another Atheist is brought in saying Dextrae mihi Deus Virg. Aeneid lib. 10. telum quod missile libro So Sesostris king of Egypt in Sampsons dayes would needes be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord of the whole world and when he had conquered any countrey he caused these words to be engraven there upon marble pillars This countrey I gained by mine own strength c. So Antiochus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herod l. 2. that little Antichrist is said to worship his God Mauzzim that is his forces and armies Dan. 11.38 It was Nebuchadnezzar that was here pointed at and how he deified himself and his own doings see Es 10.13 Dan. 4.26 and burn intense to their draggs whiles they ascribe to the instrument that which is due to God alone the chief Agent Hold out net said they well done dragge c. Hoc ego primus vidi said Zabarell Hoc ego feci saith Another But what saith Luther By mens boasting in this sort Haec ego feci haec ego feci Luth. in Psal 127. they become nothing better then mere Faeces dreggs and lees because by them their portion is fat By them that is by their net and dragge they think that their condition is well mended and their meat is fat opimus optimus God the giver of all this is not in all their thoughts but as the moon the fuller it is of light the further it getts from the Sun the fountain of her light so deale men with God Verse 17. Shall they therefore empty their net That they may fill it againe anew and so draw to themselves as to a pond or pool the wealth and power of the whole East Interrogatio precationis speciem habet saith Gualther This question is an effectuall prayer and it is as if the Prophet should thus say If as hitherto thou go on to wink at their wickednesse O God will they not grow more audacious every day and mischievous to mankind Arise therefore O Lord of recompences to the help of thy people Set up and shew thy self above the heathen that they may know themselves to be but men and not spare continually to slay the nations q. d. This cannot hold long and that it may not is mine earnest suite and supplication Lord when thou makest inquisition for blood remember their blood-guiltinesse Psal 9.12 and forget not the cry of the humble These cruell Chaldeans do not only subjugate but slay not a few but whole nations and that continually and that without mercy Is it not high time for thee to set to thy hand O preserver of men c. Note the Prophets ardency in prayer and learn of him to get upon the battlements and look up to see what comes of it chap. 2.1 This was also Davids practise Psal 5.3 where he useth the self-same military word atsappeh importing that he would be as a Spy upon a tower to see whether he prevailed with God whether he got the day CHAP. II. Verse 1. I will stand upon my watch To see what becomes of my prayer and what will be the issue of my doubts and temptations about Gods providence ruling the affaires of the world See the Note on chap. 1.17 There are spaces betwixt our prayers and Gods answers God harkens what Habacuc speakes and Habacuc must harken another while what God speakes This he had learned of David Psal 85.8 Prayer is a Christians angel seed dove messenger and must be looked after Who shootes an arrow or casts a boule and takes not notice where it lights They that observe not the answer of their prayers do as scoffing Pilate who asked in scorn of Christ what 's truth but staid not for an answer and set me upon the tower Heb set me firme and fast as a Champion that will keep his ground upon the tower or fortresse of divine meditation upon Gods word Nescio quomodo imbecillior est medicina quam morbus which alone hath virtutem pacativam a settling property to compose the soule when distempered and to lodge a blessed calme a sabbath of rest in it far above all Philosophicall Consolations whereunto when Cicero had ascribed very much yet he is forced to conclude that the disease was too hard for the medicine And this well appeared both in Socrates who died doubtingly and Cato who desperately slew himself after he had first read Plato's discourse concerning the immortality of the soule So foolish a thing it is to flie in distresse of mind ad consolatiunculas creaturulae as Luther speaketh and not to run to the Name of the Lord that strong tower Prov. 18.10 R. Kimchi reades the text thus I have set me in a circle q. d. I will not out till I have an answer why thou deferrest to punish the wicked and will watch to see what he will say unto me Or in me viz. by a Prophetick spirit by internall revelation 2 Sam. 23.1 Zach. 1.9 and 2.2 Preachers must still hearken what the Lord God saith unto them and in them speaking as the oracles of God 2 Pet. 4.11 and able to say with St. Paul I have received of the Lord that which also I deliver unto you 1 Cor. 11.23 For ut drachmam auri sine imagine Principis sic verba Praedicantis sine authoritate Dei contemnunt homines saith Lipsius Bring scripture or else you do but throw forth words without wisdome and to little purpose because they come not Cumprivilegio and what I shall answer when I am reprooved Heb upon my reproof or arguing Increpationis nomine tentationes intelligit saith Gualther Under the name of reproof he understandeth those temptations whereby his faith was assaulted when he saw bad men prosper good men suffer Satan and the world do usually set upon Gods servants with this weapon to unsettle their faith and to make them fall from their own stedfastnesse Dost thou still retain thine integrity said Jobs wife to him Seest thou not how little good there is to be got by Gods service that all things are in a huddle here below that they run on wheeles and have no certain course Thus the devill and his imps suggest to the godly and thereby greatly disquiet them setting their thoughts all on an hurricomb It was the case of David Psa 73. of Jeremy chap. 12.1.5 Of Basil under the heat of the Arrian persecution An Ecclesias suas prorsus dereliquit Dominus saith He what hath the Lord cast off all care of his churches Is it now the last houre c. Of many good people in Salvians time for whose satisfaction he was forced to write those eight excellent bookes De Gubernatione Dei as likewise Austin upon a like occasion did those two and twenty elaborate bookes De Civitate Dei and as the Prophet Habacuc here doth the following vision which he had for some time waited for and now receiveth as a gracious answer to his prayer chap. 1. for his own and others
for their dignity they are the Lords Ministers as likewise the good Angels are and their fellow-servants so according to their duty they must be first in holy exercises going in and out before Gods people in the perforâ—â—nce of their trust and that worthy work of theirs 1 Tim. 3.1 for the which 〈◊〉 are to be very highly esteemed in love 1 Thess 5.13 Let Ministers therefore pray hard for their people as did Aaron Samuel Paul c. Let their prayers at â—asts especially be well watered with teares those effectuall Oratours that cry to God for mercy Psal 39.12 as blood doth for vengeance Gen. 4.16 as theirs were Judg. 20.23 and Judges 2.5 and 1 Sam. 7.6 and as Ezra chap. 10.1 and â—remy chap. 9.1 and 13.17 and why but for corruption in Magistrates Ministers All sorts a generall defection drawing on a generall desolation Oh let Gods two faithfull witnesses be clothed in sack-cloth Rev. 11.3 teaching Gods people with many tears and temptations Act. 20.19 20 31. both publikely and from house to house yea not ceasing to warn them night and day with tears to redeem their own sorrows by sound repentance It is said of Athanasius that by his tears as by the bleeding of a chast Vine he cured the leprosie of that tainted Age. And of Luther that by his prayers and tears he had prevailed with God that Popery should not over-run his countrey Act. Mon. In vita Luth. during his dayes When I am dead said He let those pray that can pray Melancton his Colleague writeth that he constantly prayed with abundance of tears for he knew that as Musick upon the waters sounds farther and more harmoniously then upon the land so prayers joyn'd with tears finde much respect with Christ who could not but look back upon the weeping women and comfort them though he was then going to his death between the porch and the altar This was that void place where the Priests prayed after the sacrifices were offered Ezek. 8.16 As in man there is Body Soul and Spirit 1 Thess 5.23 so in the Temple at Jerusalem 1. between Solomons Porch Act. 3.11 and the Altar of burnt-offering was the outer great Court 2. Chron. 4.9 where the people met for preaching and prayer Next there was the second Court for the Priests onely and here was the Altar of incense Luke 1.9 10. Thirdly the most Holy place for the High-priest to enter once a year Num. 17.10 The first is here spoken of the outer Court where the priests might bee best heard to pray and seen to weep and the people might comport and say Amen the want whereof St. Paul counts no small losse 1 Cor. 14.16 and let them say Spare thy people O Lord c. Other exercises there were usually performed at publike fasts as Reading the Scriptures Jer. 36.5 27. expounding and preaching Neh. 8.4 8. examining censuring and punishing such sinnes as then most raigned Neh. 9.2 Ezr. 9.2 Josh 7. and 22. Binding themselves to God by a Covenant of better obedience Nehem. 10.18 29 30. Contributing to good uses Esay 58.7 and 2 Chron. 31.3 4. But the chief businesse and duty of the day was as here Prayer to God for pardon of sinne and removall of shame and other punishment whence also it was called A day of Atonement or Expiation Spare thy people O Lord c. Brevis oratio sed tota affectibus ardens saith Mercer A short prayer but very affectionate So are all Scripture-forms they have fulnesse of matter in fewnesse of words Quam multa quam paucis How much in a little as Tully said of Brutus his Laconicall Epistle See Numb 6.24 25 26. Hos 14.2 Luke 18.13 Matt. 6.9 10 c. which is both a prayer and a pattern as the standard is the exactest measure Why then should any man fall out with forms and call them idols odious as swines-flesh c Why should they say that the use of the Lords Prayer is the Note of a formalist Is not this to speak evil of good c. and give not thine heritage to reproach Suffer us not for our sinnes to be forced by famine to beg bread of our enemies the Ammonites and Moabites for that will reflect upon thee Lord and turn to thy dishonour as if thou hadst no care of thine heritage couldst not maintain thy servants See a like prayer to this Num. 14.11.12 16 17 c. and Deut. 9.26 27 28. and learn to deprecate shame and reproach as a fruit of sinne and a piece of the curse Deut. 28. Lev. 26. 1 Sam. 2.30 Beg of God 1. To keep thee from reproachfull courses such as may expose thee to the scandall of the weak and scorn of the wicked David is much in this petition 2. To hide thee in a pavilion from the strife of tongues Psal 31.20 either to preserve thee from aspersions or so to oil thy name that they may not stick 3 To give thee good repute and report among the best 'T was God gave Solomon honour and he promiseth it to all his as a reward of religion Prov. 22.4 that the heathen should rule over them It is an heavy hand of God upon his people when Pagans or Papagans have dominion over them Neh. 9.9 10 27 c. Psal 79.1 c. and 80.1 2 c. and 137.1 2 c. Lam. 1.2 4 5. They are bloody in their positions and dispositions See Rom. 1.31 their government is tyrannicall such as the Spaniards is over the poor Indians the Turks over Greece the Rebels over the English in Ireland c. The Saints also are 1. Consciencious and cannot yeeld to their unlawfull commands as the three children 2. Zealous and cannot but contest as Steven Paul at Athens the Martyrs 3. Friendlesse and destitute Matt. 10.16 as Paul afore Nero Christ afore Pilate forsaken of all Pray therefore as here and prevent such a mischief by shunning Ierusalems sinnes of ignorance ingratitude incorrigiblenesse formallity c. and by putting our necks under the yoke of Christs obedience observing from the heart that form of doctrine which he hath delivered unto us Rom. 6.17 wherefore should they say among the people Where is their God q. d. Why should they cast our religion in our dish why should they twit us with thy neglect of us why should thy name be blasphemed and thy power traduced as it were on a publike theatre This was that which most galled these good souls as it had oft done David before them that God with whom they quartered armes should be reproached for their sakes and thorow their sides and his glory defaced This was as a murthering-knife in Davids bones Psal 42.10 and worse to him then all the evill that he had suffered from his youth up Our nature is most impatient of reproach for there is none so mean but thinks himself worthy of some regard and a reproachfull scorne shewes an utter disrespect which flowes from the very superfluity of malice You
so when he dies he can call his soul to rest and sing old Simeons Nunc dimittas Lord now let thy servant depart in peace c. for the mouth of the Lord of hosts And what better assurance can we desire sith God can neither die lie nor denie himself Sith secondly he is the Lord of Hosts and so armed with power to make good what he hath spoken Peter had a will to deliver Christ from the Jews but wanted power Pilate had power to have done it but wanted will God wanteth neither of these to do for his people and to deliver them out of danger Courage therefore Verse 5. For all people will walk every one in the name of his god They will do so they are resolved not to alter their religion as Tully said Me ex ea opinione quam à majoribus accepi de cultu deorum nullius unquam movebit oratio I will never be disswaded by any one from that way of divine worship which I have received from my forefathers How wilfull at this day are Jews Papists Pagans Heretikes And how much easier a matter do we finde it to deal with twenty mens reasons then with one mans will A wilfull man stands as a stake in the middest of a stream le ts all passe by him but hee stands where he was Nay but wee will have a king say they when they had nothing else to say Nay but I will curse howsoever though against my conscience said Balaam and do not the Popish Balaamites as much as this many of them As for the Vulgar sort of them they are headlong and headstrong resolved to retaine contra gentes the senselesse superstitions transmitted unto them by their Progenitours But what saith the Oracle Rev. 14.7 Feare God and give glory to him for the houre of his judgement is come and what ever your ancestours did worship you him that made heaven and earth and the sea and the fountaines of waters and we will walk in the name of the Lord our God This was well resolved and is as well practised by all Christs faithfull people who dare not follow a multitude to do evill Exod. 23.2 dare not walk by their fathers practise Iosh 24.2 14 15. for they consider that no commandement doth so expresly threaten Gods judgements upon posterity as the second They therefore resolve to walk in the name that is by the lawes and under the view of the Lord their God who is God of Gods and Lord of Lords a great God a mighty and a terrible as Moses describeth him in opposition to all other deities whether so reputed or deputed Deut. 10.17 for ever and ever We will not only take a turn or two in his wayes as temporaries who are hot at hand but soon tire and give in but we will hold on a constant course of holinesse and not faile to follow the Lamb whithersoever he goeth Psal 1.2 Ioh. 8.12 and 10.4.14 Rev. 7.17 As for those Apostates that change their God that change their glory for that which doth not profit as they therein commit an horrible wickednesse such as the heavens have cause to be astonished at Ier. 2.11 12 13. so they could not chuse out for themselves a worse condition Heb. 10.37 38. for why they put the son of God to an open shame chap. 6.6 like as those that are carted amongst us are held out as a scorn and do in effect say that they have not found him such as they took him for Verse 6. In that day sc of grace and of the Gospel It is called a day and that day by an excellency in regard of Revelation Adornation Consolation Distinction speedy Preterition saith the Lord Whose word cannot be broken Ioh. 10.35 and is therefore the best security 2 Cor. 1.20 will I assemble her that halteth Heb. that goeth sideling that is maimed disioynted lamed Esa 35.3 torn Psal 35.15 and tired out with long journeys into captivity as the Jewes were by the Babylonians Greeks and Romanes before Christs comming that they might breath after those dayes of refreshing from the presence of the Lord Mal. 3.1 and I will gather her that is driven out Or rejected thrust away with a force that is the Gentles suffered to walk in their own wayes Act. 14.16 and carried away unto dumb idols even as they were led 1 Cor. 12.2 and her that I have afflicted Both Jewes and Gentiles the whole community of people for God shooke all nations then when the desire of all nations Christ Heb. 12.25 was to come Hag. 2.7 See verses 22 23. Junius after the Septuagint rendrâ—th it ut veniant desiderati omnium gentium that the Saints those desirable ones out of all nations may come for unto Shiloh in a most afflicted time when the scepter was departed from Judah c. was the gathering of all people to be Gen. 49.10 Esa 26.8 9. See Esay 66.20 rather in litters as lame people are carried should they come then not at all rather on one leg with Jacob should they wrestle then not prevaile Verse 7. And I will make her that halted a remnant Yea a renowned remnant Zeph. 3.19 Not many Jewes were converted in comparison of the Gentiles hence they are called a remnant They both killed the Lord Iesus and their own Prophets they have also persecuted us saith the Apostle or cast us out as by an Ostracisme and they please not God and are contrary to all men 1 Thess 2.15 16. forbidding us to speak to the Gentiles c. Thus the generality of them then and so to this day they continue crosse and cursing Christ and his followers thrice a day in their synagogues Hieron in Esai l. 12. c. 49. l 14. c. 42. Buxtorf Synag Howbeit at this present time also there is a remnant according to the election of grace Rom. 11.5 and that remnant became the seminary of the Christian Church and her that was cast far off a strong nation Numerous and valorous Vide fidem passionem martyrum de gente robusta non ambiges saith Hierome here Consider the faith and patience of the Martyrs and you will easily yeeld them to be a strong nation indeed Christians have shewed as glorious power in the faith of Martyrdome as in the faith of miracles They can do that which others cannot turn their hands to they can suffer wrongs best of any Compell them to go a mile they 'le be content to go two yea as far as the shooes of the preparation of the Gospel of peace will carry them There is nothing that they date not undertake and undergo for the glory of their God Thi courage in Christians Heathens counted obstinacy Tertull. in Apologet. but they knew not the power of the spirit nor the privy armour of proof that the Saints have about their heart which maketh them insuperable more then Conquerours and the Lord shall raigne over them in mount Zion i. e. In the Christian
