payment Nostra Deus sub it is non damnat crimina pocnis Compensat long as sed gravitate moras to gather the nations To put them up as it were sheep into a pound for slaughter See more of this Jer. 25. to pour upon them mine indignation Here 's mention made of Gods prey of his indignation fierce anger fire of jealousie against nations and kingdomes the better to perswade people to that which they are so hardly drawn to beleeve viz. that God is not made all of mercy but though fury be not in him to speak properly Isay 27.4 Exod. 34.7 Yet that he will not by any means Clear the guilty but punish them severely taking vengeance of their inventions Psal 99.8 Verse 9. For then will I turn to the people a pure language Then when my sword hath rid circuit Eccles 14.17 and bin bathed in the blood of all nations for their many and mighty sinnes I will turn to the people I will turn mine hand upon the little ones mine elect that remnant reserved for royal use These I will bring not into the fire onely but through it and will refine them as silver is refined c. Zach. 13.7 9. so that their tongue shall be as choice silver Pro. 10.20 their lip shall be a pure lip at it is here a lip of excellency Prov. 17.7 so that they shall scatter pearls Mat. 7.6 throw abroad treasure Mat. 12.35 even apples of Gold in shrnes of silver Prov. 25.11 1 Joh. 3.3 they shall purifie themselves as God is pure Old things shall be past with them all things shall become new new constitution new communication new conversation Look how the Conquerour sought to bring the French tongue into England commanding it to be taught in schooles spoke in courts c. so doth the Lord Christ wo rideth about the world upon his white horses the Apostles and other Ministers conquering and to conquer Rev. 6.2 where-ever he prevails hee turneth to such a pure language even the language of Canaan not the Hebrew tongue as R. Abraham senses this text which all nations shall speak saith he in the kingdome of Christ what they doe in heaven I have not to say some are confident but words of grace Col. 4.6 words of truth and sobernesse Act. 26.25 right words Job 6.2 spiritual speeches Ephes 4.29 Scripture language 1 Pet. 4.11 That they may call upon the name of the Lord As all Gods people doe 't is their character 1 Cor. 1.2 he hath no dumb children they no sooner breath but pray Act. 9.11 for prayers is the breath of the spirit Rom. 8.26 and the fruit of faith hence it is called the prayer of faith and under the phrase of calling upon the name of the Lord here is meant beleeving in his name and reposing upon Christ for safety here and salvation hereafter To seâ—ve him with one consent Heb. with one shoulder that is unanimously and with conjoyned endeavours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A metaphor from oxen yoked setting their shoulders together to the work 〈◊〉 〈◊〉 〈◊〉 〈◊〉
up and down when the deadly arrow sticks in their ribbes but not so easily shake it off Verse 6. Did they not take hold of your fathers Overtake and catch them as Huntsmen their prey or as one enemy doth another in flight 1 King 18.27 2 King 25.5 to drag them down to the bottome of hell A godly man as he hath peace with God with himselfe and with the creatures so he hath also with the Ordinances and may say as Hezekiah Good is the Word of the Lord which thou hast spoken Are not my words alwaies good saith God to them that walk uprightly Mic. 2.7 Excellently Augustine Adversarius est nobis quamdiu sumus ipsi nobis quamdiu tu tibi inimicus es inimicum habebis sermonem Dei Gods word is adversary to none but such as are adversaries to themselves Neither doth it condemn any but such as shall be assuredly condemned by the Lord Cor anima Dei Greg. in 3. Reg. for what is the Word but the heart and soul of God as Gregory saith And what saith the Essential Word of God who came out of the bosome of his father and knew all his counsell He that rejecteth me and receiveth not my words hath one that judgeth him the word that I have spoken the some shall judge him in the last day Iohn 12.48 Oh consider this ye that forget God that slight his word as if it were but wind that bely the Lord and say It is not he neither shall the cvill foretold come upon us neither shall we see sword nor famine And the Prophets shall become wind and the word is not in them thus shall it bee done unto them Wherefore thus saith the Lord God of hosts because ye speak this word and is there not such language of many mens hearts now-adayes Behold I will make my words not wind but fire and this people wood and it shall devour them Ier. 5.12 13 14. The Word of God in the mouths of his Ministers may well be likened to Moses his rod which whiles he held it in his hand it flourished and brought forth almonds but being cast upon the ground it became a serpent Semblably Gods words and statutes if laid to heart they yeeld fruit and comfort but if slighted or snuffed at as Mal. 1.13 serpent-like they will sting the soul and become a savour of death c. This contempt will also call for a sword to revenge the quarrel of the Covenant as it did upon these mens fathers for their instance and admonition It is reckoned by Daniel as a great aggravation of Belshazzars sinne Dan. 5.22 that hee was not sensible of his father Nebuchadnezzars pride and fall And thou his sâ—nne Belshazzar hast not humbled thine heart though thou knewest all this The sinne of these Jewes in the Text was the greater because their Fathers and Elders either out of sound conversion or at least out of clear conviction of conscience had confessed and remonstrated the truth and justice of God in threatening and executing his judgements upon themselves saying as Lam. 1.18 The Lord is righteous for we have rebelled against his commandements and as chap. 2.17 The Lord hath done that which he had devised he hath fulfilled his word he hath thrown down and hath not pittied c. Hear them in their own words here like as the Lord of hosts whose power is irresistible thought devised determined with himselfe Zamam and accordingly denounced by his Prophets to doe unto us who did not the words which he commanded us Ier. 11.8 according to our wayes which were alwaies grievous Psal 10.5 and according to our doings that were not good Ezek. 36.31 so hath he dealt with us for he loves to retaliate and to render to every transgression and disobedience a just recompence of reward Heb. 2.2 Verse 7. Upon the four and twentieth day of the eleventh month The third month after the former prophecy when the Jewes probably had practised the doctrine of Repentance so earnestly pressed upon them and had humbled themselves under the mighty hand of God who was now ready to lift them up by this and the seven following most comfortable Visions touching the restauration and reformation of the Church and State The Devill and his impes love to bring men into the briars and there to leave them as familiars forsake their witches when they have brought them once into fetters as the Priests left Judas the traytour to look to himself Mat. 27.4 and as the Papists cast off Cranmer after that by subscribing their Articles he had cast himself into such a wretched condition that there was neither hope of a better nor place for a worse Melch. Ad. in vita ut jam nec honestè mori nec vivere inhonestè liceret But such is not Gods manner of dealing with those that tremble at his word and humble at his feet Deijcit ut relevet premit ut solatia praestet He comforteth those that are cast down 2 Cor. 7.6 commandeth others to comfort the feeble-minded 1 Thes 5.14 and noteth those that do not with a black-coal Nigro carbone notar Job 6.14 See the workings of his bowels the rowlings of his compassions kindled into repentance toward his penitentiaries Jer. 31.20 Hos 11.8 Esay 40.1 2. See how he comforts them with cordials according to the time wherein he had afflicted them Psal 90.15 and in the very thing wherein he had abased them as he once dealt with their Head Philip. 2.7 8. Kerse 8. I saw by night The usuall time for such revelations It may note moreover the obscurity of the Prophecy whence also the mention of myrtle-trees low and shady and that in a bottom as Calvin conceiveth and all this that he might give a taste of good hope to the Jews by little and little and behold a man riding upon a red horse Not Alexander the Great riding upon his horse Bucephalus and translating the Empire from the Persians to the Grecians as Arias Montanus conceited it But the Man Christ Jesus 1 Tim. 2.5 the Captain of the Lords Host Josh 4.14 and of our salvation Heb. 2.10 riding upon a red horse In the same sense saith One that this colour is given to his garments Esay 63.1 2 3. and to the Angels horse Rev. 6.4 The wild Bull saith Another of all things cannot abide any red colour Therefore the hunter for the nonce standing before a tree puts on a red garment whom when the Bull seeth he runneth at him as hard as he can drive But the hunter stepping aside the bulls horns stick fast in the tree as when David slipped aside Sauls spear stuck fast in the wall Such an hunter is Christ He lifted up upon the tree of his crosse had his garment dipt and died in his own blood as one that cometh with red garments from Bozra Therefore the Devil and his Angels like wild bulls of Bashan ran at him with all their force in that
