among the princes of Judah Mat. 2.6 because Christ was born there The tribe of Nepthali is first reckoned of those by Rachels side because at Capernaum in this tribe Christ inhabited Rev. 7.6 in which respect also this town is said to be lifted up to beaven Mat. Gen. 42.4 11.2 3. Benjamin is called the beloved of the Lord Gods darling as their father Ben amin was old Jacobs because God dwelt between his shoulders sc in his Temple built upon those two mountaines Moriath and Zion Deut. 33.12 The glory of that first Temple was that the Majesty of God appeared in it covering it self in a cloud The glory of this later house was greater because therein the same divine Majesty appeared not covered with a cloud but really incarnated For the Word was made flesh and dwelt amongst us and we beheld his glory the glory as of the only begotten of the Father full of grace and truth Ioh. 1.14 In this flesh of ours and under this second Temple Christ not only uttered oracles did miracles and finished the great work of our redemption but also laid the foundation of the Christian Church Jam. 1. For the Law that perfect Law of liberty the Gospell came out of Zion and the word of the Lord from Jerusalem to all the ends of the earth Esay 2.3 Psal 110.1 From hence it was that the Lord of glory whom the blind Jewes had crucified sent out his Apostles those messengers of the churches and the glory of Christ as they are called 2 Cor 8.23 to gather together unto him those desirable ones his elect verse 7. See the Note there whom he calleth the glory Esa 46.13 the house of his glory Esay 60.7 a crown of glory Esay 62.3 the throne of glory Ier. 4â— 21 the ornament of God Ezek 7.20 the beauty of his ornament ib. and that set in majesty ib. a royall diadem in the hand of Jehovah Esay 62.3 and in this place will I give peace Even the Prince of peace and with him all things also Rom. 8.32 pacem Pectoris Temporis Peace of countrey and of conscionce this later especially seemeth here to be meant For the former viz. outward Peace was not long enjoyed by these Jewes and their second Temple was often spoyled by the enemies Ioh. 14. and at length burnt and overturned But the Peace of God that passeth all understanding is that Legacy which the world can neither give nor take from Gods people And of this inward Peace the Septuagint according to the Roman edition taketh the Text and so doth Ambrose Haec est pax suâ—er pacem saith He. Christ as he was brought from heaven with that song of Peace Luk 2.14 Onearth peace good will toward men which is the same with that salutation of St. Paul who learned it belike of those Angels Grace be to you and Peace so he returned up againe with that farewell of peace Ioh. 14.27 and left to the world the doctrine of peace the gospell of peace Eph. 2.17 whose Authour is the God of peace 1 Cor. 14.33 whose Ministers are ministers of peace Rom. 10.15 whose followers are the children of peace Luk 10.6 whose unity is in the bond of peace Eph. 4.3 whose duty is the study of peace Rom. 12.18 and whose end is to enter into peace to rest in their beds their soules resting in heaven their bodyes in the grave till the joyfull resurrection even every one walking in his uprightnesse Esay 57.2 Psal 37.33 Verse 10. In the four and twentieth day of the ninth month in the second yeer of Darius This diligence of the Prophets in noting and noticing the precise time of Gods hand upon them Scultet Annal. should teach us to do the like See the Note on chap. 1. ver 1. Melch. Adam in vit Bugenhà g The churches in Switzerland kept that day yearely as an holiday whereon the Reformation began amongst them Bugenhagius kept a feast every yeer on that day of the month wherein he and some other Divines had finished the Dutch Bible and called it The feast of the Translation of the Bible Philipp Pareus in vita Dau. Parei The University of Heidelberg kept an Evangelicall Iubilee three whole dayes together Anno Dom. 1617. in the Calends of November in the remembrance of the renowned Reformation of religion begun by Luther a just hundred yeers before Hereby Gods name shall be sanctified our faith strengthened and our good affection both evidenced and excited By the time here described it appeareth that they had now been three moneths building and the Prophet meane-while had given them great incouragement thereunto But forasmuch as he found that they stuck in the bark as they say rested in the work done thought they should therefore win upon God because they built him a Temple the Prophet gives them to understand that there is more required of them then a Temple viz. that therein they worship the Lord purely and holily in spirit and in truth that their divine worships bee right both quoad fontem quoad finem for principle and end of intention for else they impure all that they touch and are no whit better but a great deal the worse for all their performances This the Prophet teacheth them in the two following oracles propounded by way of demand to the Priests How apt are men to lose themselves in a wildernesse of duties To dig for pearls in their own dunghils to think to oblige God to themselves by their good works to spin a threed of their own to climbe up to heaven by to rest in their own righteousnesse to save themselves by riding on horses Hos 14.3 The Prophets designe is here to beat them off from such fond conceits telling them that the person must be accepted ere the service can bee regarded as Abels To the pure all things are pure but unto them that are defiled and unbeleeving is nothing pure but even their mind and conscience is defiled Tit. 1.15 saith the Apostle Calvin upon this Text saith no more and yet Cor. a Lapide is very angry with him for saying so much Aug. de vera innocent c. 56. There is in Peter Lumbard this golden sentence eited out of August inc The whole life of unbeleevers is sinne neither is any thing good without the cheifest good This sentence Ambrose Rybera a Poprsh Postiller censureth for harsh and cruell But doth not God here say the same thing Crudelis est illa sententia Certain it is that good actions from bad men displease as a man may speak good words but we cannot hear because of his stinking breath The facrifice of the wicked is abomination to the Lord Prov. 15.8 Charity is nothing unlesse it flow out of a pure heart and of a good conscience and of faith unfained 1 Tim. 1.5 Verse 11. Ask now the Priest concerning the Law For who should know the law better then the Priests And who so fit to
Christ and forthwith thou shalt see him play Phineas part And again if Satan should summon us saith he to answer for our sinnes or debts in that the wife is no sutable person but the husband we may well bid him enter his action against our husband Christ and he will make him a sufficient answer Thus Mr. Bradford in a certain letter of his unto a friend In righteousnesse and in judgement in loving kindnesse c. These are the gems of that ring that Christ bestoweth upon his Spouse saith Mercer These are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or love-tokens that Christ the Bridegroom giveth to his Bride the Church saith Tarnonius Here he promiseth to performe to her and to work in her all those offices and requisites due from married couples in that estate the one to the other God will both justifie her by the imputation or Chriâ—â—s righteousnesse and sanctifie her by the spirit of judgement that is or sanctification See John 16.10 11. Matth. 12.20 and the Note there And because the best have their frailties and although they be vessels of honour yet are they but earthen vessels and have their flawes their cracks therefore it is added I have betrothed thee unto me in loving-kindnesse and in mercies q. d. My heart and wayes towards you shall be full of gentlenesse and sweetnesse without moâ—osity or harshnesse My loving-kindnesse shall be great Neh. 9.17 marvellous great Psal 31.21 Excellent Psal 36.7 Everlasting Esay 54.8 Mercifull Psal 117.2 Multitudes of loving-kindnesse Psal 36.5 Esay 63.7 as for my mercies or bowels of compassion towards you they are incomprehensible as having all the dimensions Ephes 3.18 Thy mercy O God reacheth unto the heavens there 's the height of it Great is thy mercy towards me and thou hast delivered my soul from the lowermost hell there is the depth of his mercy Psal 86.13 The earth is full of thy goodnesse there is the breadth of it All the ends of the earth have seen thy salvation there is the length of it O pray to see that blessed sight Ephes 1.18 and 3.18 that beholding as in a glasse this glory of the Lord shining bright in his Attributes you may be transformed into the same image 2 Cor. 3.18 from glory to glory and as in water face answereth to face as lead answereth the mould as tally answereth tally Indenture indenture so may we resemble and expresse the Lord our Husband in righteousnesse holinesse loving-kindnesse tender mercies and faithfulnesse that as the woman is the image and glory of the man so may we be of Christ For our encouragement it must be remembred that the Covenant that Christ maketh with us is a double Covenant to performe his part as well as ours to make us such as he requiretâ— us to be in all holy conversation and godlinesse for which end also we have a â—uplicaâ— of his Law written in our hearts Jer. 31.33 a law in our mind answerable to the law of his mouth Rom. 7.23 In a word he graciously undertaketh 〈…〉 parts therefore is the Covenant everlasting and the fruits of it are sure merâ—â— compassions that fail not In foedere novo nihil potest incidere quo miniss sit â—â—â—raum quum non sit ei adjecta conditio saith Mercer upon this Text that is In the new Covenant there can nothing fall out whereby it should not be everlasting sith there is no condition required on our part That faith or faithfulnosse mentioned in the next verse God requireth not as a mutual restipulation of our part as works were in the old covenant But here it is rather a declaration of his pleasure what he would have us to do and whereto he will enable us It is not a condition to endanger the Covenant but an assurance that he will give us strength to keep it Verse 20. I will even betroth thee unto me in faithfulnesse Tremellius Drusius and Tarnonius render it in fide in faith and interpret it of de fide vera et salvifica of that true justifying faith whereby we are united to Christ And for this they urge the next words as an Exposition of these And they shall shall know the Lord alledging some other texts of Scripture wherein saving knowledge is put for justifying faith as Esay 53.11 Jer. 31.33 Job 17.3 The Septuagint also render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tarnou in exer cit Biblic See Master Dugards treatise called The change Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the New Testament is oft used for saving and growing faith Tit. 1.1 Col. 2.1 and 3 10. which indeed is the bond of the spirituall marriage and is it self nothing else but a fiduciall assent presupposing knowledge For man is a rationall creature faith a prudent thing comprehending in it self these three acts 1 knowledge in the understanding 2. Assent or rather Consent in the Will 3. Trust or confidence in the heart certainty of Adherence if not of Evidence The Papists fasten faith in the will as in the adaequate subject that they may the mean while do what they will with the understanding and the heart To which purpose they exclude all knowledge detest Trust in Christs promises expunging the very name of it every where by their Indices Expurgatorij A blind belief as the Church beleeves is as much as they require of their misled and muzzled Proselytes Bellarmine saith that faith may far better be defined by ignorance then by knowledge But how shall men beleeve on him of whom they have not heard Let us leave to the Papists their implicit faith and their blind obedience and cry after Christ as that poor man did Lord that mine eyes might be opened and that I may know the Lord yea grow in grace and in the knowledge of our Lord Jesus Christ These things have I written unto you saith Saint John to those that were no Babyes or Zanyes in faith or knowledge that beleeve on the name of the Son of God that ye may know that ye have eternall life and that ye may yet more beleeve in the Son of God 1 John 5.13 David though he had proceeded further in the discovery of Divine truthes then those before him Psal 119.99 yet he was still to seek of that which might be known ver 96. Even as those great discoverers of the new-found lands in America were wont to confesse at their return that there was still a Plus-ultra more yet to be discovered Vers 21. And it shall come to passe in that day In that time of grace and reconciliation fitly set forth by the name of a day in regard of 1 Revelation 2 Adornation 3 Consolation 4 Distinction 5 Speedy Preterition I will hear saith the Lord of Hosts that is I that have the command of both the upper and nether springs and forces Sun Moon Stars c. Deut. 4.9 those storehouses of Gods good treasure which he openeth to our profit Deut. 28.12 and therehence makes a
to be a swift witnesse against him Mal. 3. as he was indeed against Zedekiah Narcissus in the ecclesiasticall history Earle Godwin in Polydor Virgil Rodulphus Duke of Suevia Ladislatis king of Hungary Dr. London Act. and Mon. fol. 1114. Richard Long a souldier at Callice in K. Henry the 8. dayes who deposing falsely against Will Smith Curat of Callice shortly after upon a displeasure of his wife Act. and Maâ— fol. 1117. desperately drowned himself And within the memory of man Feb. 11. An. Dom. 1574. Anne Averies forswore her self at a shop in woodstreet London praying God she might sink where she stood if she had not paid for the wares she took Hereupon she fell down presently speechlesse and with horrible stench died and it shall remaine in the middest of his house And be a troublesome inmate with him such as he cannot rid his hands of though never so fain there it shall roost and rest in despite of him If it distast not his dough or empty his basket yet will it fill his store with strise or mix the wrath of God with his sweet morsels his meate shall be fauced his drink spiced as Iob 20.23 It is a moth in his wardrobe murraine among his cattle mildewâ—in his field rot amongst his sheep and oft-times maketh the fruit of his loines his greatest heart-break with the timher thereof and the stones thereof As in case of treason or other horrible câ—iâ—nes the very houses of the offendours Illam domum in qua fuerit inventus haereticus diruendam decernimus were pulied down and made a jakes Dan. 2.5 and 3.29 The Popish Councell of Tholose gathered together against those Ancient Protestants the Alpigenses made a decree that the very house wherein an heretick was found should be pulled down The Mannour-house of Milcot in Warwick-shire built by Lodovike Greevill deeply guilty of these two grand evils mentioned in the text and lately burnt to the ground is commonly lookt upon as a speaking monument of Gods just judgement against Sacriledge and Perjury whether men personally commit these sins or love them in others Zach. 1.17 Rev. 22.15 Verse 5. Lift up now thine eyes and see No doubt saith Calvin here but the Prophet was frighted at the sight of the flying rowle full of curses Psa 119.120 My flesh trembleth for feare of thee saith David and I am afraid of thy judgements And Habakkuk when he considered the cursed condition of the Churches enemies my belly trembled said he when I heard it my lips quivered at the voice rottennesse entred into my bones chap. 3.6 Daniel was more afficted and troubled for Nebuchadnezzars calamity then himself was chap. 4.19 Here therefore the Angell encourageth the Prophet and biddeth him look up and see a further vision and not through dulnesle or dejectednesse to let passe without due observation the notable works and witnesses of Gods providence and power Curious Artisans when they set forth some speciall peece to publik view they take it ill when notice is not taken of it So here See the Note on ver 1. Verse 6. And I said What is it i.e. what meaneth itâ— for the vision is very hard and mysterious lest saith One the plaine denunciation of the second overthrow of temple and state might discourage them too much to go forward in the present restauration of both Hugh Broughton on Dan. 2.4 observeth that while the visions are generall and cause the Jewes no danger so far Daniel writeth in the Syriack tongue generall over the East But when the oppressours be named and the Jewes plainely described the people whom God defendeth then the eighth chapter and all after he writes in Hebrew a tongue lesse known and studied and hath a commandement to keep close the plaine exposition chap. 12.4 There is a great deale of wisdome required of those that are intrusted with the dispensation of divine truths Our Saviour spake as the people could heare and not as he could have spoken See Heb. 5.11 12. this is an Ephah that goeth forth The Ephah was the greatest and most common measure among the Jewes and is therefore generally put for any measure whatsoever Deut. 25.14 By false measures one kind of thest they had sinned whence the Chaldee here Isti sunt populi qui accipiebant dabant mensurà falsâ These are the people that bought and sold by false measures by the same therefore their punishment is set forth and signified A peece of their punishment it was that they were bounded and limited that wickednesse was confined and kept within her Ephah The Vulgar translates it Amphora a pitcher which when it is once filled with the bitter waters of wickednesse will soon sink to the bottom Sinners as they are stinted so when they have filled up their measure they are sure to be punished when they are ripe in the field God will come with his sickle when their grapes of Sodom are full ready he will cast them into the winepresse of his wrath Rev. 15.16 Gen. 15.16 Mat. 23.32 this is their resemblance thorough all the earth Heb. their eye their aspect their colour This that is this Ephah is their resemblance sc that when they have filled up their sins they shall have their fill of punishment Or This meaning some apparition representing Gods providence shewed by the Angel to the Prophet Tâ—ch 3.9 and 4.10 and 9.1 is their eye that is the eye of the three persons in Trinity Gods univerfall providence which presideth over his judgements Or thus This Ephah or measure of their punishment proportionate to their sin in killing Châ—â—st especially Mat. 23.32 shall be their eye thorough all the earth i. e. shall be conspicuous and apparent to all sorts so that all men shall hate them and hoot at them for a company of Kill-Christs shall look upon them as a people of Gods curse c. Thus the Chaldee here Behold they are made manifâ—st before all the inhatants of the earth for all men shall be witnesles of their horrible both sinns and plagues Verse 7. And behold there was lift up a talent of lead A lump of lead the weightiest metall noting the immoveable and immutable decâ—ee of God â—or the punishment of the wicked Esay 3.11 Say to the wicked tell him so from me it shall go ill with him Iniquity shall be his ruine This lump of lead is firâ—â— lifted up and then let down upon the Ephah as an adequate covering and betokeneth the grievousnesse and long continuance of the Jewes punishment and banishment for their parricide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 2.16 or rather deicide in crucifying the Lord of glory A day of grace they had but they knew it not therefore is wrath come upon them to the utmost or untill the end or finally so as it shall never be removed so some interpret it and this is a woman that sitteth in the middest of the Ephah In medio modi and so she went
or fear of enemies to indulge his sister the Lady Mary Act. Mon. to have Masse said in her house The truth is those Ammi's and Ruhamah's that have found mercy from God they have their hearts so fired up thereby with a holy zeal for him that they cannot endure to see him dishonoured but must appear and plead for him against any in the world Again as any one is more assured of his own salvation by Christ the more he thirsteth after the salvation of others as we see evidently in Saint Paul that vessell of mercy I am perswaded saith He or I am sure that neither life nor death c. shall ever separate me from Gods love in Christ And what followes in the very next words but this I say the truth in Christ I lie not my conscience also bearing me witness in the holy Ghost Rom. 8.38 39. Rom. 9.1 2 3 4. That I have great heaviness and continuall sorrow in my heart For I could wish that my self were accursed from Christ for my brethren my kinsmen according to the flesh who are Israelites c. And how effectually and convincingly he pleadeth with them to draw them to Christ and hold them close to him that golden Epistle to the Hebrewes will well witness to the worlds end For she is not my wife For I have put her away by a bill of divorcement Isai 50.1 with a Habe tibi quae tua sunt which was the form of divorce among the Romanes Take thine own things and be gone Now the Jewish Synagogue had nothing she could properly call her own but sin and misery when God first took her she had not a rag to her back Ezek. 16.10 nor any kind of comeliness But what he was pleased to put upon her verse 14. But she foolish woman and unwise Deut. 32.5 trusting in her borrowed beauty plaid the harlot poured out her fornication on every one that passed by his it was verse 15. The Synagogue of Rome is such another meretrix meretricissima quae gremium claudit nemini as her own sons say of her by way of commendation Saint John calleth her the whore the great whore Rev. 17.1.15 and further telleth us that she sitteth upon her paramours in a base manner in an unseemly sort she sitteth upon their very consciences and keepes them under by force whereas Stephen King of Polony one of her sons but not altogether so obsequious was wont to say that God had required three things to himself sc ex nihilo aliquid facere scire futura dominari velle conscientijs that is to make something of nothing to know things to come and to bear rule over mens consciences How she forceth men to commit folly with her by the cruell Inquisition and how she hireth others for preferments Luther was offered a Cardinalship Bessarion of Nice was won over to her by such an offer Val. Max. Christian pag. 289. Thomas Saranzius was of a poor Shoomakers son made Bishop Cardinall and Pope all in one year and called Nicolas the fifth Alsted Chr. Pag. 378. the like might be said of Aeneas Sylvins Canon of Trent afterwards Pope Pius the second and for a price too is notoriously known to the Christian world Stratagem nunc est Pontificium ditare multos ut pijesse desinant John Baptist Gelli Dialog 5. saith a good Author It is one of the Popes Stratagems to enrich men that he may oblige them to himself and bring them into his own vassallage In divers towns of Germany as at Ausburgh c. there was a known allowance by the year for such Lutherans as would become Papists Thus this whore of Rome imitateth Her in the text of whom it is elsewhere complained Ezek. 16.33 They give gifts to all whores and so buy repentance at too dear a rate but thou givest thy gifts to all thy lovers and hirest them that they may come unto thee on every side for thy whoredom Yea thou hast plaid the harlot with them Nolo tanti poenitentiam emere Dem. and yet couldst not be satisfied vers 28. It was but time therefore that God should cast her off as now no wife of his but an adulteresse of the Devil as she shewed her self notably in the Trent-Conventicle Jer. 3.3 where with a whores forehead that refused to be ashamed she not onely established by a Law their abominable Idolatry but also set forth that Heathenish decree whereby she equalleth at least the Apocrypha to the holy Canon the Vulgar puddle to the Hebrew and Greek fountains unwritten verities and traditions to the sacred Scriptures and further addeth that the holy Ghost himself is not to be hearkened unto speak he never so plainly and expressely D. Prid. Lect. nisi accedat meretricis purpuratae effâ—ons interpretatio unlesse she may have the interpreting of his meaning according to her way O monstruous impudency deserving a divorce True it is that God hateth putting away Mal. 2.16 and Isa 50.1 he tells these Jewes that he had not given their mother a bill of divorcement ut solent morosi et crudeles mariti as cruell and fâ—oâ— and husbands use to do for every light offence But what he had done this way he was meerely compell'd to it as not able to wink any longer at theiâ— flagiâ—ious practises Hear his own words Thus saith the Lord where is the bill of your mothers divorcement whom I have put away or which of my creditours is to whom I have sold you Behold for your iniquities you sold your selves and for your transgressions is your mother put away And yet not so far put away neither but that if she repent she may be received again and that 's no small mercy See Jer. 3.1 They say If a man put away his wife and she go from him and become another mans shall he return unto her again shall not that land be greatly polluted but thou hast plaid the harlot with many lovers yet return again to me saith the Lord. Lo God is above Law and his mercy is matchless he will do that for his people that none else in like case would ever be drawn to do Mic. 7.10 Who is a God like unto thee saith the Prophet by way of admiration David never came near his concubines more after that Absalom had gone in to them and Achitophel judged that act would be such an injury as David would never put up and therefore gave that pernicious counsell But Gods thoughts are not as mans thoughts neither are our wayes his wayes c. Of mercy and multiplied-pardons Isai 55.8.9 But as the heavens are higher then the earth so are his wayes higher then our ways and his thoughts then our thoughts We are not to mature things according to our own modell and to have as low thoughts of God and his goodness as those Miscreants once had of his power when they demanded Can God prepare a table for us in the