own but there is a Lord over them Psal 12.4 that will call them to a strict account of all their waste words Mat. 12.36 and hard speeches Jude 15. and then they shall experiment that by their words which they happly held but winde they shall be justified and by their words condemned Mat. 12.37 How good is it therefore to carry a pair of ballance betwixt the lips Nescit poenitenda loqui qui proferenda priùs suo tradidit examini saith Cassiodore He that weighs his words before he utters them shall prevent an after-reckoning for them the time is not come the time c He repeateth their frivolous and frigid excuses in their own very words that he may the better confute them Vsus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut rei indignitatem amplificaret and the sooner bring them to a sight of their sinne Sinne and shifting came into the world together Gen. 3.12 And this is still the vile poison of our hearts that they will needs be naught and yet never yeeld but that there is reason to bee made and great sense in sinning These Jewes likely had both Scripture and Reason to plead for their backwardnesse as there is no wooll so course but will take some colour and the sluggard is wiser in his own eyes Prov. 26.16 then seven men that can render a reason For Scripture To every thing there is an appointed time a set season such as we can neither alter nor order Eccles 3.1 and verse 3. There is a time to break down and a time to build up And that this time to rebuild the Temple was not yet come some might pretend that the seventy years foretold Hieronym R. David were not yet fully expired others with more shew of reason that they had been too hasty in laying the foundation long since as appears by their ill successe and many adversaries that God who had dwelt so long in a Tabernacle and was now worshipped at his new-created Altar would bear with them if they first built their own houses and then be more free to build his House which they intended to do hereafter with great care and cost This is still the guise of gracelesse procrastinatours to future and fool away their own salvation Hereafter say they may bee time enough and what need such hast to build the spirituall Temple In space comes grace God is more mercifull then so and at what time soever a sinner repents from the bottom of his heart c. Mat. 23.17 Fools and blind men as our Saviour calls the Pharisees that thus stand trifling and baffling with God and their souls being semper victuri as Seneca saith alwayes about to do that which if not well done they are utterly undone for ever for upon this little point of time hangs the crown of eternity The gales of grace are uncertain the day of grace which is very clear and bright is usually a short one Non licet in bello bis peccare said Lamachus to a souldier of his brought before him and pleading he would doe so no more So God will not suffer men twice to neglect the day of grace which if once past will never dawn again Let none therefore when prest to the present Now of meeting God by repentance answer as Antipater King of Macedony did when one presented him a book treating of happinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am not at leisure Or as Archias the Theban when forewarned of a conspiracy against him cast the letters by with In crastinum seria and was slain ere the morrow came Or as these Cunctators in the Text that had oft in their mouth The time is not come the time c. lest the very next minute they be cut off by death from all further time of repentance acceptation and grace for ever Men may purpose promise expect a time of healing and happinesse when they shall be deceived and find a time of terrour and torment Jer. 14.19 Some when a dying would have given a world for time as I have heard saith a Reverend man one crying day and night call time again but that could not be Posthac occasi◠calva As in warre so here none are permitted to erre twice Time must be taken by the fore-lock as being bald behind Verse 3. Then came the Word of the Lord c. Then after a short silence as it were Ribera profertur Domini quasi cogitata responsio followes the Lords elaborate and deliberate answer not without some touch of holy tartnesse at their ingratitude for of all things God can least endure to be slighted where he hath better deserved He looks upon such with anger being grieved at the hardnesse of their hearts Mark 3.5 He complains of such with a sigh Ah sinfull nation Isa 1.4 he is ready to rid his stomack of them verse 24. Ah I will ease me c. Verse 4. Is it time for you O ye to dwell in your cieled houses c. Not covered onely but cieled with cedar as the Chaldee here hath it arched and garnished as the Greek carved and trimmed as Ambrose rendreth it Sure Lib. 3. epist 12. either your beds are very soft or your hearts very hard that you can not onely come into the tabernacles of your houses but give sleep to your eyes Psal 132.4 5. or slumber to your eye-lids Before ye have found a place for the Lord an habitation for the mighty God of Jacob. Good David could not finde in his heart to dwell in an house of Cedar when the Ark of God dwelt within curtains 2 Sam. 7.2 Valiant Vriah deemed it altogether unfit and unreasonable that when the Ark and Israel and Judah abode in tents he should goe to his house to eat and drink and to take his ease and pleasure 2 Sam. 11.11 Solomon first built an house for God and then for himself The Christian Emperours Constantine Theodosius Honorius c. exceeded in building Churches Turk hist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodet which from their statelinesse were stiled Basilica or places for a King The very Turks at this day though content to dwell in mean and homely houses yet their Moschees or Meeting-houses are very sumptuously built and set forth It is a principle in Nature that the things of God are elder and more to bee respected then the things of men A professor of the Turks law proclaims before they attempt any thing that nothing be done against religion This is better then that which was written over the gate of the Senate-house in Rome which yet is not to be disliked in its place and order Ne quid detrimenti Resp capiat Give unto Caesar the things that are Caesars but with all and above all Give unto God the things that are Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 22.21 The Greek article is twice repeated by our Saviour when he speaketh for God more then when for Caesar to shew
is I will accept your worships Psal 73.23 24. though in this meaner temple If God may have the substance of worship hee stands not much upon the circumstance The sick may pray upon their beds the persecuted in chambers Acts 1. yea in dens and caves of the earth Heb. 11.38 The Church in Queen Maries dayes met and prayed oft together in a cellar in Bow-church-yard It was one of the laws of the twelve tables in Rome Ad divos adeunto castè pietatem adhibento Act. Mon. opes amovento Sacrifice and Offering thou didst not desire viz. in comparison of obedience 1 Sam. 15.22 but as a better thing mine ears hast thou opened Psal 40.6 Hypocrites by cold ceremonies think to appease God they observe the circumstance neglect the substance they stick in the bark of religion gnabble on the shel offer the skin keep back the flesh serve God with shewes shall be served accordingly Verse 5. According to the Word Or as Tremellius hath it better Cum VERBO quo pepigeram vobiscum with the WORD in and sor whom I covenanted with you c. So my Spirit remaineth among you And so it is a gracious promise that the whole Trinity will be with them The particle eth seemeth put for gnim◠and the article He is emphatical shewing that by Word is meant the second person often called the Word both in the Old Testament 2 Sam. 7.21 with 1 Chron. 17.19 and in the New Luke 1.2 John 1.1 1 John 5.7 The Caldee seemeth to favour this interpretation for he rendreth it My Word shall be your help Hierome Albertus Nyssen and Haymo dissent not Haggai and other Prophets and Patriarches of old did well understand the mystery of the Sacred Trinity See my note on Gen. 1.1 Elihu speaks of the Almighty his makers Job 35.10 Solomon the same Eccles 12.1 Cant. 1.11 which Jarchi interpreteth of the Trinity Isay hath his Trisagion or Holy Holy Holy chap. 6.3 and chap. 42.5 Thus saith God the Lord He that created the heavens and they that stretched them out So Deut. 6.4 When Moses beginneth to rehearse the law and to explain it the first thing he teacheth them is the Trinity in Unity and Unity in Trinity Hear O Israel the Lord our God the Lord is One Three words answering the three persons and the middle word Our God deciphering fitly the second who assumed our nature as is well observed by Galatinus Others observe that the last letters in the Original both in the word Hear and in the word One are bigger then ordinary as calling for utmost heed and attention The old Rabbines were no strangers to this tremend mystery as appeareth by R. Solomons note on Cant. 1.11 We will make c. though their posterity desperately deny it The Greek Church was not so sound in this fundamental point therefore their chief City Constantinople was taken from them by the Turks as Estius observeth on Whitsunday or as others on Trinity Sunday which day saith our Chronicler the Black Prince was used every year to celebrate with the greatest honour that might be Speed 723. in due veneration of so divine a mystery Now Christ is here and elsewhere called The Word either because hee is so often promised in the Word Or else because by him Gods will was manifested and revealed to men and that either mediately in the Prophets whence Peter Martyr thinketh that phrase came Then came the Word of the Lord that is Christ Or immediately himselfe Heb. 1.2 and 2.3 That I covenanted with you Or in whom I covenanted and whence Christ is called the Angel of the Covenant Mal. 3.1 Christ then was a Saviour to those of the Old Testament also Rev. 13.8 the Lamb slain from the foundation of the World Christ undertook to pay his peoples debt in the fullnesse of time and hereby they were saved A man may let a prisoner loose now upon a promise to pay the debt a year after See Heb. 9.15 and take notice of the unity of the faith in both Testaments they of old saw Christ afarre off in the promises they saluted him and were resaluted by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. When ye came out of Egypt Ye that is your ancestours Things done by the parents may be said to be done by the children because of the near conjunction that is between them Hence Levi is said to pay tithes in Abraham and Adams sinne is imputed to us all Heb. 7. So my spirit remaineth amongst you Not the substance but the gifts of the Spirit not the tree but the fruits Those whom God receiveth into the covenant of grace he endues them with the spirit of grace See Rom. 8.9.11 How else should they be able to perform their part of the Covenant sith we cannot so much as suspirare unlesse he doe first inspirare breath out a sigh for sinne till he breath it in to us by his Spirit Hereby then we may know whether or no we are in Covenant with God the Devill will be sure to sweep all that are not sc if his spirit remain in us Jer. 31.35 working illumination 1 Cor. 2.14.15 Mortification Rom. 8.13 Motion Rom. 8.14 Guifts 1 Cor. 12.4 7 8. c. Fruits Gal. 5.22.23 strength Esay 11.2 Courages as here Fear ye not Cur timet hominem homo in sinu Dei positus Aug. why should such fear man who have God in Christ by his Spirit standing with them and for them The righteous may be bold as a lyon he hath the peace of God within him and the power of God without him and so goes ever under a double guard what need he fear It is said of Achilles that he was Styge armatus and therefore could not bee wounded But he that is in covenant with God is Deo Christo Spiritu Sancto armatus and may therefore be fearlesse of any creature Verse 6. For thus saith the Lord of hosts i. e. the three persons in Trinity as appeareth by the note on the former verse Howbeit the Author to the Hebrews chap. 12.25.26 applyeth the words to Christ whence observe that Christ is Lord of hosts and God Almighty even the same second person that is called haddabhar the Word in the former verse is very God Compare John 1.3 with Col. 1.14.16 and Iohn 1.9 with Iohn 8.12 and Iohn 1.11 with Acts 3.13.14 c. See those cohaerencies of sentences Iohn 9.3.4 and 11.4 and 12.39.40 besides the Apostles argument Heb. 1.4 That one Gospel written by St. Iohn who was therefore called the Divine by an excellency as afterwards Nazianzen also was because he doth professedly assert and vindicate the Divinity of Christ ever strongly impugned by the Devill and his agents those odious Apostates and hereticks ancient and moderne And no wonder for it is the Rock Mat. 16.18 setting him forth 1. as coessential to the Father his onely begotten sonne Iohn 1.14 One with the Father in essence and power
children who commonly take after the mother as did most of those Idolatrous kings of Judah and follow the worser side though it be the weaker as the conclusion in a Syllogisme follows the weaker proposition The birth we say followeth the belly and most men we see do matrissare take after the mother in matters of religion Hereunto might be added that Gods service must by these unequal matches necessarily be hindered if not altogether omitted to gratifie a froward Zipporah or a mocking Michol and the better party forced to see and hear that that cannot but grieve the Spirit of God Besides danger of disloyalty and a cursed posterity as Edomites of the daughters of Heth. D. Hall Here then I could joyn with that Reverend Contemplatour in that holy wish of his that Manoah could speak so loud that all our Israelites might hear him Is there never a woman among the daughters of thy brethren or among all Gods people that thou goest to take a wife of the uncircumcised Philistines If Religion be any other then a cypher how dare we not regard it in our most important choyces how dare we yoke our selves with any untamed heifer that beareth not Christs yoke what mad work made that noble pair of naughty-packs Iezabel and Athaliah in the kingdoms of Israel and Judah the later beginning her reigne in the same year that the former perished as Bucholcer observeth And who knoweth not what a deal of mischief was done to the poor people of God in France by Katherine de Medices Q. Mother with the advice and aslistance of the Cardinall of Lorrain Concerning which two it was said Non audet stygius Pluto tentare quod ander Effraenis Monachus plenaque frandis anus Verse 12. The Lord will cut off the man that doth this Though the Magistrate be carelesse and corrupt though he either cannot punish this evil it being growen so universall or will not and so impunity in the Magistrate maketh impenitency in the offendours God will take the sword in hand and cut off every mothers child that doth this Metaphora est à Medicis â—â—â—la Polan nisi currat poenitentia as a chirurgion cutteth off a rotten member so will God destroy such for ever he will take them away and pluck them out of their dwelling places and root them out of the land of the living Psal 52.5 Neither shall this be done to himself onely but to his wretched posterity such a legacy like Joabs leprosie leaves every gracelesse man to his children for so the Chaldee here rendreth and interpreteth that proverbiall expression in the text both the master and the scholler Sic R. Salom. filium filium filii his sonne and his sous sonne though he teach never so well by wholesome instruction and politicâ— advisement to prevent the mischief Agreeably hereunto for sence Piscator rendreth this text thus The Lord will cut off his children that doth thus the children that he begets of the daughter of a strange god An heavy curse surely and frequently inflicted as upon Ahab though he to avoid it so followed the work of generation that he lest seventy sonnes behind him which yet would not do and him that offereth an offering c. that is Although he be a Priest Or Although he seek to make peace with me by an offering as hoping thereby to stop my mouth or stay my hand to expiate his sin or to purchase a dispensation as those Mic. 6.6 7. and Esay 58.2 3. Thus Saul sacrificeth Ahab trembleth and humbleth Ieroboams wile goeth to the Prophet Ioab taketh hold of the horns of the Altar the king of Persia having lost some of his children by untimely death as Ciesias reporteth sends earnestly to the Jews for prayers for him and his Ezra 6.10 So did Maximinus in like case to the Christians Tully tells us that they which prayed whole dayes together and offered sacrifice 〈◊〉 Dâ—vr ut sâ—â— liberi superstites sibi essent that their children might out-live them these were 〈◊〉 called superstitiou persons afterwards the word was taken in a larger sense But devotion without holy conversation availes nothing to avert Gods judgements Isa 1.12.15 and â—6 3 He that killeth an Ox unlesse withall he kill his curruptions is as if he slew a man he that sacrisiccth a lamb unlesse by faith he ley hold upon the Lamb of God is as if he cut off a dogs nick he that effereth an oldâ—tion c. This men are hardly drawn to viz. to part with their sins to cail the traytours head over the wall to hang up the heads of the people before the Sun Sin harboured in the soule is like Achan in the army or Jonas in the ship much paines the marriners were at and much losle too to have saved Jonas from the sea they ventured their own casting away ere they would cast him over-board but there could be no calme till they had done it effectually So it is here Full fain men would keep their sins and yet lave their foules but that 's impossible God will not be bribed Psal 50. nor brought to suster sin unrepented to escape unpunished Poor soules when stung by the Friers sermons they set them penunces pilgrimages all sorts of good works which stilled them a while and for them they thought they should have pardon So many run now â—mongst us to holy duties but with the same opinion they did them a bribes for a pardon These dig for pearle in their own dunghils make the meanes their mediat urs 〈…〉 think to save themselves by riding on horses c. Verse 13. And this have ye done againe Or in the second place q. â— Nor content to have married strange wives yea have brought them in to your lowfull wives to their intolerable vexation so adding this sin to the former as a greater to the lesse This is still the guise of gracelesse men to add druakeâ—â—â—sse to thirst rebellion to sin to amasse and heape up one evill upon another till wrath come upon them to the ut mest For three transgressions and for soxr I will not turn away their punishment Am. 1. that is so long as the wicked commit one or two inâ—â—uities I forbear them but when it comes once to threes and fours how much more to so many scores hundreds thousands as one cipher added to a figure makes it so many tenns two so many hundreds three so many thousands c. God will bear with them no longer Of those old Israelites it is demanded not without great indignation on Gods part How oft did they provoke him in the wildernesse and grieve him in the desart Yea they turned baâ—â— and tempted God c. Psal 78.40 41. Good men if they fall once into foule practises they fall not often Of Judah it is expressely recorded that he knew Tamar no more Lot indeed committed incest two night together but the orifice of his lust was not yet stopped by repentance
would never be drawn to fear or stand in awe of For Blessed is the man that feareth alwayes but he that in a desperate boldnesse or Cyclopicall contempt of the divine Justice hardneth his heart shall fall into mischiefe q Prov 28 13 yea shall suddenly be destroyed and that without remedy r Prov. 29.1 In executing of which dreadfull sentence though the Lord be slow yet he is sure his forbearance is no quittance But although a sinner in high contempt of Gods heavy displeasure do evill an hundred times and his dayes through Gods infinite patience be prolonged yet surely I know saith Solomon that it shall be well with them that feare that Lord which fear before him Å¿ Eccles 8.12 That is that fear him in his ministers and deputies trembling at his judgments while they hang in the threatnings t Isa 66.2 melting as Josich u 2 Chr. 34 27 at the terrour of his menaces nay by the kindnesse of his mercyes which dissolves their good hearts as weake water doth some thin substances or as the hot â—un doth the hard ice An instance hereof ye have in that solemne meeting at Mizpeh where Israel which had found the misery of Gods absence is now resolv'd into teares of contrion and thankfulnesse when he was once returned and settled in Kiriath-jearim Then they mett together at Mizpeh and drew water and poured it out before the Lord w 1 Sam. 7 6. In signum expiationis iniquitatum juâ—ta Iob 11.15 R. Sâ—lomon dicit quod hâ—c feâ—erunt in signum humiliationis q d sicut aqua effusa ad nihi 'um valet ultra siâ—in conspectu tuo nihil sumus aut videmur 2 â—sal 86.11 Whether 't were teares out of their eyes or water out of their vessels as a ceremony or pledge of their hearty humiliation the difference is little Sure it was to testify the tendernesse of their hearts which having hang'd loose a long time from the Lord began now to unite again unto his fear* It is certaine that the mercies of God draw more teares from his children then his judgments do from his enemies who as in prosperity bec use they have no changes therefore they fear not God y Psal 55.19 so in adversity their hearts are the more hâ—rdâ—ed thereby from his fear z Is 63.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.7 as in Pharaoh and Ahaz till at last by long trading with the devil in the wayes of sin they come to lose with him all passive power also of being wrought upon and arrive at that that height of incurable hardnesse that neither ministry nor misery nor miracle nor mercy can possibly mollify Which is the greatest plague that can befall a man out of hell and the very next step into it But the second extreame standing in as full opposition to that fear of God we are treating of is that slavish and hellish fear and terrour that evill spirits and men conceive of God whom they look upon only as an implacable sin revenging judge or tyrant rather ready to teare the very kell of their hearts in suder a Hos 13 6. Quem metunnt Oderunt Ennius Odium timerem spirat Tert and to send them packing to their place in hell Hereupon follows an exulcerate hatred of God according to that of the Poet whom men fear they hate a desperate â—unning away from God with Cam Saul Ahrzath b 2 King 1.2 Quem quisque odit pernsse expetit Ennius c. A secret rising up against God and an inward desire that there were no such thing as God that so they might never be called to an Audit and account of their wicked wayes and sinfull courses as they are sure to be in that dreadfull day This the Devill and his impes beleeve and therefore tremble c Iam. 2.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek word seemes to imply such an excesse of fear as causeth gnashing of teeth like the clashing of armour or horrible yellings like the roaring of the sea * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est maris agnatio Hom Iâ—â—ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vide Eustach in locum Nullum maleficium sine formidine quia nec sine conscientia sai Tert. They have no rest day nor night Apoc. 14.11 The reason of which outrage is rendred by Terâ—uâ—iam No sinner saith he escapes fear of Gods wrath and all because he can never possibly shake off Conscience which being Mans spie and Gods overseer if it be not desperately feared or sealed up securely with a spirit of slumber against the day of slaughâ—â—r doth sting the evill-doer betwixâ— whiles d Rom. 2.15 with unquestionable conviction and horrour And thus it fares ordinarily with a wicked person But now t is otherwise with the godly when they are out of temptation for then you must know it is ego non sum ego with them they are not themselves neither can any right judgment as then be made of them But usually their hearts being purisied from an evill conscience e Heb. 10.22 through the blood of sprinkling f 1 Pet. 1.2 cast upon them by the hyssop bunch of faith g Rom 5 1 they have peace with god their reconciled father in Jesus Christ Whom therefore they love in fear and fear in love wishing nothing more then his being Let he Lord live h Psal 18.44 saith David as the principle of their well-being for it is good for me to draw neer to Jehovah i Psal 73.28 Into whose presence they therefore flee as the doves unto their windowes k Esay 69 8 I will come into thine house in the mulutude of thy mercies there 's his reverence l Psal 5.7 Loe this is the guise of a godly person whiles himself He feares and loves feares and hopes feares and prayes feares and feasts m Iude 12. feares and workes yea workes out his whole salvation with fear and trembling and all because he knowes that 't is not of himself but of God a most free agent that gives both to will and to worke and all of his own good pleasure n Philip 2.12.13 as the Apostle there enforceth it SECT III. Objections and Queries touching the Fear of God cleared and answered IF any object here that of Saint John Object Perfect love casleth out fear o 1 Joh. 4.18 That is Sol. Duo sunt timores Dei servilis amicalis Bedain Prov. 1 say we for abswer servile and base fear which love is perpetually purging upon For as for filiall and friendly fear it is never cast out no not in the state of perfection neither for the very angels cover their faces and feet before God p Esay 6.2 as knowing their distance But is the fear of Gods children here purely filiall without all mixture of that which is servile Quest No Ans nor need it be For first servile fear I