ye also ignorant of these things saith our Saviour to the twelve are ye also without understanding Mat. 15.16 what know you not c. seven several times in one chapter 1 Cor. 6. And how doth the Apostle shent and shame his Hebrewes for their duâ—nesse and doltishnesse Heb. 5.12 It was expected it seems by the Angel here that Zachary a Master in Israel should have known more then he did of the meaning of this candlestick by Moses his ancient candlestick For the godly of those times did not beleeve those rites and ceremonies of the law did of themselves please God or that they were dumb shewes and insignificant Heb. 9. But they acknowledged them to be figures the truth and signification whereof was to be sought in Christ The ceremoniall law was indeed their Gospell and I said No my Lord An ingenious confession of his ignorance and this was far better then to plead for it as many now-adayes or to pretend more skill then he had that he might at least seem to be some body Ignorantiam meam non ignoro saith Origen Though I know little else yet this I know that it is but little that I know And not only in innumerable other things am I ignorant Ep. 119. c. 21. saith Austin but even in the very Scriptures also my chief study multò plura nescio quam scio I am to seek of many more things then I understand Surely saith Agur I am more brutish then any man and yet he had commerce with Ithiel and Vcal ver 1. and have not the understanding of a man sc of a man in Christ I neither learned wisdome though taught it nor have the knowledge of the holy that is of the Angels as Dan. 4.13 17. and 8.13 Zachary here saw himself farr short of the holy angel that â—alked with him and therefore desireth to be taught by him Verse 6. This is the Word of the Lord that is this Hieroglyphique containes the mind of God in it This is the interpretation of the vision neither so concise nor obscure ut Oedipo sit opus as a Lapide after Ribera here saith that it can hardly be understood For who seeth not by the opposition here made between humane help and divine that in building and beautifying his Church with safety and salvation God will make bare his own holy arme and do the work alone or by the weakest meanes against the strongest resistance Thus then have we saith an Interpreter in three words the scope of this whole vision Mr. Pemble That as the making and maintaining of this Candlestick and his Lamps was without the art and cunning of man by means supernaturall so Gods spirit without and above all humane helps should suffice for the reedification and preservation of the materiall Temple and true Church unto Zorobabel The Tirshata or chief magistrate Ezra 2.63 called also as it is thought Shesbazzar Ezra 1.8 He was a type of Christ to whom also God the Father here speaketh concerning his church to be gathered by the preaching of the Gospell not by might nor by strength as Mahomet in the East and the Spaniard in the Indies but by the power of his spirit that great Wonder-worker whereby the people fall under him Psal 45.5 and strong holds are cast down before him 2 Cor. 10.4 as once the walles of Iericho Thus he unwalled all the children of Seth Num. 24.17 viz. by the foolishnesse of preaching and thus hestill rideth upon his white horses his Ministers conquering and to conquer Rev. 6.2 Britaniorum inaccessa Romanis loca Christo subdita sunt Tertull. The Romanes could never subdue this Nation but Christ could The Germans and other Western people embraced the Christian religion in the yeer 772. when the Mahomitan impiety wasted the East Gods spirit is irresistible compared to the wind Ioh to a mighty rushing wind Act. 2. that beares all before it therefore called a spirit of power 2 Tim. 1.7 of counsel and of might Esay 11.2 and therefore here fitly opposed to an army and to the arme of flesh to all humane power and policy whatsoever though the gates of hell come to their help not by might nor by strength c. These two words some take to be Synonymas Mercor saith that the former signifieth stout and noble acts the later importeth power and faculty of doing those acts and is the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek By the Spirit of God we are to understand his power providence and Grace 2 Thes 2.8 Is 11.4 c. whereby he helpeth his people with a little help Dan. 11.34 that throug weaker meanes they may see his greater strength Thus he helped David against Goliath and the Israelites against the Philistines often but especially then when unarmed they marched with their slings and plow-staves and hooks and forks and other instruments of their husbandry against a mighty and well-furnished enemy and returned laden both with arms and victory Sometimes againe God helpeth his without any visible help as when he destroyed Senacherib's army by an Angel swept away Sisera's army by the river Kison and the Saracens and Persians by the river Euphrates in the dayes of Theodosius Anno. 394 Alsted Chronol p. 300. smitten with a Panick terrour they ran headlong into the river and were drowned to the number of an hundred thousand for whom also the winds sought in that famous battle against Maximus as both winds and waves did for us against the invincible navy Aug. de Civ Dei lib. 5. cap. 26. The Church alone deserveth to be stiled invincible that hath the Lord of Hosts to be her Champion who hath armies above and armies beneath as the Rabbines well observe 2. generall troopes as his horse and foot Magnleh cheloth matteh cheloth ready prest Legions of Angels Millions of other creatures the curtaines of the Tabernacle embroidered with Cherubims signified the service and protection of the Church by the Angels Let the Pope be the Sun and the Emperour the Moon as the Canonists stile them yet the Sun must not smite the Church by day nor the Moon by night but the starrs in their courses must fight against Sisera and both the Popes bull and the Emperours thunderbolt tend exceedingly to the furtherance of the Reformation begun by Luther Whereupon Scultetus makes this observation Ecce tibi adimpletum Psalmicum illud Psal 54.3 Behold that of the Psalmist made good He shall send from heaven and save us from the reproach of him that would swallow us up Selah God shall send forth his mercy and his truth He shall but when will he may some say First when his people in distresse cry aloud I came for thy word Dan. 10.12 He will come but he will have his peoples prayers lead him Secondly when his enemies blaspheme and insult saying Where is now their God When Rabshakeh a Renegado Jew as the Rabbins report him shall jear at Hezekiahs prayers as an
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 〈◊〉 〈…〉
because the colt whereon Christ rode ran after two asses coupled together in one yoke whereof one was his damm Mat. 21.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1.2 See the Note there These asses used to the yoke Hesiod calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wretched or enduring great toyle and labour That Christ should ride upon the foale of such a hard labouring asse a yong wild colt not yet ready tamed and trained to the saddle as it shewes his humility so also his power over the creature Clarescente gloriâ inter humilem simplicitatem and his peaceablenesse too as Kimchi thinkes from that in the next verse that the Israelites under Christs government should have no need of horses and charrets All this description of Christs person and kingdome we know was punctually fulfilled in our Saviour according to Mat. 21. Mar. 11. Luke 19. Ioh. 12. foure sufficient witnesses The old Rabbines and with them R. Galatin lib. 8. cap. 9. Solomon though a sworn enemy to Christians take the text of the promised Messias his solemne entrance into Ierusalem Of Jesus the crucified son of Mary they will not yeeld because they stumble at his poverty and expect pomp But if they had consulted their own Prophets they would have found that Messiah was foretold as despicable Esay 53.2 Poor as here crucified Dan. 9.26 Num. 21.9 among malefactours Esay 53.9 nailed Psal 22.16 pierced Zech. 12.10 mocked Psal 69.7 And that their very rejection of him for his meanenesse and meeknesse proveth him to be Christ Psal 118.22 Act. 4.11 It is reported of Agesilaus that comming to help the king of Egypt in his distresse he was despised by the Egyptians because of the plainenesse of his person and the homelinesse of his attire for they thought that they should see the king of Sparta such an one as the king of Persia was bravely habited and pompously attended Semblably the Iewes expect a Christ like to one of the mighty Monarches of the earth and they are strongly possest with the fond conceit of an earthly kingdome Hence when they saw Mahomet arising in such power they were straight ready to cry him up for teir Massias The rich hath many friends saith Solomon but the poor is hated or slighted even of his own noighbour Prov. 14.20 Christ came to his own but his own received him not When it was sometime disputed among the Romanes in the Councell using to deify great men whether Christ having done many wonderfull works should be received into the number of the gods the Historian saith that they would not therefore receive him because he preached poverty and made choice of poor men to follow him whom the world careth not for Verse 