Pekah as he had done Pekahiah Menahem killed Shallum as Shallum had done Zacharias so true is that of the Poet Ad generum Cereris sine caede sanguine pauci Descendunt Reges Juvenal siccâ morte tyranni What got most of the first Caesars by their adoption or designation to the Empire Nisi ut citius interficerentur but to be killed so much the sooner All or most of them till Constantine died unnaturall deaths As afterwards Phocas the traytour killed the good Emperour Mauritius stewing him in his own broth Heraclius slew Phocas putting him to a shamefull and tormentfull death c. Conradinus King of Germany and Duke of Sweveland was beheaded by Charles King of Naples and Sicily Balthas exner Val. Max. Christian. pag. 274. and the heads-man presently beheaded by another ne extaret qui jactaret tam generosum sanguinem à se effusum saith mine Authour that there might not be any left to boast that he had spilt so noble blood Our Richard the third Daniels hist 249. that bloody and deceitfull man is said to have used the instruments of his cruell plots his cut-throats I mean as men do their candles burn the first out to a snuffe and then having lighted another tread that under-foot Faux that fatall actor of the intended Powder-tragedy should have been thus rewarded by his brethren in evil had the plot taken effect It is that famous and never to be forgotten fifth of November 1651. wherein I writ these lines And therefore in way of thankfulnesse to our ever-gracious Deliverer I here think good to set down the relation as Mr. John Vicars in his Quintessence of cruelty or Poem of the popish Powder-plot hath declared it to the world as he had it from Mr. Clement Cotton the Composer of the English Concordance who also received it from Mr. Pickering of Titsmarsh-grove in North-hampton-shire and it is thus This Mr. Pickering being in great esteem with King Iames had an horse of speciall note on which he used to hunt with the King This horse was borrowed of him a little before the blow was to be given by his brother in law Keyes one of the Conspiratours and conveyed to London for a bloody purpose which thus was plotted Faux on the day of the fatall blow was appointed to retire himself to St. Georges-fields where this said horse was to attend him to make his escape so soon as the Parlament-house was blowen up It was likewise contrived that the said Mr. Pickering noted for a Puritan should be that very morning murthered in his bed and secretly conveyed away As also that Faux himself should have been murthered in St. Georges-fields and there so mangled and cut in pieces as that it might not be discovered who he was Whereupon it was to be bruited abroad that the Puritans had blown up the Parliament-house And the better to make the world beleeve so there was Mr. Pickering with his horse ready to make an escape but that God stirred up some who seeing the hainousnesse of the fact and he ready to escape by flight in detestation of so horrible a deed fell upon him and killed him and so had hackt him in pieces And yet to make it to be more apparant to be so indeed there was his horse found also which was of speciall speed and swiftnesse to carry him away and upon this rumour as massacre should have gone thorow the whole Kingdome upon the Puritans But when this plot thus contrived was confest by some of the Conspiratours and Faux in the Tower was made acquainted with it who had been born in hand to be bountifully rewarded for that his service in the Catholike cause when he saw how his ruine was contrived he also thereupon confessed freely all that he knew touching that horrid and hideous conspiracie which before all the torture of the rack could not force him to The truth of all this is attested by Mr. William Perkins an eminent Christian and Citizen of London who had it from the mouth of Mr. Clement Cotton which I could not but here insert as coming to my minde and Pen on the very day whereon 46. years since it should have been acted when my self was but four yeers of age and it being the utmost that I can remember but if ever I forget let my right hand forger her cunning Remember O Lord these children of Edom Psal 134.5 7 8. c. these Romish Edomites Esauites Jesuites who said Rase it Rase it even to the foundation O daughter of Babylon c. The Rabbines call the Romists Edomites they interpret the mount of Esau Obad. ver 21. to be meant of Rome and well they may for their blood-guiltinesse for which they are hated of God Psal 5.6 Who cannot but remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that their sins as a cart-rope have reached up to heaven Rev 18.5 there having been a concatenation or a continued series of them as the Greek there imports and as some here interpret blood touching blood according to Esay 1.15 Your hands are full of blood And Chap. 4.4 The filth of the daughter of Zion and the blood of Jerusalem This sence the Chaldee Paraphrase maketh The Septuagint with their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mingle blood with blood seem to understand it of incestuous matches and mixtures forbidden Levit. 18.6 and yet avowed by David George and his disciples and practised in the Court of Spain by Papall dispensation Verse 3. Therefore shall the land mourn Here the Lord proceeds to give sentence and it is dreadfull indeed Lugebit terra languebit incola c. You will not mourn therefore your land shall the ugly face of your sin shall appear in the miserable desolation of your Countrey There is no truth mercy or knowledge of God in your land which even groans under your burden the axeltree thereof being ready to break therefore it shall be eased of you by my sore and great and strong sword which shall soon make work amongst you and lay all wast And as Gods red horse of warre is followed by the black horse of famine and that blace one by the pale horse of pestilence Rev. 6.4 5 8. so shall it be here As by swearing and lying c. you have broke out so shall my whole wrath break out upon you as mighty torrent As blood hath touched blood so punishment shall follow hard upon sin for these two are knit together with chains of Adamant saith the Poet. if thou do evil sin lies at the door saith God Gen. 4.7 that is supplicium imminet idque proximum praesentissimum saith Junius there Evil shall hunt the wicked man to destroy him his sin shall find him out as a blood-hound and haunt him as an hell-hag Where iniquity breaks-fast calamity will be sure to dine to sup where it dines and to lodge where it sups No sooner had man sinned but the earth was cursed for his sake Gen. 3.17
this threat might allude to that law Deut. 22.6 Thou shalt not take the damme Heb. the mother with the young But I that am above law saith God will cut off dam and young together in the nest I will utterly cut off the whole nation This was fulfilled 2 King 17. and our Prophet lived to see it to his great heart-break Oh that we could be warned c. Let holy mother church of Rome as they call her look to it with her doctrine of Infallibility These Israelites gloried as much of their Mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 17. and thought as Dionysius did of his kingdome that the Church had been tied to their nation with chaines of Adamant but their mother is here threatned to be cut off and of the sea of Rome it is long since foretold Babylon is fallen is fallen c. It is a queston among Divines whether the Church can faile It is answered that the Catholike invisible Church cannot but any particular and visible Church may as this of Israel and that of Rome which hath long since cast off Christ and the publike exercise of true religion and is become ex aurea argentea ex argentea ferrea ex ferrea terrea superest jam ut in stercus abeat said one of her own sons an dugusline friar Anno. Ren. de vit Pontif. 1414. and many others of their own writers say the same necessariò potius quà m libenter as wrested from them by the truth rather then of any itching humour to disgrace their mother by uncovering her nakednesse Verse 6. My people are destroyed for lack of knowledge my people ther 's the wonder of it of whom it was wont to be said by the heathen surely this great nation is a wise and understanding people and well it might for what nation ever had God so nigh unto them c. and statutes and judgments so righteous c. Deut. 4.6.7.8 what nation ever had Prophets and Priests as they had to teach Jacob his statutes and Israel his law Deut. 33.10 all meanes of knowledg they had that might be so that God might say to them as once Abijam did to Jeroboam and all Israel 2 Chron. 13.5 Hab. 2.14 Ought you not to have known this should ye not all know the Lord from the least to the greatest should not your land be filled with the knowledge of the Lord as the waters cover the sea Doth not wisdome cry in your streets and knowledge in the abundance of meanes bow down to you as trees do that are laden with fruit so that a child may gather them How is it then that you my people are yet so hard and blockish as rude and ignorant of me and my will of your selves and your duties as the blinde Ethnickes For some of you have not the knowledg of God I speak this to your shame Yea who is blind but my servant or deaf as my messenger that I sent who is blinde as he that is perfect and blinde as the Lords servant Esay 42.19 I speak it with grief and stomack and therefore I so oft speak it Surely to whomsoever much is given much is required and to whom men have committed much of him they will ask the more Luke 12.48 2 Cor. 6.1 It is a grievous thing to receive the grace of God in vain and when for the time men might have been Teachers to have need to be taught the very first principles of the Oracles of God Heb. 5. For if God will pour out his wrath upon the heathen that know him not Ier. 10.25 Acts 14. who yet were left in the dark to grope after him as they could And if the poor Philosophers who had but the rush-candle of Natures dim light to work by were yet delivered up to a reprobate sense because they glorified God no better Rom. 1. Oh the bloody wails that he will make upon the backs of his non-proficients sots and dullards in his school Ingentia beneficia flagitia supplicia Are destroyed Or silenced as Matth. 22.12 The Chaldee rendreth it obbrutuerunt they are besotted and so fitted for destruction for Deus quem destruit dementat Ignorance is the mother not of devotion as Papists say but of destruction and ignorant persons shall be silent in darknesse as holy Hanna hath it they shall lie down in sorrow as the Prophet Esay And although they alwayes wander and erre in heart as not knowing Gods wayes Psal 95.10.11 yet they cannot go so far wide as to misse of hell where they are sure to suffer both pain of losse and pain of sense for they shall be punished with everlasting destruction in a flame of fire there 's pain of sense from the presence of the Lord and from the glory of his power there 's pain of losse 2 Thess 2.8 9. Lo here the portion of all ignorant persons and withall take notice of an usuall and equall proceeding of Gods impartiall justice in punishing such He delights to punish sin in kind to pay wicked persons in their own coyn to overshoot them in their own bowe to answer them in their own language as he once did those bold Babel-builders Gen. 11. Go to say they Go to saith He Let us build up to heaven say they Le ts go down and see that building saith He Let us make us a name say they Let us confound their language that they may not so much as know their own names saith He Lest we be scattered say they Let us scatter them abroad the world saith He. Thus God worded it with them and confuted their folly from point to point And the like he will do with ignorant people at that great day Depart from us say they now to God Iob 21.14 Depart from me ye cursed will He then say to them We desire not the knowledge of thy wayes say they ibid. therefore I have sworn in my wrath that you shall never enter into my rest saith He. Ye have loved darknesse better then light ye shall therefore have your belly-full of it in the bottom of hell God loves to retaliate as we may see here and go no further Because thou hast rejected knowledge I will also reject thee seeing thou hast forgot the Law of thy God I will also to cry quittance with thee forget thy children Thus by giving ignorant persons their own he will so silence them and even button up their mouthes that they shall stand speechlesse as being self-condemned For lack of knowledge Propter non scientiam for meer nescience for such an ignorance as is privative onely and of pure negation which doth somewhat excuse a tanto though not à toto as in that servant that knew not his masters will yet did commit things worthy of stripes and had a few Luke 12.48 But Israels ignorance was more then all this and a great deal worse For did not Israel know Rom. 10.19 and have they not heard yes verily verse 18.
to a Surgeon he will binde up That which the Poets fable concerning Telephus his Spear is here onely verified Vna eademque manus vulnus opemque ferat Initium poenitentiae est sensus clementiae Dei The same holy hand that tare us must cure us and the sound perswasion of his readinesse to do it for us will soonest of any thing bring us into his presence Iudas confesseth his wound and despaireth of the cure But Peter is constrained by the love of Christ to weep bitterly and beleeve A stroak from guilt broak Iudas his heart into despair but a look from Christ brake Peters heart into tears There is no mention of Israels lamenting after the Lord while he was gone but when he was returned and setled in Kiriath-jearim then they poured forth water c. 1 Sam. 7. then they gather about him and will do any thing that he commandeth them Let us draw near with a true heart in full assurance of faith Heb. 11.22 Deijcit ut relevet premit ut solatia praestet Enecat ut possit vivificare Deus Verse 2. Jer. 18.12 After two dayes will he revive us Whereas some of those that were called upon to Come and return unto the Lord might say with those in Ieremy Nay for there is no hope Psal 88.5 God hath mortally wounded us so that we are already in the jawes of death free among the dead as the Psalmist hath it free of that company The better sort of them fullest of faith answer Dead though we be yet God will revive us and long though it seem yet after two dayes or such a matter in a very short space so soon as ever it shall be convenient and for our greatest good He that shall come to our comfort Heb. 10.37 will come and will not tarry And for the certainty of it as sure as the third day followeth the second so sure shall deliverance come in due season fear ye not In the third day he will raise us up He will he will never doubt of it O the Rhetorick of God! O the certainty of the promises See the like expressions Esay 26.20 10.25 Hagg. 2.7 Habak 2.3 Heb. 10.37 and have patience Gods help seems long becauser we are short Nec quia dura sed quia molles patimur We should draw forth hope as a line Senecal Joh. 13.7 and think we hear Christ saying as he did to Peter What I do thou knowest not now but thou shalt know hereafter Verse 3. Sciemus sectabimur que Vatabl. Then shall we know Heb. And we shall know we shall follow on to know i. e. We shall experimentally know the Lord if we turn unto him wee shall tast and see that the Lord is good We shall not onely be raised out of the dust of deaeth that is of deep afflictions wherein we lay as among the pots and live in his sight Psal 22.15 Psal 68.13 that is comfortably but we shall know him which is life eternall yea we shall prosecute knowledge follow on to know as unsatisfiable and not content with any measures already required yea we shall proceed therein and make progresse as the morning light doth to the perfect day Those that turn from their iniquities shall understand Gods truth Dan. 9.13 shall be of his Councel Psal 25.14 shall have the minde of Christ 1 Cor. 2.16 the wisdom of God in a mystery verse 7. such as the great Rabbies of the world can no more understand then the Philistins could Sampsons riddle verse 8. yea these pure in heart shall see God Matth. 5.8 see him and live see him and eat and drink being much acheared and refreshed as those Nobles of Israel Exod. 24.10 11. Provided that being onâ—â— enlightned and having tasted of the heavenly gift they be not slothfull but shew the same diligence Heb. 6.4 11 12. in the use of means to get more knowledge till they all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ Ephes 4.13 or as the words may be read of that age wherein Christ filleth all in all Ephes 3.19 so as to be able to comprehend with all Saints the severall dimensions and to know the love of Christ which passeth knowledge Lo this is indeed to follow on to know the Lord when we are still adding to our vertue knowledge till with those famous Romans we be full of goodnesse Rom. 15.14 filled brim-full with all knowledge able also to admonish one another saying Come and let us returne to the Lord c. Come ye and let us walk in the light of the Lord Esay 2.5 walk in that light we have and we shall have more for to him that hath sc for use and practise shall be given Mar. 4.25 He that first begs and then digs for knowledge searching for her as for hid treasure Prov. 2.3 4. He shall be sure of some daily comings in from Christ he shall understand the fear of the Lord and finde the knowledge of God verse 5. Christ will say unto him as once he did to Nathaneel Thou shalt see greater things then these Iohn 1.50 even great and mighty things which thou knowest not Ier. 33.3 His going forth is prepared as the morning That is as sure as the morning followeth the night and shineth more and more unto the perfect day so sure shall God appear for our comfort and shall dispell the night of our calamity Psal 30. Mourning lasteth but till morning and as before the morning-light is the thickest darknesse so before deliverance our afflictions are usually increased upon us God appeareth on the sudden and beyond expectation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as out of a cloud or as out of an engine and shews himself then usually when things are at worst Hence that of Iob Post tenebras spero lucem and that of the Church in Micah Though I fall Mich. 7.8 I shall arise when I sit in darknesse the Lord shall be a light unto me Vatablus applieth this Text to the comming of Christ that day-star from on high Orietur Christus ut aurora qua adâ—entu suo depellit tenebras that Sun of righteousnesse to whom all the Prophets point Gods people when they would comfort them indeed for he is the Consolation of Israel the Desire of all Nations for whom their souls waited more then they that watch for the morning wait for the morning Psal 130.6 But because Gods going forth is opposed to his departure when he retired to his place Chap. 5.10 therefore his setled going forth here is by most interpreted of his manifestations of his mercy to his poor prisoners of hope those disconsolate captives whom he not onely brought back from Babylon but also shined into some of their hearts 2 Cor. 4.6 by the light of the knowledge of the glory of God in
falsely Ier. 6.13 every one of them Assuunt mendacium mendacio from the Prophet even to the Priest they work a deceitfull work Prov. 11.18 their bellies prepare deceit Iob 15.35 they have an art in lying in stitching one lie to another as the word signifieth Psal 119.69 Idolatry is a reall lie as she in the book of Martyrs answered the Doctour that asked her Dost thou beleeve that the body of Christ is in the Sacrament of the Altar really and substantially I beleeve said she that so to hold is a reall lie and a substantiall lie These Idolaters having plaied false with God and treacherously dealt with him what wonder though they lie deceive rob spoil both within doors and without in private negotiations and publike transactions but especially forge lies against those that withstood their superstitious vanities and prey upon their goods as Heb. 10.34 Sublata pietate tollitur fides is a truth irrefragable Take away piety and fidelity is gone as we see in that unrighteous Judge Luke 18.2 and as Abraham concluded of the men of Gerar Gen. 20.11 and lastly as Constantinus Chlorus the father of Constantine the Great experimented in his own Councellours and Courtiers whence that famous Maxime of his recorded by Eusebius He cannot be faithfull to me who is unfaithfull to God religion being the ground of all true fidelity and loyalty Verse 2. And they consider not in their hearts Heb. They say not in their hearts that is they set not down themselves with this consideration they commune not with their consciences upon this most needfull but much neglected matter A good mans work lieth much within doors he loves to be dealing with himself and working good and wholsome considerations upon his own affections He is never lesse alone then when hee is alone for still hee hath God and himself to talk to that I remember all their wickednesse i. e. Record and register them as in a book with a pen of iron and point of a Diamond Ier. 17.1 that I seal them up in a bag Job 14.17 as the Clark of Assizes seals up Inditements and at the Assizes brings his bag and produceth them Is not this laid up in store with me and sealed-up among my treasures Deut. 32.34 So little reason is there that wicked men should please themselves in hope of impunity And yet they do Psal 94.7 they strive to perswade themselves that the Lord doth not see neither doth the God of Jacob remember They hide God from themselves and then think they have hid themselves from Him Herein they are alike foolish as the Struthiocamelus Plin. lib. 10. cap. 1. a bird as big as a Camell and taller then a man When this Bustard would hide her selfe she thrusts her head into a thicket as conceiving that no body seeth her because she seeth no body and so becomes a prey to the hunter Caveatur carnalis securitas Let us walk evermore in the sense of Gods presence unlesse we had rather be carnally secured then soundly comforted now their own doings have beset them about Their studied wickednesse their contrived iniquities so Luther expounds the word doings Studia corum Tigurin for wicked men are great students and break many a nights sleep in pernicious ploddings Prov. 4.16 But as the Blackbird is taken by birdlime made of his own excrements so is the wicked beset by his own devices as by so many serjeants set on by God Some think and not without probable reason that the Prophet in this phrase of besetting them about alludeth to the future siege of Samaria wherein these sinners against their own souls were so straitly beset by the enemy that they could not flee or stir without danger And this he saith shall befall them Now that is shortly and sooner then they think for Indeed how should it be otherwise when as their doings are bâ—â—ore my face Eregione velut adversa ac detestata Over-anent and in full view as a continuall eye-sore to me Psal 57.5 90.8 so that though I could or would forget them yet they will not suffer me to do so such is their impudency and importunacy for vengeance Lyra makes it a metaphor from a thief taken in the act with his back burden of stollen goods and as it were beset with them and so brought before the Judge His own iniquities shall take the wicked saith Solomon Prov. 5.22 For how can he escape the multitude of his sins within him and the variety of Gods heavie judgements without him c Verse 3. They make the king glad with their wickednesse A sad syncratismus surely of king and people exhilarating themselves and each other in wickednesse Their kings were well apaid of the peoples compliances with their unlawfull Edicts and the people no lesse well-pleased to gratifie and flatter their kings as the Romans did Tiberius and other Tyrants who therefore said of them that they were servum pecus servile soules homines ad servitutem parati men made for slaves Tyrants care not how wicked their subjects are for then they know they will swallow down any command though never so impious without scrupling or conscience-making They like to have such about them as will down with any thing disgest iron for a need with the Estrich and say as that wretched man said when one complained he could not do such a thing for his conscience I am master of my conscience I can do any thing for all that Thus Balaam resolved to curse what ever came of it he went not aside as at other times neither built he any more altars but set his face toward the wildernesse as fully bent to do it and nothing should hinder him now Numb 24.1 2. confer Luke 9.51 He also gave wicked counsell to king Balak and so made him glad at parting though before he had angred him to lay a stumbling-block before the children of Israel viz. to set fair women to tempt them to corporall and spirituall fornication that God might see sin flagrant in Iacob some transgression in Israel and so fall foul upon them with his plagues Numb 23.21 Parasites propound to kings suavia potiùs quam sana consilia pleasing but pestilent counsell they also act for them and under them as Doeg did for Saul and so gratifie them Letiâ—ie them as here Rev. 2 make them glad but it proves to be no better then risus Sardonius such a mirth as brings bitterness in the end Wo to such mirth-mongers and mirth-makers for if they shall still do thus wickedly they shall be consumed both they and their king I Sam. 12.25 And the princes with their lies with calumnies and false accusations wherewith they load Gods innocent servants and that against their own consciences Thus Doeg dealt by David the Priests and Prophets by Ieremy the Persian courtiers by Daniel and his companions Amaziah by Amoz Haman by the whole nation of the Iewes Tertullus by Paul the Heathen Idolaters