accuratissimis libris Num suspensum est supra â—lâ—as literas in signum cam siteram adesse vel abesse pesseâ—ut sit silius Mosis Manassis 2 Reg. 21. istius prosapiâ hujus imitatione Buxtorf Tiber. Amam Coronis in reference to the dung of the beasts that were slain in sacrifice Now God is of purer eyes then to behold sin with patience in his own especially for can two walâ— together and they not be agreed David is grievously threatened for despising God his father that is for daring to do that before him that he would not have done before a childe of a dozen yeers-old Cornelius and his company set themselves as in Gods view looked him ful in the face and carried themselves accordingly so must we remembring that al things are naked and open before the eyes of him with whom we have to do Iacob feared to displease his father lest he should get himself a curse and not a blessing yea that profane Esau would not offer to attempt any thing against Iacob his brother during his fathers dayes for fear of displeasing him Epaminondas rejoyced in nothing more then that he had done noble exploits and atteined great victories whiles his parents were yet alive that they might share with him in the comfort and credit thereof Oh let it be our constant care so to carry our selves that we may not shame our fathers house as Solomons fool but to get him honour from others Mat. 5.16 that they may see and say that we are the seed that the Lord hath blessed Esay 61.9 It is not for noble mens sons to be lingering and lodging in the stable or gate-house that 's a place for grooms and hindes much lesse to be found filling muck-cart the No more doth it sute with the sons of God to be loading themselves with thick clay to have their hands elbow-deep in the world to busie themselves about many things with neglect of the one thing necessary to run sqeaking up and down the world as rats and mice good for nothing but to devour victuals This is not to walk worthy of God their father and of Christ their elder brother SECT XI Let them resemble their father and wherein GOds children must resemble him M. Rob. Harris Math 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb as well as reverence him The child is but the father multiplied the father of the second Edition as One speaketh like him ordinarily both in countenance and condition The Pharisees were so like their fathers they were the worse again Isaac trod in his fathers foot-steps and heyred him even in his infirmities Gen. 26.7 Constantines sonnes exactly resembled their father in his good parts and practises We must also be followers of God as dear children 1. In light 1 Joh. 1.5 being transparent as a chrystall glasse with a light in the midst of it 2. In love Ephes 5.1 2. for have we not all one father Mal. 2.10 Ephes 4.5 6. love therefore as brethren 1 Pet. 3.8 fall not out by the way Gen. 45.24 let there be no difference for we are brethren and the Canaanite is in the land Gen. 13.7 8. How can we look our father in the face or expect his blessing when we know that he knowes there is dissention amongst us Oh how happy and pleasant a thing it is brethren to be at unity there surely it is that God commands the blessing Psal 133.1 3. He never came at Abraham that we read of till the breach betwixt him and Lot was made up again live therefore at peace and the God of love and peace shall be with you 3. In mercy Luk. 6.36 loving them that hate us blessing them that curse us doing good to them that persecute us for so shall we be the children of our heavenly father who doth good both to the just and to the unjust causeth his sun to shine and his raine to fall not onely upon flowers and fruit-trees but also upon briers and thorns of the wildernesse such incarnat devils as march up and down the earth with hearts and hands as full as hell with al manner of malice and mischief Such a childe of God was Elisha that feasted his enemies Steven that prayed for his persecutours and that Martyr that when he could not obtain a fair hearing before Steven Gardner cryed out Send me to my prison again among my frogs and toads which will not interrupt me whiles I pray for your Lordships conversion 4. In sanctifying the sabbath Exod. 20.11 Esay 56.5.6 by resting not only from corporal labour but spiritual idlenesse Acts Mon. as God rested on that day from creating and yet works hitherunto in preserving and upholding all things by the word of his power The baser sort of people in Sweth-land do alwayes break the sabbath Davids desire by Rob. Abbot p 16 saying that its onely for gentlemen to keep that day And in many places amongst us Gods sabbaths are made the voyder and dunghill for all refuse businesses But the Pharisees taking it for granted that Christ had done that he could not justifie on that day where in they were mistaken rightly conclude If this man were of God he would not have broke the sabbath day this not the guise of Gods children 5. Lastly 2 Cor. 7.1 1 Pet. 1.14 15 in all holy life and pure conversation according to that Be ye holy as I am holy pure as I am pure perfect as I am perfect Our lives should be as so many visible commentaries upon Christ's life we should preach forth his vertues Coloss 2.6 1 Joh. 2.6 and expresse him to the world in all his imitable praises and practises Then we are said to walk in Christ yea to walk as Christ walked when we resemble him not as an image doth a man in out-ward lineaments onely but as a son doth his father in nature and disposition in affection and action Our utmost good consists in communion with God and conformity to him in keeping inward peace with him that he abhor us not because of the provoking of his sons and of his daughters Deut. 33.13 and in seeking and keeping if it be possible and as much as in us lies peace with all men and holinesse for such shall both see God which is not every mans priviledge Heb. 12.14 and be counted and called the sons of God Math. 5.10 they shall have both the comfort and credit of divine Adoption SECT XII Let them love their Father and how to expresse their love IF God be our Father it 's but fit we should love him 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Avi magis amant nepotes quà m suosliberos Heidfeld Cos amoris amor Joh 3.16 God having tied parents and children together with cords of love saith Nazianzen Love I grant though of a fiery nature yet contrary to the nature of fire herein descends rather then ascends Hence grandfathers oft love their grandchildren better then their own But love
Petition of Right 1629 4 87 Severall Catechismes in Welch 8 88 An Analysis on the â— Timothy 1.15 with an Appendix câ—â—led Chronologia vapulans py Laurence Sarson fellow of Emmanuel Colledge Camb. 4 89 The Strong Helper offering to bear every mans bâ—then shewing how in all troubles to cast our burthen on God with infallible grounds of comfort for the quieting of troubled consciences by Jo. Haiward 8 90 A Commentary upon the XII Minor Prophets wherein the Text is explained some Controversies discused sundry Cases of Conscience cleered and many remarkable matters handled that had by former Interpreters been pretâ—mitted Hereunto is added the Righteous Mans Recompence or a true Christian Characterized and encouraged out of Masdhi Chap. 3. vers 16 17 18. by John Trapp of Weston upon Avon in Gloucester-shire A COMMENT OR EXPOSITION Of the Prophesie of HOSEA CHAP. I. Verse 1. THE Word of the Lord Not cunningly devised fables 2 Pet. 1.16 or humane testimonies that can make but a humane faith but the word of the everliving God the Scripture that cannot be broken John 10.35 1 Thes 2.13 the very heart and soul of God as Gregory cals it That came unto Hosea The Lord is said to come to Laban Abimelech Balaam c. Cor anima Dei. But he never concredited his word to any such profane wretches as he did to the holy Prophets which have been since the world began of whom it is said as here The word of the Lord came to Hosea Luke â— His name signifieth a Saviour a fit name for a Minister whose work it is to save himself and them that hear him To save them if he can Obad. 21. 1 Tim. 4.16 to deliver their souls from going into the pit Joh 33.24 to pull them if possible out of the fire Jude 23. to give them the knowledge of salvation by the remission of sin to give it I say not by infusion for that he cannot do but by instruction and that he must indeavour to do Luke 1.77 as this Prophet did then whom few Ministers ever ran so long a race without cessation or cespitation so constantly so couragiously so unweariable For he continued prophecying sixty five years at least saith Pareus seventy saith Oecolampadius it is very probable fourscore years saith Mr Burroughes The Hebrews say ninty years quibus multa dixit quae non scripsit wherein he uttered much more then he wrote This we may easily believe for we have but the short Notes or heads of his Sermons and larger Discourses which he seems also to have set down for the use of the Church in his extream old age whereof they carry a smatch in the shortnesse of his speech applied as much as might be to the measure of his breath Hence Hierom fitly calleth him commâ—ticum quasi per sententias loquentem concise and sententious Amputatas loquitur sententias verba ante expectatum cadentia Victor Giselin de Salust stylo Lud. Vives as one saith of Salust Multo est verbis quam sensu restrictior atque concisior as another saith of Livy He speaketh much in few and seems to have more sentences then sayings The ofner you read him the more you may get by him nunquam tamen dimittat te sine siti Lips de Thucyd. and yet the more you get the more you covet Obscure he is as delivering things briefly and such as will not be easily acquainted with you but upon further suit Hence that Epiphonema in the perclose of his prophesie Who is wise and he shall understand these things prudent and he shall know them But this must waken and not weaken our more diligent search not being content with the first oar that offereth it self to our view but digging deeper and deeper till we become owner of the whole treasure which will sufficiently pay for the pains Wherefore search the Scripture follow on to know the Lord get all the dimensions of knowledge which now in the great abundance of the means we have doth even bow down to us as trees do that are laden with fruit so that a child may gather from them the son of Beeri That is of a well that hath pure and clear water in it and that never faileth living water as the Scripture calleth it and not mixt with mud Ministers should be the children of Beeri of a well digged by the direction of the law-giver Numb 21.17 whence people should draw waters with joy the pure waters of life the unadulterated milk of Gods word not troubled brackish and sowrish doctrines such as the Popish Clergy called therefore the Sea Rev. 12.12 do set abroach which rather brings barrennesse to their hearers and gnaws their entrals then quench their thirst or cause fruit These and all false teachers make Gods flock drink that which they have fouled with their feet Ezek. 34.19 yea impoysoned with their hands as the malicious Jews once cast bags of poison into many wells here to do mischief and were therefore banished the Countrey False doctrine is like a filthy pond wherein fish die soon and frogs live long it is like the dead Sea Rev. 8.10 11. or the great falling-star called Wormwood which made the third part of the waters become wormwood so that many men died of the waters because they were made bitter by that son of perdition who was himself the gall of bitternesse and bond of perdition Who this Beeri was it appears not in Scripture It seems he was a man famous in those dayes among the Israelites and is here named honoris gratia for honour sake to the Prophet as Alexander and Rufus the sons of Simon the Cyrenian were men famously known in the Church of the New Testament and are therefore but named only by S. Mark ch 15.21 The Jews have a tradition that whensoever a Prophets father is named that father was likewise a Prophet as well as the son And Beeri might be binominis and have some other name of more note like as Pethuel the father of the Prophet Joel Joel 1.1 Alsted is thought by some to have been Samuel and to have been called Pethuel that is a perswader of God because what he asked of God he obtained in the dayes of Vzziah Jotham Ahaz c. A young Prophet he must needs be especially if he prophesied fourscore years See the the note above Haply he began as early as did Samuel Jeremy Timothy Origen or Cornelius Mus of whom Sixtus Senensis testifieth Lib. 4. that he was an admirable preacher at twelve years old Vzziah Jotham Ahaz Hezekiah The Throne of Judah had some enterchanges of good Princes Israel none at all The same justice therefore that made Israel a scourge to Judah made Assyria a scorpion to Israel as is here set forth under the type of Hosea's two last children Lo-ruhamah and Lo-ammi whereof in their place Mean-while this Prophet went through variety of conditions under so many
several Kings reigns as did likewise Athanasius and Latimer Jeroboams especially the second of that name and here only named when six other Kings of Israel in whose time Hosea prophesied are not once mentioned but lie wrapt up in the sheet of shame because wicked idolaters such as God took no delight in and hath therefore written them in the earth And in the dayes of Jeroboam the son of Joash Not the son of Nebat that ringleader of the ten Tribes revolt from the house of Dauid but another little better and yet very prosperous and victorious 2 King 14.25 28. He reigned also fourty one years and did great exploits yet is Hosea sent to contest with him to declaim against his sin and wickednesse and to proclaim heavy judgements against him and his people This the Prophet did for a long while together with all fidelity and fortitude when the King was triumphing over his enemies and the people were not only drunk but even mad again by reason of their extraordinary prosperity as Calvin expresseth it Non tantum temulenti erant sed etiam prorsus insani Calvin Now that so young a Prophet should so sharply contend with so fierce a people in the ruffe of their pride and jollity that he should so rouse and repple up these drunkards of Ephraim with their crown of pride Esay 28.1 this shews him to have been of an heroical spirit Jonah his contemporary flinched when sent against Nineveh Micah the Morasthite another of Hosea's contemporaries prophesied in the dayes of Hezekiah King of Judah and spake to all the people of Judah saying Thus saith the Lord of Hosts Zion shall be ploughed like a field and Jerusalem shall become heaps and the mountain of the house the high places of a forest Yet did not Hezekiah King of Judah and all Judah put him at all to death c. Jer. 26.18 19. He and Hosea though they prevailed little with the people they preached to yet they were better dealt with then the Prophet Esay their contemporary too of whom Hierom tels us out of the Rabbines that he was sawn asunder because he said he had seen the Lord and secondly because he called the great ones of Judah Hieron in Isa 1. Princes of Sodom and rulers of Gomorrah Isaiah 1.10 Verse 2. The beginning of the word of the Lord by Hosea Heb. In Hosea to note that the Lord was both in his mind and mouth in his spirit and speech God spake in him before he spake out to the people His prophesie must therefore needs be divine and deep That 's the best discourse that 's digged out of a mans own breast that comes a corde ad cor from the heart to the heart And blessed are the pleople saith one that have such Ministers that shall speak nothing to them but what hath been first spoken by God in them saying with David and Paul We believe therefore have we spoken we also believe 2 Cor. 4.13 and therefore speak we have experimented what we deliver we believe and are sure that God is in us of a truth and that we preach cum gratia privilegio The beginning Hence some gather that Hosea was the first Prophet Hoseas videtur tempore majestate aliis prior saith O Ecolampadius Certain it is he began before Esay because he prophesied in the dayes of Jeroboam who was before Vzziah whether before Amos or no is not so certain Di praep Evang l. 20 â—ulut Eusebius tels us there was no Greek History extant before Hosea's time Well therefore might that ancient priest of Egypt say to Solon You Grecians are all boyes and babies in matters of Antiquity neither is there one old man amongst you Samuel is counted the first Prophet Acts 3.24 Plato in Timâ—o but Hosea was the first of those that lived in these Kings dayes and likely held out longest see the Note on Verse 1. as did father Latimer preaching twice every sabbath day Act. Mon. though of a very great age and rising to his study winter and summer at two of the clock in the morning Others read the words thus At the beginning when the Lord spake by Hosea he said to Hosea himself Go take unto thee c. An uncouth precept and a rough beginning for a young preacher whose youth might be despised and whose sharpnesse might be disgusted But truth must be spoken however it be taken and a preacher should take the same liberty to cry down sin that men take to commit sin Esay 58.1 Hierom was called fulmen Ecclesiasticum the Church thunderbolt And our Mr Perkins applied the word so close to the consciences of his hearers that he was able to make their hearts fall down Mr Fullers Holy State and their hairs almost to stand upright But in old age he was more milde and delighted much to preach mercy as did also our Prophet Hosea whose prophesie is comminatory in the fore-part consolatory in the latter part And the Lord said to Hosea This is now the third time inculcated for more authority sake which the people so rubb'd and menaced would be apt enough to question He therefore shews them his commission and that he hath good ground for what he saith that they may have no cause to cavil Melch. Ad. but reply as that good Dutch Divine did if God would give them a heart so to do Veniat veniat verbum Domini submittemus ei sexcenta si nobis essent colla Let the word of the Lord come yea let it come and we will submit there unto though we had six hundred lives to lose for so doing Go take unto thee a wife of whoredoms An arrant whore a stinking strumpet Calvin scortum obsoletum a known and trite harlot such as were Thais Lais Phryne c. yea and such a one as after marriage with a former husband at least went astray after other sweet-hearts for so the application of the figure to the subject Chap. 2. requireth it to be understood Whereby it appears saith Diodate that all this was done in a vision Others infer as much from that phrase in this verse The beginning of the word of the Lord in Hosea that is saith Polanus appearing and speaking to him by an inward vision as it were in an extasie Besides in the third chapter and three first verses the Prophet is bidden to marry another harlot to buy her for his own use and to keep her at his house for a time Now scimus hoc non fuisse completum saith Calvin we know that this was never really done It follows therefore that this figure was only proposed to the people that they might perpceive in the looking-glasse of this allegory first their duty toward God second their disloyalty thirdly their penalty for the same It is not an historical narration but a Prophetical vision Children of fornication a bastardly brood such as this evil and adulterous generation is