10. And I will cut off the charret c. This the same in effect with that of Esay chap. 9.7 Of the encrease of Christs government and peace there shall be no end and chap. 2.4 they shall beat their swords into plowshares and their speares into pruning-hookes nation shall not lift up sword against nation neither shall they learne warr any more Christ was born in the raigne of Augustus Caesar then when having vanquished Lepidus Antonius and the rest of his enemies both at home and abroad he set open gates of Janus in token of an universall peace and raigned as Lord and Monarch of the Roman world De invent râ—r lib. 4.1 Polydor Virgill out of Orosius tells us that the self-same day wherein Christ was born Augustus Caesar made proclamation that no man should thenceforth give him the title of Lord manifesto praesagio majoris dominatus qui tum in terris ortus est saith he not without a manifest presage of a greater Lord then himself then born into the world greater 1. both for the peaceablenesse of his government as here no use of weapons or warllike engines The weapons of our warfare are not carnal but spiritual 2 Cor. 10.4 Christ shall bring both to Jewes and Gentiles the Gospel of peace and the peace of the Gospel he shall speake peace unto the Heathen peace of countrey and peace of Conscience too and 2. for the extent of his government It should be as large as the world a Catholike kingdome his dominion shall be from Sea to Sea From the red Sea the Mediterranean Sea or the Sea of Palestina for these two seas were the bound of the land of Canaan Num. 23.31 for the Jews scarce knew any other sea but these two And the Prophet here alludeth to the times of Solomons reigne aâ— appeares by Psal 72.8 He shall have dominion also from sea to sea and from the river unto the ends of the earth that is from Euphrates to the utmost bounds of the holy land which by a common custome of speech are put for the utmost quarters of the world Verse 11. As for thee also O daughter of Sion O my Church not O Christ the king of the church as the Grreek and Latine fathers and after them the Popish commâ—â—tarours will needs have it the better to establish their Chimera of Limbus Patrum Christ here by an Aposâ—â—pâ—sis an ordinary figure or keeping back something unspoken through earnestnesse of affection bespeaks his people in this sort Eâ—iam tis As for thee also I will surely impart unto thee the benefits of that my kingdome as I have already begun to do in delivering you out of that 〈◊〉 that â—irty dungeon of the Babylonish thraldome by the blood of thy covenant by the blood of Christ figured by the blood that was sprinkled upon the people Exod. 24.8 Psal 74.20 Heb. 13.20 and by vertue of the Covenant confirmed thereby I have sent forth thy prisoners I have enlarged thy captives out of the pit wherein is no water but mud only Gen. 37.24 Ier. 38.6 as in Iosephs pit and Ieremies dungeon The Saints have temporall deliverances also by vertue of the covenant and if any of Christs subjects fall into desperate distresses and deadly dangers yet they are prisoners of hope and may look for deliverance by the blood of the covenant Verse 12. Turn ye to the strong hold i. e. to Christ the rock of ages Isa 26.4 the hope of Israel Ier. 17.13 the expectation of all the ends of the earth Luke 2.25 38. Or to the Promise that strong tower whereunto the righteous run and are safe that are Christi munitissima as Cyrill here saith strong hold of Christ Thou art my shield saith David I truth in thy word Psal 119.114 And againe Remember thy word to thy servant wherein thou hast caused me to trust Verse 49. When yong Ioash was sought for to the shambles by his murderous grandmother Athaliah he was hid in the house of the Lord for six yeers But whence was this safety Even from the faithfull promise of God 2 Chron. 23.3 Behold the kings son must raigne as the Lord had said of the sons of David that he should never want a man to raigne after him Hence Psal 91.4 his faithfulnesse
hath it Ad ablutionem peccatoris menstruâ—â—â— For washing clean the sinner and the menstruous woman alluding as doth also the Chaldee to the waters of expiation made of the ashes of a red cow Num. 19.11 17. See the Note there and importing the purging both of he sinners and she-sinners Or as some will have it both of Actual and Original sin Lo this is the vertue of Christs merit and spirit 1 Cor. 6.10 11. far beyond that of Abanah Pharphar of Jordan and Siloam which yet are said not onely to wash and scour but also to heal and cure The Saracenes naturally stink like goats but by washing themselves and their children in the pool of Siloam Saligniacus Adrichom Plin. lib. 31. cap 11. Isidor lib. 13. Orig c. 13. Heyl Geog. 285. they become sweeter The Turks make use of it to sharpen their eye-sight At Cyzicum there is a well called Cupids well the water whereof is said to quench the fire of lust This is better yet then those Bathes of Rome concerning which Seneca no lesse wittily then truly complained Postquam munda balnea inventa sunt spurciores sunt qui lavant Or those wanton Bathes of upper-Badin in Helvetia much frequented yet not so much for health as filthy pleasure They that are in Christ have crucified the flesh with the affections and lusts Gal. 5.24 they are not onely washed from their wickednesse Jer. 4.14 but bereft of their swinish natures nè tanquam sus ad volutabrum c 2 Pet. 2.22 Verse 2. gnotsabim terriculorum scar-crows I will cut off the names of the idols Heb. of the fray-bugges as they are likewise called 1 Sam. 31.9 1 Chro. 10.9 Psal 115.4 in contempt as Priapus in Horace furum qniumque Maxime formido Or grievous idols as Psal 16.4 because they tormented the mindes of the superstitious and put them to great pains to no purpose as is to be seen in Popish Pilgrims who though used hardly and lose much of their estates and other comforts yet satisfie themselves in this I have that I came for viz. the sight of a dumb idol as Calvin noteth on that place Seek ye my face Now of these mawmets and monuments of idolatry these Balaams blocks the Lord here promiseth to rid the land as he did under the Maccabees And as in the Primitive Church he did by the Christian Emperors stiled therefore by the superstitious Iconomachi and Iconaclastae and of late by the renowned Reformers as at Geneva Bern Basile where they were burnt all together on an Ash-wednesday of Gods own making and here in England by the command of King Edward the sixth who the self same day obtained a signal victory at Muscleborough-field and they shall no more be remembred Unlesse it be with shame and detestation as Ezech. 16.61 Psal 16.4 Hos 14.8 Ephraim shall say what have I to do any more with idols He shall pollute the idols which he once perfumed and say unto them Get you hence Isay 30.22 I was an obstinate Papist saith Latimer of himself as any was in England and a grosse Idolater c. But after that he came to a sight of his errour he so far forth abhorred idols that being brought forth after he was condemned to die to see a procession Act. and Mon. fol. 1230. he ran as fast as his old bones would carry him to one Spensers shop neer Karfax in Oxford and would not once look toward it and also I will cause the Prophets So they will needs be called and counted when as they are no better then unclean spirits see the Geneva-Note here or at least are acted and set on work by that unclean spirit the Devil See Mat. 12.43 Mar. 1.26 Iohn 8.44 Rev. 16.13 with the Notes indeed they are false Prophets Mat 7.15 false teachers who privily bring in damnable heresies 2 Pet. 2.1 vanae orationis cui nulla veritatis vel virtutis ratio subest sunt artifices stultè loquaces garruli saith Montanus they are loud lewd liers inspired by that unclean spirit the father of lies Junius in loc ut impurati impurent alios seducant seducti that being themselves defiled and seduced they may defile and seduce others For by corrupt teachers Satan catcheth men as a cunning fisher by one fish catcheth another that he may feed upon both and the unclean spirit to passe out of the land This connexion is worthy to be noted saith reverend Calvin here because it shews us the source of all errours viz. the letting loose the reins to perverse teachers I confesse saith He we are apt enough of our selves to run after falsities such is the corruption of our natures Sed interea ubi grassatur licentia quidvis docendi necesse est corrumpi totam pietatem sic misceri omnia ut nihil differat lux à tenebris c. But where in matters of Religion every man may think that he lists and utter what he thinks and defend what he utters and publish what he defends and gather disciples to what he publisheth this libertas prophetandi this liberty or licentiousnesse rather of prophecying alasse poor England must needs bane the Church and bring in confusion God therefore here gives us to know that a Church canot stand unlesse false teachers be forbidden to turn the truth into a lie and to prate at their pleasure against the word of God and this saith He is diligently to be noted Videmus enim ut hodiè nebulones quidam c. For we see how at this day certain vile persons take it up for a principle that the Church is not free unlesse every man may be suffered to preach or broach what he pleaseth and that it is greatest cruelty to punish an heretike and not to give him leave to blaspheme the truth But the Prophet here sheweth that the Church of God cannot be kept in pure state nor stand intire and safe unlesse the rashnesse and impudency of such be restrained as dare pervert sound and sincere doctrine Thus He. Verse 3. And it shall come to passe that when any shall yet prophesie Here the Prophet sheweth how God will effect the former promise He will first give unto his people a spirit of judgement and then a spirit of burning as Esay 4.4 so that they shall be able to discerne both good and evil Heb. 5.14 2 Pet. 2.17 and not be led away with the errour of the wicked to fall from their own stedfastnesse they shall also be adeo percici zelo so carried on by a zeal of Gods glory and so blessedly blown up as I may so say in his cause that they shall fall upon their dearest relations in this case and labour to bring their own children to condigne punishment according to the Law of God in that behalf provided Deut. 13.8 9. Neither let any object here Ob. Sol. that this is Old Testament we find no such thing in the Gospel For the Prophet here