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
then Reprobates Certain it is that God plagues contempt of the truth that great Gospel-sin with an inundation of errours and enormities Verse 8. The watch-man of Ephraim was with my God i. e. The false prophets above mentioned pretend themselves to be with God and for him speak look and act as if they came out of Gods bosome or were so many Angels newly dropt from heaven take upon them glorious titles to that purpose as Watch-men Prophets spiritual-men c. These titles proved snares to many that enquired not narrowly into them and especially because they preached placentia soothed men up in their sinnes sowed pillows under their elbowes dawb'd with untempered morter c. Hence silly people lent both their ears to them as birds do to the lure or whistle of the fowler and were soon ensnared the prophet is as a snare of a fowler c. Seducers have their pithonologie their art to perswade before they teach as the Valentinians had they are cunning and insinuate as Zanchy testifieth of Laelius Socinus that by propounding questions he sought to ensnare him Zanch. de trib Eloh praefat semper interrogans quasi cuperet doceri labouring to drop into him certain dangerous principles of the Samosatenian heresie This slie trick they have learned of that old manslayer the devil who by these Emissaries of his catcheth simple people as the fowler doth the bird by casting baits or as the fisher by one fish catcheth another that he may feed upon both And hatred in the house of his God Satanicall hatred as in the former verse which these wicked watch-men do stir up against the true Prophets and faithfull servants of God Diodate carrieth it thus These wicked watch-men are the chief occasion of Gods hatred and of the rejection of his people who are as it were his family Luther Wigandus and others set this sence upon the whole verse taking the former part to be spoken of the good watch-men Those ancient watch-men of Ephraim were joyned with my God and wholly for him but those at this day are a snare c. and if there be any yet left of the former stock they have left off to do good and are become hatefull as Psal 36.2 3. their iniquity is found to be hatefull There are that render the words by way of exclamation thus Orem odiosam abominandam in domo Dei Oh hideous and hatefull oh how hath the devil bestirred him to stir up such Seducers to do so much mischief among Gods people There are that interpret these two Verses not of false Prophets but of the true who were looked upon as fools and mad men by the mad world ever beside it self in point of salvation c. It is not for nought that Rivet saith Hi due versus satis sunt intricati these two verses are very intricate And of this eight verse Luther saith that the brevity thereof hath caused obscurity Drusius also saith Locus iste difficilior est quam vulgus existimat This text is harder then most men imagine Verse 9. They have deeply corrupted themselves as in the dayes of Gibeah The people are as bad as possible shamelesly lawlesly wicked nothing better then those sonnes of Belial the men of Gibeah that were sunk to sins bottom Judg. 19. totally transformed into sinnes image extreamly flagitious so that a worse people could hardly be found upon the face of the earth As it was given in answer to a godly man who desired to know of God why Phocas was set up for Emperour Cedren because there could not be a worse man found and that the sinnes of Christians required it Lipsius maketh mention of one Tubulus about Tullies time who was so desperately wicked ut ejus nomen non hominis sed vitij esse videretur that his name seemed to be the name not of a man but of wickednesse it self Lips antiq lection Lo such were these men of Gibeah Judg. 19. nothing behind Sodomites in sinne as Samaria now was nothing behinde them and is therefore fitly coupled with her sister Sodom Ezek. 16.46 The reason of all which is here given their wicked watch-men according to that Esay 3.12 qui te ducunt seducunt They which lead thee cause thee to erre and again Esay 9.16 The leaders of this people cause them to erre and they that are led of them are destroyed It is thought that the Gibeah here mentioned and to which this verse relateth was the same which Josh 21.17 is called Gebah which was a city given to the Priests who being lords and owners of the Town were probably the ring-leaders of the rest in that matchlesse villany Rom. 1.32 and so were of the number of those worst of sinners who knowing the judgement of God that they which commit such things are worthy of death not onely do the same but have pleasure in them that do them Now will he remember their iniquities and visit their sinnes Now that they had filled up the measure of their fathers sinnes Matth. 23.32 nay sought to out-sinne them Et puduit non esse impudentes as Austin saith somewhere God would forbear them no longer Let this bâ—hoted by such as being told of their vile and vicious practises plead that they do but as their forefathers did Certainly if the times be as ill as they were heretofore they are even for that cause much the worse and God will the sooner remember and visit pay wicked men for the new and the old See chap. 8.13 Verse 10. I found Israel like grapes in the wildernesse Where any thing is good and sweet because in a barren and solitary place Hence they are said to have sucked honey out of the rock Deut. 32.13 that is water as sweet as honey because in such necessity The Vine and Fig-tree are of so great account as that Jotham in his parable brings in the trees offering the soveraigne power to them Judg. 9.10 12. To these two noble and usefull trees and to their most seasonable and comfortable fruit doth the Lord here compare Israel to grapes in the wildernesse Mic. 7 1â—â— and to the first-ripe figs quae delicatis in summo sunt precio which are counted great dainties Our Saviour came with great desire to the fig-tree Matth. 21.19 his soul desired the first ripe fruits and though they had not been full ripe he could have been glad of them even of the first-fruits of the fig tree at her first-time as it is here in primordio ejus of those untimely fruits which the fig-tree casteth when shaken of a mighty winde Rev. 6.12 By this expression then is set forth Gods dear and free love to Israel when he found him in a desert land in the wast howling wildernesse he compassed him about he instructed him he kept him as the apple of his eye Deut. 32.10 All this and more he did for them ex mâ—ro motu out of pure and unexcited love according to his own
his Navigation Lo said he how the gods approve of sacriledge It is no better that Ephraim here deals with the Almighty Surely saith he if God disliked my courses so much as the Prophet would make beleeve I should not gather wealth as I do but the world comes tumbling in upon me therefore my wayes are good before God This is an ordinary paralogisme whereby wicked worldlings deceive their own souls hardning and heartning themselves in their sinfull practises because they outwardly prosper But a painted face is no signe of a good complexion Seneea could say That it is the greatest unhappinesse to prosper in evil In all my labours so he calleth his fraudulent and violent practises as making the best of an ill matter They shall find no iniquity in me Though they search as narrowly as Laban did into Jacobs stuff What can they find or prove by me Am I not able either to hide mine ill-dealings or to defend them Can they take the advantage of the Law against me Why then should I be thus condemned and cried out of as I am Thus the rich man is wise in his own conceit Prov. 28.11 and covetousnesse is never without its cloak 1 Thess 2.5 which yet is too short to cover it from God who is not mocked with masks or fed with fained words whereof the covetous caitiff is sull 2 Pet. 2.3 witnesse Ephraim here with his pretences of innocency In all my labours that is mine ill-gotten goods the fruit of mine hard and honest labour saith he they shall find none iniquity no crimen stellionatus no craft or cruelty That were sinne Piaculum esset that were a foul businesse farre be it from me to stain my trading or burden my conscience with any such misdeed I would you should know I am as shie of sinne as another neither would I be taken tripping for any good Thus men notoriously guilty may yet give good words yea largely professe what they are guilty of to be an abominable thing And this is a sure signe of a profane and cauterized conscience of an heart that being first turned into earth and mud doth afterwards freez and congeal into steel and adamant Verse 9. And I that am thy Lord God from the land of Egypt This seemeth to be interlaced for the comfort of the better sort that trembled at the former threatnings for as in a family if the dogs be beaten the children will be apt to cry so is it in Gods house Hence he is carefull to take out the precious from the vile and telleth them that he hath not cast off his people whom he foreknew but would surely observe his ancient covenant made even in the land of Egypt toward his spirituall Israel I will yet make them to dwell in tabernacles c. i. e. I will deliver my Church from the spiritual Egypt and make her to passe thorow the wildernesse of the world Diodâ—e in particular Churches aspiring toward the heavenly Canaan even as my people dwelt in Tents in the wildernesse the remembrance whereof is celebrated in the feast of Tabernacles Lev. 23.43 See Zach. 14.16 with the Note Verse 10. I have also spoken by the Prophets And not suffered you to walk in your own wayes Esay 30.20 as did all other Nations Acts 14.16 The Ministery is a singular mercy however now vilipended and I have multiplied visions whereby I have discovered thy present sins and imminent dangers though thou hast said They shall finde none iniquity in me c. The wit of Mammonists will better serve them to palliate and plead for their dilectum delictum their beloved sinne then their pride will suffer them once to confesse and forsake it though never so plainly and plentifully set forth unto them and used similitudes by the ministery of the Prophets Heb. by the hand which is the instrument of instruments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Philosopher so is the ministery of the word for the good of souls It is called a hand because it sets upon mens souls with the strength of God and a certain vehemency Did not my word lay hold upon your fathers Zach. 1.6 See the Note there It is said Luke 5.17 that as Christ was teaching the power of the Lord was present c. The Gospel of Christ is the power of God Rom. 1.16 It is his mighty arm Esay 53.1 Now it was ordinary with the Prophets to use similitudes as Esay 5.2 Ezek. 16.3 which is an excellent way of preaching and prevailing as that which doth noth notably illustrate the truth and insinuate into mens affections Galeatius Caracâ—â—olus an Italian Marquesse and Nephew to Pope Paul the fiâ—t was converted by Peter Martyr reading on 1 Corinth and using an apt similitude Ministers must turn themselves into all formes and shapes both of spirit and of speech for the reaching of their hearers hearts they must come unto them in the most woing winning and convincing way that may be Onely in using of Similies they must 1. Bring them from things known and familiar things that their hearers are most acquainted with and accustomed to Thus the Prophets draw comparisons from fishes to the Egyptians vineyards to the Jews droves of cattle to the Arabians trade and traffique to the Egyptians And thus that great Apostle 1 Cor. 9 24. fetcheth Similies from runners and wrestlers exercises that they were well acquainted with in the Isthmian Games instituted by Thesus not far from their city 2. Similies must be very naturall plain and proper 3. They must not be too far urged we must not wit-wanton it in using them and let it be remembred that though they much illustrate a truth yet Theologia parabolica nihil probat There are â—nterpreters of good note that read this whole verse in the future tense and make a continuation of that promise in the verse afore I will speak by the Prophets sc in the dayes of the Gospel when great was the company of those that published it Psal 68.11 I will multiply visions See this fulfilled Acts 2.17 with Joel 2.28 I will use similitudes teach in parables and illustrate therewith grave sentences and doctrines as Christ and his Apostles did and as the best Preachers still do that they may thereby set forth things to the life and make them as plain as if written with the Sun-beams Verse 11. Is there iniquity in Gilead What in Gilead a city of Priests See chap. 6. ver 8. with the Note yea Gilead is a city of those that work iniquity a very Poneropolis a place of naughty-packs chap. 4.15 Now there is not a worse creature on earth then a wicked Priest nor a worse place then a wicked Gilead The Hebrew hath it thus Is Gilead iniquity Or as Luther Drusius and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certè verè profectè Surely it is so Confer Mich. 1.5 Gregory Nazianzen reports of Athens that it was the plaguiest place in the world for superstition Our
Covenant shall come up from the wildernesse where the winds blow most fiercely because they meet with no resistance and his spring shall become dry c. This is a description of extreme desolation and it is explained and amplified in the next words he shall spoil the treasure of all pleasant vessels He that is the Assyrian not Christ as Hierom Mercer and Ribera will have it who shall take away from Death and Hell all matter of glorying Not the fire of the last day as Lyra. No nor Ephraim as Pareus and Tarnouius carry it as if it were a promise of their conquest in Christ over all their enemies corporall and spirituall dividing the spoil of the converted Gentiles who shall come in to them with all their desireable things as some read that Text Hag. 2.7 Confer Am. 9.11 12. Obad. 18. Zech. 14.14 16 20 21. That this whole verse containeth a promise of Ephraim's reduction to the Church of God I could easily yeeld reading it especially as many good Interpreters do For he shall fructifie among his brethren after that an East-wind coming a wind of Jehovah coming up from the desert his spring shall become dry and his fountain shall dry up the same shall spoil the treasure of all pleasant vessels This is a similitude say they from a piece of ground all dried up and parched that nothing is able to grow notably expressing the miserable and distressed estate of this people that as an easterly wind and a tempestuous storm hath dried them quite and spoiled all their delightfull treasures made them the vilest and most contemptible of the earth Marcellinus tells of an Emperour Am. Marcel lib. 2. that meeting with some of this Nation and annoyed with the sight and stench of them cryed out ô Marcommani ô Quadi ô Sarmatae c. O Marcoman's Quades and Sarmatians I have found at length a more loathsome and sordid people then you All which notwithstanding Ephraim shall flourish again and hold up their head among their brethren sc by the merit and spirit of Him who ransometh them from the power of the grave from the dint of death This sence of the words is confirmed by that which followes in the next Chapter vers 5 6 7. Verse 16. Samaria shall become desolate Here many begin the fourteenth Chapter but not so well for this verse evidently cohereth with the former and sheweth that Ephraim shall not onely be plundered rea peragetur but butchered by the Assyrian by their own default Samaria shall become desolate or be found guilty as the Chaldee hath it and the words may bear How can she be otherwise when as she hath rebelled against her God she hath imbittered him or bitterly provoked him to wrath as chap. 12.15 See the Note there who therefore sent in the Assyrian to desolate her that bitter and hasty Nation to march thorow the breadth of the land to possesse the dwelling places that were not theirs Hab. 1.6 This was a bitter affliction but behold a worse they shall fall by the sword they shall lose not their land onely and the treasures of all their pleasant vessels as verse 15. but their dearest lives which to save a man will gladly part with all that he hath Job 2.4 or submit to any servile employment as the Gibeonites in Ioshuah's dayes did who were willing to take hard on as slaves and underlings rather then to be cut off with the rest of the Canaanites their infants shall be dashed in pieces Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their sucklings that are ordinarily spared for their innocencie ignoscency c. See chap. 10.14 with the Note and consider that infants are not so innocent though they have yet done neither good nor evil but that God may justly inflict upon them all torments here and tortures in hell for the guilt of originall sinne that cleaveth to their natures Howbeit this excuseth not the barbarous cruelty of his executioners who shall be surely and suitably punished Psal 137.8 and their women with childe shall be ript up Of this kinde of savage inhumanity see Am. 1.13 2 King 8.11 15.16 where you shall finde that the tyrant Menahem ript the infants of Tiphsah out of their mothers bellies because their fathers opened not the gates unto him The like cruelty was exercised in the Sicilian Vespers and Parisian Massacre by those Romish Edomites maugre whose malice Ephraim is yet fruitfull the Church flourisheth Sanguine fundata est Ecclesia sanguine crescit CHAP. XIV Verse 1. OIsrael return unto the Lord Vsque ad Dominum as far as to the Lord give not the half but the whole turn and take it for a mercy that you are yet called upon to return and may be received that yet there is hope in Israel concerning this thing All the former part of the Prophesie had been most-what Comminatory this last Chapter is wholly Consolatory the Sun of righteousnesse loves not to set in a cloud Ezr. 10.2 return unto the Lord thy God He is yet thy God no such argument for our turning to God as his turning to us Zach. 1.3 See the Note there Tantùm velis Deus tibi praeoccurret If ye be willing and obedient ye shall eat c. The Fathers plenty brought home the Prodigall he had but a purpose to return and his father met him Esay 65.24 See Joel 2.12 13. Esay 55.6 7. Jer. 31.18 Hos 3.5 Acts 2.38 This is the use we should make of mercy Say not He is my God therefore I may presume upon him but He is mine therefore I must return unto him Argue from mercy to duty and not to liberty for that 's the Devils Logick which the Apostle holds unreasonable yea to a good heart impossible Rom. 6.1 2. His mercy is bounded with his truth with which it therefore goes commonly coupled in Scripture It is a sanctuary for the penitent but not for the presumptuous for thou hast fallen by thine iniquity i. e. Consumption is decreed yet a remnant reserved Esay 10.22 23. Thou hast fallen into great calamity and that by thine iniquity which puts a sting into thy misery This it is fit thou shouldst be sensible of for conviction is the first step to conversion But if thou art fallen wilt thou there lie and not rise again by repentance and return to him that smiteth thee wilt thou not submit to his justice and implore his mercy Here then is another motive to conversion as indeed this verse abounds with arguments to that purpose as Pareus well observeth First thou art Israel a Prince of God who hath greatly graced thee above all people Return to him therefore 2 Thou hast run away from him by thine iniquity ad turned upon him the back and not the face Return therefore 3. He is Iehovah the Authour of thy being and well-being 4 He is God to whom thou must either turn or burn for ever aut poenitendum aut pereundum he can fetch in his
of Victory and Triumph they shall ruâ— upon the 〈◊〉 After they have scaled it as afore they shall walk or run upon it as Conquerors without feare of an enemy Alexander the great would do so they shall climb up upon the houses No longer now the owners castles for they shall be ferrited out of their retiring roomes or forced to do as Sardanapalus the Assyrian Monarch did who straighted by the enemy sacrificed himself with his wealth and wenches to Vulcan in a wood-pile as One phraseth it in his royall pallace they shall enter in at the windowes as a theef whose property is 1. to climb up some other way and not to enter in by the dore Ioh. 10.1 death also getteth in by the windowes and that way entreth into palaces Ier. 9.21 so doth Satan that theef of the truth as Basil calleth him wind himself into the soul by the eyes those windowes of wickednesse and loop-holes of lust 2. to rifle and ransack and leave little enough behind him What clean-work these insets made see before chap. 1.4 and take notice what great matters God Almighty can do by the most contemptible creatures Quid ciniphe vilius saith Philo the Jew what can be baser then a louse and yet all the strength of Egypt was brought down by that despicable vermine Pliny in his eight book and twenty fourth chapter tel's us out of Mr. Varro that a great town in Spain was undermined and overturned by conyes Clara exitii documenta sunt ex contemnendis animalibus Plin. Munster Cosmogr An. Dom. 969. another in Thessaly by Moles a third in France undone by Froggs a fourth in Africa by Locusts a fift in Italy by Serpents c. Who hath not heard of Hatto that mercilesse Archbishop of Ments devoured by Mice though he had motted up himself against their invasion in an Iland God cannot possibly want a weapon wherewith to beat his Rebels Verse 10 The earth shall quake before them c. Tragicis figuris calamitatem amplificat saith Luther here By such tragical tearmes the Prophets use to set forth an horrible desolation such as first the Assyrians and afterwards the Romanes brought upon the Jewes the Turks and Saracens upon the Christian churches whether there were any such earthquake or stupendious concussions of the heavenly bodies as is here described is uncertain Strange forerunners there were both in heaven and earth of the last destruction of Ierusalem as Christ also had foretold In the dayes of Iustinian the Emperour Mr. Clark in the life of Justinian pag. 67. the Sun for the greatest part of an yeare gave so little light that it was but equall to the light of the Moon the sky being clear without clouds or any thing to shadow it after which there followed a great famine and much war and bloodshed the Sun and the moon shall be dark Wondrous expressions to meet with their wondrous stupidity The Hebrew Doctors and Oecolampadius much disliketh it not allegorize the text and by the earth understand the common people by the heavens the Grandees by the Sun and Moon the king and kingdome as by the Starres those of indifferent rank all which are woe begone as they say by reason of the present calamities as when upon the death of Prince Henry Great Brittain was said to be all in black and as Demades was wont to say of the Achenians nunquam eos sapere nisi pullis vestibus indutos that they were never so wise Pluâ—arch as when they were in mourning weeds Verse 11 And the Lord shall utter his voice before his army In the head of his army as Generals use to do for incouraging the souldiers A General should be like Quintilians Orator Vir bonus dicendi peritus both valiant and eloquent as was Cato Censorius Si actu ejus penitus ignorasses per linguam tamen militem esse diceres ut quidam de Caesare Optimus Orator Optimus etiam Imperator saith Pliny and Julius Caesar and Hunniades who were Masters of speech as well as men of their hands So was Joab Davids General of whose speech to the army 2 Sam 10.12 Pellican saith Non potuit vox Duce dignior cogitari A braver speech could not have been uttered by the mouth of a mortal But here God himself uttereth his voyce before his army for the Lord is a man of war Exod. 15.3 a Victor of warres as the Chalde there hath it and what wonder sith the voice of the Lord is powerfull the voyce of the Lord is full of Majesty Psal 29.4 he sets on and gives the signal of the battel to these Locusts he puts spirit into them and cryes Courage my hearts and thence it is that they are so valorous and victorious for his camp is very great His camp these Locusts are called though they knew it not He hisseth for the Flie of Egypt and for the Bee that is in the land of Assyria And they shall come and rest all of them in the desolate vallyes c. Esa 7.18 19. The Assyrian is the rod of Gods anger and the staf in his hand I will send him saith the Lord against an hypocriticall nation to avenge the quarrel of my covenant Howbeit he meaneth not so neither doth his heart think so c. Esay 10.5 6 7. But it is here as when in applying of horse-leeches the Physician seeketh the health of his patient the leech only the filling of his gorge Almighty God as he disposeth and ordereth membra culicis pulicis as Austin hath it the members of the meanest creatures so by the same power and providence he over-ruleth all their motions to his own glory for he is strong that executeth his word Or that thing is strong that weak Locust set a work by God shall do his will vigorously and not faintly as Jer. 48.10 shall go through stitch with it and none shall hinder it for the day of the Lord is great and very terrible Tremble therefore and humble under this mighty hand of God let this earthquake worke in you an heart-quake these horrible commotions and calamities draw from you a shower of teares or at least a storm of sighs for your sins unlesse ye hold it better to be carnally secured then soundly comforted who can abide it Or else avoid it otherwise then by repentance Am. 8.12 Fly Dr. Reinolds saith a Reverend man from Gods anger to Gods grace Blood-letting is a cure of bleeding and a burn a cure against a burn Running to God is the way to escape him as to close and get in with him that would strike you doth avoid the blow Verse 12 Therefore also now saith the Lord Now though it be late first and as you may think Nunquam sero si serio too late Now though the dreadfull day of the Lord be very neer at hand yea though the Locusts be already come as Kimchi senseth it Oh that ye would know at the last in this