prevaile nothing behold the whole world follows him Now against these spiritual spirits the wrath of God shall be revealed from heaven Rev. 21.8 Dan. 12.2 Esay 65.11 12 13 14 15 16 17. and it shall come to passe that in the place where it was said unto them As if God did now even repent and would make them a full amends make them glad according to the time Psal 90.15 and in that very place when and where they had seen evil Jerusalem shall be inhabited again in Jerusalem Zech. 12.6 The Jews it is thought shall dwell in their own Countrey Jer. 3.18 23.8 Ezek. 37.11 12. Amos 9.14 15. and God have a very glorious Church in the Land of Canaan But that 's not all The Gentiles who shall be made a spiritual Israel though in time past they were not a people yet now are they the people of God and which had not obtained mercy but now have obtained mercy 1 Pet. 2.10 yea such a signal mercy as S. John cannot look on without an Ecce admirantis Behold Qualem quantum As 2 Pet. 3.11 saith he what manner of Love the Father hath bestowed upon us that we should be called the sons of God 1 John 3.1 Yes the sons of the living God who as he lives so he gives us all things richly to enjoy and is therefore to be trusted 1 Tim. 6.17 And that we should not only be Gods people but his sons reconciled but adopted and not only be so but be called so have the name and the note the credit and the comfort Well might the Apostle say that the grace of God herein had abounded even to an overflow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.14 Well may Oecolampadius say as he doth upon this very Text Vide ut major gratia quam peccatum Behold how as sin abounded grace superabounded Serm. 6. de Nativit Well might Leo say Omnia dona excedit hoc donum c. This is a gift of God that exceedeth all gifts that man should call God Father and God call a man his sonne this is a greater dignity then to be called an Angel Archangel Cherubim Seraphim c. See more of this in my Righteous mans Recompense part 2. doct 5. Calvin upon this verse noteth that there is an emphasis in these words It was said and It shall be said The latter sheweth that till the Lord speak peace to his people and say to their souls that he is their salvation they cannot have the comfortable assurance of their Adoption and acceptation into his favour Eph. 1.13 After that ye heard the word of truth the Gospel of your salvation ye believed and were sealed with that holy spirit of promise Again if God by his Prophets have said to any ye are not my people c. he will effect it God heweth men by his Prophets and slayeth them by the words of his mouth Hosea 6.5 Elisha hath his sword as well as Jehu and Hazael 1 Kings 19.17 Ezekiel besiegeth Jerusalem and overthroweth it Jeremy is set over nations and kingdoms to root out and pull down c. Chap. 1.10 S. Paul hath vengeance ready for the disobedient 2 Cor. 10.6 And what Gods Ministers do on earth he ratifies in heaven Mat. 16.19 and 18.18 Verse 11. Then shall the children of Judah and the children of Israel be gathered together i. e. they shall unite into one body and one religion and shall all make one entire Kingdome John 12. Ezek. 37.22 24. Christ once lifted up shall draw all things to himself and wherever this carcase is Mat. 24. there will the spiritual Eagles be also Caiaphas like another Balaam prophesied that Jesus should die for that Nation And not for that Nation only but that also he should gather together in one the children of God that were scattered abroad John 11.51.52 Zeph. 3.9 This is the gathering together here mentioned Christ shall be one amongst his people and his name one Zeâ—h 14.9 See the Note there they shall serve the Lord with one shoulder It seems to be a Metaphor taken from Oxen that are yoked together and that set their shoulders joyntly to the work Surely the more the Gospel prevaileth the more peace there will be They shall be gathered together in that day So when Christ shall be preached and obedience yielded to his government Esay 9.7 then shall there be a blessed harmony of hearts then shall they flie in flocks to the ordinances as the doves to their windows then shall they come to the Lords house upon horses and in charrets and in litters Esay 66.20 and appoint themselves one head The Lord Christ called David their King chap. 3.5 A multitude gathered under this one Head and united to him is a Church This head is indeed appointed and set up over the Church by God Psal 2.6 Eph. 1.22 But the Saints are said to appoint Christ their head and indeed to set the Crown upon his head as Cant. 3.11 when they chuse him and embrace him for their Soveraign when with highest estimations most vigorous affections and utmost endeavours of unfained obedience they set him up in their hearts and serve him in their lives giving him the preheminence and holding all in Capite in Christ yea holding of the head as the Apostles expression is Col. 2.19 not of Paul or Apollo or Cephas That Popish Buzzard was utterly out who said that he had found in the Dictionaries that Cephas signifieth an Head and that therefore Peter was head of the Church For neither doth Cephas signifie an Head but a Stone or Rock nor if it did would that prove what he alledgeth it for Judah and Israel shall appoint to themselves one head not more then one The Church is not bellua multorum capitum neither is there any need of a ministerial head of the Church Indeed there is a contradiction in the very mention of it as one well observeth a Ministerial Head it is absurd to speak it and they shall come up out of the land i. e. They shall be gathered into the heavenly Jerusalem saith Occolampadius They shall come up from their miserable life saith Luther from their earthly affections saith Hierom. Rather from Chaldea or where ever they lie captivated and dispersed to Jerusalem there to joyn in the same way of worship as once the twelve Tribes did before the schism under Jeroboam with the Christian Church and so go on the way to the kingdom of heaven for great is the day of Jezreel i. e. of Christ saith Hierom who is Gods seed and shall see his seed and so prolong his dayes by a succession of Saints Esay 53.10 for whom God also will do great things in that day of his power Psal 100.3 when there shall be a marvellous increase of his Church which he shall sow with the seed of men and of beasts Jer. 31.37 Ezech. 36.38 revealing his arm another etymologie of the word Jezreel
he basely recalled into France whence they had been banished and admitted them into his bosom making Father Cotton his Confessour et sic probrose se gessit et rem confusione dignam admisit as here He both shamed and undid himself For she hath said I will go after my lovers Amasios meos My sweet-hearts Marbeck Act. Mon. those that have drawn away my heart from my husband But if that persecutour could say to the Martyr What a devil made thee to meddle with the Scriptures how much better might it be said to the Synagogue and so to all Apostates What a devill meant you to go a whoring from such an husband who is totus Cant. 5.16 totus desiderabilis altogether lovely even the chief of ten thousand after dumb idols and false Prophets who are their brokers proxenetae et proci and spokesmen Athenaeus brings in Plato bewailing himself and his own condition that he was taken so much with a filthy whore Adultery is filthinesse in the abstract Gelulim Ezek. 22.3 1 Pet. 4.3 so is also idolatry and therefore idols are called by a word that signifieth the very excrements that come out of a man a tearm too good for those dunghill-deities those abominable idolatries as Saint Peter expresseth it Mention is made in histories of a certain heathen people that punish adultery with death and with such a death as is suitable to the sin For they thrust the adulterers or adulteresses head into the paunch of a beast where lieth all the filth and garbage of it there to be stifled to death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude 7. Sodom and Gomorrha had fire from heaven for their burning lust and stinking brimstone for their stinking brutishnesse They are also thrown out as St. Jude phraseth it for an example suffering the vengeance of eternall fire And in the like pickle are the Beast and the false Prophet those Arch-idolaters for these both are cast alive into a lake of fire burning with brimstone Rev. 19.20 And worthily Esay 3.9 sith they declared their sins as Sodom they hid it not And as this huswife in the text who said I will go after my lovers she did of wickedness forethought upon deliberation de industria ex consilio wilfully and of purpose impudently and without all shame of sin say I will go after This was shameles indeed They should rather have gone after her Deut. 23.18 then she after them Moses fitly compareth a whore to a salt-bitch that is followed after by all the dogs in a town And am I dogs-head said Abner to Ishbosheth 2 Sam. 3.8 that is Am I so given to lust lasciviousnes as dogs are that run after every salt-bitch But this harlot verified that saying in Ezekiel The contrary is in thee from other women in thy whoredoms whereas none followed thee to commit whoredoms thou followest them and gloriest in thy so doing as Lots daughters did in their detestable incest naming their children Moab that is a birth by my father and Benammi that is begotten by one of my near kindred These all might have held their tongues with shame enough But such kinde of sinners are singularly impudent Jer. 3.3 infatuated Hos 4.11 and past feeling Ephes 4.19 And so are Idolaters wickedly wilfull and irreclaimable for most part See Jer. 44.16 17. 2.10 Esay 44.19 20. A seduced heart hath turned him aside that he cannot deliver his soul nor say Is there not a lie in my right hand How stiffe are Papists to this day in defence of their Image-worship how severe against such as deface or but disgrace them Murther is not so hainous a sin c. That give me my bread and my water c. What can be more like to the doings of the Papists then this saith Danaeus Who knows not what suit they make and what thanks they return to their He-Saints and She-Saints and how they sacrilegiously transfer the glory due to God alone to the creature The Lord rightly resolveth the genealogy of corn wine and oil into himself verse 22. of this chapter And the Aposte tells us that it is He that filleth mens hearts with food and gladnesse Act. 14.17 Et cum charissima semper Munera sint Author quae preciosa facit This should make us lift up many an humble joyfull and thankfull heart to God well content if we may have offam et aquam bread and water and the gospel and vowing with Jacob Gen. 28.20 that if God will give us bread to eat and raiment to put on then shall he be our God and we will honour him with the best of our substance As for other gods whether Pagan or Papagan say we as that Heathen did Contemno minutulos istos deos modò Jovem mihi propitium habeam I care not for these petty-deities I trust in the living God who giveth us all things richly to enjoy All things I say both ad esum et ad usum for back and belly besides better things which is all that carnall people care for There be many too many that say and can skill of no other language Who will shew us any good who will give us bread Psal 4. water wooll oil c they look no higher know no heaven but plenty hell but penury God but their belly whereunto they offer sacrifice with Poliphemus and care for no more quam ut ventri bene sit ut lateri then that their bellies may be filled Epicur ap Hor. their backs fitted Let them have but plenty of victuals and the Queen of heaven shall be their good Lady Jer. 44.17 Base spirits look onely after low things gain and credit carry them any way They work for their peny a day and are like little children which will not say their prayers unlesse they may be promised their breakfast Whereas a true worshipper of God soareth aloft hath his feet at least where other mens heads are trades for higher commodities cannot be put off with mean matters When great gifts were sent to Luther he refused them with this brave speech Valde protestatus sum me nolle sic satiari Melch. Adam I deeply protested that I would not be put off by God with these low things The Papists offered to make him a Cardinall if he would be quiet He replied No not if I might be Pope They sent Vergerius the Popes Nuncio to tempt him with preferment and to tell him of Eneas Sylvius who following his own opinions Hist of Counc of Trent p. 73. with much slavery and labour could get no further preferment then to be Canon of Trent but being changed to the better became Bishop Cardinall and finally Pope Pius 2. The same Vergerius also minded him of Bessarion of Nice who of a poor Collier of Trapezond became a great renowned Cardinall and wanted not much of being Pope But what said Luther to all this Contemptus est a me Romanus et favor et
for then was it better with me then now I will repent for the kingdome of heaven is at hand c. Lo this is the right way of reasoning sc from mercy to duty from deliverance to obedience 2 Cor. 5.14 Tit. 2.14 Ro. 2.4 Ro. 12.1 Ezra 9.14 The love of Christ constraineth us saith Paul the grace of the Gospell teacheth us to deny ungodlinesse and to live godly c. the kindnesse of God leadeth to repentance if besought by the mercies of God to present our bodies for a sacrifice to God how can we do otherwise If God bring vineyards out of wildernesses comforts out of crosses meate out of eaters honey out of the rock Deut. 32.13 and oyle out of the flinty rock that is mercies out of difficulties they must needs be very hard-hearted that are not melted and mollified thereby And the vally of Achor sor a doore of hope The vally was neer unto Jericho that city of Palmtrees and was fertile fat and full of vines Isai 65.10 thought to be the same with Engeddi which is often mentioned in the Canticles This vally was a kinde of dore or inlet into the promised land and here they began first to eate of the fruits of the land which they had so much longed for Josh 5.10 and now hoped for the enjoyment of the whole whereof that vally was a pledg and earnest Hereby then is covertly promised to Gods people deliverance by Christ together with the first-fruits and earnest of the spirit whereby they shall be brought to an assured hope of the harvest of happinesse of the whole bargain of Christs benefits Spes in humanis incerti nomen boni spes in divinis nomenest certissemi Heb. 11.1 this is hope unfaileable as proceeding from faith unfained which can believe God upon his bare word and that against sense in things invisible and against reason in things incredible It can take a man out of the vally of Achor that is of trouble see Josh 7.6 and set him on the everlasting mountains where as from Pisgah he may have a full prospect of heaven the hope where of maketh absent joyes present wants plentitudes and beguiles calamity as good company doth the way yea lookes upon it as an in let to mercy a promise whereof to apostatizing Israel some make this fat vally of Achor to be dotis nomine as a dowry in allusion to the manner of the Jewes in their marriages to give some piece of ground to the spouse as a pledge and she shall sing there As rejoycing in hope Rom. 12.12 Et res plena gaudio spes Psal 65.13 as Bernard hath it They shall shout for joy they shall also sing Some think the Prophet here alludeth to that custome of the Jewes to sing in the time of their vintage See Judg. 9.27 Esay 16.10 Others will have it to be an allusion to their marriage-songs that being the time of the rejoycing of a mans heart Cant. 3.11 Viz. at the recovery of his lostrib The Septuagint render 〈◊〉 shall be humbled and indeed the word signifieth both to be humbled and 〈◊〉 Some are humbled but not humble low but not lowly these must look for more load But they that mourn in a godly manner are sure to be comforted God will turn all their sighing into singing they shall sing aloud upon their beds which they have soaked in teares Gosr in rit Epist l. 1. Conf. l. 6. c. 12. and made to swim againe as David Psa 6. A reconciled condition is a singing condition Bernard was so over-joyed at his conversion that he was almost beside himself Cyprian telleth his friend Donatus that his comforts then were inexpressible Austin saith the like of himself The Saints cannot but sing at this dore of hope though they be not yet got in at it See Psal 138.5 they shall sing in the wayes of the Lord Psal 119.54 though they be yet but viatores Gods statutes are their songs even in the house of their pilgrimage as hoping to sing shortly in the height of Zion to flow to the bountifulnesse of the Lord Jer. 31.22 As in the dayes â—f her youth and in the day when she came up c. Out of a low countrey but a lower condition being shiftlesse and succorlesse Then did God put Timbrels into their hands and ditties into their mouths See Exod. 15. And so it is here said he will do againe in the time of the gospell Let our Nonsingers here take notice that singing and that joyntly with others is a Gospell-ordinance and for further proof let them read Mr. Cottons excellent treatise upon this subject Verse 16. And it shall be in that day A sweet promise of a thorow reformation much like that Zach. 13.2 God will turne to his people a pure language that they may all call upon the name of the Lord to serve him with one shoulder Zeph. 3.9 For which end he formes their speech for them tutours them here how to terme him Ishi they must call him but not Baali my husband So Tyrannus fur sophista but not my Lord Not that there was any hurt in the word my Baal or Lord but because it had been abused and given to Idols God would have none of it or because it was grown among the better sort a name of contempt like as for the same reason the word Burden is rejected Jer. 23.36 Or lastly lest the people whilest they spoke of one thing should think of another and naming Baal should be put in minde of an Idol This is Hieromes reason Some distinguish thus betwixt the 2 words Lyra. Oecelamp that Ish is a name of love Baal of feare Others observe that Ish signifieth an excellent man and is therefore made choyce of as every way better then Baal or Lord. Augustus forbad men to call him Lord and desired rather that more amiable name of Father of his countrey It is wisdome when we call upon God to make choyce of fit titles not onely such as he in his word hath warranted but also such as may be suitable to our requests and helpfull to our faith in prayer such as wherein we may see the thing prayed for comming towards us as it were This will notably excite devotion Instances of it see Psal 80.1 Act. 1.24 and 4.24.25 c. Note there and in the next verse that there is no small danger in words and names What a deale of mischief hath the word Huguenot done in France and Puritan here Anno 1572. Cardinall Allen at Rhemes instructed his emissary-seducers sent over hither to divide the people under the names of Protestant and puritan provoking them thereby to reall and mutuall both hate and contempt His Rhemists in their anotations on 1 Tim. 20. warn their readers of using the words of Hereticks so they call us though they have no great hurt in them and hold to their old termes of masse pennance Priest c. they call us