hist Exod. 28.30 and as it is reported of Suetonius they took the same liberty to cry down sinne that men did to commit it Elian tells us that the High-priest among the Egyptians wore about his neck a Saphir-stone which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth This was but an apish imitation of Aarons Vrim and Thummim s. e. light of truth and integrity of life Mercuries Priests were wont to feed upon figs and then to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth is sweet It is so indeed to those that have their senses exercised to discern good and evil Heb. 5. ult But most men cannot brook down right truth the hearing of it galls them as they write of some creatures that they have fel in aure their gall in their ears Hence Truth breeds hatred and plain-dealing is generally disgusted it is bitter in the stomacks of those that hear it though sweet in the mouth of those that utter it Rev. 10.9 Micaiah would not budge or be base in his errand to Ahab though he were sure to kisse the stocks for his stoutnesse Azariah the high-Priest withstood king Vzziah to his face and put him out of the Temple Which whiles Vriah did not but wickedly complied with idolatrous Ahaz in making and setting up the altar of Damascus 2 King 16.11 16. he is branded with a black-cole for a court-parasite and shall be infamous to all posterity His contemporary Esay was of another spirit Implevit post me Num. 14.24 and fulfilled after God as it is said of Caleb He kept the law of truth in his mouth and rolled it as sugar under his tongue though he suffered for it For as Hierom tells us he was sawn asunder by his wicked countreymen for two causes First because he said he had seen the Lord. Hier. in Isa 1. ex Rabbin Secondly because he called the great Ones of Judah Princes of Sodom and Rulers of Gomorrah Quintilian saith of Vespasian the Emperour that he was patientissimus veri very patient of truth though it never so much touched him But not many such to be met with Asa though otherwise a good Prince yet fell out grievously with Gods Prophet for his plain-dealing and layed him by the heels Queen Elizabeth dealt little better with a Bishop that had in a zealous Sermon admonished her to think on her last end The Newlanders cure by Sr. Wil Vaugh. by reason of her great age which few Princes had attained unto and of the Clymactericall year of her life which happened at that time The Bishop had the Queens Apage but Gods Enge And so shall all Truths-Chaplains have however the world entertain them Wisdome shall be justified of her children Act. 20.26 27 and God will see to their safety modo audeant quae sentiunt so they shew men all the counsel of God and keep back nothing that they have in charge to deliver and iniquity was not found in his lips Heb. Crossenesse or Crookednesse Chaldee No falsenesse He did not preach distorted doctrines that produce convulsions of conscience as those Seducers did Act. 20.30 He did not handle the word of God deceitfully or fraudulently as those deceitfull workers did 2 Cor. 11.13 Neither did he broach errours and writh from the right way for self-respects setting his diall by that Sunn 1 Thess 2.3 But being of a most masculine disingaged and noble spirit that hath received the truth in the love of it he will not be drawn to falsity or faulter to huckster the word or handle it craftily and covetously but as of sincerity but as of God in the sight of God c. 2 Cor. 2.17 Without mixture of errours or humane inventions Let Pharisees soure mens soules with their leaven of false doctrine Let those Inhabitants of the Sea as they are called Rev. 12.12 Popish Padres set abroach grosse troubled brackish Tenents which rather bring barrennesse to their hearers and gnaw their bowels then either quench thirst or yeeld good fruit He that feares God can pitty poor soules made prize of by Sectaries and Seducers Col. 2.8 and knowing that he that breaketh the least of Gods commandements and teacheth men so shall be least in the kingdome of heaven Mat. 5.19 that is nothing at all there Mat. 20.16 Psal 19.104 he hateth every false way with David and takes care that no iniquity be found in his lips he walked with me in peace and equity i. e. He kept constant correspondency and communion with me so that we never disagreed or differed For can two walk together and they not agreed He was like-minded to me in all things and observed my law in every point and part thereof An high commendation and a necessary qualification in a minister that he not only talk of God but walk with him and that not loosely and at all adventures but stricktly and exactly as a pattern of the rule as a transcript of his own sermon ne verba factis deficientibus erubescant lest his words blush for want of deeds accordingy Tertull. ne virtutis stragulum pudefaciat lest he put honesty to an open shame as Antipater did when being vitious he wore a white cloke the ensigne of innocency lest his life gives his lips the lye as it fared with those Pharisees that said and did not Mat. 23.3 The foolish Virgins were found with their Sic dicentes so saying but the faithfull servants shall be found with their Sic facientes so doing And when men come to give account it shall be enquired non quid legerint sed quid egerint non quid dixerint sed quomodo vixerint not what they have taught others but what they have practised themselves Origens preaching and living were said to be both one Quod jussit gessit So did Mr. Bucer whom his friends could never sufficiently praise nor his foes in any point find fault with his singular life and sincere doctrine Bern. Act. and Mon. and did turn away many from iniquity The effect of his unspeakable labours and unblameable life was conversion of soules and those not a few God sometimes gives a Pastour after his own heart to such places where he takes but one of a city or two of a family Ier. 3.14 15. Quod si decimus quisque si unus persuasus fuerit c. saith Chrysostom If one in ten be gained nay if one of ten thousand be turned from iniquity it is a great mercy Nay saith He say that none be converted the faithful Minister that indeavours their conversion though he effect it not non minus praemii shall have no lesse reward then if he had prevailed for their conversion Some good Divines think he shall have more then those that do convert because they have praemium ante praemium that which may encourage them in Gods work but he does his utmost amidst all discouragement Well may Ephraim love to tread out the corn because while he treads Hos
for hath he said it and shall he not do it Here is firm footing for faith and men are bound to rest in Gods Ipse dixit Abraham did and required no other evidence Rom. 4. He cared not for the deadnesse of his own body or of his wives womb He staggered not at the promise of God through unbeleef c. No more must we if we will be heirs of the world with faithfull Abraham Gods truth and power are the Jachin and Bozez the two pillars whereupon faith must repose beleeâ—ing God upon his bare word and that against sense in things invisible and against reason in things incredible Verse 2. But who may abide the day of his coming The Prophet Esay asketh Who shall declare his generation Esay 53.8 Daniel 2.11 that is the mystery of his incarnation that habitatio Dei cum carne which the Magicians held imposlible or the history of his birth life and death as some sence it whose tongue shall be able to speak it or pen to write it Who can think of the day of his coming so the Vulgar reads this text viz. of all the glory graces benefits of that day But the Hebrew word is the same as Prov. 18.14 The spirit of a man will sustain his infirmity and is so rendred here by the Chaldee and Kimchi Who can sustain or abide the day of his coming sc in the flesh What wicked man will be able to endre it for he shall smite the earth with the rod of his mouth that is the consciences of carnall men glued to the earth and with the breath of his lips shall he slay the wicked Esay 11.4 And this is spoken of the Branch that grew out of the root of Jesse vers 1. when thâ—â— goodly family was sunk so low as from David the king to Joseph the Carpenter With what terrour struck he the hearts of Herod and all Jerusalem by the news of his nativity Mat. 2.3 And si praesepe vagientis Herodem tantum terruit quid tribunal judicantis If Christ in the cradle were so terrible what will he be on the Tribunall The Text that troubled those miscreants was Mic. 5.2 which some taking tsagnir in the Neuter Gender render thus And thou Bethlehem Ephrata it is a small thing to be among the Princes of Judah out of thee shall come a ruler c. This Herod and his complices could not hear of without horrour as neither could that other Herod of the same of Christs mighty works Mart. 14.1 2. such a glimpse of Divine glory shone in them The sinners in Zion are afraid fearfulnesse surprizeth the hypocrites and they run as farre and as fast as they can from Christ with these frightfull words in their mouthes Who amongst us shall dwell with the devouring fire who shall abide with the everlasting burnings The Ruffianly souldiers were flung flat on their backs when he said no more but Lam he August Joh. 18.6 Quid autem judicaturus saciet qui udicandus hoc fecit What will he do when he comes to judgement who was thus terrible now that he was to be judged Oh that the terrour of the Lord might perswade people to forsake their sins and to kisse the Son lest he be angry Though a lamb he can be terrible to the kings of the earth and though he break not the bruised reed Matth. 