I will smite the winter-house with the summer-house Heb. upon the summer-house I will lay them both upon one heape they shall one dash against the other To have change of houses or of roomes in one house fit for the severall seasons is not unlawful so we set them not up by wrong-dealing nor set our hearts upon them Haec sunt quae nos invitos faciunt mori for so we are apt to do as Charles 5. Emp. told the Duke of Venice who had shewed him his stately palace and this brings a curse and the houses of Jvory i. e. decked and enameled checkered and entrayled with Jvory Eboratas Lively as some sense it Ahab had made him an Jvory house Heb. an house of tooth i. e. of Elephants-tooth so did other kings likely after him The Porphyrogenity in Constantinople were borne in a room made of Porphyry a precious stone c. All must down together CHAP. IIII. Verse 1. HEare this word ye kine of Bashan Obesae benè pastae ye fat bawsons as we use to call them ye that are Baeotum in patria crassoque sub a ëre natae Ye that have hearts as fat as grease and delight not in Gods law Psal 119.70 Ye that cover your faces with fatnesse Job 15.27 till both your eyes stand out with it Psal 73.7.8 as fulnesse breeds forgetfullnesse Deut. 32.15 the fed hawk forsakes his master as untamed heyfers full-fed ye have been unruly and refractary meanes of much mischief to my poor afflicted as was Iezabel to Eliah Herodias to the Baptist Eudoxia the Empresse to Chrysostom Theodora to Bellisarius that brave and noble Captaine and others Poor Tegedine suffered many yeeres captivity in misery and irons by the Turk for one word in a sermon which distasted a proud and petulant woman without the least cause What cruel persecutions raised the Q. Mother of Scotland about the beginning of the Reformation there the Q. Mother of France Katherine de Medices for thirty yeares together Q. Mary here being wholy possessed by the Bishops as Alexandra was by the Pharisees of whom Iosephus testifieth that she had the name but they had all the power of the kingdome Oh these kine of Bashan these wanton and wicked women for so I understand the text after the Jew-Doctours Vatablus Lyra Lively c. when once they get the reines in their hands there is no hoe with them when once the devill gets passage per costam ad cor as Gregory speaketh by the rib to the heart what may he not effect when the hen is suffered to crow what hope is there of good David complaines of strong buls of Bashan Psal 22 12. but those he might better deale with then with these curst cowes of Bashan that thrust with side and shoulder and pusht the diseased with their hornes till they had scattered them abroad Ezek. 34.21 that are in the mountaines of Samaria Ladyes of the Court accustomed to high titles such as I that am non aulâ sed caulâ natus educatus no courtier but carter rather and used to call a spade a spade care not to complement which oppresse the poor which crush the needy As did much about the same time Iezabel in Israel and Athaliah in Judah and besides the above-mentioned Dame Alice Piercy K. Edward the thirds concubine an impudent woman who so farr wrought upon the kings impotencies and presumed on his favour that she imprisoned Sr. Peter Lamare Speaker in Parliament Daniel 257. and intermedled in courts of Justice and other offices where shee her selfe would sit to effect her desires which though in all who are so exalted are ever excessive yet in a woman most immoderate as having lesse of discretion and more of greedinesse I have spoken before of Diana Valentina King Henry the second of France his mistresse Hist of Councell of Trent 387. to whom he had given all the confiscations of goods made in the kingdome for cause of heresy whereby many poor Protestants were oppressed and needy crushed and quashed to peeces for a poor man in his house is like a snaile in his shell crush that and you kill his heart which say to their masters Or Lords that is to their husbands as Sarah called her husband Lord Gen. 18.12 She in obedience but these in craft and counterfaisance that they may the sooner subdue them and have what they will of them Bring and let us drink q. d. Fac nobis potestatem in hos aut illos saith Mercer that is Give us authority over such and such that we may pick their bones drink their tears enrich and feast our selves of their spoils make no more scruple to undo them by force or forgery then to eat a meals-meat when hungry or then the luxurious Italians who have twenty distinct species of liquor Il Mercuri◠Italico to please the Gusto do to take off a cup of the most delicious which they profanely call Lachrymae Christi Verse 2. The Lord God hath sworn by his holinesse He hath sworn for more assurance Heb. 6.16 17 18. it being hard to perswade secure sinners of the certainty and infallibility of the threatnings which yet will as surely befall them without repentance as the coat is on their back or the heart in their bodies And by his holinesse he hath sworn that is by himself as having none greater to swear by confer Gen. 22.16 Jer. 51.14 Esay 45.23 and 62.8 where God swears by his right hand and by the arm of his strength Exod. 17.16 He is brought in laying his hand upon his throne and swearing to root out Amalek And so some in this place think that by Gods Holinesse is meant heaven Mercer the habitation of his holinesse and of his glory But Drusius dislikes that Esay 63.15 because swearing by heaven is condemned by Christ Mat. 5. If God be holinesse it self let him be sanctified in righteousnesse Esay 5.16 and let men swear when called to it and not till then the Hebrew word here used is passive and signifieth to be sworn Neshbang rather then to swear in truth in judgement and in righteousnesse Jer. 4.2 Behold the dayes come certò citò surely and suddenly even those dismall dayes of blacknesse and darknesse of greatest calamities See chap. 5.18 20. And let this prediction be to you as the knuckles of a mans hand to write you your destiny or as a prophet to read it unto you That he will take you away i. e. Ye shall be taken away and hurried into another countrey like as Esay 8.4 He shall take away the spoyl of Samaria i. e. It shall be surely taken away so Luke 12.20 They do reqire thy soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is it shall be required of thee with hooks Heb. with thornes which were wont to be used in fishing till iron-hooks were more frequent See Job 40.21 Ezek. 29.4 and 19.4 They brought him with hooks that is with chains
make beleeve Where is the promise of his comming Let him make speed and hasten his work Esay 5.19 Jer. 17.15 that we may see it Let him increase his army and come down Judg. 9.29 Such jearing and daring spirits there are still abroad But do they provoke the Lord to anger are they stronger then he The great and terrible day of the Lord will come time enough to their cost they need not accelerate it Can they stand to his triall Job 26.14 or abide the thunder of his power to what end is it for you when God shall answer you as he did a far better man out of the whirlewind and say Job 38.2 3. 1 Pet. 4.18 Who is this that darkneth counsel by words without knowledge Gird up now thy loynes like a man c. Where then shall the ungodly and the wicked appeare what hils will they call upon to fall on them when the elements shall fall upon them like scalding lead or burning bell-mettall and yet all this be but the beginning of their sorrowes Now therefore be not ye mockers lest your bands be made strong Esay 28.22 God can easily hamper you if he once take you in hand the day of the Lord is darknesse and not light No interchange of light an evill an onely evill without mixture of mercy Ezech. 7.5 a black and dismal day of one mischief upon another in a continued series Affliction shall not rise up the second time Nah. 1.9 but ye shall totally and finally be destroyed wrath shall come upon you to the utmost 2 Thes 2. This is illustrated in the next verse by an apt Similitude Verse 19. As if a man did sly from a lion c. And so by running from his death should run to it by seeking to shun the shelves should split against a rock Incidit in Scyllam c. Alsted Chronol pag. 480. as Nicodemus Frischline that famous Poet Orator and Philosopher endevouring to escape out of close prison by casting himself out at a window the rope broke and he perished by falling headlong upon a rock So fareth it with those that feare not God Aliud ex alio malum One mischief treadeth on the heeles of another as Iobs messengers The clouds returne after the raine Eccle. 12.2 as in April-weather one showre is unburthened another is brewed and deep calleth upon deep at the noise of the water-spouts Psal 42.7 Evill shall hunt the violent man to destroy him Psal 140.11 your sins shall find out out as a blood-hound Num. 32.23 as it did that Popish Priest in London who having escaped the fall of Black-friers Anno. 1623. where Drury had his braines knockt out of his head together with his sermon and taking water with a purpose to saile into Flanders was cast away together with some others under London-bridge Jac. Revius de vit Pontif. 312. the boat being overturned And as Philip the second King of Spaine who going from the Low-countries into Spaine by sea fell into a storme in which almost all the Fleet was wracked his housholdstuff of very great valve lost and himself hardly escaped Hist of Counc of Trent 417. He said he was delivered by the singular providence of God to root out Lutheranisme which he presently began to do But the hand of God was upon him in an extraordinary manner Caros Scribonde inflit Princ. cap. 20. for beside the invincible Armado here defeated to his great heart-break for his pretended patience was but as the fever called Epialis wherein men are cold without but hot as fire within he fell into that most lothsome lowsy disease called Phthiriasis whereof at length he dyed and a Beare met him A Beare robbed of her whelpes which she licketh into forme and loveth above measure is a very fierce and fell creature To meet her in such a rage is to meet death in the very face and yet that danger may be sooner shifted and shunned then the heavy wrath of God avoyded or averted without true and timely repentance there is no way to run from him but by running penitently to him as in a tempest at Sea it is very dangerous to strike to the shore the safest way is to have sea-room and to keep in the Maine still or went into the house To shelter himself from the Beare as every creature in danger runneth to its harbour Prov. 30.26 Psal 104.18 and leaned his hand on the walles As being breathlesse in running and glad to stay himself on what he can next lay hold on Man like the vine must have somewhat to leane on if it be but a broken reed or bulging wall Psal 62.3 he shifts and sharks in every by-corner for comfort as the Papists stung by the Friers sermons do by pardons and pennances Prov. 23.32 which are but palliate cures for a serpent bites them the guilt of sin abiding biteth like a serpent and stingeth like an adder Verse 20. Shall not the day of the Lord be darknesse c. q. d. How say ye now when thus beset with mischief on all hands such as ye can neither avoyd nor abide must ye not needes subscribe to the truth of what I said verse 18. and do here againe repeate that you may the better observe it with greater emphasis and earnestnesse you shall not have the least glimmering of comfort ease direction or good counsel To what end then should you desire this dreadfull day of the Lord Are you in hast to be undone Verse 21. I hate I despise your feast-dayes wherewith ye think to stop my mouth and to make me your debter saying as that Romane Emperour when his enemy came against him Non sic Deos coluimus ut ille nos vinceret we have not so served the Gods that they should serve us no better then to give the enemy the better of us The feast-dayes Antonin Philosoph refer Vulcat Gallic in Avidio Cassio Jer. 32.35 and solemne assemblies you so much bind upon are yours and not mine I never commanded them viz as you now use them neither came they ever into my mind So farr am I therefore from accepting your sacrifices as that I hate I despise I will not smell an elegant Asyndeton importing Gods utter distaste of what they did The sacrifice of the wicked is abomination how much more when he bringeth it with a wicked mind Prov. 21.27 and assuring a sudden vengeance as in that quick and smart passage Go preach baptise He that beleeveth not shall be damned Mark 16.16 Will-worship and out-sidenesse in religion is very odious to the Almighty and stinks worse in his nostrils then any ill vapour from the vilest dunghill doth in ours or as those poisonous smels that ascended up once from the five cities of the plaine and brought down from him a counterpoyson of fire and brimstone Rome also that spirituall Sodom shall be destroyed in like sort with a terrible fire Rev. 17.16 and 18 8 9. for her
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
such as was that of Sodom and her Sisters Gen 19.25 Ier. 20.16 Es 13.19 Am. 4.11 Now we must not think that Ionah said no more then is here set down that he expressed no condition such as was that Rev. 2.5 Except ye repent or that like a mad man he ran up and down the city as one did once about Jerusalem and another lately about London repeating and thundering out these words onely inconditis ineptis clamoribus Am. 3.7 with harsh and hoarse outcries God therefore threatneth that he may not punish and all his threats are conditional Ier. 18.8 if they repent he will also This if Ionah expressed not yet the Ninivites understood for else they would never have repented but despaired as Iudas with his poenitentia Iscariotica and defied Ionah as an evil messenger sent against them They might well enough think that if God had not meant them mercy he would never have forewarned them never have given them fourty dayes respite the Septuagint cannot be refused for rendring it three dayes though some have attempted it It is probable that Ionah omitted nothing that pertained to the preaching of repentance though here we have it set down in some onely The Hebrews tell us that the Mariners also went to Niniveh and telling what had befallen Ionah at sea confirmed his doctrine and sentence against the Ninivites who thereupon repented But these as they affirm without reason so they may be dismissed without refutation Vers 5. So the people of Niniveh beleeved God See the mighty power of Gods holy word The weapons of our warfare are not carnal but mighty through God to the pulling down of strong holds 2 Cor. 10.4 to the laying flat those wals of Iericho making the devil fall as lightning from the heaven of mens hearts Luk. 10.18 These Ninivites though rich great peaceable prosperous profane above measure as great cities use to be c. yet at the preaching of Ionah they believed God and repented of their evil wayes whether truly and seriously I have not to say There is an historical faith an assent to the truth of what God speaketh and trembling thereat Jam. 2.19 there is also a natural and moral repentance wrought by natural conscience such as was that of Pharaohs Saul Ahab Alexander the Great when having killed Clitus he was troubled in conscience and sent to all kind of Philosophers as it were to so many Ministers to know what he might do to appease his conscience and satisfie for his sinne There are very good Authours that hold this conversion of the Ninivites to have been sound and serious and for this they alledge that of our Saviour Mat. 12.41 flowing from a lively faith in God which is the root of all the rest of the graces the very womb wherein they are received the fountain also and foundation of all good works as the Apostle Peter hinteth when he saith 2 Pet. 1.5 adde to your faith vertue which is nothing else but faith exercised and proclaimed a fast and put on sackcloth These were the fruits of their faith and though but bodily exerciseâ— and external performances yet they might serve both to evidence Jejunium saccus armae poenit entiae Hieron and to increase their inward humiliation True it is that hypocrites and heathens may do all this and more as Ahab those Psa 78.34 36. and Isa 58.3 The Romanes in a strait ad Deos populum vota convertunt commanded the whole people with their wives and little ones to pray and pacify the gods to fill all the temples Liv. l. 3. and the women to sweep and rub the pavements thereof with the haires of their heads c. from the greatest c. See the Note on Ioel. 2.16 Verse 6. For word came unto the kâ—ng of Nineveh I can hardly beleeve that this was Sardanapalus as some will carry it but some other better Prince that Vespasian-like was patientissimus veri Quintilian one that had those about him that would tell him the truth of things and he was content to heare it and submit to it Like enough it is that this was but harsh newes to him at first hearing but when he had well considered it and taken advise upon it he set upon a reformation Our Chroniclers tell us of a poore Hermite that came to Richard the first Anno 1195. and preaching to him the words of eternall life bad him be mindfull of the subversion of Sodom and to abstaine from things unlawfull Otherwise said He the deserved vengance of God will come upon thee The Hermite being gone the king at first seemed to slâ—ght his words But afterwards falling sick he more seriously bethought himself and waxing sound in soule as well as body he grew more devout and charitable to the poore Hovedon 428. Speed 542. rising early and not departing from the church till divine service were finished c. If the king of Nineveh had ever heard of Jonah his being in the whâ—les belly it might well be some inducement to him to beleeve his preaching it might do him no lesse good then Iohn Friths book called A preparation to the crosse brought in a fish's-belly to the University of Cambridge a little before the Commencement did to some good people here that had hearts to make use of it One grave Divine gave this Note upon it in a sermon before the Parliament Mr. Jeremy Dike above twenty yeares since That such a book should be brought in such a manner and to such a place and at such a time when by reason of peoples confluence out of all parts notice might be given to all places of the land in mine apprehension it can be construed for no lesse then a divine warning and to have this voice with it England prepare for the crosse he arose from his throne Laid aside his state as the great Turk also doth at this day when he entreth into his temple to pray Jer. 13.18 Say unto the King and to the Queen Humble your selues sit down for your principalities shall come down even to the crown of your glory This great king could not but know himself to be a great sinner and that his sins had done much hurt 1. by Imputation for plectuntur Achivi Horat. the people oft pay for their Rulers follyes as in Davids dayes 2 Sam. 24. 2. by Imitation for Magnates are Magnetes they draw many by their example and as bad humours flow from the head to the body so do bad Rulers corrupt the rest This conscious and as some think conscicucious King therefore riseth up from his throne Jud. 3.20 Zarnou as Eglon that unweildy king of Moab had once done to heare Gods message by Ehud qui paulò antè sedebat superbus in folio nunc jacet humilis in solo he lieth low and putteth his mouth in the dust Lam. 3.29 laying aside all cogitation and pride of his kingly majesty together with all soft
sciatse esse Theologum Luth. which who so can do let him thank God saith Luther and let him know that he is a Divine indeed and of might Or of manhood virtue prevalency against an adversary patience under whatsoever crosse occurrences for the truths sake and for my pâ—ain-dealing A minister had need be a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every inch of him and to play the man 1 Cor. 16.13 yea as the good souldier of Jesus Christ to suffer hardship being strong in the Lord and in the power of his might He must be like the diamond in the High-priests brestplate for hardnesse and hardinesse as of Athanasius Nazâ—aâ—zen testifieth that he was Magnes Adamas both a loadstone for his lovelinesse and humility and an Adamant for his resolute stoutnesse and magnanimity against those that were evil to declare unto Jacob his transgression and to Israel his sinne to tell them of their wickednesse with the same liberty that they commit it See here the true picture of a Preacher both how he must be gifted and how deeded A thanklesse office it is with the world to be thus bold and busie and very many ministers affect to be counted no medlers they think it enough to preach toothlesse truths and not to incurre the displeasure of people by telling them of their transgressions and Gods judâ—gements But this is not the garb and guise of those that are sent and gifted by God see Ezek. 3. and 33. Vers 9. Hear this I pray you ye heads c. He had had a bout with them before but because little good was thereby done he is at them again according to that counsel of the wiseman In the morning sow thy seed Eccles 11. â—â— in the evening withhold not thy hand for thou knowest not c. Preach the word saith the Apostle be instant or stand over the work in season out of season c. 2 Tim. 4.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostome told his Antiochians that he would never give over preaching against that sinne of swearing till they gave over their swearing which because he could not get them to do he breaks out into these words It will be an hard speech unto you but I will speak it Though there be so many thousands of you yet there cannot be found an hundred that shall be saved and I tell you true I doubt of them too Ye heads of the house of Jacob and Princes of the house of Israel As bad as they were he gives them their titles The devil also is to have his due he is called by the holy Ghost Prince of the ayr and his Angels are stiled Principalities powers Rulers of the darknesse of this world Eph. 6.12 See the Note on vers 1. that abhorre judgement They were not onely ignorant of it vers 1. but abhorred it and therefore abhorred it because they knew it not Plato could say that if morall vertue could be beheld with mortal eyes it would attract all hearts to it self But these as natural bruit beasts made to be taken and destroyed spake evil of those things that they understood not 2 Pet. 2.12 and what they knew naturally as bruit beasts in those things they corrupted themselves Jude 10. being carried away by their impetuous and imperious lusts they not onely did that which was evil but also hated the light of the law that reproved and sentenced them licensing others by their practise at least to do the like Such Centaures and Cyclopes were these princes of Israel grown such Heteroclites these heads of the house of Iacob The whole head was sick Isai 1.5 the Rulers were a scab Chap. 5.7 The Lord looked for judgement but behold oppression for righteousnesse but behold a crie 〈◊〉 Caff They had made the age not unlike that under Nero wherein nothing almost was unlawful but villany was acted by authority and pervert all equity Heb. they pervert c. It is spoken to others in token of abomination See the like Gen. 49.4 with the Note Now equity or rectitude is perverted when the guilty are acquitted and the innocent condemned 2 Chron. 19.7 See Esay 5.20 23. when there is accepting of persons and receiving of gifts Vers 10. They build up Zion with blood Heb. bloods that is with goods gotten by rapine and robbery to the utter undoing of many poor oppressed whose livelihood is their life Mar. 12. ult Luk. 8.43 How much better Selymus the great Turk who being upon his death-bed moved by Pyrrhus the Bassa to bestow the great wealth taken by him from the Persian Merchants Turk hist â—â—â— upon some notable hospital for relief of the poor took order that those evil-gotten goods should be forthwith restored again to the right owners to the shame of many Christians who will not be drawn to do so Our Henry the seventh indeed in his last will and Testament devised and willed restitution should be made of all such moneys at had unjustly been levied by his officers But how few such princes are to be found Speed â—â—â—â— It is held a goodly thing to build Zion though it be with blood and Jerusalem with iniquity But God as he will not have ex rapina holocaustum so he infinitely abhorreth all those who under pretext of religion in building some poor hospital with the fragments of their accursed wealth seek to make him a party a partaker of their cruelty as those did Esa 66.3 4 Mar. 7.11 Mat. 23.14 Our Henry the third when he had after his many great exactions sent the Friar-Minors a load of freese to clothe them Dan. hist 168. had the same sent back again with this message That he ought not to give almes of what he had rent from the poor neither would they accept of that abominable gift Zion is not to be builded or beautified with bloods c. Vers 11. The heads thereof judge for reward Being so many locusts latrones cum privilegio as one saith Well might Saint Paul say that covetousnesse is the root of all evil 1 Tim. 6.10 It is here assigned as one cause and carnal security as another of that Regiment without righteousnesse here justly complained of And it was the worse because it had over-run all sorts of such as were in place of power whether Civil or Ecclesiastical The Princes and Judges took gifts which they should not only not have taken but have hated Prov. 15.27 they should have shaken their hands from holding of bribes Esay 33.15 sith there is a curse to such Magistrates with an Amen to it Deut. 27.25 and Psal 15.5 exclusion out of heaven Stapleton Olim didici quid sint munera said one once Raine is good said another and ground is good sed exeorum conjunctione fit lutum of the mixture of these two is made dirt So Giving is kind and taking is courteous yet the mixing of them maketh the smooth paths of Justice foule and uneven Nec prece nec