Novatores but we may call them so better The truth is we may not teach nova nor yet novè Castalion cannot be excused in his Jana Genius Respublica for Ecclesia and other affected novelties Melanchthons wish was that men would not onely teach the same things but in iisdem verbis in iisdem syllabis in the same words yea in the same syllables for he that faineth new words brings in new doctrines it may be thought as did Arminius And yet it is not many yeares since here amongst us that he that would not be an Arminian was held no better then a practicall Puritan But let us keep our old words said those Veteratores and we shall easily keep our old faith The devill doth sometimes speake the trueth for his own ends But was Winchester well advised when he made The Lord and not to say our Lord Act. Mon. 1116. Ib. 1803. to be symbolum baereticorum a note of an heretick Or Dr. Stery whose rule to know an heretick was this they will say The Lord and we Praise God and The living God This was not Novum nomen but Novum crimen C. Caesar Much like that of Pope Paul 2. Cade of the church Alsted who pronounced them hereticks that did but name the name Academy either in earnest or in jest And another Pope made it heresie to hold that there were any Antipodes Verse 17. For I will take away the names of Baalim out of her mouth So precise she shall be so circumspect according to Exod. 23.13 that she should spit out of her mouth those dunghill duties with utmost contempt as David had done before her Psal 16.4 If bodily filthinesse may not be once named among Christians Ephe. 5.3 why should spirituall The Primitive Christians would not call their dayes of the week by the Heathenish names of Dies Martis Dies Mercurii c. as Mercurius Trismegist had superstitiously named them but the first second third c. day of the week as not willing to have the names of those Idols mentioned among Gods people Mentioned they may be no doubt recitative without sin as Baal is Rom. 11.4 and Castor and Pollux Act. 18.11 but not honoris gratia for honour sake or without some expression of detestation of them such as was that of Cyril who speaking of Paganish idolatries breaks out thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we rake a dunghill in a discourse of dunghill gods What a patheticall speech or rather shriek is that of Almighty God Jer. 44.4 Oh! do not this abominable thing do not honour Idols in the least Act. Mou. shall I bow my knee to yonder Iackanapes said that martyr pointing to the Rood in Pauls Should I kiss Baal as they did 1 King 19.18 Or so much as kiss my hand in honour to him as Job 31.27 were not this to deny the God that is above Verse 28. And how can those be excused that have so often in their mouths Jupiter omnipotens mehercule Mecastor Hieron Damaso caetera magis portenta quam numina saith Hierom and those that think their verses nothing so neate unlesse there be often naming and sometimes invocating too of Apollo Jam. 3.11 Minerva Venus c. Doth a fountain send forth at the same place sweet water and bitter Those that say they think no hurt in all this are no more excused thereby then he that said Lasciva est nobis pagina Ovid. vita proba Those that thus borrow garnish of the Egyptians may therewith get their botches and boyles Howsoever they may feare to have Bellarmine himself who was no precisian to rise up in judgment against them and condemn them who would not have Paul called Divus Paulus but Beatus because Divus and Diva were the words of the heathens for their gods and goddesses and they shall no more be remembred sc without indignation and detestation without a What have I to do any more with Idols Hos 14.1 Esay 30.22 or a Get you hence Abite hinc abite longe as Charles 5 said of all his worldly pomp and atchievements at the last as Amnon thrust Tamar out of dores when he had had his will of her when he had moyled himself in that filthy guzzle and sullied his conscience She multiplied her whoredomes saith the Prophet in calling to remembrance the dayes of her youth wherein she had plai'd the harlot in the land of Egypt Ezek. 23.21 and verse 8. Not the new sent of meat but the remembrance of their old flesh-pots moved Israel they found sweetnesse in a lust twice sod they had still the broth of these abominable things in their vessels as the Prophet Esay hath phrased it Chap. 65.4 To remember with delight sins past is to recommit them and herein the deceitfull heart is with all care to be looked unto that when we call to mind former evill practises though with an intent to be humbled for them we be not insnared and drawn to commit them afresh by being tickled in the thought of them Verse 18. And in that day will I make my covenant for them with the beasts c. At the first creation all things were subject to man on this condition that he should be subject to his maker as his master Augustin Rebellis autem facta est quia homo numini creatura homini But no sooner did man rebell against God but the creature began to rebel against him Look how a Noble-mans servants will draw in defence of their Lord and souldiers fight for their Generall so here God is Lord of hosts Psal 119.91 They continue this day according to thine ordinance and fight in their courses Judg. 5.20 for they are all thy servants ready prest they are to seise a sinner and to doe execution upon him as a traytour and rebel to the highest Majesty as the sword that Hector gave Ajax turned into his own bowels when once he began to abuse it to the hurt of hurtlesse creatures Now here God promiseth to abolish that enmity to make peace even pacem omnimodam peace peace as the Prophet Esay hath it Chap. 26. a muliplied peace a perfect sheere pure peace with God with themselves with all creatures and to restore them in Christ that dominion they once had over the works of his hands Rom. 8.28 Psal 8.6 with Heb. 2.7 yea power over all nations Rev. 2.26 with a promise that all shall work together for their good and they shall be fully freed if not from the smart yet from the hurt of every creature Compare Ezek. 34.25 Job 5.23 Esay 11.6.7 where the Prophet seemeth to allude to the carriage of the beasts in Noahs Ark all bloodiness and rapine laid aside The Jewes foolishly argue from these texts that Christ is not yet come because the Lion yet rageth the Wolf devoureth Serpents yet sting and spare not the best And some interpreters of ours are of opinion that these promises shall be literally
scatter of riches upon the earth by their influence I that stop and unstop those bottles of the skie the clouds which there hang and move though waightie with their own burden I that make the earth to bring forth and bud that it may give seed to the sower and meat to the eater Esay 55.10 c. I will hear the heavens Heb. I will answer that is I will so hear as that I will answer so will not great ones sometimes or if they do yet the poor man speakes supplications but the rich answereth him roughly Solyman 2 The grand Signior when many thousands of his poor Christian subjects Prov. 18.23 to be eased of their heavie taxations fell down before him and offered to turn Mahumetans rejected their conversion and doubled their taxations God hath here a great sort of suppliants Blunts voyage 111. Hom. The Poets fam that Litae or Supplications are alwayes about Jupiter the heaven the earth the corn c. and he heareth and speedeth them all Never any humble petitioner went sad out of his presence Never said he to the house of Israel Seek ye me in vain The Heathen-idols may do so but He scorns it Are their any among the vanities of the Gentiles that can cause rain or can the heavens give showers Surely they cannot till God have heard and answered them Jer. 14.22 The genealogie of rain of corn and wine is here resolved into Jehovah and he promiseth to endow his beloved Spouse with them as part though the least part of her joynture All are yours for you are Christs 1 Cor. 3.23 In marrying with the heir you have right to All. Here is omnium rerum ubertas ob Deisemen Christum saith Hier. plenty of all things for Christs sake who where ever he comes cometh with a Cornucopia a horn of salvation besides a largesse of outward comforts This was very necessary doctrine at all times to be taught in the Church lest pressed with miseries men should faint in their minds Christ knowes we have need of these things also and therefore not only bids us pray but promiseth to give us our daily bread by a concatenation of causes by a ladder of providences which the Heathens called Destiny but the Saints call it the harmony of the world agallant description whereof we have Ezâ— 1. far different from the Stoikes Fate or the doctrine of Plato and Aristotle and other of the worlds wizzards concerning the divine providence which they either denied or imbased and they shall hear the earth which being chapt and scorcht seemeth to sollicite showers and fattening influences by an elegant Prosopopoeia as if these insensible creatures understood what they did when men are once in covenant with God all the creatures will be serviceable to them yea greedy to do them good they wil even cry for it Vinum pendulum i.e. vuas Verse 22. And the earth shall hear That is shall bear great store of corn wine and oil new and fresh oil the word signifies newly exprest clear and shining such as is called golden oil Deut. 28.14 Zech. 4. Gods dear children shall have the best of the best Esay 55. Even the kidneyes of wheat or whatsoever dainties the earth can afford them They shall suck honey out of the Rock or if it be but water yet it shall be to them as sweet as hony because therein they taste and see the Lords goodnesse and they have meat to eat that the world wots not of and they shall hear Jezreel that is they shall answer the pains and prayers of Gods people who are here called Jezreel still though the Septuagint â—ead it Israel not to upbraid them with their former wickedness and calamities thereby procured which yet was the first reason of that name given them Ch. 1. but rather to set forth the riches of his grace imparted to such a graceless people And withall to shew that nothing could hinder them from partaking of those covenant-mercies and that happy communion with God whereto they were now restored This very name of theirs once their shame should now turn to their glory Oâ— Jezreel scattered by God which is one signification of the name they should become Jezreel a seed of God which is another that they might comfort themselves with the hope of Christ the promised seed and know that their posteritie should not to degenerate into Gentility but that many of them should embrace Christ and inherite the promises as did Araunah the Jebusite who became a samous Proselyte Zack 9.7 see the Note there and as Jether the Ismaelite 1 Chron. 7.17 〈…〉 saith and religion called an Israelite 2 Sam. 17.25 and as Christ â—â—â—â—eth himself 〈◊〉 of Nazareth as a title of honour which was once cast upon him as a reproach Verse 23. And I will sow her unto me in the earth Not in the â—ir as once when they were scattered into the four winds of heaven but in the earth which the heavens should hear verse 21. the inhabitants whereof should â—â— multipâ—â—ed and become as the sand of the sea which cannot be measured nor numbred Chap. 1.10 See the Note there and Jer. 31.27 Ezek. 36.37 The Preaching of the Gospel iâ— a kind of sowing of seed Psal 129.7 1 Pet. 1.23 and this seeding is in the earth that they may be gathered into heaven where the mower shall fill his hand and he that bindeth sheaves his bosom And although Gods eâ—ect lie here for a time under the cloâ—s yet at length they shal fructifie and many spring from them by whom the name of Christ shall be so propagated He shall see his seed he shall prolong his dayes and the pleasure of the Lord shall prosper in his hand Esay 53.10 and I will have mercy upon her Her unhappy name Lorubamah shall be done away and the contrary come in place Lo this is as it were the collogue of the Sermon and it is very comfortable The Sun of righteousness loves not to set in a cloud Gracious is the Lord and righteous yea our God is mercifull Be it that he is once righteous yet he is both gracious and mercifull for it Psal 116.5 The Jewes for their seventie years captivity in Babylon had seven seventies of yeers set forth by Daniels weeks granted for the enjoying of their own country Gods mercie bear the same proportion to his punishments when he hath to deal with his elect people which seven a complete number hath to an unity This promise here made the Apostle testifieth Rom. 9.25 to be begun to be fulfilled in his time by the conversion of some Jewes and calling of some Gentiles The full accomplishment thereof we daily expect and pray for and I will say to them that is I will make them so as when he said to Lazarus come forth of the grave he brought him forth together with his word there went forth a power and they shall say Dicere nstrum est fides et
spake right there was trembling and none durst budge against him but when he offended in Baal he died Hos 13.1 then every paltry adversary trampled upon him as a dead man Sanet in Zech. 8.13 Heyl. Georg. 370. then every scurrilous Poet could insult over him and cry Credat Judaeus Appela Non ego then every common Turk could by way of execration say Judaeus sim si fallo and in detestation of a thing I would I might die a Jew then a dispersed and despised people they are none more under the cope of heaven partly for their former Idolatry but principally for their rejecting of Christ crucified whom they cannot but in their consciences know to be the Shiloh that should come sith the scepter is so longe since departed from Judah and a Law-giver from between his feet Gen. 49.10 That for their sins which are many say the Talmudists he yet hides himself in the caverns and secret places of the earth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a simple pretence or rather a subtlety of Satan to hold them still in blindnesse till God unseale their eyes till when things that are never so clere will not be beleeved Verse 5. Afterward shall the children of Israel return They shall come out of the furnace more refined then ever By this shall the iniquity of Jacob be purged and this is all the fruit to take away her sin when he maketh all the stones of the Altar as chalk-stones that are beaten in sunder the groves and images shall not stand up Esay 27.9 then indeed hath Jacob the right fruit of his sufferings when he makes all the stones of the Alter as chalk-stones crumbling them to crattle when he puls down the groves and images those Balaams-blocks that lay in his way to God and now resolves to return and seek the Lord from whom they had deeply revolted to seek his face and favour to seek his ordinances true worship lastly to seek to know do what is well-pleasing in his sight Their hearts shall rejoyce that thus seek the Lord these are true converts indeed these are those sekers Psal 24.6 yea this is Jacob as there Jsraelites indeed such as cannot be whereever they are cast without God in the world without Christ Jer. 30.9 Ezek. 34.24 1 King 12.6 who is here called David by a Patronymick as also elso where no without allusion to the Apostasy of the ten tribes from the house of David so from the true God which now also they shall bewail as the root of their sin ruine and David their King Call'd by Daniel Messiah the Prince Dan. 9. Act. 3. and by Peter Christ the Lord. See Luk. 1.32 Some think he is here called the goodnesse of God They shall fear the Lord and his goodnesse which also is his glory Pavehunt ad Dominum Exod. 33.19 The Hebrew is they shall feare to the Lord trepidabunt that is trembling they shall make hast to him as frighted doves do to their columbaries See Hos 11.11 they shall kiss the Son with a kiss of homage and with reverentiall feare submit to he kingdome CHAP. IV. Verse 1. Heare the word of the Lord This is the beginning of a new Sermon or judiciall act of God against the ten tribes which are here convented convinced sentenced It begins with an Oyes like that of St. Paul Act. 13.16 Men of Israel and ye that feare God if any such be in so generall a defection give audience Ye have heard Gods mind before parabolically delivered and in types now heare it in plaine tearmes Heb. 12.25 that you may see and understand and be converted and I may heale you Heare and your souls shall live Heare him that speaketh from heaven even that excellent speaker as he is calld Dan. 10. that Arch-prophet whom ye are bound to heare Deut. 18.18 Mat. 17.5 upon paine of death Heb. 12.25 the Lord Christ I mean who speaketh with Authority and is mighty in word and deed Act. 10. He it was whom Isaiah saw upon his throne and heard speaking Job 12.41 And it is a Rule in Divinity that where the old Testament bringeth in God appearing and speaking to the Patriarches Jer. 13.18 Prophets and people it is to be understood of the second person Hear therefore and give ear be not proud for the Lord hath spoken it Am. 3.7 The Lion hath roared who will not fear The Lord God hath spoken who can but hear and fear humble and tremble ye children of Israel But oh how altogether unlike your father Even as unlike Ezek. 34.27 as Jehoachim that degenerate plant was to his father Josiah that plant of renown His heart melted when he heard the law 2 Chron. 34. but Jehoiachim cut it with a penknife and cast into the fire Jer. 35.23 These were Israels children and named the house of Jacob as those in Micah chap. 2.7 but an empty title yeelds but an empty comfort at last Is the spirit of the Lord straitened saith the Prophet there were these Jacobs doings Do not my words do good to him that walketh uprightly were you Israelites indeed I should not thus lose my sweet words upon you but you would incline your ears and come unto me Esay 55.3 1 King 14.6 hear as for life it self especially since I am sent unto you as once Ahâ—jah was to Jeroboams wife with heavy tidings with such a Citation or processe from heaven as may well be unto you as Samuâ—ls message was to Eli that made both his ears to tingle or as the hand writing was to Balthasar that made his knees knock together For the Lord hath a controversie with the inhabitants of the Land The former title children of Israel was too good for them they had disgraced their fathers family and were therefore Reuben-like fallen from their dignity They shall henceforth be called the inhabitants of the Land as the wicked are called Revelation 12.12 in opposition to the heavens and those that dwell therein the Burgesses of the new Jerusalem Abraham had seed of two sorts some were as the dust of the earth Gen. 13.16 others as the Stars of heaven Gen. 15â—5 And all are not Israel that are of Israel Rom. 9.6 Multi sacerdotes et pauci sacerdotes saith Chrysostome There are many Ministers and yet but few many in name but few indeed workmen that need not be ashamed Nomen inane crimen immane It was cold comfort to Dives in flames that Abraham called him Son or to Judas that Christ called him Friend or to these rebellious Jewes that God sometimes called them his people and had rooted out the cursed Canaanites to make room for them when as they lived in Gods good Land but not by Gods good Lawâ—â— for which cause the Lord hath here a controversie with them a suit at law and being himself both plaintiffe and Judge Mals fidei possessores he is sure to cast them yea
or enquiry Solomon answers in the next words And a wise mans heart discerneth both time and judgement that is he knowes both when and how and how far forth fitly and lawfully the commands of a King may be dispatched and no further will he go then he can with a good conscience The Pope writing to Bernard requiring him to do that which was unlawfull Bernard writes back again this answer and it was taken I as a childe do not obey and I obey in disobeying Antigona in Sophocles saith well Magis obtemperandum est Dijs c. We should rather obey God with whom we must live ever then men with whom we have but a while to sojourn Lo blind nature saw so much See the Note on Act. 4.19 It may not be forgotten or slipt over that the word here rendred the Commandment signifies Command thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because he willingly walked after Command thou he danced after Jeroboams pipe saying to him as he did once to Julius Caesar Jussa sequi tam velle mihi quà m posse necesse est Lucan Or as Tiberius answered Justin Vtere me pro rota figulari Plaut though upon a better ground end Si tu volueris ego sum Situ non vis Ego non sum I am onely thy clay and thy wax c. Or lastly as Luther at first submitted to the Pope in these words though afterwards God gave him more courage in his cause I prostrate my self at your Holinesle feet with all that I am and have Vivifica occide voca revoca approba reproba vocem tuam vocem Christi in te praesidentis et loquentis agnoscam Anne 1518. Epist ad Leon. Pontific Kimchi that is Quicken me kill me call me recall me receive me reject me I shall acknowledge your voice as the voice of Christ himself ruling and speaking in you Jeroboam is not once named here nor the word Commandment set down at large out of detestation likely both of it and Him because it was a wicked commandment and He no better then an Usurper For although he had it cleared to him that Gods will was that he should be King over the ten tribes yet because it was a will of Gods decree and not of his Command as of a duty done by him he goes among Divines for an intruder and usurper in and for that fact of his 'T is obedience when we follow a Divine precept but not ever when we follow a divine instinct Verse 12. Therefore will I be unto Ephraim as a moth Their sin was the greater because they were so willing to it and so easily drawn to idolatry as most agreeable to their nature and making much for their ease which was Jeroboams main argument It may very well be that he threatned punishment to those that disobeyed his commandement but here they should have stood out and have bide the worst chusing affliction rather then sin which because they did not therefore they should perish by their own hand and counsels they shall be moth-eaten as a garment that breedeth the moth and as a tree that breedeth the worm that wasteth it Not but that God had a speciall hand in their punishment and this not permissive onely but active too I will be unto Ephraim c. For is there evil in a city and he hath not done it The changes and periods of Kingdoms are of him Psal 75.6 7. that men may know that the Heavens do rule Dan. 4.26 so are the alterations in mens bodies and estates as Job setteth it forth Chap. 4.19 and 13.28 and 27.18 Every one say some Chymicks hath his own balsam within him his own bane 't is sure that he hath his clay-cottage is every day ready to drop on his head And for his Estate 2 Cor. 5.1 there are oft-times secret issues and drains of expence at the which it runs out as at an hole in the bottom of the bag Hag. 1.6 See the Note there Howbeit Gods holy hand is in all this I will be unto Ephraim as a moth c. that is I will wast them sensim sine sensu Secretly insensively slowly but surely and inevitably This David after Job acknowledgeth Psal 39.11 When thou with rebukes dost correct man for iniquity thou makest his beauty to consume away like a moth thou castest him into a corruptio totius substantiae as the Physicians call the Hectick surely every man is vanity Selah Yea he is altogether vanity yea and that in his best estate when he is best underlaid when setled on his best bottom verse 5. when he is gotten upon his mount with David and thinks to die in his nest with Iob Psal 130.7 Job 29.18 Luk. 12. Mar. in cap. 28. 11. c. 25. when he counts upon much good laid up in store for many years as that rich fool that reckoned without his host as we say Tinea damnum facit sonitum non facit saith Gregory The moth maketh no noise but doth a great deal of hurt among clothes The worm here rendred rottennesse is minutissimus vermisulus saith Luther here a very small creature but doth no small mischief Teredo for it eats out the heart of the strongest wood yea of the strongest oaken planks at Sea See here what a poor creature is man yea a whole kingdom when as a moth and a little worm may consume them when they may be crushed before the moth as Iob speaks Chap. 4.19 he saith not before the Lion but before the moth Learn also to take heed of sin yea of secret sins 2 King 17 9. lest we be secretly wasted our graces cast into a consumption our comfortables wiped away our consciences wearied with secret buffets as being smitten with the rod of Gods mouth Esay 11.4 our estates melted as the fat of lambs before the fire and our land insensibly wasted and by degrees desolated as Ephraim and Iudah were as the Greek Empire was and as it began to be here with us in Queen Maries raigne which was never prosperous after that she had abolished the Gospel for beside forraigne losses of Calice Speed c. extreme dearths raged much hurt was done by thunder from heaven and by fire in the royall Navie and all things went to worse till Queen Elisabeth came in Q. Eliz. life by M. Clark Mart. 2. part pag. 319. a repairer of the breach a restorer of paths to dwell in Esay 53.12 according to that glorious Epitaph caused by King Iames to be inscribed upon her Princely Monument by him erected Verse 13. When Ephraim saw his sicknesse i. e. Felt himself moth-eaten hard-driven and at a very great under as those must needs bee whom God setteth against and Iudah his wound Heb. his ulcer that needeth crushing to get out the filth Ier. 30.13 Obad. 7. Ephraim was sick God had made him sick in smiting of him Mich. 6.13 and Iudah was sore yea ulcerated impostumated and they