12.20 yet his enemies he will break with a rod of iron and dash them in pieces like a potters vessell Be wise now therefore O ye kings c. Psal 2.9 10. And as the Sun Moon and eleven Starres in Joscphs vision did obeysance to him so let our souls bodies all our temporall naturall morall and spirituall abilities bee subject and serviceable to Christ as ever wee hope to look him in the face with comfort and who shall stand when he appeareth Heb. at the sight of him True it is that Christ coming to help us in distresse for the want of externall pomp in his Ordinances and worldly glory in his Ministers and members and splendour of humane Eloquence in his Doctrines is despised by those that form and frame to themselves a Christ like to the mighty Monarchs of the earth like as Agesilaus King of Spartans coming to help the King of Egypt was slighted in that countrey for his mean habit and contemptible outside But if the Centurion were worthy of respect because he loved the Jewish Nation and built them a Synagogue Shall not Christ much more even as Prince of the Kings of the earth sith hee loved us and washed us with his own blood and hath made us kings and priests unto God and his Father Revel 1.5 6 By whom also hee is made unto us righteousnesse imputatively wisdom sanctisication and redemption effectively by way of inherency and gracious operation Who is able to stand before this holy Lord God 1 Sam. 6.20 Jer. 10.7 as the men of Bethshemesh once said Who would not fear this king of Nations saith Jeremy this king of Saints saith John for to him doth it appertain Rev. 15.3 4. sith there is none like unto him neither can any stand before him when he appeareth any more then a glasse bottle can stand before a Cannon shot O come let us worship and bow aown Psal 95. let us keel befoâ—e this Lord our maker If we harden our hearts he will harden his hand and hasten our destruction There 's no standing before this Lion no bearing up sail in the tempest of his wrath you must either be his subjects or his footstool either vail to him or perish by him Thine arrows are sharp iâ— the hoaâ—t of the kings enemtes whereby the people sall under thee Psal 45.5 What a world of miseries have the refractary Jews suffered and do yet for rejecting the Lord Jesus They might have known out of their own Cabalists besides Dâ—ntels seventy weeks and other Scripture-evidences that the Mesliah was amongst them for it is there expressely recorded Vide Malcolin in Act. 18.28 that Messias should come in the time of Hillels disciples one of whom was Sâ—â—â—on the 〈◊〉 who embraced the child Jesus in his arms who also foretold that that child was set for the 〈◊〉 and rising again of many in Israel and soâ— a signe which shouiâ—â—â— spâ—kâ—n against Luk. 2.34 35. thâ—u the thoughts of many hearts might be revealed And to the same purpose St. Peter 1 Epist cap. 2. ver 7 8. But before them both Our Prophet here For he is like a refiners fire Intimating that the times of the Messiah would be discriminating shedding times and that he would separate the precious from the vile the gold from the drosse the sheep from the goats That Nabal should no more be called Nadib the vile person liberali the churle bountifull Esay 32.5 but that good people should be discerned and honoured hypocrites detected and detested as was Judas Magus Denias c. slit up and slain by Christs two-edged
shall be ashamed but that with all boldnesse i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as alwayes so now Christ shall be magnified in their bodyes whether it be by life or death See an inslance of this in the holy Apostles standing before the Councill We cannot say they but speak the things we have heard and seen what ever be the issue of it k Act. 4 20. they being now albeit afore fearfull and faint-hearted to the deserting of Christ and betraying a good cause by their cowardise yet now being not drunk with new wine as those scoffers cavilâ—'d them l Act. 2 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cavillantis Beza contumeliam irrisionis indicat Malcolm but filled with the holy Ghost m Eph. 5.18 a wine that would makâ—â—â—ven the lips of them that are asleep to speak n Cint 7 9. were necessitated o 2 Cor. 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alludit ad vatum furorem Beza to an holy fo wardnesse and forth-putting being like vessels that when they are fill'd and stopt up must either vent or burst without remedy See it again in St. Paul that precious man who when once he became a chosen vessell to the Lord Christ to bear his name p Act. 9.15 never was he so mad q Act. 26.11 afore in havocking those that called upon that name in all places r Act 9.14 21 Sunt qui prophetiam Jacobi de lupo processuio è tribu Benjam Paulo applic as he was now fierce and fiery against all that did any thing contrary to the Name of Jesus s Act. 26.9 Not to meddle with his encountring of Elymas the sorcerer he set his eyes upon him t Act. 13.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. faith the text as it he would have run thorough him After which lightening followed that terrible thunder-crack O full of all subtlety and mischief c. But more to our purpose is his handiing of Peter a man that feared God as well as himself put yet thought not all out to well upon his name for that time at least as he did whom therefore Paâ—l withstood to his face u Gal. 2 11.13 He did not halt with him for company as good Barnabas had done being carried away x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the author by of the man against his old associate â—t Paul with whom also he had once before had a bitter bickering y Act. 15.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animorum exacerbatio in qua aliquid suit aceti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim acetum senat a sâ—â—tting fit but blamed him before a great sort of Peters own disendes whâ—â—h found him temporizing shamefully z Cavendo seandâ—lum levius-gravius dedit idque geminum c. pareque and not footing it aright a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the 〈◊〉 that is in Christ b 2. Cor. 11.3 and the truth of the Gospel c Gal. 2.14 Indeed Cardinad Baroâ—â—â— withstands Paul as stifly as ever Paul did Peter and dares maintain that Peter was net to be blamed but Paul a great deal too busie rather A bod censure and well befitting a Jesuite with whom what more common when they are in place where then to vility d Or mine own knowledge and hearting some of them teach in the pulpit that St. Paut was not secure of his preaching but by conforence with St. Peter nor that he durst publish his epistles till St. Peter had allowed them I have heard also credibly reported that some of their Jesuites of late in Italy in solemn sermons commending St. Peter for a worthy Spirit have câ—ntured St. Paul for a hot-headed person who was so trans-Ported with the pangs of zeal and eagernesse beyond ad compasse in most of his disputes that there was no great reekoning to be made of his Assertions yea he was dangerous to reade as savouring of heresy in some places and better perhaps he had never written Agreeable to which Theard other of their Catholikes deliver that it hath been heretofore very seriously consulted among them to have censured by some meanes and reform'd the epistles of St. Paul c Sr. Edoein Sands in his Relation of the western Religion Oh tongues worthy to be pulled out of their heads cut into gobbets and driven down their throats that durst utter such prodigious and till alate unheard of blasphemies against the Lord Christ and his heaven-inspited Apostle this prime Apostle for dealing so roundly with their God Peter and so to put the lye upon the Holy Ghost himself But I hasten to the third and last rank of Reasons respecting others And so Good men first shall be by our holding out in hard times c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much confirm'd and comforted whiles we cease not to