5.10 she received not correction or disciplâ—ne as being incurable or incorrigible pining away in her iniquity Lev. 26.39 and not accepting the chastisement of her sin she trusted not in the Lord but knockt at the creatures doore for help in her distresse and made flesh her arme her heart departed from the Lord Ier. 17.5 This God taketh very ill Ier. 2.12.13 as he hath very great reason Confidence being the least and yet the best we can render to him for all his benefits she drew not neer to her God Though he were her God yet she gat as far from him as she could and like a wild beast would not be tamed nor managed by him Now if these be undoubted arguments of filthy and polluted State as surely they are what shall we think of our selves who are as deeply guilty as ever Jerusalem was in the promises what shall the Lord do or what shall he not do rather to a nation so incorrigibly flagitious so obliged so warned so shamelesly so lawlesly wicked Verse 3. Her Princes within her are roaring lions Roaring over the meaner sort and tearing them with their claws See the Notes on Mic. 3.1 2 3. her Iudges are evening-wolves c. See Hab. 1.8 This rapacity and bribery they had learned likely under Manasses and Amon and exercised under good Iosiah who either knew it not or could not redresse it Est ergo periculi plena reip forma quae ab uno dependet saith Gualther here And Tertullian telleth us Tert. Apol. that one speciall thing the Primitive Christians pray'd for the Emperour was that God would send him Senatum fidelem a faithfull Senate pious Councellours good under-officers Of Aurelians Councell it was said that by them the good Emperour who might know nothing but as they informed him was even bought and sold Alphonsus King of Arragon said that Princes were for this in a worse condition then other people because they could seldome heare the truth of things Augustus bitterly bewailed the death of Varus because now said he Grand Signi Serag 148. I have none about me that will deal truly with me The Grand Signior goes oft abroad that he may receive poor mens petitions and right them upon the greatest Bashawes who bewitcht by bribery have denied them justice And hence it hath been ever observed that few of his chief officers die in their bed These evening-wolves many times have not a morrow left them to gnaw the bones in Rodulphus Archb. of Canterb next after Anselm was surnamed Nugax for his jesting toying Verse 4. Her Prophets are light Rash headlong futilous debauched as the French translateth it aeriall fantasticall waightlesse worthlesse men such as in whose doctrine there is no authority in whose life no gravity staiednesse severity constancy like the planet Mercury they can be good in conjunction with good and bad with bad like that French Apostate of whom Beza saith that he had religionem ephemeram for every day a new religion ab his ad illos ab illis ad hos leviter iens levius transiens double-minded and unstable in all his wayes Jam. 1. and treacherous persons Viri perfidiaerum most perfidious persons This is their true title whom the world counteth and calleth facile facetious fair-conditioned comporting condescending people-pleasing preachers Can there be a worse treachery then to betray mens souls as your Aiones and Negones do that cry peace peace and so cozen men to hell her priests have polluted the sanctuary Or holy services Cum coelum terrae commiscent sacra profanis God looks to be sanctified in all those that draw nigh unto him Levit. 10.3 that they should be singularly holy handling the word sanctè magis quà m scitè as One once told the wanton Vestall and living so that malice it self may be silenced God of old appointed both the weights and measures of the sanctuarie to be twice as large as those of the Common-wealth to shew that hee expects much more of those that serve him there then he doth of others See 1 King 7.15 with 2 Chron. 3.15 they have done violence to the law sc by their crafty and perverse glosses setting it on the rack as it were and so making it speak more then it would tawing it with their teeth as shoomakers do their upper-leather forcing it two miles when it would go but one yea murthering it as Tertullian saith of some quod caedem scripturarum faciant that they slaughter the scriptures to serve their own purposes for which cause also he calleth Marcion the heretike Murem Ponticum the Rat of Pontus for his arroding and gnawing the text Verse 5. The just Lord is in the middest thereof The unjust Princes were said to be in the middest of Jerusalem as roaring lions vers 3. Here the just Lord is also said to be in the middest of her as a sin-revenging Judge He sitteth as God in the middest of those uncircumcised vice-gods as I may in the worst sence best terme them he sets a jealous eye upon all their unrighteous proceedings and is with them in the judgement Neither eyeth he them onely but all others in like sort as the king in the Gospel came in to see his guests His eye like a well-drawn picture taketh view of all that come into the room O that we could be in his fear all the day O that we would ever walk uin the sense of his presence and light of his countenance Nè pecces Deus ipse videt bonus Angelus astat c. Sinne not for God seeth thee the good Angels stand about thee Satan will accuse thee Noli peccare nam Deus videt Angeli astant diabolus accusabit conscientia testabitur Infernus cruciabit Conscience will give in evidence against thee Hell will torment thee A reverend and religious man had this written before his eyes in his study he will not do iniquity i. e. He will not let enormities go unpunished nor passe by the infirmities of his people without a sensible check Psal 99.8 See Hab. 1.13 Every morning doth he bring his judgement to light Daily and diligently doth He both threaten by his Prophets and execute with his hand the menaces of his mouth upon those that will not be warned that refuse to be reformed He hath in a readinesse to revenge all disobedience 2 Cor. 10.6 Maturely he will do it and accurately It is his mornings work Psal 101.8 like as it is theirs to rise early and corrupt all their doings vers 7. He will be up and at it as soon as they he faileth not As he may seem to do when he forbeareth Non deest He will not be wanting to his office to proceed against the uncounsellable but the unjust knoweth no shame He can blush no more then a sackbut as the proverb is Such an impudency hath sinne woaded in his face that he basheth nothing Et pudet non esse impudentem he is past all
servants and services never the like known we pull upon our land Amos his famine not of bread but which is a thousand-fold worse of hearing the words of the Lord. A famine long since foretold and feared by our Martyrs and Confessours Am. 8.11 and now if ever if God forefend not in procinctu to fall upon us as the most unworthy and unthankfull people that ever the Sun of heaven beheld or the sun of Christs Gospel shone upon so fair and so long together The best way of prevention is prevision and reformation beginning at our own as Gidcon did at his fathers houshold Judg. 6.27 And the best Almanack we can rely upon for seasonable weather and the lengthening of our tranquillity is our obedience to God love to our neighbours care of our selves c. Verse 12. Then Zerubbabel the sonne of Shealtiel c. So mighty in operation so quick and powerfull is the good word of God in the mouthes of his faithfull Ministers when seconded and set on by his holy Spirit See for this Esay 55.10 11. Jer. 23.28 29. Act. 19.20 1 Cor. 14.24 25. Heb. 4.12 See that scala coeli ladder of heaven as One calleth it Rom. 10.14 15. and consider how mightily the word of God grew and prevailed in those primitive times It spread thorow the world like a Sun beam saith Eusebius it was carried about into all places as on Eagles or rather as on Angels wings Athanasius of old and Luther alate were strangely upheld and prospered against a world of Opposites to the truth they preached Melch. Adâ—m in vit Farel Farellus gained five great cities with their territories to Christ How admirably and effectually King Edward the sixth was wrought upon by a sermon of Bishop Ridleys touching works of charity see his life written by Sir John Heywood Pag. 169 170 c. It is the spirit that quickeneth the seed of the word and maketh it prolificall and generative And as in the body there are veins to carry the blood and arteries to carry the spirits that quicken the blood so is it with the word and spirit in the soul If Gods Spirit open not mans heart the word cannot enter If he illighten not both Organ and Object Christ though never so powerfully preacht is both unkent and unkist as the Northern Proverb hath it The word heard profited them not because not mixt with faith in them that heard it Heb. 4.2 They heard it onely with the hearing of the ear with that gristle that grew on the outside of the head whereas they should have drawn up the inward ear to the outward that one and the same sound might have pierced both But this all that hear cannot do because all are not of God Joh. 8.47 and so have not his ear-mark spirituall senses habitually exercised to discern good and evil Heb. 5. ult they have an heavy ear which is a singular judgement Esay 6.10 With all the remnant of the people i.e. The generality of the returned captives followed their leaders A remnant they are called because but few in comparison of those many hedge-rogues Mr. Dyke calleth them potters they are called 1 Chro. 4.23 men of base and low spirits that dwelt still in Babylon among plants and hedges being the base brood of those degenerated Israelites who when liberty was proclaimed for their return to Jerusalem chose rather to get their living by making pots for the king of Babylon These are ancient or rather obsolete things as Junius rendreth it worn out and forgotten and indeed they deserve to be utterly forgotten and not written or reckoned among the living in Jerusalem Esay 4.3 Obeyed the voyce of the Lord their God with the obedience of faith and this they did by the good example of their Rulers Thus when Crispus the chief Ruler of the Synagogue beleeved many of the Corinthians beleeved also Acts 18.8 When the kings of Judah were good or evil the people were so likewise Great men are the looking-glasses of their countrey according to which most men dresse themselves Qualis Rex talis grex Why compellest thou the Gentiles said Paul to Peter sc by thine example to Judaize Gal. 2.14 and the words of Haggai the Prophet whose mouth God was pleased to make use of And this is added for a confirmation of the Prophets calling to the work because of long time before there had been no Prophet among the people nor any to tell how long as the Church complaineth Psal 74.9 as the Lord their God had sent him Heb. according as the Lord their God had sent him after the same manner they heard and obeyed the Prophet as the Lord had sent him they did not wrest his words to a wrong sence nor did they question his Commission but receiving it as the word not of man but of God they set forthwith upon the work yeelding as prompt and present obedience as if God with his own mouth had immediately spoken to them from heaven and the people did fear before the Lord as if He himself had been visibly present in his own person So Saint Peters hearers Acts 10.33 Now therefore say they we are all here present before God to hear all things commanded thee of God If young Samuel had known that it was the Lord that called him once and again he would not have returned to his bed to sleep If men were well perswaded that the God of heaven bespeaks them by his faithfull Ministers they would not give way to wilfull wandrings but hear as for life and fear to do any thing unworthy of such a presence they would work out their salvation with fear and trembling yea work hard at it as afraid to be taken with their task undone Psal 103. â—3 Eccles 12. They that fear the Lord will keep his covenant saith David Fear God and keep his commandements saith Solomon And in every nation he that feareth God and worketh righteousnesse is accepted of him saith Peter Acts 10.35 Verse 13. Then spake Haggai the Lords messenger Or Angel See the Note on Mal. 1.1 Then speaks Namely on the four and twentieth day of the moneth as it is in the last verse untill which day they had been building for three weeks together But Governour Tatnai and his complices came upon them and discouraged the people and hindred the work Ezra 5.3 It was but need full therefore that Gods command should be repeated and a speciall promise added I am with you saith the Lord. Where we may well take up that of Tully concerning Brutus his Laconicall Epistle Quam multa quà m paucis how much in a little I am with you saith the Lord you need not therefore fear what man can do unto you God is All-sufficient to those that are Altogether his See 2 Chron. 15.2 Cint 2.15 The Church is called Jehovah Shammah that is The Lord is there Ezek. 48.35 God is in the middest of her shee shall not be moved Psal 46.5 Immota
Iohn 10.30.38 and 14.23 2. As having the incommunicable names and attributes of God Iohn 8.58 and 20.28 Eternity Iohn 1.1 and 17.5 Infinitenesse Iohn 3.13 Omniscience Iohn 2.24 and 21.27 3. As doing the works of God such as are Creation Iohn 1.3 Conservation Iohn 5.17.3 miracles c. 4. As taking to himselfe divine Worship Iohn 9.38 and 20.28 and 14.1 This truth men must hold fast as their lives and be rooted in it getting strong reasons for what they beleeve The second ground wanted depth of earth The seed was good and the earth was good but there was not enough of it therefore the heat of the sun scorcht in up Christ is here called the Lord of Hosts and the Lord of glory Isay 6.1 with John 12.41 Jam. 2.1 Yet once it is a little while c. Adhuc unum pusillum This little little while this inch of time was the better part of five hundred years viz. Galatin lib. 4. cap 9 10. till Christ came in the flesh Heb. 12.26 the Jew-Doctours say no lesse A long time to us is but a little while to God A thousand years is but as one day to the Ancient of dayes His Prophets also being lifted up in spirit to the consideration of eternity count and call all times as indeed they are in comparison moments and points of time Punctum est quod vivimus puncto minus could the Poet say D. Hall Peaâ—m What is that to the Infinite said a certain Noble-man of this Land to one discoursing of an incident matter very considerable but was taken off with this quick Interrogation So say we to our selves when under any affliction we begin to think long of Gods coming to deliver us What is this to Eternity of extremity which yet we have deserved Tantillum tantillum adhuc pusillum Yet a very little while and hee that shall come will come and will not tarry as in the Interim the just must live by faith Heb. 10.37 Gods help seems long because we are short We are short-breathed short-sighted apt to antedate the promises in regard of the accomplishment We also oft find it more easie to bear evil then to wait till the promised good be enjoyed Those beleeving Hebrews found by experience that the spoiling of their goods exercised their patience but staying Gods leysure for the good things he had promised them required more then ordinary patience or tarriance Heb. 10.36 Take we heed of prescribing to the Almighty of limiting the Holy One of Israel of setting him a time with those Bethulians and I will shake the heavens Not the earth onely as at the giving of the Law to purchase reverence to the Law-giver but the heavens also viz by the powerfull preaching of the Gospel whereby Satan was seen falling from heaven Luke 10.18 that is from mens hearts and the Saints set together in heavenly places or priviledges in Christ Jesus Ephes 2.6 For he that hath the Son hath life hee hath heaven aforehand 1. In pretio 2. In promisso 3. 1 Joh 5 1â— In primitiis Here then the Prophet encourageth these builders telling them that under this second Temple how mean soever it seemed he would first send Christ called the Desire of all Nations vers 7. and Peace vers 9. with Ephes 2.14 to grace it with his presence Secondly he would cause the Gospel to be preached in a pompous and powerfull manner I will shake c. Shake them to settle them not to ruine them but to refine them shake their hearts with sense of sin and fear of wrath that they may truly seek Christ For the Law was given by Moses but grace and truth came by Jesus Christ Joh. 1.17 And the end of this universall shake was to shew saith Chrysostome Hom. 14. in Matth. that the old law was to be changed into the New Moses into Messias the Prophets into Evangelists Judaisme and Gentilisme into Christianisme When Christ was born we know how Herod was troubled and all Jerusalem with him Matt. 2.3 What a quire of Angels was heard in the air at Bethlehem and what wondering there was at those things which were told them by the shepherds Luke 2.18 Eusebius tells of three Suns seen in heaven not long before his birth Orosius tels of many more prodigies The Psalmist foretelling our Saviours coming in the flesh breaks out into this joyfull exclamation Let the heavens rejoyce and let the earth be glad let the sea roar and the fulnesse thereof Let the field be joyfull and all that is therein then shall all the trees of the wood rejoyce before the Lord for he cometh for he cometh to judge the earth he shall judge the world with righteousnesse and the people with truth Psal 96.11 Lib. 18. de C. D. cap. 48. 12 13. and Psal 98.7 8 9. This I know is by some but not so properly understood of Christs second coming to judgement And both Augustin and Rupertus construe this text also the same way But the whole stream of Interpreters old and new carry it against them and some of them tell us of sundry strange and stupendious commotions that fell out even according to the letter in heaven earth and sea about the time of Christs birth death resurrection and soon after his Ascension when he rode about the world upon his white horse the Apostles and their successours with a crown on his head as King of his Church and a bowe in his hand the doctrine of the Gospel whereby the people fall under him Psal 45.4 and he went forth conquering and to conquer Rev. 6.2 Vers 7. And I will shake all Nations First by the civil warres between the Triumviri not long before Christs Incarnation Secondly by the generall taxe Luke 2.3 when all went to be taxed every one into his own city Thirdly by the preaching and miracles of Christ and his Apostles whereby the Nations were shaken out of their sinfull condition and brought to the obedience of faith by effectuall conversion Thus a Lapide I will shake all Nations with wonder at so great a mystery with joy and with newnesse of life saith Sa. The Gospel saith Forbes on Revel 14. hath three degrees of operation in the hearts of men First it falleth to mens ears as the sound of many waters a confused sound which commonly bringeth neither terrour nor joy but yet a wondering and acknowledgement of a strange force and more then humane power Mar. 1.22 23. Luke 4.32 Job 7.46 This may be in the reprobate Act. 13.41 The second effect is the voice of thunder which brings not onely wonder but fear This may also be in a reprobate as Felix The third effect proper to the Elect is the sound of harping while the Gospel not onely ravisheth with admiration and shaketh the conscience with terrour but also filleth it with sweet peace and joy Hitherto He. Certain it is that the Gospel maketh a stirre where it cometh and brings an earthquake
as not to see God in that they suffered They had learned that out of Psal 78.47 48. Psal 29.3 c. Tully indeed thought that God minds not mildew or hail c. Nee si uredo aut grando quippiam nocuit id Iovi animadvert endum fuit neque enim in regnis reges omnia minima curant c. As kings take not notice of smaller businesses in their kingdoms saith He so neither doth God of these ordinary occurrences But the Jewes for the generality had learned better things And the Apostle tells those Heathens too Acts 14. that God had not left himself without witnesse amongst them in that he did good and gave rain from bâ—aven and fruitfull seasons c. â—Cicero himself likewise another time could say Curiosus est plenus negotii Deus God taketh care of all and is full of businesse And oh that this truth were as fruitfully improved as it is generally acknowledged Oh that men would turn at Gods reproof his recall reproofs his vocall rods Mic. 6.9 and not put him to his old complaint Why should ye be smitten any more Esay 1.5 ye revolt more and more This we may wish but God alone can effect For till he please to thrust his holy hand into mens bosomes and pull off the fore-skin of their hearts Afflictions those hammers of his do but beat cold iron Salvian See Ier. 2.30 31. and 6.29 30. Lev. 26.41 Plectimur à Deo nec flectimur tamen corripimur sed non corrigimur We are put to pain but to no prosit Jer. 12.13 as Abaz that stiffe stigmatick 2 Chron. 28.23 and Ahaziah who sent a third Captain to surprize the Prophet 2 King 1. after two before consumed with fire from heaven as if he would despitefully spit in the face of God and wrestle a fall with the Almighty Verse 18. Consider now from this day and upward And see how punctually the time of benediction answereth to the time of your conversion so that you no sooner begin to build but I begin to blesse It is said of the men of Issachar that they were in great account with David because they had understanding of the times 1 Chron. 12.32 It is certainly a point of spirituall prudence to consider the times and to compare things past with present and future Time is the wisest of all things Laert. lib. 1 said Thales the best counsellour said Plutarch Truth is the daughter of Time In Pericles saith Another Philosopher See the Note on verse 15. Verse 19. Is the seed yet in the barne Hierom rendreth it In germine In the sprouting or spirting as they call it and so farre enough from the harvest and yet further if yet in the barn and not put into the ground Neverthesse for your diligence in building Gods house I assure you in the word of truth that you shall have a very great increase a plentifull harvest From this day will I blesse you And it is the blessing of God that maketh rich as is to be seen in the examples of the Patriarchs Abraham Isaac Iacob Others whose godlinesse was their gain whose piety was profitable to all things as having the promises of both lives 1 Tim. 4.8 Now all that are of faith are blessed with faithfull Abraham Gal. 3.9 are heirs of the world with him Rom. 4.13 and so have right to all things in Christ the heir of all things 1 Cor. 3.22 Heb. 1.2 though these things on earth be detained from them for present by those men of Gods hand Psal 17.14 as Canaan was from Israel by the cursed Amorites till their sinnes were full Gen. 14. yet they shall shortly have power over the Nations and which is better Christ will give them the morning-starre that is himself Rev. 2.26 28 and with himself a Cornucopia of spirituall blessings Ephes 1.3 The Lord that made heaven and earth will blesse them out of Zion that is with better blessings then heaven or earth afforded We read not here of any other blessings but increase of corn wine oil c. because this people was wholly almost affixed to earthly things 1 Cor. 2. The Prophet could not speak wisdom among those that were perfect But better things were implied and assured to the godly as appearâ—th by the ensuing Oracle Verse 20. And again the word of the Lord Again the same day Twice-aday-preaching is no new practise then This Prophet did it so did our Saviour Acts Mon. fâ—l 940. Mat. 13.1 So did Chrysostome as appeareth by his Note on 1 Thes 5.17 So did Luther which because one Nicholas White commended in him he was accused of heresie in the raign of Hen. 8. It is not so long since it was held here practicall Puritanisme The late Arch-prelate being sued unto by a Noble-man to preferre a Chaplain of his whom he commended for an able Divine Socraâ— and a twice-aday-preacher turned away in a great heat saying The more fool he Verse 21. Speak to Zerubbabel governour of Judah Governours are sure to meet with many difficulties and discouragements high-seats are never but uneasie and had need therefore of singular consolation that they may hold on their course like the Sun in the firmament and shew themselves to be of an undaunted resolution We may well say to Governours as that Propheticall Simeon spoke to the pillars which he whipped before the earth-quake Stand fast for yee shall be shaken I will shake the heavens and the earth sc by abrogating and abolishing both Jewish Ceremonies and Heathenish superstitions Heb. 12.27 As also by Nationall commotions and translations of Monarchies The Greeks shall break the power of the Persians the Romans of the Greeks the Goths and other barbarous nations of the Romans But especially by casting the devil out of the heaven of mens hearts Luke 10.18 those strong-holds wherein he had entrenched himself Mat. 24.7 2 Cor. 10.4 5. that the ransomed of the Lord may receive a kingdome which cannot bee moved Heb. 12.28 and partake of those new heavens and new earth wherein dwelleth righteousnesse 2 Pet. 3.13 even that world to come as these dayes of the Gospel are called Heb. 2.5 See the Note above on vers 6.7 Verse 22. And I will overthrow the throne of kingdomes sc by pouring contempt upon Princes and causing them to wander in the wildernesse where there is no way Psal 107.40 as he dealt with Darius the last Persian Monarch by putting down the mighty from their seat and exalting them of low degree Luke 1.52 as hee dealt with Bajazet the great Turk and Tamerlan the Scythian shepherd by changing the â—imes and the seasons removing kings and setting up others in their stead Dan. 2.21 All this God will do and all that follows in the Text viz. destroy the strength of kingdoms overthrow the charets and their riders c. rather then his Church shall be unhelped or his kingdome of grace hindered Our help is in