a Reverend man saith of certain brave sayings of Luther which he had recited Mercy is here put for all the duties of charity as the knowledge of God is for those other of Piety whereof it is the rise and foundation Mercy is set first non ut potior sed ut notior not as better but as better known and more noriced They are set together because they must not be sundred in our practise Obedience must be universal extending to the Compasse of the whole Law A man must not be funambulus virtutum as Tertullian speakes going in a narrow track of obedience picking and chusing what he will do and what not following God in such duties as will suit with him and no further He must follow after God as Caleb Num. 14.14 have respect to all Gods commandments Act. 13. and do all his wills as David walkt in all the commandments and ordinances of the Lord blameless as Zachrry and Elizabeth Luke 16. These partiall and perverse Jewes walked in all the ordinances but they cared not for the commandments they were altogether for the ceremoniall Law but neglected the moral Or if they did any thing that way it was but the outward act of a commandment which men may naturally perform Thus Ahab humbled himself and some think that Vria which Esay calleth the faithful witnesse the same with him that brought in the Altar of Damascus Esay 8.2 2 Kin. 16.10 yet reputed a faithful man of his word An hypocrite may shew mercy but not love mercy Mic. 6.8 and know God but not affectively practically according to that of Saint Iohn Hereby we know that we know him if we keep his commandments 1 Joh. 2.23 This is that obedience which is better then sacrifice 1 Sam. 15.22 Ier. 7.21 and no wonder Quia per victimas aliena caro per obedientiam voluntas propria mactatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isoc saith one in sacrifices the flesh of another but in obedience our own wils are offered up and this the very Heathen by the dim rush-light of nature saw to be better Hold thou it the fairest sacrifice and best service to keep thy self pure and upright saith Isocrates O Nicocles And Non bove Mactato coelestia numina gaudent Sed quae praestanda est sine teste fides Ovid. Epist Vers 7. But they like men Heb. like Adam that Arch-Rebâ—l that old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the similitude of whose transgression these men had sinned Rom. 5.14 and so deserved in like sort to be punished by being cast out of their countrey as he was out of paradise Thus some sense it as if the prophet would here reduce these covenant-breakers to that first transgressour Adam in whom they all were as the whole countrey is in a Parliament-man and as Levi was in Abrahams loynes and paid tithes in him Mercer Tremell Vatabl. Clavius Tigurin Perinde ac foedus alicujus hominis infimi infirmi Polan Heb. 7.9 Others take Adam for an Appellative and give a reason for it out of the text because it is Keadam and not Kahadam with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emphatical And of these some again read it thus Illi tanquam hominis transgâ—â—ssi sunt foedus they transgressed the covenant as if it had been a mans covenant they made no more of breaking it then as if they had had to do with dust and ashes like themselves with their fellow-creatures and not with the great God and might therefore deal by their covenants as monkeyes do by their collars which they fit on for their masters pleasure and slip off again for their own Others read it as we do They like men have transgressed c. sorry men fickle and falshearted men such as David pointed at when he said All men are liars and Paul 2 Cor. 3.3 Are ye not carnal Psal 116.11 and walk as men that is as profane men alients from the common-wealth of Israel Singular things are expected from Gods peculiar Mat. 5.47 as to be eminent in good works T it 3.14 to get above others as Saul was above the people by head and shoulders to get to the very top of godlinesse as the Apostles phrase importeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ishon Esai 5.15 to keep Gods covenant as the apple of the eye as Solomon saith Prov. 7.2 that little man in the eye that cannot be touched but he will be distempered This the world counts precisenesse and makes nothing of transgressing of leaping over the hedge of any commandment so they may shun a piece of foule way Lo this is the manner of most men yea of all men by nature they make no bones of transgressing the laws of changing the ordinance of breaking the everlasting covenant Esay 24.5 And this when they do they work de suo secundum hominem for Homo est inversus Decalogus the natural man stands acrosse to the law of God to the whole Decalogue the two tables whereof are called the tables of the covenant Deut. 9.9 11. Neither is this any excusing or extenuation of their sin that they do but their kind they do it as men It is an aggravation rather q. d. They not onely transgresse my covenant but they do it naturally and out of the vilenesse of their proper inclinations like as the devil when he speaketh a lie he speaketh de suo of his own Joh. 8.44 he can do no otherwise It is as impossible for those that are carnal and walk as men to keep covenant with God as for a toad to spit cordials If at any time they make an overture of doing it if they make an essay it is but as the morning cloud and as the early dew that goeth away as vers 5. with which this verse cohereth the 6. verse comming in as it were by a parenthesis There have they dealt treacherously against me There where in the very point of the covenant which by their sacrifices and burnt-offerings they so solemnly professed and engaged to observe lo therein have they prevaricated and then at the same time have they falsified as the same word is used Psal 14.5 I have been neare in their mouth but far from their reines Jer. 9.2 In words they professe to know me but in works they deny me being abominable and disobedient and to every good work reprobate Tit. 1.16 Or there that is as the Chaldee Paraphrast senseth it In that good land which I have given them even in Gilead as in the next words They live in my good land but not by my good laws yea they have filled it as the cursed Canaanites did before them Ezra 9.11 from one end to another with their uncleannesse which therefore longs for a vomit to cast them out There have they dealt treacherously as the adulteresse doth who forsaketh the guide of her youth and forgetteth the covenant of her God The sins of such as break covenant with God are sins of a double die they
are wickednesse with a witnesse because they do wickedly against the covenant Dan. 11.32 Prov. 2.17 these treacherous dealers deal treacherously yea these treacherous dealers deal very treacherously Isay 24.16 And this they have done against Me who have stooped so low as to strike a covenant with them and such a covenant 2 Sam. 23.5 and have never failed or falsified See Deut. 29.24 25. Vers 8. Gilead is a city of them that work iniquity Another Poeniropolis such a city there was in Greece and so called by king Philip for the naughtinesse of the Inhabitants This Gilead was one of those ten cities of refuge beyond Jordaen given to the Priests for a possession Josh 21.36 c. and probably the chief city which therefore bare the name of the whole countrey as Athens was called the Greece of Greece The inhabitants thereof though Levites were the worst of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 workers of iniquity such as did wickedly with both hands earnestly wearying themselves in the Devils drudgery and then sitting down to rest them in the chair of pestilence There is not a worse creature upon earth or so fit for hell as a profane Priest a debauched Minister Mat. 5.13 Corruptio optimi pessima as the sweetest wine makes the sowrest vinegar as the finest flesh is resolved into the vilest earth and as the whitest ivory burnt becomes the blackest coal Who would have looked for so much wickednesse at Gilead at Shiloh at Anathoth at Jerusalem where the Priests and Scribes bare sway and did dominari in suggestis And yet that once faithful city was become an harlot it was full of judgement righteousnesse lodged in it Isay 1.21 but now murderers In our Savours time it was Prophetarum macellum the slaughter-house house of the Saints as now Rome is and once London was in bloody Bonners dayes Act. Mon. whom a certain good woman once told in a letter that he was deservedly called the common cut-throat and general flaughter-slave to all the Bishops of England At his death he boasted as Stokesley had done before him how many heretikes he had burned seven hundred saints in four or five yeers space those bloody and deceitful men sent to heaven in fiery charets There are none so cruel to the lives of men as wicked Clergy Gilead was polluted with blood Ezek. 33.7 3.18 not onely with the blood of souls by their default drowned in perdition and destruction but of bodies too destroyed by their hands or means The Priests of these times may seem by what is said of them in the next verse to have been men of their hands the sworn sword-men of the devil such as was Timotheus Herulus Bishop of Alexandria Anno 467. Pope Innocent who threw Peters keyes into the river Tiber and took up Pauls sword as he called it and that Philip Bishop of Beau-vieu in France taken in a skirmish by our Richard the first who sent his armour to the Pope with these words engraved on it Vide num filii tui tunica sit vel non See whether this be the coat of thy son or of a son of Mars These and their like in their several generations were non Pastores sed Impostores non Doctores sed Seductores non Episcopi sed Aposcopi as an Ancient hath it And indeed the Church hath ever been so pestered with leud and lazy Ministers those dehonestamenta Cleri that Chrysostome thought there were scarce any of that order in his time that could be saved Hierome saith that the paucity of such as were good had made them very precious And Campian cries out not altogether without cause Malice may be a good informer though an ill Judge Ministris eorum nihil vilius Now this is here instanced as an odious transgression of the covenant when such as made such a shew of sacrifice to God should exercise so little mercy to men when such as should be Teachers were turned Tyrants and blood-suckers Verse 9. And as troops of robbers wait for a man This verse hath much of the former in it saith an Interpreter The sum of it is saith Wigandus to shew that all the forementioned wickednesses were committed instinctu doctorum by the instinct of their Priests who were now turned Tories or Mosse-troopers Hierome asked his Jew-doctour the meaning of this text and received this answer that at the time of the Passeover and the Pentecost the people used to come to Jerusalem and as they were going in their journey these Priests would stand in the way and slay them Others think that these corrupt priests took into their city of refuge divers thieves and murtherers who not having whereupon otherwise to subsist turned hiwaymen as they call them and returning again into the city divided the spoyle with the Priests who had their share and are therefore called companions of robbers and are said to murder in the way by consent or with one shoulder or as Simeon and Levi did at Shechem q. d. Sichemicc crastily and cruelly for so many wayes these words are rendred all this they did of malice forethought Ex destinatae malitia inito consilio of prepensed mischief called here committing leudnesse Even as they thought in their hearts so they acted saith King David They executed the counsel of the wicked saith the Chaldee Paraphrast Non tam ovum ovo simile Faciunt quicquid cognitant They machinated mischief and then practised what they had plotted with a deliberate will and as it were with an high hand Look now upon the Popish Monkes saith Tarnonius and compare them with these Priests whom Hosea reproveth And Luther saith that they had a proverb in Germany that there was nothing so bad which the Monkes could think of but they would dare to do it Non audet Stygius Pluto tentare quod audet Effrenis Monachus Vers 10. I have seen an horrible thing in the house of Israel Now a very den of theeves as vers 9. a Panthion of all sorts of idols a chamber of imagery an Egyptian Temple gay and goodly without but within an oxe or calfe with women weeping for Tammuz Ezek. 8.12.14 that is for Osyris King of Egypt whose image under the shape of an oxe his wife Isis had advanced to be idolatrously there adored Cap. 6. This kind of abomination Ieroboam had learned in Egypt whither he fled from Solomon his master and brought into the house of Israel And whereas those Idolaters said The Lord seeth us not the Lord hath forsaken the earth Ezek. 8.12 I have seen it saith God and been sore troubled at it and even affrighted so as a man is quando horripilatur when his hairs stand an end as when the devil appeareth to him like an hairy Satyr See Lev. 17.7 with the Note Certain it is that God hateth sin but especially Idolatry that abominable thing as he calleth it Jer. 44 4. worse then he hateth the devil himself
in triumph by the Conquerours See Hos 10.6 Mine anger is kindled against them God is said to be angry against idolaters because he doth that which an angry man useth to do viz. 1. chide 2. fight see the second commandement in the sanction of it and tremble at Gods displeasure which when once kindled and comes into his face or nostrils as here it burneth to the lowest hell consumeth the earth with her increase and sets on fire the foundations of the mountains Deut. 32.22 It is ill angring him that is the Ancient of dayes and a consuming fire The Jewes use to say to this day that there is no punishment befalleth them in which there is not an ounce of Aarons golden calf How long will it be ere they attain to innocencie Quousque non poterunt innocentiam a forcible ellipsis as if God were so vexed that he could not fully utter himself nor at all speak to Samaria as he had begun but turn his discourse to others saying How long will they not be cleansed or not abide innocency By which powerfull expression three things are intimated First that these Israelites were refractarie and desperate not onely unclean but enemies to innocency such as could not abide it they were inveterate and incurable their diseases ingrained and not easily stirred by any potion Secondly that God is most patient who though he thinks over-long of the time that men continue in their evil courses and therefore cries Quousque How long c. and when will it once be yet bears with their evil manners and inviteth them to better Thirdly that he will at length break off his patience and proceed to punishment sith there is no other remedy 2 Chron. 34.16 Prov. 29.1 Compenset longas ut gravitate moras Verse 6. For from Israel was it also There is an Emphasis in Also and it is as if the Prophet should say This calfe of Samaria is no lesse from Israel and came out of his shop or device then that of old set up by them in the wildernesse Israel then brought a calf out of Egypt Jeroboam brought two and Israel hath received them and are much taken with them so that they cannot attain to innocencie as it is in the former verse so far they are engaged and so fast joyned to idols that they cannot get off there is so much of Self in it it was the barn of their own brain and hence so over-admired so clasped and hugged with the Ape c. or rather as Cleopatra hugged her Vipers that sucked her blood and took away her life so did they their own inventions though fairly warned of the danger verse 3 4 5. Lo this was Israel that acted thus madly Israel that was wont to laugh at or pity other Nations for their Idolomany for worshipping the works of their own hands for going a whoring after their own inventions for changing the glory of the incorruptible God into an image made like to corruptible man and to birds and four-footed beasts and creeping things As in Lap-land the people worship that all day for a god whatsoever they see first in the morning Now that a calf-worship should be found in Israel Rom. 1.23 Abbats Geogr. and not onely so but found out by Israel who was herein worse then Egypt for that the Egyptians worshipped a living Ox of Gods making but Israel a dead calf of their own making such sots they were grown and so thwart to the very principles of reason the workman made it who confessedly is no God therefore it is not God for no man can give that divinity to another which himself hath not Nay it is certain that God himself by his infinite power cannot make any thing to be a God to us He cannot do this I say like as he cannot lie he cannot die he cannot deny himself c. so he cannot raise a created excellency to that height as to be a God to us How vile then is the Voluptuary that maketh his belly his god the Mammonist that maketh his gold his god the Ambitionist that maketh his honour his god How abominable the Masse-monger that maketh his god and eateth him when he hath done This made Averroes the Mahometan crie out Quoniam Christiani Deum suum manducant sit anima mea cum Philosophis that is Forasmuch as Christians do eat their God let my soul be rather with the souls of the Philosophers Those Pseudo-christians the Papists stick not to call the consecrated Host their God and Lord and Harding that sottish Apostate for he was once a zealous Preacher against Popery and wished that he had a voice as loud as the bels of Oseney Artic. 2â— to cry it down in his disputation against Juel is not ashamed to defend it And yet we all know that that Host or Sacrament as they call it of the Altar is the work of the Baker therefore it is no God neither Lord nor God whatsoever our Lord God the Pope say to the contrary Which yet further appeareth in that as the calf of Samaria here it may bee broken in pieces or to shivers which word of ours seemeth to come from the Hebrew shebharim here used yea ground to powder as was the molten calf in the wildernesse whereto the Prophet may well here allude Is not their breaden-god broaken by the Priest into three bits Is it not chawed with his teeth May it not be gnawed by mice become meat for worms In cauâ—elis Missae c Murescit putrescit corrumpitur all which things the Papists themselves confesse may befall their god which is therefore no god or nomine tantum non numine deus a nominall god onely And the like we may say of images and reliques such as is at Genua the tail of that Asse whereon Christ rode into Jerusalem these and other monuments of idolatry may nay they ought to be broken burnt and utterly abolished Exod. 34.13 Deut. 7.5 Ezek. 20.7 as blessed be God they are lately amongst us by our Worthies in Parliament to whom perhaps for that and the like good services we attributed but too much we even idolized them and the king of Sweden that bright Northern-starre a little before his decease being in discourse with Dr. Fabricius his Chaplain he told him Mr. Clark in his life that he thought God would ere long take him away because the people did so overvalue and deifie him Verse 7. For they have sown the winde and shall neap the whirl-winde To sowe the winde is to labour in vain as Eccles 5.16 to labour for the winde and Prov. 11.29 to possesse the winde to feed on the winde Hos 12.1 and to be eaten up of the winde Jer. 22.22 The Greeks expresse the same by hunting after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and husbanding the winde The winde we know maketh a mighty bustle as if it were some great businesse solid and stable but presently it blowes over and comes to nothing Or