speak as these in our text and speak of ten one to another for that 's the force of the Hebrew word here used sermonis frequentationem significat it imports a frequency of speech saith Kimchi f In Radicibus And that 's the property of true grace to knit mens hearts in a holy communion as alwayes so in evill times especially for misery breeds unity And although a friend love at all times yet a brother is born for adversity g Prov. 17.17 Sheep when they are coursed nay swine when they are lugg'd will get together and grunt together and make what head they can against a common adversary for each others safety And shall not the saints of God who are linked together by the same spirit and knit together by the same bond of love that bond of their perfection h Colof 3.14 that unites persons and vertues and perfects them by frequent actions and offices tending to mutuall confirmation and encouragement shall not such I say naturally i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip. 2 21. care for the estate one of another and striving together for the faith of the gospel k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip. 1.27 build up each other in that most holy faith keep themselves carefully in the love of God pray together in the holy Ghost looking for the mercy of our Lord Jesus Christ of some having compassion making a difference and others save with fear pulling them out of the fire l Jude 20.21 22 23. Hieron vocat sanctam violentiam optabilem rapinam Blessed Bradford reckoned that hour lost during his imprisonment wherein he had not done good to some one or other of his brethren and companions in tribulation and in the king dome and patience of Jesus Christ m Rev. 1 9. either by tongue hand or pen n Fox Martyrolog Ibidem Ibidem Neither was the Lord wanting unto him in the good successe of his holy endeavours that way as appeares in the following instances Bishop Farrar being in the kings-bench prisoner was travell'd withall of the Papists in the end of Lent to receive the sacrament at
assembling of our selves together as the Apostle speaketh is not farr from inward or outward Apostacy z ib Heb 3.12 13 Against which woefull evâ—ll txhortation is there fitly prescribed as a precious preservative For indeed and that 's a second settlement he that hath exhorted another to duty hath after a sort ingag'd himself to the performance thereof and laid a new tye upon his own conscience to perseverance therein lest haply he hear Physitian heal thy self a Luc. 4 23 or Thou that teachest another teachest thou not thy self b Rom 2 Besides thirdly the promise of increase made to this spirituall no lesse then to that other corporall almes that he that soweth bountifully shall reap bountifully c 2 Cor. 9.6 And the liberall man deviseth liberall things and by liberall things he shall stand d Isa 32 8 And to him that hath namely for use and increase shall be given and he shall abound e Mat. 25 29 Whereas from him that hath not in manner aforesaid shall be taken away even that he seemed to have with the slothfull servant he shall surely come to poverty for withholding that which was meet with Solomons sluggard when he that scatterâ—th increaseth f Prov 11 24 He shall have his arme clean dryed up and his eyes uâ—terly darkened with those Idol-shepheards g Zach. 11.17 in Zachary that had eyes and saw not hands and handled not the law I mean which they ought to have seen into and hanaled h Ier. 2 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dividing it aright as St. Paul speaketh i 2 Tim 2.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as good sâ—ewards of the manisold grace of God received distributing to every man his just measure of sit mâ—at in due season k Luc. 12 42 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Servi inquit Donatus quaternos modios frumenti accipiebant in mensem id demensum dicebatur So that it is a high point of spi â—ituall thirst to be much in holy confâ—rence and calling upon others to duty which they that do often are as gardens whose spices slow out l Cant 4.16 a liberall house keepers the dores of whose lips are a wayes open to the feeding of of many m Pro 10.21 their path is as the morning light that shines more and more to the perfect day n Pro 4.18 they shall never be of thoâ—e that draw back to perdition but of them that beleeve to the salvation of the soule o Heb. 10. ult Reas 5. And that 's a second reason drawn from our selves The third followeth respecting others and Fiâ—st the better sort shall be hereby 1. curb'd and cal'd back from sin 2. quickened and confirm'd in duty Next the worser sort of people shall be hereby partly consutâ—d paâ—tly defeated For the first of these This mutuall encouragement in well doing this christian confere◠〈◊〉 and grave advise this turning of a sinner from the errour of his way may if God be so pleas'd save a soule from death aâ—â— hander or cover a multitude of sins p Iam. 5. ult Now sin is an evill so mischievous so murtherous to mankinde that all sorts should set against it and do thâ—â—r utmost to club it down where ever they meete with it As grace o' tother side is so amiable so profitable that every one should strive by word or dâ—â—d to propagate and further it wheresoever and whereinsoever he is able A maine help to both which is godly conference and christian exhortation And 2. for recovering others out of their revolts and relapses who can tell how far David would have run on in the revenge of a private injury had he not been timely taken off and disarm'd by a discreet Abigail Doâ—h he not soone after blesse God for her blesse her for her counsell and her counsell for his restraint from that bloody designe q 1 Sa. 25.23 And another time when he had grâ—flâ—ly and grievously over-shot himself in the matter of Vriah did not the Prophet Natâ—an joynt and restore him againe r Gal 6.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a long relapse by a private admonition Å¿ 2 Sa. 12.13 So forcible are right words t Job 6.25 saith lob And a word upon his wheelâ—s saith Solomon is like apples of Gold with pictures of Silver u Prov. 25 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon his circumferences 1. circumstances Nathans private discourse so God would have it to shew his liberty of working by what ordinances he best pleaseth was at that time more effectuall with David then any or all the lectures of the law or dayly services of the Temple And the words of Naamans servants greater in operation then the words of that great Prophet Elisha x 2 King 5 13 In vita Iunius professeth of himself that being strongly tempted to Atheiâ—me and prevail'd with the very first thing that helped him out was the talking with a country-man of his not far from Florence B. Ridly was converted by Bertrams book of the Sacrament and confirâ—md by conference with Cranmer Pet. Martyr Act. an I Mon of the church Ib. and his manner of expressing himself And I was an obstinate papist saith Latimer as any was in England Insomuch that when I should be made Batchelour of Divinity my whole oration went against Philip Melancthon and his opinions Bilney afterwards Martyr heard me at that time and perceived that I was zealous without knowledge and came to me afterwards into my study and desired me for Gods sake to hear his confession I did so and to say the truth I learn'd more by his confession then afore in many yeers So from that time forward I began to smell the word of God and forsake the schoole-doctours and such like fopperies I need not repeat here how those two godly bishops Ridly and Farrar were both taken off from their evill purposes and promises the one of going to masse and the other of receiving the Eucharist in one kinde only by the sweet and seasonable disswasion of blessed Bradford their fellow-prisoner Neither is this christian conference more availeable for the curbing of some from committing of sin then for quickening of others to the doing of duty The words of the wise are not only like nailes y Eccl. 12.11 or shepheards-pinns whereby they used to fasten their sheep-folds to the ground to rectifie and restrain from sin to hold up the hands that hang down and the seeble knees lest that which is lame be turned out of the way z Heb. 12.13 but also like goads to prick forward those that are slow of heart a Luc. 24.25 like whetstones to edge and encager them that be dull of hearing b Heb. 5.11 for as iron shar peneth iron so doth the face of a man his friend c Prov. 27.17 like cordials to fetch againe those that are fooeble minded d 1 Thes