had collected an elected Church 1 Epist 5.13 and thence he writeth his Epistle to the sojourning Jews scattered thorow those Eastern parts chap. 1.10 from whence also those kings of the East Rev. 16.12 the converted Jews as some expound it are expected And who can tell whether this land of Shinar be not the same with that land of Sinim Esay 49.12 Confer Esay 11.16 Zach. 10.11 Or by the land of Shinar here may be meant exilium totius orbis their generall rejection by all nations the whole world being to them a Shinar that is a land of excussion and it shall be established c. This denoteth the diuturnity or perpetuity of their punishment CHAP. VI. Verse 1. ANd I turned and lift up mine eyes i. e. I passed on to another vision and 1 lifted up the eyes of my mind higher to heaven saith Hierom to receive a further revelation from God And whereas he saith I turned he declareth that God from on every side giveth his Church clear testimonies of his care of her so that she will give heed unto them and lift up her eyes there came four chariots out i.e. four squadrons of Angels Gods Warriours and Ministers of his manifold decrees which are here set forth by the name of brazen mountains 2 King 2.11 2 King 6.17 So Hab. 3.8 See chap. 1.8 with the Note Chariots the Angels are called in many places but especially Psal 68.17 The chariots of God in the Hebrew it is chariot in the singular to note the joynt service of all the Angels are twenty thousand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even thousands of Angels of chearfull ones so the Septuagint of such as serve the Lord readily and freely with joy and tranquillity and so do quiet his spirit Deut. 33.26 God rideth upon the heavens for Isra els help i.e. upon the Angels Heb. as it is said here vorse 8 give him full satisfaction The Lord is among them as in Sinai in the holy place that is the Angels by their swiftnesse and warlike prowesse make Sion the Church as dreadfull to all her enemies did not one of them so to Sennacherib as those Angels made Sinai at the delivery of the Law which was given in fire Deut. 33.2 The word rendred Angels in the above-cited Psal 68.17 and so the Chaldee plainly expresseth it is by some who derive it of Shaan to sharpen referred to chariots to note a kinde of chariots armed with sharp hooks used in warres as many humane Writers record And so it maketh something to the confirmation of this Interpretation Statius Macrob. Vegetius concerning Angels rather then the four Monarchies But the Angel himself is our best Interpreter verse 5. where being asked by Zachary what these chariots were he answereth These are the four spirits of the heavens which go sorth from standing before the Lord of all the earth a plain Periphrasis of the Angels chap. 1.10 See the Note there from between two mountains tanquam è carceribus as designed by Gods all disposing providence and power and ready prest at his appointment and pleasure to run their race do their office execute Gods judgements which are both unsearchable and inevitable and this the Poets hammer'd at in their ineluctabile Fatum as they called it Gods decrees lie hid under mountains of brasse as it were till they come to execution they run as a river under ground till they break out and shew themselves When he hath once signified his will then we understand it which before lay hid from us that is when these chariots come out from between the mountains of brasse when the event declareth what was the immutable decrce of God Hence the Psalmist Thy right cousnesse is like the great mountains thy judgements are a great deep this for the decree And for the execution Thou preservest man and beast Psal 36.6 but by such means and in such manner as to thee seemeth best It is our part to say Amen to his Amen and to put our Fâ—at and Placet to his The will of the Lord be done said those primitive Christians Act. 21.14 Here am I send me Esay 6.8 Verse 2. In the first chariot were red horses c. These severall colours seem to set forth the diverse ministrations of the Angels deputed to severall employments The black colour betokeneth sorrowfull occurrences and revolutions The white joyfull The red bloody The grisled sundry and mixt matters partly joyfull and partly sorrowfull But I easily subscribe to Him that said We must be content to be ignorant of the full meaning of this vision Tanta est profunditas Christianarum literarum saith Austin so great is the depth of divine learning that there is no fathoming of it Prophecy is pictured like a Matrone with her eyes covered for the difficulty For which cause Paulinus Nolanus would never be drawn to write Commentaries and Psellus in Theodoret asketh pardon for expounding the Canticles of Solomon Verse 4. What are these my Lord Difficulty doth but whet desire in Heroick spirites the harder the vision the more earnest was the Prophets inquisition he was restlesse till better resolved and therefore applieth himself again to his Angel Tutour rather then Tutelar whom for honour sake he calleth My Lord. See the Note on chap. 4.5 and take notice of the truth of Saint Peters Assertion concerning the Prophetick scrutiny 1 Pet. 1.11 with greatest sagacity and sedulity Verse 5. These are the four spirits of the heavens Angels are spirits Heb. 1.7 14. and spirits of heaven Mat. 24.36 Gal. 1.8 resembling their Creatour as children do their Father both in their substance which is incorporeall Hence they are called sons of God Job 1.6 and 38.7 and in their excellent properties Life and Immortality Blessednesse and Glory a part whereof is their just Lordship and command over inferiour creatures For like as ministring spirits they stand before the Lord of the whole earth who sends them out at his pleasure to serve his providence so they have as his Agents and Instruments no small stroke in the ordering and managing of naturall and civill affairs as may be seen in the first of Ezechiel The wheels that is the events of things have eyes that is something that might shew the reason of their turnings if we could see it And they are stirred but as the living creatures that is the Angels stirred them And both the wheels and living creatures were acted and guided by Gods spirit as the principall and supream Cause of all the Lord of the whole earth as he is here called that stand before c. As waiting his commands and ready to runne on his errand Mat. 18 10. Dan. 7.10 Jacob at Bethel saw them 1. ascending sc to contemplate and praise God and to minister to him 2. descending sc to execute Gods will upon men for mercy or for judgement Psal 103.20 For which purpose Ezekiel tells us that they have four faces to look every way when as
ayme doth not make a bad action good as we see in the case of Uzzah yet a bad aym makes a good action bad as in Jehu's reformation He had a squint eye to his own ends in all as the eagle hath an eye upon her prey when she flies highest and so consulted ruine to his own house did ye at all fast unto me even to me Did you propound me to your selves Or gat I any thing by the hand Did you serve me and not your selves rather upon me was it not sinful self-love and base self-seeking that put you upon these practises lookt you any higher therein then onely to the satisfying of your own carnal humours God was not in all your thoughts This Daniel saw and acknowledged with grief and shame Chap. 9.13 All this is come upon us yet made we not our prayer before the Lord our God that we might turn from our iniquities and understand thy truth Therefore hath the Lord watched upon the evil and brought it upon us c. The Jews no doubt had prayed much and oft during that seventy yeers captivity yet Daniel denies that they had prayed to any purpose because they had failed both quoad fontem quoad finem they had acted from evil principles and had been carried on by self-respects They had not that true-heart spoken of by the Apostle Heb. 10.22 but that wicked minde mentioned by the Wise-man Prov. 21.27 The sacrifice of the wicked is abominable how much more when he brings it with a wicked minde either as thinking to cozen the God of heaven Hos 10.1 Cant. 5.4 or at least to stop his judgements and still the noise of his own conscience by his external services Thus Ephraim bore fruit to himself but proved an empty vine when as the spouse that fruitful vine on Christs house-side kept her fruit for her beloved who therefore fed heartily upon it and not upon her vine onely but her milk too not upon her honey onely her finer and sweeter services but upon her honey comb too that had much wax in it meaning her worser and courser performances If the heart be upright all 's well betwixt Christ and his people O labour for that truth in the inward parts that we may be with Appelles approved in Christ Rom. 16. that he may say of â—s as once he did of Nathaneel Behold an Israelite indeed in whom is no guile Great vertues â—ot sweetned with sincerity are no ornaments unto us And Great infirmities not sowred with hypocrisie are no great deformities Those God acknowledgeth not these he imputeth not Verse 6. And when ye did cat and when ye did drink q. d. In all your actions natural civil recreative religious you should have sought served and set up me you should have done all to the glory of God as saith the Apostle you should have eat drunk and slept eternall life as it was faid of a certain Scotch Divine The way of life is above to the wife Prov. 15.24 he goes a higher way then hâ—â— neighbour who contents himself with a natural use of the creature but he can extract a spiritual Grace is called the divine nature as that which Elixir-like by contaction turns all into the same property with it self meat makes us not acceptable to God 1 Cor. 8.8 The kingdom of God consists not in meats and drâ—nks Rom. 14.17 Howbeit the Israelites were commanded as to fast so to feast â—â— forethe Lord that is in faith and obedience to do every thing from the heart as unto him This these Jews did not and are therefore worthily blamed From their feeding themselves without fear of God is concluded their no respect to him in their fasts and holy services sith true goodnesse is ever like it self and carries an uniformity in all proceedings Verse 7. Should ye not hear the words which the Lord haâ—h cryed q.d. Hath â—â— not spoken loud enough long enough Hath he not sufficiently declared hisâ—â—â— concerning these external actions and especially concerning a fast prophaned through wickednesse Isai 58.3 4. Jer. 14.12 and eisewhere Sed surdo sâ—ulâ—m All hath been but as a trumpet sounded in a dead mans ear you are altogether uncounsellable untractable and all that hath been spoken hath even been spilt upon you should ye â—ot the words So the Original runs by a concise and short kinde of speaking well befitting a sharp reproof Should ye not hear them and heed them which if you had done you might have spared that labour of comming to us and out of the former prophesies have resolved your selves when Ierusalem was inhibâ—â—ted and in prosperity But then their hearts were fat as â—â—ease and the prosperity of those fools destroyed them who Frov. 1 3â— 3â— if they had hearkned to wisdom had dwelt sasely and lived quite from the fear of evil Surely as those that lie on down pillows cannot well hear so such as be at case in Sion cannot profit by good counsel It is by correction that God openeth the eares of men and fealeth their instruction Job 33.16 when men inh thit the South of the plaâ—n Heb. the South of the plain that is the bounds and borders that part of the countrey that lieth most open to the inrodes of the enemy and hath most of all felt the desolations of war See Jer. 1â— 26 and 32,44 Verse And the word See the Note on Verse 4. Verse 9. Exâ—â—me true judgement According to Deut. 1.17 See the Note there The prophet having here to do with Hypocrites who boast much of their piety with neglect of charity and seem to be strickt in the service of God but make over-bold with men presseth them to duties of the second table which yet he would have exercised in the first table for not onely the second is included in the first but in the very first commandment of the Law the observation of the rest is commanded as Luther well observeth and shew mercy Or bountifulnesse kindnesse favourable dealing And compassions Heb bowels q.d. Do it out of deep pitty fiom the heart-root Esay 57. Draw out not your sheafe onely but your soul to the 〈◊〉 this way the poorest may exercise his Charity though he cannot shew mercy yet he may love it â—â—â—6 8 he may wish well to it as these poor wretches that were willing indeed but never alasse able to relieve the necessitous Mat 25.35 we usually call such poor men poor souls but in the bowels of compassions a poor soul may be a rich Christian and a rich man may have a poor soul Verse 10. And oppresse not the widow nor the satheâ—â—â—se Widows and Orphans are Gods clients taken into his special protection the stranger Whose right is so sacred saith one that there was never ration so barbarous that would violate the same nor the poor whose misery moves compassion without an Oratour In the low countries they may not beg but only look pittifully To grinde the faces of such is
Hanibal should eat his heart with salt then Laelius his friend do him the least discurtesie God wil take that of a profane person that he will not of a professor Philistins may cart the ark scape scotfree But if David do it God will punish him in the death of Vzzah Augustus Caesar may send forth a decree that all the Roman world should be taxed or numbred Luk. 1.2 but if David number his people God wil make bloody wailes upon his back if he make Gods name to stinck among the heathen God wil scour out that blemish cast upon his name with Davids tears and blood See Ezek. 36.21 39.7 Amos 2.7 Levit. 10.3 I will be sanctified in all thâ—â— that draw near unto me Sanctified he will be either actively or passively either in the sincerity of their conversation or else in the severity of their condemmnation If Solomon forsake the Lord that appeared unto him twice God wil chastise him with the rods of men at least If Israel professe Gods name and yet profane it God wil cast them off and turn to the Gentiles And indeed what could he do lesse to a nation so incorrigibly flagitious a nation so unthankful for mercies so impatient of remedies so uncapable of repentance so obliged so warned so shamelesly so lawlesly wicked The table of the Lord that is the Altar see verse 7. And the fruit thereof Or the revenue the income of it It is a base allowance that the Priests have prisoners pittance they live that 's all Or thus The table of the Lord is polluted c. That is it is no better worth then to be polluted neither do his Priests deserve either countenance or maintenance So many wretched people in these dayes think there is more ado made then needs in the worship and service of God Colo Deum ut par est Whereas indeed we that have received so many mercies and have lived in such an age of miracles should not onely servire Deo sed adulari as Tertullian phraseth it serve God but be unsatisfiable in serving him And as Gods service is slighted so his ministers are well night starved in many places the vulgar holding the ministry no better then a idle uselesse trade taken up to make a living of How Shamefully are Gods ablest servants defrauded mocked misused A sad prognostick of a dying State 2 Chron. 36.16 Verse 13. And ye have said also Behold what a wearinesse is it and ye have snuffed at i c. At what At the chiding you have had for your lame and lean sacrifices A little offensive breath hath blown you up into rage This is a kinde of blasphemy Ezek. 20.27 when gracelesse men fall into a fustian-sume as they say by hearing of their faults and bristle against a reproof though never so just Or thus Ye have puffed and blown as almost breathlesse by carrying some carrion sheep for a sacrifice as if it were so fat and full of flesh that you could hardly bring it without breaking your winde whereas ye might have blown it away it is so thin and light Bern. Hateful Hypocrisie And it sped accordingly For should I accept this at your hand No no Sapiens nummularius est Deus nummum fictum non reciptet God is a wise mint-man he will take no counterfeit coyn He not onely detects the cozener and detests him as here but curseth him bitterly in the next verse He rejects the hypocrites sacrifice and plagueth such Prometheusses when as he wipes not out any of the good services of his sincere people Neh. 13.4 but abundantly blesseth them Labour therefore for that truth in the inward parts that we may be with Appelles approved in Christ Psal 51 5 John 1 Rom. 16. and with Nathancel an Israelite indeed Be we the same that we would seem to be and if not as the windows of the Temple were wider within the a without yet to be no more in shew then we are in truth It stands us in hand when to deal with God to have the greater part of our ware in the inner part of the shop and not all on the foreside on the board or stall and to see that though our work be but mean yet it may be clean though not fine yet not foul soyled and slubberd with the slur of a rotten heart Sweet powders can make even leather an ornament when the Sanies of a plague-sore wil render a rich robe lothsom and infections Verse 14. But cursed be that deceiver Cursed with a curse both verbal and penal temporal and spiritual These last light heavy such as are hardnesse of heart Mal. 3 9 Rom. 1 28 Mat. 27 5 Psal 109 18 and horrour of conscience though lesse observed because they come into the deceivers bowels like water and like oyle into his bones They soak and sink into his soul insensibly He hath his death about him as we say of one that hath drunk poyson or eatenah Italian fig though he fall not down dead immediately He is accursed and he shall be so as in a contrary sense Isaac said of his son Jacob He is blessed and he shall be blessed But usually the visible vengeance of God doggs the deceiver at the heels his sin findes him out and layes him open to others as an accursed person This was Cains case and curse Gen. 4.15 God sets a mark upon him probably it was the perpetual trembling of his hands and whole body through the horrour of his conscience So not long before when Adam had played the deceiver and hearkened to that old Impostor the subtile Serpent God spared him but cursed the ground as the Persians when their Noble-mens sons had made a fault hangd up their coats and whipt them in their presence Cursed is the ground for thy sake Gen. 3 17 Thorns also and thistles shall it bring forth And the truth is it was never beautifull nor cheerfull since that curse inflicted but lyes bed-rid waiting for the comming of the second Adam to free it from that heavy curse Rom. 8.20 The barren figtree felt the power of Christs curse even to admication Mat. 21.20 For when the disciples saw it they marvelled saying How soon is the sigtree withered away They might marvel well enough for the figtree is the most juycefull of any tree and beares the brunt of winter-blasts without withering But the blasts of Christs mouth are more powerfull Hecan blow men to destruction Job 4.9 as so many dust-heaps yea frown not some single fig-tree onely but the whole vineyeard to desolation It is burnt with fire it is consumed they perish at the rebuke of thy countenance Psal 80.16 Men may curse and no hurt follow the curse causlesse shall not come Prov. 26.2 Michah's mother cursed when she lost her mony Jud. 17.2 Act. Mon. But who cared or fared the worse for that And the like may be said of Julius Palmer the Martyrs mother when he craved
Luk. 16.15 because they were but skin-deep and not heart-sprung therefore they were not a button the better for them God loves and looks for truth in the inward parts Psal 51.6 he looks that men should do his will from the heart Ephes 6.6 and serve him in their spirits Rom. 1.9 In doing whereof there is great reward Psal 19.11 praemium ante praemium that Euge of a good conscience this the stranger medleth not with conceives not of the wealth of Gods pilgrims standing more in Jewels and gold things light oâ— carriage and well portable then in house and land His servants have that here that doth abundantly pay them for their pains afore-hand righteousnesse being it own reward and they knowing within themselves that they have in heaven a better and an enduring substance Heb. 10. But hereaster oh the rich recompence that God shall make them oh the heaped up happinesse of such at the last when these vain talkers in the text and all that are of their mind shall roar out Nos insensati We fooles counted their lives madnesse But now c. See more of this in the following Note on ver 16. doctr 5. what profit is it that we have kept his ordinance The Chaldee hath it Quod mammon adeptisumus what mammon or wealth have we gained Mammonists are all for gain their very godlinesse is gain still they have an Eagles-eye to the prey when they seem to sly highest toward heaven If they may not get by God they soon grow weary of his work What shewes soever they make of better sure it is their belly is their God they mind earthly tings These will follow the chase as Jonathan till they meet with the hony-combe or as a curr followes his master till he meet with a 〈◊〉 These come to Christ as that young Pharisee did hastily but the 〈…〉 because they consider not that with the Lord are durable rich's Prv. 8.18 and that godlinesse as it hath many crosse so it hath many conâ—â—â—ts against 〈◊〉 Virtus lecyâ—â—â—â— habet in malis like as no countly hath more venomous creatures then Egypt 〈…〉 Antidotes This there Sensualists having not the spirit understand not 〈…〉 hence their complaint of a disappointment casting a stirr upon Gods 〈…〉 as those spies did upon the promised land Num. 14. and ready to run back into Egypt toth air flesh-â—ots garliâ—k and onions there Lo this is the guise of 〈…〉 wath whom thâ— ' the best religion that brings greatest advantage 〈…〉 thiâ— life if the Ark bring a blâ—ling with it as it did to Ohed-Edom it 〈…〉 upon as worthy of entertainment but if a plague of poverty 〈…〉 these Philistines will be glad to â—id their hands of it The garishnesse of ho 〈◊〉 wealth and pleasures do so â—azle their eyes that they think it the only happinesse to have and to hold Such fooles they are and such great beasts if David may judge Psal 73.22 to fly a fooles-pitch and to goc hawking after that that cannot be had as Solomon faith Pro. 23.5 Or if had yet cannot be held as being of swisrest wing and 〈◊〉 soon gone as a post that passeth by Godlinesse hath the preomise of â—â—th lives and we read of some godly men in scripture that were richer then any other But God will have it sometims to be otherwise that godimesse might be adâ—â—â—â—d for it self and to shew that his people serve him not for 〈…〉 Iob 1.9 But that none serves God for nought no not so much as 〈◊〉 a dâ—â— or 〈…〉 See before ch p. 1.10 that 〈◊〉 have kept his ordinances which if they had done indeed they would never have thâ—â—â—â—gged much less blasphemed they would have accused themselves 〈…〉 livine providence they would have said with holy Ezra All this is come upon us for our â—vill deeds and for 〈…〉 and thou our God hast punished us less then our iniquities deserve Aâ—â—â—â—test thou not be justly angry with us till thou hadst consumed us so that there should the no remnant nor eseaping Ezr. 9 1â— 14. Thus the good wheat falls low at the feet of the fanâ—er when thâ— chaff 〈◊〉 and flyes at his face Thus the sheep when shorn Hâ—at and lookes downward whereas the hang rbit wolf lookes up and howlesagainst heaven Hypocrites use to wrangle with God and expostulate the unkindness of his non-acceptance of their services as Esay 58.3 Wherefore have we fasted say they and thou seest not wherefore have we aslicted our soule and thou takest no knowledge God was in their opinion far too short and much behind with them and therefore much to blame and they must give him the telling of it They do so and they have their answer So they shall have here in the following verses and the next chapter which ought not to be divided from this as some conceive They upbraid the Lord as with their observances so with their humiliations and that we have walked mournfully Or in black the habit of mourners whence that of the Heathen Oratour Athenienses non nisi atrati c. The Athenians are never so good as when they are all in black that is under some heavy affliction And a great Satesman of this kingdome had this verse written upon his study door Anglica gens est optima flens pessima ridens Great Brittain all in black is in its best condition But what is it to wear sackcloth 1 Kâ—ng 21.27 and walk softly with Ahab when he had sold himself to do wickedly what is an humbling day without an humbled heart not only an irreligious incongruity but an high provocation like Zimri's act when all the congregation were weeping before the dore of the Tabernacle Surely God may say to such pretenders as Isaac did to his father Behold the fire and the wood but wher 's the lamb for a sacrifice or as Jacob did to his sons that brought him the bloody coat Loe her 's the coat but wher 's my child your garments are black but your hearts and lives are much blacker Go cleanse your hands ye sinners and purisie your hearts you double-minded Be afflicted in good earnest and mourn to some purpose and weep soak and souce your selves in teares of true repentance let your sorrow for sin be deep and downright turn your laughter to mourning and your joy to heavinesse Jam. 4.8 9. And then come let us reason together saith the Lord. All these unkind contestations shall cease and all loving correspondencies shall passe betwixt us God had said as much as all this before to them verse 7 10 11. Sed surdo fabulam their adamant was too hard to be mollified Their bulrushes though bowed down for a day while some storm of trouble was upon them was now so pierkt up as if it would threaten heaven witnesse their continued contumacy their robustious language in the next verse also stouting it out still with God Verse 15. And now we call the proud happy Such