ever noted for obstinate and overweening so to this day they are light aeriall and Satanicall apt to work themselves into the fools paradise of a sublime dotage But they shall know it to be so as I have said by wâ—â—â—ll experience that Mistresse of fools Israel shall know it sc to his sorrow he shall pay for his learning buy his wit Oculos incipit aperire moriendo Plin open his eyes as the mole doth when death is upon him roar and look upward Esay 8.21 as the hog doth when the knife is at his throat O Lord saith the same Prophet Chap. 26.11 when thy hand is lifted up and thy hand is a mighty hand Jam. 4.10 it falls heavy they will not see they wink wilfully or seek strawes to put out their eyes withall as Bernard hath it but they shall see will they nill they Festucam quarunt unde oculos sibi eruant and be ashamed of their former oscitancy or rather obstinacy when that hand of God which was lifted up in threatning shall fall down in punishing and the fire of thine enemies shall devâ—ur them How much more at that last and great visitation that terrible day of Retribution when they shall answer for all with flames about their ears Tunc sentient magno suo malo then shall they feel to their eternall wo the truth of all the threatnings which till then they heard and read as a man doth an Almanack-prognostications of winde or foul-weather which he thinks may come to passe and it may be not And give nothing so much credit to them as the Prior of S. Bartholomewes in London did to an idle and addle-headed Astrologer Holinshead in 1524. when he went and built him an house at Harrow on the hill to secure himself from a supposed flood that that Astrologer foretold The Prophet is a fool c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a naughty man the Hebrew word here is evil and signifieth a rash and unadvised fellow that is headstrong and headlong such were their false prophets that promised peace when warre was at their gates and made all fair weather before them when the tempest of Gods wrath was even bursting out upon them such a tempest as should neveâ— be blown over These should now appear to be fools or rather Impostours that had brought the credulous people into a fools paradise the spiritual man is mad Heb. the man of the spirit or ventosus the windy man that uttereth vain and empty conceits humani cerebelli Minervas the brats of his own brain light aery Nothings the disease of this age full of flashes and figments idle speculations of men of corrupt mindes and destitute of the truth These pretend altogether to the spirit and would be thought the onely spirituall men as the Swenkfeldians whom for their ill savour Luther called Stenckfeldians who bewitched many with those glorious words which were ever in their mouthes of Illumination Revelation the inward and spiritual man c. and entituled themselves the Confessours of the glory of Christ So the Entusiasts and Anabaptists what boast make they of the spirit professing that they will deliver nothing but what they have immediately revealed to them from heaven Muncer their ringleader wrote a base book against Luther which he dedicateth to king Jesus wherein Lutherum flagellat quod Enthusiasmorum spiritu careat nil nist carnalin sapiat he falls foul upon Luther as wanting the spirit of revelation Scultet Annal. pag. 239. and one that savoureth nothing but carnall things All his followers look upon Luther as more pestiferous then the Pope and for Calvin they say and I have heard it that it had been happy for the Church if he had never been born It was their practise of old as Leo Judae observed in his epistle before Bullingers book against the Catabaptists and is still to discourage and disparage Christs faithfull Ministers all they can as carnall and not relishing the things of the spirit the right off-spring they are of those ancient Hereticks called Messalanii the same with the Euchites and Enthusiasts who in the year of Christ 371. professed to be wholly made up of the spirit gave themselves much to sleep and called their dreams and wild phantasies prophesies and revelations for the multitude of thine iniquity and the great hatred Heb. the great Satanical hatred that thou hast born against God and thy neighbour but especially Gods faithfull prophets whom thou heartily hatedst for their plain dealing as Ahab did Michaiah because he never spake good to him It is very probable that Michaiah was that disguised Prophet who brought Ahab the fearfull message of displeasure and death for dismissing Benhadad for the which he was ever since fast in prison deep in disgrace Lo this is the worlds wages Truth breeds hatred great hatred as the text hath it devillish hatred and this is through the multitude of mens iniquities the overflow of sinnes which wretched men hold so dear to themselves that they cannot but rage against those that declaime against them and proclaim hell-fire against their hatefull practises they cannot stand still to have their eyes pickt out how should they say Now for such what wonder is it if God in justice give them up to the efficacie of errour that they may beleeve a lie sith they would not receive the love of the truth Augustin in loc 2 Thess 2.11 ut infatuati seducantur seductijudicentur that being infatuated they may be seduced and being seduced perish what wonder also if he deliver them up as to strong delusions so to vile affections and abominable actions that they may receive in themselves that recompense of their errour that is meet Kom 1.27 What marvell if men that will not endure sound doctrine be left to seducers if those that have itching ears meet with clawing Preachers 2 Tim. 4.3 4. if such as turn away their ears from the truth be turned to fables and fopperies It is for the multitude of mens iniquities and especially for their great hatred to the truth that the Church is so pestered with Impostours 2 Pet. 2.1 2. who bring in damnable heresies even denying the Lord that bought them Do not our modern seducers so amongst us when among other portentous opinions held by them they stick not to affirm that Christ is a carnall or fleshly thing That those that are grown Christians may go to God immediately without a Christ that Christ did not rise again c. Others contemn him by the notion of the man dying at Jerusalem O horrible Dr. Homes his character of the present times 200. Time was when the Popes were so notoriously naught as to speak thus basely of Christ to deny or at least doubt of the immortality of the soul the resurrection of the body c. and then a poor Popeling cried out that the sinnes of that Synagogue were so great as that it deserved not to be ruled by any other
shall break his clods Judah doth the worst of the work and suffers more hardship in the wayes of my worship and is held under by Israel as appeareth in the second book of Kings chap. 10.16 c. Jacob that is the ten Tribes did onely break the clods or harrow which is the lighter work and should therefore have been done with more delight But they love to take their ease and onely follow after their pleasure and profit and though taught to plow yet like it not because laborious no though they have Judah for an example of better Verse 12. Sowe to your selves in righteousnesse reap in mercy Righteousnesse is a sure seed a precious grain which those that sowe and every action of our life is a sowing shall doubtlesse come again with rejoycing and bring their sheaves with them Psal 126.6 Onely they must not look to sowe and reap all in one day as one saith of the Hyperborean people far North that they sowe shortly after the Sun-rising with them and reap before the Sun-set that is because the whole half year is one continuall day with them The Church is Gods husbandry Heresbach de re rust 1 Cor. 3.9 the seed is the Word of God Luke 8.11 Ministers are Gods husband-men harvest-men Matth. 9.37 38. the plough Luke 9.62 plough-staff Luke 13.8 axe Mat. 3.10 are the Lawes threatnings the fruit-causing rain are the promises of the Gospel Esay 55.10 11. faith that works by love are the fruits the last day the harvest Mat. 13.39 40 41. Then at utmost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that sowe bountifully or in blessings as the Greek hath it shall reap bountifully 2 Cor. 9.6 He that soweth seemeth to cast away his seed but if he sowe in locis irriguis as Eccles 11. 1. Ezek. 34.26 upon fat and fertile places he knowes he shall receive his own with usury In some parts of Egypt where the river Nilus overfloweth they do but throw in their seed and they have four rich harvests in lesse then four moneths S. H. Blounts voyag 77. Oh sowe bountifully the seeds of piety and charity into Gods blessed bosome and then be sure to reap plentifull mercy in thy greatest necessity reap in the month of mercy as the Originall here hath it that is according to the measure of divine mercy see Levit. 27.16 Exod. 16.16 proportionably to the infinitenesse of Gods mercy Now the Scripture hath three notable words to expresse the fulnesse of Gods mercy in Christ to those that sowe in righteousnesse Ephes 2.7 the abundant riches of his grace that are cast in over and above Rom. 5.20 The grace of God hath been more then exceeding there 's a second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.14 The grace of God was exceeding abundant It had a pleonasme before yea but here 's a superpleonasme here 's good measure pressed down Luk. 6.38 shaken together and running over shall God give into mens bosomes Like as when a poor man asked Mr. Fox for an alms he finding him religious gave him his horse Or as Alexander gave one that craved some small courtesie of him a whole citie And when the poor man said It was too much for him to receive yea Non quaero quid te accipere deceat sed quid me dare Sen. de benef l. 2. c. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not for me to give said he So God giveth liberally and like himself Jam. 1.5 He doth not shift off his suiters as once a great Prince did a bold begging Philosopher He asked a groat of him and the king told him it was too little for a king to give He requested the king then to give him a talent the king replied It was too much for a begger to crave Certain it is that God in his spirituall blessings and mercies to us is wont to regard not so much what is fit for his to ask or expect as what standeth with his goodnesse and greatnesse to bestow If Israel had a hundred-fold increase of his seed those that sowe to themselves in righteousnesse Gen. 26 1◠by doing and suffering Gods will shall have much more Even an hundred-fold here and eternall life hereafter Matth. 19.29 so great a gain is godlinesse so sure a grain is righteousnesse who would not then turn spirituall seeds-man break up your fallow ground sc of your hearts that ye sowe not among the thornes Jee 4.3 The breaking up of sinfull hearts is a singular meanes to prevent the breaking down of a sinfull nation Hence the Prophet though almost out of hope of any good to be done upon his desperate countreymen resolves to try one more exhortation to them and as in the morning he had sowed his seed Eccles 11.6 so in the evening he with-holdeth not his hand for who can tell whether it may not prosper and whether in the midst of threats they might not suffer a word of exhortation Heb. 13.22 and whether it might not leave some impression being delivered in few words Sowe therefore saith he to your selves in righteousnesse c. but first break up your fallow ground Innovate vobis novale Repent and be renued in the spirit of your mindes in spirit and speech in mindes and manners in constitution and conversation in the purpose of your hearts and practise of your lives Old things are past 2 Cor. 5.17 let all things become new turn up the turf stock up and stub up the roots and weeds get into Christ and become a new creature Till this be done men are in an undone condition though they should spend their whole time in gathering up pearls and jewels for it is time to seek the Lord High time sith your souls lie upon it Plowmen we know are carefull to take their time so are all others wise enough in their generation The wayfaring-man travelleth while it is light The Seafaring-man takes his opportunity of winde and tide The Smith smites whiles the iron is hot The Lawyer takes his terme-time to entertaine Clients dispatch suits The men of Issachar were in great account with David because they had understanding of the times to know what Israel ought to do 1 Chron. 12.32 so are they with God that regard and use the seasons of grace that seek the Lord while he may be found and call upon him while he is near Esay 55.6 that put in the plough set upon the practise of repentance after a showre when the heart is best affected after God by his Word and Spirit hath taught so some render the Text or rained righteousnesse upon them Rain comes from heaven so doth every good and perfect giving Rain poures down plentifully Psal 68.9 thou didst send a plentifull rain on thine inheritance so do the showres of righeousnesse on good hearts Not a drop of rain falls in vain or in a wrong place but by a divine decree Job 28.26 so here Seek it in time and we shall not fail
pleased or for any desert on his part for I found him in his blood in his blood in his blood Ezek. 16.6 when I cast my skirt of love over him and said unto him Live Yea and for his salvations sake I have called that is I have decreed to call out of Egypt whither he fled from Herod and where he abode two or three years at least my childe Jesus whose office it is to save his people from their sinnes Epiphan Mat. 1.21 And although I might justly have deprived them of such a Saviour for ever because when he came to his own his own received him not yea rejected him to whom their own signes given to Herod did so aptly and evidently agree yet out of Egypt to shew the constancy of my love to Israel Mat. 2. have I called by mine angel as Jacob by a messenger called his wives to him into the field Gen. 31.4 My Son Christ who is Gods Son first by eternall generation Prov. 8.22 23. Secondly by personall union Psal 2.7 And thus God called out of Egypt first Israel his people and then Christ the Head of his people in whom at length this prophecy was fulfilled Verse 2. As they called them i. e. As the Prophets and Ministers whose names are here concealed that the Word onely may be glorified as Acts 13.48 called to them to come out of spirituall Egypt out of darknesse to light and from the power of Satan to God that they might receive forgivenesse of sinnes and inheritance among the Saints by faith that is in Christ Act. 26.18 so they went from them They went a contrary way as the child Samuel when God called him ran to Eli or rather as the wilfull Jews when God would have gathered them as the hen doth her chickens they would not When God called his naturall Son out of Egypt he came presently Heb. 10.7 Psal 40.7 8. not so his adopted sonnes for they turned upon him the back and not the face as Jer. 2.27 they refused to be reformed they hated to be healed See chap. 7.1 with the Note Nay to make up the full measure of their sins and to heighten their contempt they sacrificed unto Baalim and burnt incense to graven images Quasi agrè facturi Deo as if they would despite God on purpose and spit in his very face commit the like villany in his presence as the Irish Rebels lately did when they bound the husband to the bed-post whiles they abused his wife before him See the Notes on chap. 2. and almost on every chapter where their idolatry is cried out upon and their extreme ingratitude Verse 3. I tauaght Ephraim also to go A child he was verse 1. and like a childe I dealt with him teaching him how to set his feet pedare to foot it as nurses do their little ones he keepeth the feet of his Saints 1 Sam. 2.9 he guideth their feet in the way of peace Luke 1.79 See for this Deut. 1.31 32.11 Num. 11.12 So great is the goodnesse of God to his people that he dealeth with us as with his little children nos sublevando submonendo docendo ducendo regendo tegendo convocando Tarnou condonando portando confortando c. saith a learned Interpreter truely and trimly He speaketh unto us as unto children Heb. 12.5 paternè diligit â—micè dirigit he loveth us as a father he directs us as a friend guiding us with his eye leading us in his hand setting us betwixt his knees as some interpret that text Deut. 33.3 setting us upon his knees as a father doth his darling and rejoycing over us with joy yea joying over us with singing Zeph. 3.17 His affections are more then fatherly Mr. Baine and his expressions are according We are like infants saith One new-born in a manner They are kept by the loving parents from fire and water they are fed laid to sleep made ready and unready and shifted in their scapes but they know not who doth all this for them So doth our heavenly Father by us in Christ But he knows little understanding have we of him After this he teacheth us to go taking us by the arms to help our feeble knees And taking us up in his own arms when we come to a foul or rough place helping us over the quagmires of crosses and the difficulties of duties And whereas we fall seven times a day and in many things fail all he taketh us up after that we have caught a knock and cherisheth us in his bosome c. Montanus and Junius carry the sence another way as if the words were not a description of Gods love to the people but of their unthankfulnesse to God rendring the words thus When as â—inform Ephraim he taketh them in his arms that it he setteth up idols and after the manner of impudent and shamelesse strumpets he taketh the puppets in his arms and embraceth them before my face But I like the former sence better But they knew not that I healed them Not onely held them that they might not fall but healed them when they had fallen Daring they would be sometimes to stand upon their own legs to prevail by their own strength 1 Sam. 2.9 to say with her in the Poet Arachne apud Ovid. Metam Consilij satis est in me mihi c. I am wise enough and able enough to go on as if they were petty-gods within themselves and had no need of nor dependance upon me Hence they hurt themselves but I healed them I forgave all their iniquities Psal 103.3 I healed all their diseases their bruises and putrifying sores that else had not been closed bound up nor mollified with ointment Esay 1.6 God left not his people in their low estate as some Physicians do their Patients but provided a soveraigne salve an horn of salvation such as would cure any disease or maim even the sinne against the holy Ghost too but that it is the nature of it to rage and rave both against the physick and the Physician Christ is both the one and the other as beeing made unto us of God Wisdom righteousnesse sanctification and redemption 1 Cor. 1.30 Quod sanitas in corpore id sanctitas in corde He is Jehovah that healeth for he is Jehovah that sanctifieth This Ephraim knew not that is out of pride and stoutnesse they acknowledged it not but sacrifice to their own nets wits endeavours c. Of all things God can least endure to be neglected or to have the glory of his benefits transferred upon others See chap. 2.8 with the Note When men shall either say in the language of Ashdod 1 Sam. 6.9 It is a chance or else I have made my self thus and thus happy This though the Saints should at any time do yet God will pardon their frowardnesse and say as Esay 57.17 18. I have seen his wayes his waywardnesse and will heal him neverthelesse and restore comforts to him Verse