haec locutio Deo esse suam opportunitatem c. Calvin in locum Baiom in isto die Jom significat per Synechdoch tempus certum atque id praecipuè cum de juturo agitur Shindl. pentag 2 Thes 1 10. 1 Thes 5.2 2 Thes 2.2 2 Pet. 3.12 Rom 2 5.16 Guaâ—â—ber Figuter Alii 1 Tim. 5.24.25 This Lord of Hosts will not fail to finde a fit time for the making up of his jewels from the worlds misusages There is a day here specified in the text a set and solemn day a particular time a certain season wherein God will make himself glorious and to be admired in all them that beleeve in that day So speaks the Apostle of that last day called elsewhere the day of the Lord the day of Christ the day of God and the day of the declaration of the just judgement of God according to the Gospel And of this last and great day of general judgement the most interpreters understand this text And truly I beleeve it is partly if not principally intimated and mainly though I cannot think onely here intended Some mens sins are open afore-hand going before to judgement and some men they follow after Likewife also the good works of some are manifest before hand and they that are otherwise cannot be hid Some sinners are here punished that we may acknowledge a providence and yet not all that we may expect a judgement But a day there will be as sure as day whether sooner or later I have not to determine wherein God will take out the precious from the vile the corn from the chaffe the sheep from the goats the good fish and good figs from the bad wherein he will set a price upon his pearls make up his jewels advante his favorites his darlings his peculiar people and put away all the wicked of the earth as drosse Psal 119.119 And albeit he delay haply to do it because his hour is not yet come yet his forbearance is no quittance to the bad Vide Calvin in loc nor deniance to the better sort God first writes things down in his book of remembrance and then afterwards executes them which requires some time between But a time he will finde and that must needs be so for these reasons some respecting God and some the saints themselves but both sorts grounded upon the text and there-hence borrowed SECT I Reason 1 From Gods providence Reas 1 FOr God Sic spectat universos quast singulos sic singulos quasi solos Aug. 1 Tim 4.10 Curiosus plenus negotij Deus Tull. de nat deor first there be many things in Him that may well infer the point in proof as his providence power Faithfulnesse Goodnesse and Justice First his good providence which like a well-drawn picture eyeth each one in the room Neither is he a bare spectatour onely but as chief Agent he wisely ordereth all the worlds disorders to the good of his children He saveth that is he preserveth all men but especially those that beleeve saith the Apostle he is curious and full of businesse saith the Heathen my father worketh hitherunto and I also work saith our Saviour And this is meant by those seven eyes of the Lord Zech. 4.10 That run to and fro thorow the whole earth causing that none shall have cause to despise the day of small things Gods jewels are little in bulk great in worth for as small as they are they shall see the plummet in the hand of Zerubb bel with or by those seven And the eyes of the Lord saith another Prophet run to and fro thorow the earth to behold the evil and the good and not so only but to shew himself strong in the behalf of them whose heart is perfect toward him and to give them an expected end And this reason is secretly couched in that clause of our text There was a book of remembrance writâ— before him Est autem hic liber providentiae 2 Chron 16.9 Jer. 29.11 saith Polanus this is the book of Gods providence wherein as all our members are written which in continuance of time were fashioned had he left out an eye in his common-place book thou hadst wanted it so are all our services Polan in loc Psal 139.16 that they may be recompensed yea and all our sufferings too that they may be remedied and revenged when the time of refreshing shall come from the presence of the Lord. Act. 3.19 Thou tellest my wandrings saith David put thou my tears into thy botile are they not in thy book And there-hence he rightly concludes the point in hand ver 9. Then shall mine enemies turn back in the day that I call this I know that God will be for me Psal 56.8.9 or that God will be mine as the same phrase is rendered in this text SECT II. Reason 2. From Gods power NExt there is an almighty power in God called therefore Lord of Hosts in the text exerted and exercised for the relief and rescue of his poor people trampled on by those fat buls of Basan with the foule feet of contempt and cruelty whereby he taketh course that they be not over-trod or too long held under by the insolencies and insultations of their enemies But when they shall seem to themselves and others utterly forlorn and undone so that salvation it selfe cannot save them which was good Davids case Psal 3.2 then shall the Lord be a shield for them their glory their strong tower and the lifter up of their head Ver. 3. And this he shall do with a great deal of ease and expedition as being Lord of Hosts that is of all creatures by the hands of whom he shall send from heaven and save them from the reproach of him that would swallow them up Selah God shall send forth his mercy and his truth Psal 57.3 SECT III. Reason 3. from Gods Truth ANd that passage points us to two other reasons for the point God will send forth his mercy and truth And first his truth I meane his faithfulnesse intimated also in these words of our text Saith the Lord of Hosts These things saith he that is faithfull and true they shall be mine in the day c. I will have a time to make up my Jewels in much mercy Now hath God said it and shall he not accomplish it Is not his decree his facere shall he not fulfill with his hand what he hath promised with his mouth God is not as man that he should lye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mal. 3.6 neither is he unconstant as other friends that he should change no nor yet unmindfull that he should forget least of all is he unfaithfull that he should falsify God is faithfull who will not suffer you to be tempted above that you are able c. 1 Cor. 10. He will give patience under the temptation a good use of it and a good issue from out of it in the best time SECT IIII.
promise yea to give oath and now thy truth bindeth thee to performe All thy pathes to thy people now are mercy and truth Psal 25.10 not mercy onely but mercy and truth not by a providence onely but by vertue of a promise ratified with an oath This is sweet indeed this deserves a Selah to be set to it thou didst cleave the earth with rivers Exod. 17.6 Psal 78.15 16. Deut. 8.15 Neh. 9.15 This cleaving the hard Rock and setting it abroach this turning of the flint into a fountain Psal 114.8 was a work of Omnipotency and is therefore so much celebrated It maketh much to the miracle that the earth was cleft with rivers this importeth both the plenty and the perennity thereof for the Rock that is the river out of the rock followed them 1 Cor. 10.4 lest in that dry and barren wildernesse they should perish for want of water The same God also who had given his people petram aquatilem gave them pluviam escatilem Tertul. de patientia as Tertullian phraseth it Manna from heaven Quails in great abundance and never was Prince better served in his greatest pomp He also defended them from the fiery serpents and delivered them from a thousand other deaths and dangers all which mercies are here implied though one onely be instanced and all to ascertain the Saints how much God setteth by them and what he will yet do for them as occasion requireth As he made the world at first that he might communicate and impart himself to his Elect so for their sakes doth he still preserve and govern it ordering the worlds disorders by an over-ruling power for his own glory and their eternall good Verse 10. The mountains saw thee and they trembled sc At the promulgation of the Law Exod. 19.17 Psal 114.4 6. when God came with ten thousand of his Saints Deut. 33.2 and so terrible was the earth-quake that it wrought an heart-quake even in Moses himself Heb. 12.21 It is the office of the Law to do so and happy is he who terrified and thunder-struck by the threats thereof runnes to Christ for refuge as to One who is able to save to the utmost them that come unto God by him Heb. 9.25 Some take mountains metaphorically for the Mighties of the earth and read it thus The mountains saw thee and they grieved See Num. 22.3 Josh 2.9 10 11 The over-flowing of the water passed by the inundation of Jordan passed into the dead-sea the lower part of it I mean like as the upper stood and rose up upon an heap Gualth Josh 3.16 being bounded and barred up by the Almighty power of God the deep uttered his voice and lifted up his hands on high i. e. summo consensis suffragatus est c. It voiced and voted for Gods judgements helping forward the execution thereof Verse 11. The Sun and Moon stood still in their habitation viz. In the dayes of Joshuah and upon his prayer chap. 10.12 13. whereupon One crieth out O admirabilem piarum precum vim ac potentiam quibus etiam coelestia cedunt c. O the admirable power of prayer Buchol that worketh wonders in heaven and oh the heroicall faith of Joshuah the trophees whereof hee set in the very orbes of heaven at the light of thine arrowes they went By these shining arrowes and glittering spears some understand that terrible lightening mixt with that horrible hail Josh 10.11 with Exod. 9.23 and then it is figura planè poetica a Poeticall expression for the poets call lightening 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the sword of the Lord and of Gideon Judg. 7. 