then to the observation of the ceremoniall and judiciall Law But it is ordinary with those Jew-Doctours to corrupt the Text for their own purpose adding and altering at their pleasure The judiciall law was fitted to the jews and was the best that they could suffer as Solon said of the Athenian Lawes The ceremoniall law was their Gospel pointing them to Christ and therefore abolished by him as having no use in the Church after his death but by accident As for the Morall law called here by an excellency the Law of Moses it is established for ever in heaven Psal 119.89 and albeit some duties of certain commandements shall cease when we come to heaven yet the substance of every one remaineth This perpetuity of the morall law was noted by engraving of it in stone Exod. 34.27 2 Cor. 3.7 The Jewshave a saying That God hath more respect to the letters of the Law then to the stars of heaven Mat. 5. And Christ either alludes to or confirms it in that saying of his Heaven and earth shall passe before one jot or tittle of the Law passe Think not that I am come to destroy the Law viz. the Morall Law or the Prophets who presse Morall duties as explainers of the law they do as it were unfold and draw out that Arras which was folded together before These therefore together with the Law of Moses must be daily and duely read and remembred Lege Melachim meum meum inquam meum quicquid enim didicimus tenemus nostrum est rolog in lib. Reg. Scripturas sanctas memoriter tenebat His rom calls the books of Kings his own because by the frequent use and reading of them he had got them by heart and as it were made them his own Of Paula he testifieth that she had most of the Scriptures by heart Of Nepotian likewise that with daily reading and continuall meditation he had made his heart Bibliothecam Christi the Library of Christ See my True Treasure pag. 315. Verse 5. Behold I will send you Elijab the Prophet Not Elijah the Thishite as the Septuagint corruptly read and the Popish Expositours make no smail use of it to prove that the Pope is not Antichrist because Enoch and Elias are not yet come and yet are to come in his time before the day of judgement as they sondly fable to preserve the Elect in the faith of Christ and to convert the Jews But we have better Interpreters of this Text. 1. An Angel who applies it to Iohn Baptist Luk. 1.17 2. Christ that Angel of the Covenant Mat. 17.10 11 and 11.14 Hear ye him against all Antichrists Agitatours Saint Mark begins his Gospel with these very words of Malachy to let us know that this Elias is the Baptist who is called Eliah the Prophet because of the like gifts calling and ministery office of reforming habit people with whom they dealt c. The like almost may be said of Lather a third Elias for boldnesse courage zeal knowledge successe c. But yet we see no footing in this Text for Lucas Osianders conceit viz. that the Prophet here pointed at Luther as well as at John Baptist and that men must receive his Doctrine or else look to be smitten with a curse Howbeit this is more passable and possible then that of the Jesuites who presume to controul Christs own Exposition and give out that as the Devil stirred up Luther to call the Pope Antichrist so God raised up them to resist Luther But what a mad fellow was that Spaniard of whom Severus Sulpitius writeth that professed himself first to be the Prophet Eliah and afterward when he had gained authority Lib. 1 de vita S. Martini fere in calce to be The Christ carrying himself so cunningly in his collusion that Bishop Ruffus was led away with the errour beleeving in him and adoring him as God for which he was justly deprived of his dignity Had we not need receive the truth in the love of it lest God give us up to the efficacy of errour 2 Thess 2.10 lest being first infatuated we be seduced and then being seduced we be damned as Austin glosseth on that Text before the coming of the great and dreadfull day of the Lord Great in respect of the good and dreadfull or horrible in respect of the wicked as Montanus interprets it paralelling it with Mat. 3.12 Or great because it shall be a beginning of great changes both to the godly and the ungodly and dreadfull to the bad yea and to the best also at first till they have recollected and better bethought themselves as Another senceth it as taking it of the last day which is the generall mistake of Popish Expositours and that upon this ground because Christs first coming was an acceptable time and a day of salvation But though it be so to Gods people yet to others it was terrible as hath been shewed in the Note on Chip 3. verse 2. and is so described Luke 2.34 and 3.9 17. and 19.44 Mat. 21.44 Esay 11.4 He shall smite the earth with the rod of his mouth and with his two-edged sword he shall slay the wicked See the like Râ—v 2.16 And by his Ministers he doth it still 2 Thes 2.8 2 Cor. 2.15 16. 2 Cor. 10.6 Vengeance is as ready in Christs hand as in the Ministers mouth for the disobedient Some read the words thus Before the day of the great and dreadfull Lord come like as others read that Jam. 2.1 Have not the glorious faith of our Lord Jesus Christ in respect of persons Both readings are good and the Text will bear both Verse 6. And he shall turn the hearts of the fathers to the children c. John Baptists office and efficacie is here described He shall as a powerfull instrument by preaching repentance Mat. 3.2 and prevailing as he did with all sorts even to admiration so that all men mused in their hearts whether he were the Christ or not Luke 3.10 12 14 15. convert sinners from the errours of their way reduce them to the faith of the old Patriarches make them unanimous in the love of God and of one another and tye them up together as it were by his Baptisme For the multitude of beleevers were of one heart and one soul Act. 4.32 animo animaque inter se miscebantur as Tertullian phraseth it neither was there any controversie at all amongst them as One ancient Greek copy subjoyneth there Controversies there were great store among the Jews when the Baptist came As Joseph found his brethren in Dothan which signifieth Defection so did he They were all gone out of the way and being led aside by the errour of the wicked they were fallen from their own stedfastnesse Many strange opinions and dotages they had taken up and were wofully divided specially by those three different Sects Pharisees Sadduces and Essenes which the Prophet Zachary calleth three shepherds that were to be destroyed in one moneth
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
fear at large 〈◊〉 in the wicked such as were those mongrell Samaritans who feared the Lord and worshipped their own Gods after the manner of the nations h 2 Kin. 17.33 but this is rather a fright then a fear a spirit of restraint a pâ—nick terrour falling eftsoons upon the foulest hearts for the saâ—egard of the saints curbing even the rebellious from outrage that the Lord God may dwâ—ll upon earth i Psal 68.18 in his servants and subjects Which else these hard-hearted Labans and rough-handed Esatâ—'s would never suffer did not Fear of their father Isaac k Gen. 31.53 Lupus venit ad ovile quaerit invadere jugulare devorare Vigilant pastores latrant canes c. Lupus venit fremens redit tremens lupus tamen est fremens tremens Augâ—de verb. Apost serm 21. bridle them did he not put his hook into their noses and his bit into their jaws turning them back by the way they came out l Esay 37.28 This is thought to have been that hornel mentioned by Moses wherewith the Lord drave out the Hivite the Canaanite and the Hittite before the Israelite m Exod. 23.27 28 causing them by the furies of their own evil consciences wherewith they were haunted to fear their own shadows and to slre at a shaken leaf n Lev. 26.36 as a sparrow out of Egypt and as a dove out of the land of Ashur o Hos 11.11 Thus Zebul was terrified with the shadow of the mountains p Judg. 9.36 the Midianites with their own dreams and fancies q Judg. 7.13 the Syrians with an imaginary noise of charrets and horses r 2 King 7.6 French History History of the Councel of Trent Catilina non mediocriter solebat pertimescere si quid crepuisset the Burgundians about to give their enemies battle with the sight of long thistles which they thought to be launces Cardinall Crâ—sâ—â—ntius at his own conceits and phantasies For as he was writing to Rome from the Councel of Trent against the Protestants he thought verily he had seen the devil like a black dog walking in his chamber and at last couching under his table which cast the man into such a melancholy dump that he died of it This was a terrour from the Lord but this was not that fear of the Lord here mentioned in the seâ—t and wherewith few are acquainted For even of those that professe to fear the true God how very few are there found that do fear him in truth which is our second accusation and action laid against most men and comes now to be proved And first for the wicked of the earth it is most certain that they have greatest cause to fear of any men if they knew all for the direfull and dreadfull threats of Gods mouth are against them Sinne lies sculking at the door Å¿ Gen. 4.7 of their consciences like a ban-dog ready to worry them the devil stands watching to lay claim to them and to devour them t 1 Pet. 5 8 the rage of all the creatures though they little think of it is ever arm'd and addrest to seize upon them as traytours and rebels to the highest majesty and to drag them down into the bottome of hell In all which respects the sinners in Sion should be afraid fearefulnesse should surprize the Hypocrites Cause enough they have to run away with those desperate words in their mouthes who among us shall dwell with the devouring fire who among vs shall dwell with everlasting burnings u Esay 33.14 Or rather which indeed were more to be wisht to grow to that conclusion of the Authour to the Hebrews Let us have grace whereby we may serve God acceptably with reverence and godly fear For our God is a consuming fire w Heb. 12.28.29 But how little alasse of this reverent fear and so consequently of any other saving grace whatsoever * Timor Dei est virtus viâ—tutu n custos Bucholcer Ps 36.1 2 3 4 expounded there is in the hearts of wâ—cked and unregenerate persons appears in their practise and that the Psalmist maketh good both in respect of evill to be avoyded and of good to be performed Psal 36 1 2 3 4. For evill first my minde gives me saith the Prophet and I am verily perswaded that there 's nofear of God in such a mans heart ver 1. But what 's the ground of this perswasion may it not be a rash and uncharitable censure you passe upon him Ob. No saith he for first for evill thoughts he makes no scruple no conscionce of them for he holds that thought 's free and therefore layes the raines in the neck Sol. and lets them rove any way yea even then when his reines should teach him better things in the night season x Psal 16.7 He deviseth mischief saith he upon his bed Psâ—l 36.4 Secondly for his words as to God they are stout y Malac 3.13 so to men they are slippery so that ye cannot tell where to have him neither how to beleeve almost any thing that he speaks the words of his mouth are iniquity and deceit ver 3. Thirdly for matter of deeds he abhorrs not any evill ver 3. well he may leave some sin but he loaths it not forbear it he may for some politick respects as fear of the law shame of the world and speech of people but 't is sure he hates it not in his heart A man may withdraw himself from some particular sin give it over seeme to be divorc'd from it yet have a monthes minde to it still As Ahashuerosh when the heat of his passion was over remembred Vashti and what was decreed against her z Esth 21. and could have wishe it otherwise Or as the husband of Michal who when she was taken from him yet he came weeping after her afar off a 2 Sam. 3.16 And this way a man may be as wicked in his fearfull abstaining from sin as in his furious committing of it But usually this generation of men that have not the fear of God before their eyes are so wedded to their wicked courses that they will at no hand depart from iniquity b Prov. 3.7 Malach. 3.5 but are wise and cunning to palliate and plead for that they doe Yea against all the terrours of the Lord casting handfulls of hell-fire into their faces in the ministry of his word which should make them tremble and sin not c Psal 4.4 they contrarily sin and tremble not Yea which is worst of all and sets them farthest off from mercy they please and blesse themselves d Deut. 29.19 20. in that iniquity of theirs which God and good men descry to be hateful Psal 36.2 not only not standing in awe of his judgements as they ought while they hang in the threatenings but fleshing and slattering themselves as if the bitternesse of death were past e 1 Sa. 15.32 because sentence
Aarons rod better then the rest that it alone should bud and the rest lye dry by it n Num. 17.8 every name was alike written in their rod there is nâ— difference in the letters nor in the wood it is Gods choise that made the distinction So what was the floore of a Jebusite to the Lord above all other soâ—les to build an Altar on after the raging plague in Davids time o 2 Sam 24.18 As in places so in persons God maketh men to differ p 1 Cor. 4.7 and that is ever worthiest that he pleaseth to accept Araunah a Jebusite by nature but made a Proselyte by grace giveth his freehold as a King to the King q 2 Sa. 24.23 This deed of his or rather this work of Gods free grace is long after remembred by the prophet as some not improbably interpret him Ekron shall be as the Iebusite r Zach. 9.7 That is say they the barbarous people of Palestina shall be as the famous Araunah by kindred indeed a Jeâ—usire but by Gods gracious acceptation and adoption an Israelite Like as elsewhere Jether that was by his country and Ismaelite Å¿ 1 Chro. 7.17 is for his faith and religion called an Israelite t 2 Sam. 17.25 So then to summ up this reason albeit by nature that 's never a better of us but all are in the same hatefull and wofull condition all cut out of the same cloth as it were the sheers only going between Yet when grace once comes and sets a difference when that divine nature u 2 Pet. 1.4 as St. Peter calleth it is transfused into a man and he begins to be like unto God in some truth of resemblance the Lord cannot chuse but love and delight in his own image where ever he meets with it Now the persons of such being once in acceptation through Christ Gods beloved one x Eph. 1 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their sacrifices cannot but be well accepted also Thus the Lord had respect to Abel and his offering to Noah and his burnt-sacrifice to Abraham and his intercession for Sodom to Iobs request for his friends to Davids for his people to Pauls for those in the ship Will you know a reason Abel was a righteous person y Heb. 11.4 Noah his favourite z Gen. 6.8 Abraham his friend Iob his servant a Iob 1.8 David his corculum b 1 Sam. 13 14 or darling Paul his elect vessell c Act. 9.15 Hence their high acceptance in the court of heaven and hence that singular delight and complacency that God took in their services For though the sacrifice of the wicked is an abomination to the Lord yet the prayer of the upright is his delight d Prov. 15.8 Psal 4.3 The blood of a swine is as well coloured and as fair to see to as the blood of a sheep but the former was an abhomination to the Almighty and present death to the party that brought it when the later might with good leave and liking be powred about his Altar and the sacrificer depart with the publican justified and accepted And that 's the second thing we were speaking to respecting the services of Gods people in all which there is something of Gods and something of their own This later God graciously overlooks taking notice only of his own part in that we do and hence our acceptance If this be not plain enough take it thus The Lord leadeth his people by his spirit into good works by governing the habits of grace infused and producing therehence acts of grace which though mixed with corruption as from us for who can bring a clean thing out of an unclean e Iob 14.4 Denominatio fit à potiori saith Iob Yet are they good before God who winks at the imperfections and have a true goodnesse in them being therefore denominated and called from the better part good works f 2 Tim. 2.21 good fruites g Mat. 12.33 fruits of the Spirit h Gal. 5.22 who exerciseth our faith hope love zeal fear of God humility and other graces in producing them Whence it is that passing by infirmities in the manner God looks upon all our religious performances as fruits of the vine i Esay 5.4 whereupon he is pleased to feed heartily the Church her self as knowing like another Rebeccah such savoury meat as he best loved inviting him thereunto Let my beloved come into his garden and eat his pleasant fruits k Cant. 4. ult which accordingly he did as followeth in the next chapter l Cant. 5.1 SECT IIII. Vse 1. It s otherwise with the wicked Their persons are hated their performances rejected and why FOr Use of this point God gives diligent heed to Use 1 and takes great pleasure in the religious performances of his faithfull people this as it must needs be marvelous comfortable to the saints so it cannot but be exceeding terrible to the wicked and unregenerate with whom alass it is farr otherwise if they mark it For they are all Cursed with a curse even with Cains curse the Lord had no respect to his sacrifice m Gen. 4.5 with Sauls curse whom the Lord would not answer neither by dreames nor by Urim nor by prophets n 1 Sam. 28.6 with Moabs curse he shall come to his Sanctuary to pray saith the Prophet but shall not prevail o Isa 16.12 with the curse of Davids enemies who cryed out but there was none to save them Yea to the Lord but he answered them not p Psal 18.41 Or if he do hear them as he did sometime that Non-such Ahab q 1 Kin. 21.29 nay the devill himself r Matt. 8 32 yet it is for no other end then that he may come upon them the more justly and consume them after he hath done them good Å¿ Iosh 24.20 their preservation is no better then a reservation to some further mischief But usually the Lord frownes upon such and turnes the deaf ear unto them and worthily for these three causes among many First they cannot present him with any service truly good and acceptable so long as they are out of Christ t Heb. 11.6 All their actions naturall civill recreative religious are abhomination Not the plowing u Prov. 21 4 onely but the prayer of the wicked is sinne x Prov. 15 8 saith Solomon Pray they cannot indeed to speak properly because they want the spirit of prayer that spirit of grace and of deprecation y Zach. 22.10 Say they may with those many in the Psalm Who will shew us any good but pray they cannot as there Lord lift thou up the light of thy countenance upon us z Psal 4.5 Wish they may with Balaam the Soothsayer O let me die the death of the righteous and let my last end bee like unto his a Num. 23.10 But 't is a David onely that can pray in
the Saints are so set upon the thoughts of Gods Name they are taught and inabled thereunto by that holy spirit their domesticall Monitour and sweet inhabitant For know ye not that your bodies are the temples of the holy ghost that is in you p 1 Cor. 6 19 And if their bodies are the Spirits temples surely then their soules are his Holy of Holies wherein are continuall pillars of incense ascending q Cant. 3.6 good and holy thoughts I meane abounding by the operation of the Holy ghost whose immediate motions they are we being not able of our selves to think one good thought r 2 Cor 3.5 There never entred into the heart of a naturall man the things that God hath prepared for them that love him ſ 1 Cor. 2.9 10. ◠But God hath revealed them to us by is spirit whose worke it is 1. To enlighten 2. To enlarge the heart wherein he takes up His first work is to beat out new windows in the dark soules of men to let in a new light thereinto to give us thereby some fight of God some sense of his sweetnesse some glimpse of his glory Not as he is in himself in the brightnesse and perfection of his essence for so he is incomprehensible and the light whereby he should be seen inaccessible t 1 Tim. 6.16 Nor yet so perfectly here as he stands described unto us by his Attriutes and actions that 's reserved for a better life But his back-parts u Exo. 33.23 only with Moses that holy and reverend Name of his Jehovah Jehovah strong mercifull gratious longsuffering c. x Exod. 34.6 Thus much the spirit gives us to see of God though somewhat obscurely y 1 Cor. 13.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as through a grate only or as in a glasse in a riddle or as an old man through spectacles the greatest part of our knowledge being but the least part of our ignorance And Secondly having thus opened our eyes and turned us from darknesse to light he turnes us next from the power of Satan to God z Act. 26.18 that whereas heretosore we were acted and agitated by the Prince of the power of the ayre a Eph. 2.2 the God of this world who had first blinded our minds b 2 Cor. 4 4 and then set abroad upon our hearts and affections hatching out thence whole swarmes of evill thoughts and litters of lusts that fight against the soul c 1 Pet. 2 11 So now being possessed by a better spirit we are enlarged and enabled to captivate and conforme our thoughts to the soveraignty of Gods grace the rules of his word and the remembrance of his Name Fourthly their new Nature Reas 4 that blessed frame of Gods grace erected in them by the spirit that great Architect that plants the heavens and layes the foundation of the earth that he may say to Zion Thou art my people d Esay 57.16 This Divine Nature e 2 Pet. 1.4 as Peter calls it and renewed Image of God this habit of heavenly-mindednesse putteth Gods servants upon a continuall fresh succession of holy thoughts For besides that their phantasy or thinking-faculty being a chief inward sense of the soul is seizedupon for God to the utter dessolving of that old frame of vile thoughts and lusts those strong-holds wherein satan had entrencht f 2 Cor. 10.4 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself the whole spirit soul and body of a Christian is sanctified throughout g 1 Thes 5.23 God writes his law in our hearts h Heb. 8.10 stamps his image upon the spirit of our minds i Eph. 4.23 makes us partake of the god-like nature having escaped the corruption that is in the world thorough lust k 2 Per. 1.4 c. Hence an ability of holy thoughts and affections for as the man is such are his dispositions and meditations The liberall man deviseth liberall things l Isa 32.8 A good man out of the good treasure of his heart bringeth forth good things m Mat. 12. And as from within out of the old heart proceed evill thoughts n Mark 7.21 c. so from the sanctified heart proceed sanctified thoughts and gracious considerations and respects to God and his Name Reas 5 Lastly we may argue for the truth and certainty of this point of the godly mans practise from the many near and dear relations he stands in to God together with the daily dealings he hath and often use he makes of his Name For God first he is the good mans friend and father Prince and portion God and guide his All in All o Colos 3.11 he hath given up his name to Gods truth devoted himself to his fear p Psal 119.38 sworne himself to his service q Psa 119.119 and endeavours nothing more then to love him with all his heart with all his soul and with all his thought which is that first and great commandement of the law whereupon the rest hang r Mat. 22.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a hing upon a nail or as beads upon a string And secondly for the name of God they run to it in any stresse as to a strong tower ſ Prov. 18.10 they walk in his name t Micah 4.5 as in a Garden or gallery they rejoyce in it as in all treasure u Psal 119 14 yea what ever they do in word or deed they do all in the name of the Lord Jesus Christ x Colos 3.17 c. Now can we possibly rejoyce in Gods name run to it upon all occasions walk in it talk of it do all in it and yet not minde it not be much in the thought of it Again can we acquaint our selves with the Almighty vouch him for our God set him up for our Soveraigne coverse familiarly with him as our friend walk before him y 1 King 9 4◠in uprightnesse and integrity walk with him z Gen. 6.9 in an humble familiarity walk after him a Deut. 13.4 by an entire obedience and ready conformity and yet not frequently think on him 't is not possible SECT III. Vse 1. Those that habitually think not upon God fear not God NOw for application Are all Gods people such as think upon his Name Use 1 This then serveth first to shut all such out of this holy society andto evince them void of Gods true fear that think not dayly and diligently upon God that make not his name the matter of their meditation that say not in their hearts Let us now fear the Lord our God b Ier. 5.24 c. The wicked saith David through the pride of his countenance will not seek after God God is not in all his thoughts c Psal 10.4 Eating and drinking buying and felling building and planting plowing and reaping c. are in his thoughts but God falls not into his thoughts the whole day thoroughout Or
all the earth is thereby filled with the glory of the Lord as it is Num. 14.17 19 21. He maketh his wonderfull works to be remembred saith the Psalmist and that in nothing more then this that the Lord is gracious and full of compassion Psal 111.4 This makes his people sing and shout Hallelujah O praise the Lord for he is good for his mercy endureth for ever SECT IIII. NExt Reas 3 as they praise him for the present so they trust him for the future which is the greatest honour they can do him as the thistle in Ionathans parable could tell Iudg. 9.15 sith every former mercy is a pledge of a future and every old mercy draws on a new as the links do one another in a chain if we break not off their course by our unbelief and diffidence Psal 36.10 O continue thy loving kindnesse saith David It is in the Hebrew O draw out thy loving kindnesse to the full length Gods mercies to his are a continued series there is a concatenation a connexion between them Eccles 1.8 As a spring runneth after it hath run so doth God spare his after he hath spared them The eye is not weary of seeing nor the eare of hearing no more is God of shewing mercy Hence Gods servants have usually argued from what they have had to what they should have as David Paul and the church here in Micah She had praised God for his clemency in pardoning her sins and there hence confidently concludeth for power against sin If God will cover it certainly he will cure it The same mercy that moved him to pass by the transgression of his heritage will make him turne againe and have further compassion upon us say they in subduing our sins and casting them all as a stone into the mighty waters so that we shall see them no more any otherwise then the Israelites saw the Egyptians dead on the shore And all this he will do for his truth and mercies sake to Jacob and Abraham for his promise and covenants sake to our fathers of old Our father 's trusted in thee they hoped in thee and were not confounded Oh who is a God like unto thee c All nations will walk every one in the name of his God Mic. 4.5 we also will trust in the name of the Lord our God for ever and ever And these are the reasons respecting God SECT V. 6. Reasons respecting the Saints themselves weo are 1. pure in heart 2. perfect in Christ A second rank of Reasons respect the Saints who are 1. Pure in heart 2. Perfect in Christ and therefore spared as a man spares his own son that serves him Reas 1 First Gods people are pure in heart they are washed they are justified 1 Cor. 6.11 Austin answered roundly when one upbraided him with the sins of his youth Quae tu reprehendis ego damnavi And when One twitted Beza with his youthly wanton poems he replied Hic homo invidet mihi gratiam Christi Iedidiah 2 Sam. 12.25 they are sanctified by the name of our Lord Jesus Christ and by the spirit of our God Now Yet God is good to Israel to the pure in heart Psal 73.1 Yet for all the sorrow Yet for all their faults and frailties which forasmuch as they disallow and disclaim bewail and out-grow therefore they are not laid to their charge Iob was a patient man yea he is set forth as a pattern of patience notwithstanding all his frowardnesse notwithstanding he made so many knots and brake his thread so oft as he did God accounts of him as if he had spun an even thread of patience all the time of his temptation David had his faults as great as another and yet because he was upright in the main God testifieth of him that he had followed him with all his heart and done only that that was right in his sight 1 King 14.8 Solomon at Gibeon climbes those disallowed hills the high-places and yet loves the Lord and is loved of him God will not see weaknesses where he seeth truth so pleasing a thing to him is sincerity in his service With one breath doth God report both these The high-places were not removed that was a great fault no doubt neverthelesse Asa's heart was perfect all his dayes Such is the mercy of our Gd to the pure in heart to those that study purity that he will not suffer our well-meant weaknesses to bereave us of his favour he rather pittieth then plagueth his children for the infirmities of upright hearts 2 Chro. 15.17 A slender service a small chare though but bungled at by child is much set by of the father And a bridegroom thinks nothing the worse of his bride for a little dirt she hath got being about some foul chare it being such especially as she may wash off at pleasure Zach. 13.1 1 Ioh. 2.1 We have a fountain alwaies open where we may wash and be clean and a dayly propitiation for dayly transgression even Jesus Christ the Righteous in whom SECT VII The Saints are perfect in Christ SEcondly our wants are covered and our works perfected and refined from all the filth and flesh that cleaves unto them Reas 2 For although the Saints are not so pure in heart but that their sanctification is still spotted and imperfect yet their justification by Christs righteousnes imputed is absolute and without blemish According to that He hath made him to be sinne or sinne-offering for us who knew no sinne 2 Cor. 5.21 that we might be made the righteousnesse of God in him Not that essentiall righteousnesse of God as Osiander vainly dreamt but that perfect obedience both active and passive of the Son of God performed unto his Father by whom he is made unto us wisdome 1 Cor. 1.30 Jer. 23.6 righteousnesse c. yea Jehovah our righteousnesse Which one Name of his would answer all our doubts and objections had we but skill to spell all the letters in it This righteousnesse of Christ made ours by imputation and acceptation is that white raiment Rev. 3.17 wherewith being clothed the shame of our nakednesse doth not appear for it is full broad large and wide enough to cover all our imperfections This is that broydered work and those bracelets wherewith the Church in Ezekiel being bedight and bedeckt became perfectly beautifull even to admiration These are those jewels of gold with studs of silver made us by the whole Trinity Cant. 6.9 that best robe of the prodigall that cloth of gold and needle-work-vesture of the royall daughter Psal 45.9 that fair mitre Zach. 3.4 5 and change of raiment of Jehoshuah the high-priest when the Lord took away his filthy garments and clothed him with better although Satan at the same time stood at his right hand had the upper hand of him because as some will have it his accusation was as true as vehement In short 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are the
easie p. 152. he is a thorough-Saviour 169. a dew to his 179. King of his Church 360. Abyssines emblem of his works 457. his Deity asserted 485. he pacifieth the heart 488. be shall reigne 492. his intercession answered 506. how he is sent of his Father 513. how anointed 522. his dolorous passion 523. his subjects have peace ib. why He is called the Branch 539. All prophecies are fulfilled in him 557. his poverty stumbled at ib. the Bath of his blood 583 660. benefites thereby 682. he is Gods shepherd 589. the Sun of righteousnesse 683. the souls physitian 683. his Intercession 943. A false Christ p. 689 Clouds p. 560 Comfort God comforteth the abject 503. comforts of the scripture and of the creature 423. Company evil is contagious p. 490 513 Conference benefit of it p. 680 700 824. Satan hindereth it 680. it is an indispensable duty 812. and why 813. barrennesse in and backwardnesse unto it reproved 818. be forward and free that way 820. means and helps thereunto 821 822 823 824. Conscience naturall stoopeth to the image of God p. 700 Consideration its necessity and utility p. 473. See thought meditation Constantinople covetousnesse was its ruine 403. 591. Conversion turn to God and how p. 197 498 600. because God is gracious 499. Cyprian converted by reaâ—ing Jâ—nah 351. Covenant breach a great sin p. 643. dangerous 647. New covenant sweet p. 44. see 594 Covetousnesse restlesse p. 340 341. unsatisfiable 405. accursed 428 Councell of Trent p. 16 Courage for Christ get it p. 482. and how ib. Cruelty inhumane p. 223 225 226 227. gloried in 429. Parisian Massacre 227 Curse of God lights heavy p. 626 D DEad digg'd up p. 228 Deliverance the times of it p. 885 866 527 903. Church shall be delivered 887 888 903. pray for it 888 Dependance upon God for all p. 925 Depopulation accursed p. 455 Desertion p. 89. what to do in it 836 Desolation fruit of sin p. 36 Desires seconded with endeavours p. 483 Digressions when they are lawfull p. 441 Diligence in well-doing p. 891 Disgrace a great judgement p. 633. more feared then sin is ib. Devils first sin what p. 899 Divorce for light matters not lawfull p. 654. 655 Doctrine like rain and how p. 246 Drowsinesse spirituall p. 476 Drunkennesse mischief of it p. 104. 't is the mother of mary sinnes 426. 't is a damning sin 432. gloried in by some 265. drunken-healthing 431. drunken soâ—s 187 Duty be much in it p. 834 835 891 shall be accepted 825. and why 827 828 829 E Earthquakes terrible ones p. 597 222 394 Eclipses portentous p. 210 211 Egypt fruitfull p. 604 converted ib. Q. Elisabeths clemency p. 309. her prayer 436 Enemies of Gods people open and secret p. 214. their cruelty 215 Gods heavy hand upon them 601. set 〈◊〉 against another 602. Woe unto them 870 871 916. who they be 871. see persecutours Church England our ancient mearenesse p. 165. our Reformation wonderfull 205. our destruction may be sudden 278. God warned us by John Friths Book in a fishes-belly 321 Englands Genge 395. 't is a blessed Countrey 674 675. Pererius his prophecy of our ruine 505 Enthusiâ—sts slight the scriptures p. 129 130. see 209 Exact walking required of saints p. 910 911 Self-Examination p. 452. do it or God will punish 453 475 F FAith an hard work p. 43. wherein it consisteth 45. aâ—â—â—opriate God by it 384. it quickeâ—â—th other graces 425. founded upon the power of God 546. live by faith 426 808 889. it maketh men couragious 602. do all in faith 662. beleeve the goodnesse of God 936 Famine a sore plague p. 632 245 Fasting the exercise of it p. 197 201 202. fruit of it 204 Father God is a Father to all his faithfull ones p. 911. whence and how 91 914 he is not a Father to the wicked 915. yet they claim kindred 916. his mercy is more then fatherly 927 928. Fear it causeth hast p. 157. Panick fears 412 577 602 805 Fear of God p. 614. every true Christian feareth the Lord 708 709. how and why 707 800 801 c causes effects companions and opposites of this holy fear 800 801 802 803. kinds of it 804 627 708. who they are that fear not God 804. or other things more then God 805. The best are defective in it 807. signes of Gods holy fear 807 809. moâ—ives to it 810. means 810 811 Few exalt God p. 154. few wise 182. few good 212 377 591 Scottish fire-crosse p. 217 Forgetting of God p. 121 Fortune how represented p. 237 Free-grace p. 179. all is of mercy 509. magnifie free-grace in our adoption 920 Friends are oft perfidious p. 383 Fruitfulnesse p. 180 G GAin of godlinesse p. 676 849. many look onely at wages â—77 Garments wherefore given p. 33 Geneva upheld by the hand of heaven p. 509 5â—0 Gentiles your calling p. 623. disgusted by Jews ib. Gifts once abused blasted p. 632 Glory give all to God p. 422. in case of victory 612 Glory of saints here and hereafter p. 898 God he is a great King p. 628. 629. his name is dreadfull 629. his patience abused turns to fury 655 656. his hatred of sin 22. his omniscience 78. his liberality in rewarding 145. seek him ib. his patience 233 238. his superabundant pardoning mercy 388 389 390. his subduing grace 390. he frowaeth the wicked to destruction 286. how he is a Rock 421. He seeth therefore take heed 421 652. how he hateth sinne 4â—1 his faithfulnesse 425. We see but little of Him 438. He is with his and for them 479. his anger against sinners 497. his jealousie for his people 506 507. he comforteth the abject 503. his tender mercies 508 513. he effecteth great matters by small means 529 he is immutable 666 667. how he is said to repent ib. wicked men have base and bald thoughts of him 855. He is Lord of Hosts 867 869. what his hosts are and why so called 867 868. his truth 883. his goodnesse ib. his justice ib. he is not an hard Master 934. he taketh small things in good part 935. let us beleeve his goodnesse 936. Gospels three-fold operation p. 486 Grace of God is the greatest blessing p. 621. get it rather then gold ib. seek it first 472. it is free p. 14 179 518. See free-grace Grace hath unspeakable comfort p. 909 Great mens sins do much hurt p. 322. they must be told of them 348 Grief causing death p. 133 Grow in grace p. 684 685 Gunpowder-treason p. 58 H HArdnesse of heart p. 544 Hear attentively p. 136. enhearing ear 501 Heavens rest and happinesse p. 889 Heavenly-mindednesse p. 605 Hell-fire terrible p. 591 592 681. torments thereof 601. not beleeved 681. History usefull p. 166 Holinesse is honourable p. 907. and therefore to be sought 907 908 Honour God in 1 thought 2 words 3 works p. 921. see glory and praise Hope p. 40 The horrible Sophister p. 419 Hosea when and how long he prophesied
p. 1. how he took to wise an harlot 4 Humiliation must be hearty p. 678 Humility in holy duties threefold p. 376 Hypocrisie is an hatefull lye p 157. an odious vice 244 626 627 628 Hypocrites are accursed p. 627 114. their specious pretences 568. why they partake of Ordinances 569. they wrangle with God 677 I IDolatry and adultery together p. 4 69 70 71. It is an abominable sinne 99 115 116 584. a senselesse sinne 433 434. a land-desolating sinne 561 Idolaters are over at uncertainties p. 368. they kisse their idols 168 Jehovah Gods memoriall 161. the import of it 666 Jewes their calling 121. their land fertile tile 193. a disjected and despised people 288. their sublime dotage 302. Satan stir'd up Herod to beautifie their Temple 487. of their conversion and future flourish 515 578 592 599 602. their cruelty 548. how they are hated ib. they are a very numerous nation 564 cozened by a mock-Moses 565. their last dolefull desolation 571. they are discovenanted ib. sold 30 a penny 572 disjected 573. they are still vain-glorious 592. harsh husbands 650. earthly-minded 685. their great respect to the Law 686 687 they reject the Gospel ib. and Christians ib. they falsify the text 688. their sects and dissentions 689 Ignorance bruitish 617 57 affected 63 64 71. a blushful sin 436 Ignominy the reward of iniquity p. 634 Images in Churches p. 80 Impudence in sin p. 534 Incorrigible 26 27 53 77 78 94 100 Ingo King of Danes his respect to poor saints p. 908 Infiâ—â—â—â—ties what are p. 933. they deprive nâ—â— of Gods favour 941. objections about them answered 942 Ingratitude how displeasing to God p. 29 a remedy against it ib. hatefulnesse of it 30 109. it forfeiteth all 31,33,50 Joel who and when he lived p. 185 Joy in wickeds downfall limited p. 612 Joy of the wicked is short p. 34 35. they joy in other mens misery 298 The just mans joy p. 207. in affliction 442 Judges evil a publike mischief 459. judgement perverted 418 Judgement generall it shall certainly be 431. terrible 658 682. the sire of that last day 406. where Christ shall sit to judge p. 596 213 Judgements of God in this life Observe them 612. rejoyce in them ib. He smiteth not till needs must 632. and then is resolute ib. He loveth to retaliate 643. He punisheth slowly but surely 663. K KNow God as a Father p. 918 and how 919. grow in knowledge 92. sinne not against knowledge p. 635. L LAnd-mark removed and how p. 85 Lawes excellency and use 686. the Law judiciall ceremoniall and morall 688 Licentionsnesse under Nero p. 470 Lye not p. 264. 't is a great sin 55 378 159. brings desâ—lation ib. Life a precious mercy p. 636. 't is in Gods hand ibid. how and why mens lives are shortened 481. live apace 598 Lip-labour lost-labour p. 110 Lord whence p. 525 Losses of saints made up p. 563 Love God and how p. 923 924. suffer for him out of love ib. Lukâ— warmnesse condemned p. 701 Lutâ—er over-magnified p. 689 M MAccabees whence so called p. 558 Magistrates must countenance Ministers p. 470. Exactours are a publike pest 573. they must fear God 666. See Judges Malachy who p. 607 608 Manner do all aright p. 662. in faith ibid. Marriages with Idolaters dangerous p. 648 Meditation on God p. 850 852 857. motives to it 859. matter of meditation 861. manner 862. measure 863. hinderances 864. helps ib. See Consideration Meck persons preyed on p. 230 Memory corrupt p. 373 Mercy and judgement to be kept p. 162. mercy abused p. 8. limited to the saints onely 10. let it melt us 151. God delighteth in it 929 Merchandise usefull p. 448. but abused and how 449 Merits p. 36 Ministers must bee unblameable p. 613. well maintained 622 669. may not preach till called to it 625. must speak truth howsoever they speed 638 639. shall convert souls 640. must be able and apt to teach ib. and plainly 641. alledging Scripture ib. they must bee made welcome ib. scandalous Ministers 642. flatterers 645. they must repeat the same points 47. use all means to win men 95. bee faithfull 239. Ministers are Saviours and how 303. must be content with mean things 329. parasiticall preachers a plague 347 351. The best have small successe 300. they must both say and do well 441 442. take their best opportunities 469. must bee knowing men ib. cry aloud 51. Satans spite at them 516. may lose their abused gifts 574. their hard labour 587. burthen 606. Ministers must bee exact 613 639. they are slighted if poor 617. they are the worst men if wicked 621. thsoe that scant them are cursed 670. how they are begrutcht and beguiled 672. they must preach home to the conscience 690. Mocking goodnesse derided p. 521 Money monarch of this world p. 229 Moses praised p. 166 Mulâ—itude not to be followed p. 704 go to heaven alone rather 707 Murther a foul sin p. 56 58 Mutuall help p. 492 552 N A Good Name gotten by holinesse p. 644 ignominy fruit of iniquity ib. and 634. be not over-tender of thy good name 328 Nationall sinnes bring nationall plagues p. 590 Nineveh a great city 305 320. desolated 305 306 Nullifidians p. 435 O OBedience Jehu's partiall p. 6 7. obey God rather then man 85 86 Obstinate in sin p. 77 78 94 100. bee not so 654. some love to thwart God 609 Occasions of sin shun them p. 72 Offers of grace slighted p. 604 Old age kept unspotted p. 106 Omissions are dangerous sinnes p. 109 945 Oppressours are Cannibals p. 349. their evil-got goods prosper not 295. but are cursed 474. Shun their sinne 646 P PApists are idolaters p. 18. Pagans they are 599 Patience of God no quittance p 5 Patient be in misery p. 892. and how 893 894 Paul censured p. 706. and Marg Peace and truth together p. 552 Perjury a great sin and heavily punished p. 533 664 665 Persecutours plagued p. 209. they help to increase the Church p. 220. wo to such 900. God is against them and why 902. See Enemies Pleasure-mongers p. 224. a notorious one p. 266 Plenty is from God p. 46 Polygamy unlawfull and why p. 651 652 Policy reason of State p. 407 Pope not infallible p. 640. his insolency and usurpation 269. his soul-murther 401 his be witching superstition 408. he is over-magnified by his parasites 870 Poverty preyed on p. 277. despised 464. no prejudice before God 909,910 Power of God p. 867 869. fear him therefore 872. trust in him 873. submit unto him 874 875. comforts flowing from it 878. See God Practise be doing p. 483 684. saints practise 884 Praise God for his mercy p. 930 Prayer pray and faint not p. 620. person must first be accepted 6â—2 The power of prayer 37 211 217 270 4â—0 876 877. ask and have 559. pray carnestly 541. 't is a necessary duty 177. Gods liberall answers 205. He hearâ—th prayers 218 388 424. bold accesse to him 417.
wicked cannot pray 620. nor be heard ib. how to know our prayers are heard 837 Preaching what it is p. 84. twice a day 493 Pride 79 80. its picture 420. it precedes a fall 456 Prins stigmata Laudis p. 589 Processions popish p. 165 Procrastination is greatest folly p. 471. punished 944 Prodigies in heaven p. 210 Priviledges of saints p. 896. price of a saint 902. honour such ib. 108. their glory at the Resurrection 904 905. their priviledges privative and positive 925 926. Promises of God they shall be performed p. 636 637. they are a strong-hold 558. pray them over 848. mixt with menaces and why 566. Prophecy obscure p. 537 Prosperity no sure signe of piety p. 163 it causeth pride 170 420. slayeth the wicked 134 71 73 74 Providence of God Doubt not of it p. 424. see 882. He will preserve his and provide for them 878 Psalms book of Psalms praised p. 442 443 Publike most to be minded p. 476 Punishment waiteth upon sinne p. 59 217 531 535 545 670 843 punishment in kind 63. in all sorts of sinners 76. punishment insensible 87. one mischief after another 260 R RAin how taken in Scripture p. 603. it is from God 560 673 245. Doctrine resembled to it 246. rain of blood 210 Reformation was ever opposed p. 630. what Magistrates and Ministers are to do in it 631 Relapse not p. 587. let the relapsed return to God and how 28 Religion reproached as rebellion p. 272 273. otherwise reproached 455. mixtures in it 446. It is the beauty and bulwark of a land 512 Remission of sinne a great comfort p. 519 Christs righteousnesse imputed ib. Repentance the parts of it p. 27. the vertue of it 39. mercy leads to it 40. necessity of it 192. there is a naturall and morall repentance 321. Reformation is the best repentance 324. See Conversion Resemble God and wherein p. 922. Restitution is necessary p. 324 Resurrection it is sure p. 319. and will be glorious 562 904 905. Retract errours and evil practises p. 586 Revenge p. 226 Reward of righteousnesse is liberall p. 673. God remembreth and requiteth all his 839. and why ib. and 840 841. his service is very gainfull 842 843 849. See gain of godlinesse Righteousnesse of Christ imputed to us p. 932 Romish Edomites p. 610 Romish cruelty 347. Romes filth 611. its pride and downfall 65. avarice 66. 't is degenerate 206. must be burnt ib. Romes ruine 609. S SAbbath profaned p. 128. must be our delight 276. benefit of it ib. Sacrifices spirituall to be offered to God p. 625. our selves especially ib. Sacrilâ—dge a great sinne p. 215. punished 668 670 Saints are earthly Angels p. 608. their sinnes are most grievous 625. God will own them and honour them 895 896. despise them not for their outward meanenesse 906. their honour 907 Scandall to be shunned p. 239. scandalous Ministers 642. Professours 231 Scriptures commendation p. 120 121. See Word Seek God p. 146 Selah what it importeth p. 432 Seducers dangerous p. 584. they must be stigmatized 585. not tolerated 584. see 588. they are hardly ever recovered 587. Self-deniall to be studied p. 705 801 Self-seekers p. 137. self-ascribers 423 542 Sensuality p. 68 224 266 Septuagint translate amisse p. 629 620 628 Security fore-runneth ruine p. 263 427 Serve God with the best p. 615. not with slubbering service ib. 676. serve him with soul and body too 625. love Gods service 276 â—â—me devotion 618. honour of Gods service 687. he highly accepteth our performances 825 826 827 c. He rejecteth the services of the wicked and why 829 830. and that 's their misery 831 let them therefore repent ib. Blesse God for acceptance of our services 834. get into Gods service 846. and serve him earnestly 846. God how to bee served 917. serve God and why 937. He accepteth small services 938 939. how he is to be served 945. Setlednesse to be laboured after p. 618 Sicknesse fruit of sinne p. 378 379 Sight of sin is before sorrow p. 580 Silence in due season p. 257 Similies how to be used p. 164 Singing a Gospel-Ordinance p. 40 Sincerity accepted p. 98 Sinne a great burthen p. 606 607. It maketh God to disown people 634. to destroy them 23. remember it not with delight 42. the filth of sinne 78 518. hatefull to God 143. especially if iterated 223. 't is deceitfull 293. the greatest folly 317. hardly parted with 649. saints sinnes are most hainous 236. difference of their sins from other 933. adde not sin to sin 549 Sir whence p. 525 Slandering p. 85 86. make-bates 417 Sorrow godly p. 198. it follows upon sight of sin 580. 't is deep 581. greatest of all sorrows 581 582. 't is secret ib. forts of sorrows ib. Souls have no sexes p. 373. the worth of a soul 429. it comes from God and is like him 579. not propagated 653. precious ib. Spanish greatnesse p. 418 Spirits first work in the heart p. 852 Strength of a saint wherein p. 579 Stumbling at the word dangerous p. 642 Submission hath mercy p. 249 Suffer for God p. 144 Superstition pompous p. 70. prodigall 375 Supper Come prepared to the Lords Supper p. 616 Swearing a common sinne p. 532. dangerous 55 Sweating-sicknesse p. 247 310 T TEars powerfull with God p. 161 197 650 Temporals are to be slighted p. 24 25 saints oft have them 546 Temptation resist Satan p. 517. withstand first motions 544 Tempt not God p. 672 Thankfulnesse how it must be qualified p. 177. Think upon God and why p. 850 852. See Meditation Wicked think not on God 854 or not well 855 857 858 Thiâ—st corporall and spirituall p. 20 21 Thought not free p. 342 481 551. evil thoughts argue an evil man 856. earthly thoughts when they are naught 863 Threats shall be accomplished p. 643. wee should tremble at them 236 237. they are slighted 413. till felt 491 Time-servers p. 701 Tithings whence p. 345 Tythes to be payed p. 669 Tythe and be rich p. 673 674 Tongue order it well p. 383. an ill tongue destructive 407 Treachery to be avoyded p 646 Trinity of persons known of old p. 484 Truth little is to be found p. 53 't is ill taken 255. hated 256 274 Trust in God hath security p. 396 413. the triumph of Trust 420. Trust in Gods mercy 930 Tumults outragious p. 147 Turks Empire great p. 418. how they use their Asapi 420 Turn to God See Conversion and Repentance V Victory is of God and a great blessing p. 686. especially that over corruption ib. Vnity seek it p. 646. study it 462. Christian union 690 Vnsetlednesse in judgement p. 618 Vnthankfulnesse a grave p. 608 609. a great sinne 231. It exasperateth the Lord 572 Vnworthy Receivers p. 933 Vowes must be payed p. 318 W VVAit upon God p. 49 50 162 425 Walk exactly p. 520. worthy of God 706 Wantonnesse shun it p. 17 Warre the wo of it p. 566 595 148 153. desolation is by it