18. Joves arrow See the like Psal 18.14 The huge hail-stones were Gods glittering spears wherewith he slaughtered his enemies Others suppose that these things are meant of the arms and weapons of the Israelites called Gods arrowes and spears because used at his command and ordered by him This sence Gualther liketh better as most comfortable to Christian warriours who fight the Lords battels Verse 12. Thou didst march thorow the land in indignation Heb. Thou didst walk in pomp as a Conquerour thorow the land sc of Canaan in contempt of the opposite forces treading upon the neeks of thine enemies Josh 10.24 thou didst thresh the heathen in anger See Amos 1.3 Mic. 4.13 God by the hands of Joshuah did all this The most of the old inhabitants were destroyed Some few fled into Africk and left written upon a pillar for a monument to posterity We are Phoenicians that fled from the face of Joshuah the son of Nave Verse 13. Thou wentest forth for the salvation of thy people q. d. Thou wast Generalissimo in â—our expeditions in the dayes of the Judges who therefore were so successefull How could they be otherwise when God came with them into the field Camd. Elisab If Q. Elizabeth could take for her Motto Cui adhaereo praest He to whom I adhere prevaileth how much more may Almighty God say as much even for salvation with thine anointed i. e. with David 1 Sam. 16.12 13. 2 Sam. 5.3 16. and 19.22 and 22.51 Psal 20.7 a lively type of Christ that Messiah the Prince the mystery of which promised Saviour the ancient Jew-Doctours confessed to be contained in this text It is not altogether unlikely that the Prophet might intend here to point at Jesus Christ when he saith for salvation Jeshang whence Jesus for thine anointed or thy Christ There are that read the words in the Future-tense thus Thou shalt go forth for the salvation of thy people sc when Messiah that great Sospitator cometh thou shalt wound the head of the wicked sc of the Devil Rom. 16.20 Thou shalt make naked the foundation of his kingdom unto the neck Selah thou shalt utterly destroy sin death and hell A remarkable mercy indeed a mystery of greatest concernment and most worthy to be considered Gualther carries the sence this way and yet addeth that if any please to refer the words to the history of the old Testament they must be understood of those tyrants that persecuted the true Church and whom God for Christs sake subdued and subverted together with their kingdomes Verse 14. Thou didst strike thorow with his staves the heads of his villages Heb. thou didst pierce or bore thorow as with an awger with his staves a Metaphor from shepherdy according to that Psal 23.3 thy rod and thy staffe c. or with his tribes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that entred the land of promise Acts 26.7 with these men or with these weapons though never so unlikely thou diddest by the hand of David wound the hairy scalp of thine enemies those Pagans and persecutours and much more wiâ—â— by the Son of David subdue Satan and his Complices they came out as a whirl-winde to scatter me Heb. they tempested they raised an hurly-burly being turbulent spirits as the devil is to disperse me as the dust of the mountains is scattered before a whirle-winde their
not preach though gifted men Rom. 10.15 with Esay 52.8 All that are in office to preach are Apostles Evangelists Prophets Pastours or Teachers Eph. 4.11 Elders onely my preach Tit. 1.5 And the contrary would prevent the Apostle willeth that in the Church all things be done decent'y and in order 1 Cor. 14.4 which could not be if all were teachers for then there would be no distinction of Ministers and people But Are all teachers saith the Apostle 1 Cor. 12.29 And he answers himself No but onely those whom God did set verse 13. like as he set apart the tribe of Levi to execute the Priests office which whiles Corah Dathan and Abiram sought to impugne and level they went quick into the pit Num. 16.30 Meddle not therfore without a calling that in the day of Gods displeasure you may appeal unto him with Jeremy and say As for me I have not hastened or thrust in my self for a Pastour after thee neither have I desired the woful day thou knowest that which came out of my lipps was right before thee Jer. 17.16 And being able safely to say this thou mayest binde upon it that God who is in covenant with all his Levi's his faithful Ministers will be their shield and their exceeding great reward how ever the world deal with them Verse 5. My covenant was with him of life and peace Now Gods covenant saith an expositour here is of four sorts 1. General made with all creatures Gen 9.2 2. With the Church in general Gen. 17. 3. With the Church of the Elect Jer. 31.33 4. With some particulars of some special graces as here with Levi of life and peace So then to ministers above others hath the Lord bound himself by special covenant to be their mighty Protectour and rewarder to give them life and peace that is long life and prosperous See Num. 25.12 13. Life of it self though pestered with many miseries is a sweet mercy and highly to be prized Better is a living dog then a dead lion Eccles 9.4 And why is the living man sorrowful a man for the punishment of his sins Lam. 3.39 As who should say let a man suffer never so much yet if he be suffered to live he hath cause to be contented It is the Lords mercy he is not consismed When Baruc sought great things for himself Jeremy tels him he may be glad in those dear years of life Jer. 45.5 Gen. 45.26 when the arrows of death came so thick whisking by him that he had his life for a prey Jacob took more comfort of his son Josephs life then of his honour Joseph is yet alive c. Quis vitam non vult saith Austin who is it that desires not life When David moveth the question what man is he that desireth life and loveth many dayes that he may see good Austin brings in every man answering I do and I do Long life and happy dayes is every mans desire If God give these blessings to those that are gracelesse it is by vertue of a providence onely and not of a promise and that 's nothing so comfortable life in Gods displeasure is worse then death said that Martyr if wicked men live long it is that they may make up the measure of their sins and by heaping up sin increase their torment If godly men die soon God taketh them away from the evil to come as when there is a fire in an house or town men secure their Jewels And though they fall in wars yet they die in peace 2 Chron. 34.28 Hieren as good Josiah did who also in brevi vitae spacio tempora virâ—utum multareplevit lived quickly lived apace lived long in a little time For life consists in action Esay 38.15 16. The Hebrews call running water living water Now Gods faithful Ministers if they work hard and so wear out themselves to do good to others as a lamp wasteth it self to give light or as that herb mentioned by Plâ—y that cures the patient but rots the hand that administreth it if like clouds they sweat themselves to death to bring souls to God yet shall they be sure to finde it a blessed way of dying they shall mori vitaliter die to live for ever God will not send any of his to bed till they have done their work The two witnesses could not be slain till their testimony was finished No malice of man can antedate their ends a minute The dayes of mourning for my father will come said Esae and then Hekâ—ll my brother Jacob Gen. 27.41 Here Esâ—uâ— that rough reprobate threateneth his father also as Luther conceiveth For it is as if he should have said I will be avenged by being the death of my brother though it be to the breaking of my fathers heart But what 's the proverb Threatened falk live long for even Isaac who died soonest lived above forty yeers beyond this My times are in thy hands saith David and that 's a safe hand And blessed be God that Christ liveth and reigneth alioqui tot us desperassem or else I had been in ill case said Miconius in a letter of his to Calvin Ren. 1. Ministers are stars in Christs right hand and it will be hard pulling them thence They must carry their lives in their hands and be ready to lay them down when it may be for the glory of their Master but they shall be sure not to dye whether by a natural or by a violent death till the best time not till that time when if they were but rightly informed they would desire to die But whether their death be a burnt-offering of Martyrdome or a peace-offering whether they die in their beds as Elisha or be carried to heaven in a fiery chariot as Elijah let it be a free-will-offering and then it shall be a sweet sacrifice to him who hath covenanted with them for life and peace They shall by death as by a door of hope Esay 56.2 Eccles 5.12 enter into peace they shall rest in their beds yea in Abrahams bosome and as the sleep of the labouring man is sweet unto him whether he eat little or much so heaven shall be so much the more heaven to such as have here had their purgatory Mark the upright man Psal 37.37 saith holy David and behold the just for how troublesome soever his beginning and middle is the end of that man is peace and I gave them to him Here 's the performance of Gods covenant to Levi and his posterity God doth not pay his promises with fair words onely as Sertorius is said to do Neither is he like Amigonus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignominiously so called because forward in promising slack in performing But as he hath hitherto kept promise with nights and dayes Jer. 33.20 25. that one should succeed the other so much more doth he keep promise with his people for as his love moved him to promise so his truth bindeth him to perform