commandeth but the Gospel helpeth God by his spirit assisting and further accepting pence for pounds the will for the work the desire for the deed done c. and laying meate before us meate that the world knowes not of hidden Manna the convivium juge of a good conscience c. Vers 5. He shall not return unto the land of Egypt That is he needs not run to Egypt for help as King Hosea did nor to the Assyrian to whom they were tributaries from the time of Menahem for they wanted nothing and less should have wanted if they would have been ruled by me but they refused to return He was not to have returned to the land of Egypt or of the Assyrian who is his king so some read the text Others sense it thus When I threaten them with the Assyrian they think to shift and shelter themselves in Egypt but I shall keep them thence or find and ferret them out there God knowes how to cross wicked men of their will to spoyle their plots Egypt shall prove no better then a broken reed running into the hand of him that leaneth on it 2 King 18.21 The Egyptian was ever an enemy to Israel and though for his own ends he gave goodly words and seem reconciled yet such Reconciliations are but vulpinae amicitiae But were he never so fast a friend yet sin-guilty Israel shall not have their an Asylum nec stabile stabulum see Chap 9.3 with the Note because the desire of the wicked shall perish Psal 112.10 They take counsell together but it shall come to nought they speak the word but it shall not stand Esay 8.10 Confer Esay 30.1.2 and 31.1.2.3 Prov. 21.38 but the Assyrian shall be his king Will they nill they they shall be carried captive to Assyria and sith they will needs be crossing of God he will cross them much more he will walk contrary to those that walk contrary to him Lev. 26.21 and be as froward as they for the hearts of them Psal 18.26 They will not return to me saith the Lord they shall not therefore return to Egypt they will not submit to my scepter they shall therefore have the Assyrian for their King that proud cruel stout-hearted Prince Isay 10.5.7.12 who will tyrannise over their bodies and over their cattle at their pleasure so that they shall be in great distress Neh. 9.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they refused to return Heb. they disdained to do it scorned the motion slighted the messenger Sen in Agamem Plus est a viâ—s se revocaesse quà m vitia ipsa necivisse Amb. in Psal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By their sins they had run from God by repentance they should have returned unto him and then the amends had been well-nigh made for Quem poenitet peccasse paenè est innocens the penitent is in almost as good a case as the innocent Ambrose saith he is in a better But for these men to all other their sins to add obstinacie and impenitencie as Herod to all his former evils did the death of the Baptist this was to heap up wrath against the day of wrath Rom. 2.5 The word here rendred refused is by the Seventy turned They would not That therefore thy returned not to God it was the fault of their will True it is they had no power to turn themselves but the cause of that inability too was in themselves They therefore neither could nor would return and both by their own fault and folly Vers 6. And the sword shall abide on his cities Heb. shall keep residence or rush upon his cities It can do no less it cannot return into the scabbard rest or be still till the Lord who put it into commission call back againe his commission Jer. 47.6.7 It is a dreadfull thing when the sword abideth on a people as in Germany that stage of warr Ireland still a land of divine ire c. England hath some Halcyons at present incredibili celeritate temporis brevitate à Pompeio confectum Aug de Civ Dei Mr. Burr praise be given to God and let every good man pray with David scatter thou the people that delight in warr Psal 68.30 The Piraâ—s warr was dispatcht by Pompey with incredible swiftness to his eternall commendation And we have cause to bless God saith a countryman of ours that God hath raised up instruments for us who have hazarded the shortening of their own lives for the shortning of the warr who have done their worke of late as if they had took it by the great c. And the same Author observeth that it is a sad thing for the sword to be in the field but for the sword to be in the cities it is much more sad and he instanceth in JerusaleÌ„ out of Josephus Jos de bell Jud l. 7. c. 7. where the number of the slaine was eleven hundred thousand We may further instance in that unhappy city of Magdeburg in Germany where so much cruelty was exercised first by Charles the fift much regrated by him at last in his retired life taking account of his actions since that in our memory by Mounsier Tilly who like a bloody villain put to the sword there twenty thousand persons at least of all ranks ages and sexes Mr. Clark life of K. of swed 23. that great city also he burned down utterly turning it into cinders excepting an hundred nine thirty houses c. The like immanity was exercised by the Popes champions upon the poor Protestants at Angrogue in France where they killed and burned without mercy but could never set fire upon the two temples there nor upon the Ministers house Act and Mone 880. which remained whole the houses round about being all consumed with fire and shall consume his branches and devour thèm His branches or his villages which are as branches of the greater cities The trees of America but especially of Brasile are so huge that it is reported of them Abbbots Geog. p. 271. that severall families have lived in several armes or branches of one tree to such a number as are in some petty village or parish here The greater cities are as the body or-root of a tree the villages as the branches The scripture oft calleth them mother and daughters as Heshborn and all her daughters That is villages Num. 21.25 as the Chalde there explaineth it See Ezech. 10.44.45.46.48.53 hence we read of a citieand mother in Isracl 2 Sam. 20.19 Branches also are called daughters of the trees they grow from Gen. 44.23 The word here rendred branches is by some rendred Barres by others Diviners or Liers as the word here used is interpreted Jer. 50.36 A sword is upon the liars or diviners and they shall dote potest Augur Augurem videre nou ridere saith Tully of such diviners that is Can they one looke upon another and not laugh considering how they gull people with their lies and fopperies The sword
amongst them yet God was the holy One in the middest of them Seven thousand he had reserved that Eliah knew not of 1 King 19.18 and a Church there was in Israel when at worst Like as there was in medio Papatu in the darkest midnight of damned popery and at this very day there are said to be thousands of profest Protestants Spec. Eur. even in Italy it self and in Sivil a chief city of Spain there are thought to be no fewer then twenty thousand and I will not enter into the city I will not invade the city as an enemy to wast all with fire and sword as once at Sodom For why there are holy ones in the middest of thee so Rivet expoundeth it by an enallage of the number a considerable company of righteous people for whose sake I will spare thee Jer. 5.1 Verse 10. They shall walk after the Lord powerfully calling them by his Word and Spirit going before them and bringing up the Rere Esay 52.12 their King shall passe before them and the Lord on the head of them Mic. 2.13 Time was when they fled from God Hos 7.13 and said I will go after my lovers c. chap. 2. Now they are of another minde and other manners they shall walk after the Lord non pedibus sed affectibus they shall be carried after him with strength of of desire Rev. 14.4 and delight which he shall work in them they shall follow the Lamb whither soever he goeth Gods people are said in Scritpture to walk before him in godly sincerity to walk with him in an humble familiarity to walk after him in an holy conformity yeelding unto him the obedience of faith As Israel in the wildernesse so must we follow God and the line of his Law though it seem to lead us in and out backward and forward as them as if he were treading a maze he shall roar like a lion By the preaching of the Gospel he shall shake heaven and earth The voice of the Gospel is Repent Aut poenitendum aeut pereundum except ye repent ye shall all perish He that beleeveth and is baptized shall be saved He that beleeveth not Mar. 16.16 shall be damned was a terrible voice Of the Lion it is reported that he roareth so fiercely that the rest of the creatures stand amazed and that whereas his own whelps come dead into the world he roareth over them and reviveth them Plutar. in lib. de just animal Afterwards when he meeteth with prey he roareth for them to come about him Let this be applied to the Lion of the Tribe of Judah Confer Joâ—l 3.16 then the children shall tremble from the West The children of grace Deut. 14.1 shall joyn themselves in spirit to the communion of the Church from all the ends of the world where they have been scattered they shall serve the Lord with fear rejoyce with trembling The Ancient Hebrews applied this promise to the coming of the Messiah onely they dreamt of an earthly kingdom of his as did also the disciples being sowred with the leaven of the Pharisees Others think it to be a Prophecie of the conversion and calling of the Jewes to be accomplished in the last dayes as also of the generall spreading of the Gospel and gathering of the Elect far and wide from one end of the heavens unto another And this they call the time of the Restitution of all things Vorse 11. They shall tremble as a bird out of Egypt Trepidè accurent so Tremellius they shall run tremblingly Fear causeth hast Men delay and trifle till God strikes their hearts with fear then 't is ecce ego mitte me Here I am send me Speak Lord for thy servant heareth What wilt thou have me to do Lord c. timor addidit ulas as the doves when pursued by the hawk scour into their columbaries As birds frighted flie to their nests and other creatures to their holes and harbours so do those that are prickt at heart with the terrours of the law flee to the precious promises of the Gospel hiding themselves in the wounds of Christ crucified and are relieved All St. Pauls care was that when he was sought for by the justice of God he might be found in Christ not having his own righeousnesse Phil. 3.9 but that which is through the faith of Christ and as a dove out of the land of Assyria i. e. out of what countrey soever where they shall be scattered I will recollect them by my Gospel which is therefore called Gods arm because thereby he gathereth his Elect into his bosome Doves flie swiftly Psal 55.6 and by flocks Esay 60.8 so shall the Elect to Christ both of Jewes and Gentiles By the children of the West may be meant these Western Churches and withall the Northern parts By Egypt the whole South By Ashur all the Eastern Tract those large and mighty kingdoms that lie Eastward from Judea even to the Sun-rising Thus many shall come from East and West and shall sit down with Abraham Isaac and â—acob in the kingdome of heaven Mat. 8.11 The molten-Sea stood upon twelve Oxen which looked to all the four quarters of the world so did the twelve gates of the new Jerusalem c. and I will place them in their houses Not in strong garisons but in their own-houses where they shall dwell securely under their own vines and fig-trees for they shall have the Gospel of peace and the peace of the Gospel See 2 Sam 7.10 Or thus I will place them in their own houses that is in my Church saith Polanus which hath its houses and places of receipt among all people the whole world thorowout where they may serve God without fear in holinesse and righteousnesse before him all their dayes Thus the Apostles in their travels where ever they came found brethren c. and having nothing yet they possessed all things 2 Cor. 6.10 True tranquillity and sound security is to be found no where but in Christ Mic. 4.4 and 5.5 nor by any but by those that hear him roaring and calling them to the participation of his grace and peace Those that hearken to Christs Oracles shall dwell in his tabernacle Verse 12. Ephraim composseth me about with lies They get about me as if they would do me doubty service Psal 76.11 the saints are called a people that are round about God and Psal 148.14 a people near unto him and that compasseth his altar See Rev. 4.4 but all 's but counterfeit a meer imposture a loud lie Psal 78.36 whereby they would cozen me of heaven if they could putting upon me false coyn silver'd over a little and circumventing me if it lay in their power But what saith Bernard Sapiâ—ns nummularius Deus est Nummum fictum non recipiet God is a wise Mint-man there 's no beguiling him with counterfeit coyn Hypocrisie that reall lie is an odious a complexive evil for it hath in it 1. Guile opposite to
Majestie God as he surmounteth all creatures and hath no parallel so he surpasseth all notion and is above all name Plutarch lib. de Isâ—d Ofâ—id The Africanes call him Amon that is Heus tu quis et Our best eloquence of him â—â— an humble filence Or if we say any thing to say as in the next verse following Iehovah God of heasts Jehovah is his momoriall and prevailedâ— Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He had power or got the better Christ yeelding himself overdome by the prayers of the Patriarch for the effectuall servent prayer of a righteous man availeth much saith St. James there is a kinde of omnipotency in it saith Luther of whom also that saying passed amongst his friends Iste vir pot uit apud Deâ—â—s qnod volâ—it That man could do what he would with God The reason whereof is given by St. Hierom in these words Deus ipse qui nulliscontra se viribuâ—superari potest precibus viucitur that is God himself who is otherwise insuperable may be overcome by prayers provided that men persevere in prayer as Jacob did Invictum vincunt vota preâ—esque Deum holding out till the morning-light and growing more resolute toward the later end then he had been before He wept and made supplication Jacob did not the Angel as Mercer and Drusrus would carry it His wrestling was by weeping and his prevayling by praying Verbum preces lachryma Misera arma sunt Ecclesia We read not till this Text of his weeping for the blessing no more we do of the earthquake in Hezekiah's dayes till Amos 1. and Zach. 14. But this we know that ardent prayer is a pouring out of the soul to God not without a shower of tears or at least a storm of sighes And as musick upon the water sounds farther and more harmoniously then upon the land so prayers with tears are more pleasing to God and prevalent with him Christ could not but look back to those weeping women that followed him to the crosse and comfort them Tears of compassion and of compunction when men love and weep as Mary Magdalen did are very acceptable to God who puts them into his bottle as precious There are tears of another sort lachrimae nequitiae tears of wickednesse expressed either by hypocrisie or a desire of revenge such were Esau's tears for the blessing too Gen. 27.38 but he went without it because a profane hypocrite he cried out of discontent and threatened his brother Iacob he complained of his fathers store Hast thou but one blessing of his brothers subtilty was he not rightly called Iacob but not a word of his own wickednesse He roared for the disquietnesse of his heart but he did not as Iacob weep and make supplication to his Judge Hithchameâ— deploring his own wants and imploring the supplies of his grace quam unicè expetijt as the main thing he desired he found him in Bethel that is the Lord found Iacob there Gen. 28.18 but especially Gen. 35.14 confirming his promises to him and all his posterity there he spake with us who were then in Iacobs loyns and promised that God should be our God but we have falsified with him and turned Bethel into Bethaven abusing that place to idolatry and calf-worship where we in our forefathers had so many manifestations of divine mercy Oh better he had never spoken with us there then that we should have so slighted his promises cast his words behinde our backs and wickedly departed from our God Is this Iacob-like c. There hee spake with us What he spake with Iacob he spake with us and wee are to hold our selves no lesse concerned therein then he was See a like expression Psal 66.6 See likewise Râ—m 15.4 and Heb. 13.5 what God spake to Ioshua chap. 1.5 he spake to all Beleevers And that which he spake to his afflicted Psal 102. He will regard the prayer of the destitute and not despise their prayer that he spake to us for verse 18. This shall be written for the generations to â—ome The Hebrews have a proverb Quae patribus a ciderunt signum sunt filijs What things befell the fathers those were a signe to their children and thence it is that the deeds of the fathers are oft attributed to the children Let us labour to see our own names written upon every promise and secure our interest by searching for the conditions whereunto the promises are annexed and then put them in suit by faithfull prayer saying with David Remember thy word unto thy servant whereupon thou hast caused me to trust Verse 5. Even the Lord God of hosts Lo He it is who promised who spake with us at Bethel even that Jehovah who is himself unchangeable and Almighty whose promises are eternall and infallible who will perform with his hand what he hath spoken with his mouth to the thousandth generation of those that return unto him Concerning Gods name Jehovah see the Note on Mal. 3.6 Concerning his Title God of Hosts see the Notes on Mal. 3.17 Doct. 1. The Lord is his memoriall Jehovah is that nomen majestativum as Tertullian hath it that holy and reverend name of God whereby he will be known and remembred Psal 111. Exod. 3.19 which place doth notably illustrate this True it is that the Jews to countenance their conceit of the ineffability of this name Jehovah do corrupt that Text and for this is my name Legnalam for ever they read this is my name Legnalam to be concealed Where it is well observed by One how crosse the superstition of men is to the will of God They in a pretended reverence to God will not so much as mention this name because they say 't is a name that God so much glorieth in and yet the Text saith this name is Gods memoriall it is the name by which he would be remembred to all generations as that which setteth forth his glory more then any other Name whatsoever So that when we would have a holy memoriall of God and to remember Him Tam Dei meminisse opus est quam respirare Nazianzen is every whit as needfull as to draw breath saith an Ancient we need no Images or other unwarrantable helps the meditation of the Name Jehovah and the import of it will be of singular use that way Papists have their pictures and their memories as they call them Idolaters fain to themselves diverse representations and remembrances Behind the doors also and the posts hast thou set up thy remembrances Esay 57.8 where Gods Law should have been written according to Deut. 6.9 11.12 and when as Gods Name should have been remembred Psal 135.13 and Psal 102.12 Verse 6. Therefore turn thou to thy God The premises considered Repent and so return to God from whom thou hast deeply revolted It is to thy God to whom thou art exhorted to turn not to a tyrant but to a God in covenant yea it is with thy God as the
Hebrew hath it with his good help that thou shalt turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Onely cry unto him Turn us Lord and we shall be turned draw us and we will run after thee c. Of turning to the Lord see the Note on Zach. 1.3 Keep mercy and judgement Those magnalia legis those weightier matters of the Law as our Saviour calleth them Matth. 23.23 which Ephraim had made light of chap. 4.1 He is therefore called upon to evidence the truth of his turning to God by bringing forth fruits meet for repentance Matth. 3.8 such as are tantamount and weigh just as much as repentance comes to Optima aptissima poenitentia est nova vita saith Luther The best and rightest repentance is a new life universall obedience to both Tables of the Law Mercy and judgement are here put by a figure for the duties of the second Table as constant waiting upon God for the duties of the first for the Prophet here observeth not the order of nature Donande Condonands but of our knowledge when he instanceth first in the second Table as doth also the Prophet Micah chap. 6.8 Mercy must be kept and exercised by 1 Giving 2 Forgiving This God prefers before sacrifice Hos 6.7 This Chrysostom saith is a more glorious work then to raise from the dead And here let those that would keep mercy and not shew it onely sometimes when they are in a good mood steep their thoughts in the mercies of God and so strive to be mercifull as their heavenly Father is Matth. 6. Judgement also must be kept and justice done Esay 56.1 after the example of God who is said to exercise loving-kindnesse but withall judgement and righteousnesse in the earth Ier. 9.24 Gracious is the Lord and righteous yea our God is mercifull Psal 116.5 the mixture of mercy and judgement is very comely as in publike persons Psal 101.1 where we see that Davids ditty was composed of discords which made an excellent harmony so in others of all sorts Prov. 21.21 who are required to be mercifully just and justly mercifull in all their enterdealings according to that golden rule given by our Saviour Luke 6.31 Whatever ye would that men should do unto you do ye to them likewise This is the standard and wait on thy God continually First beleeve Him to be thy God by a particular individuating faith and then thou wilt be easily drawn to wait upon him who waiteth to be gracious or to draw near unto him as the Seventy here render it and come boldly to the throne of grace Heb 4.16 for as the Ark of the Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Mercy-seat were never separated to neither is the mercy of God from those that are in covenant with him and can truely call him Theirs Hope is compared to a line the same Hebrew word that signifieth the one signifieth the other and waiting on God is nothing else but Hope and Trust lengthened or drawn out Sure it is that Trust in God at length will triumph and all his dispensations will appear beautifull in their season Hold out therefore faith and patience Wait upon the Lord be of good courage and he shall strengthen thy heart Wait I say upon the Lord. Psal 27.14 Ponder that sweet promise Habak 2.3 not delivered only but doubled and trebled for more surety And then consider first thy distance from God in worth and degree next thy dependance upon him thine undone condition if he desert thee and then thou wilt be content to wait upon him continually to stay his leisure as David did for the kingdom and as those in Esther did for deliverance to say with those good souls in the Acts The will of the Lord be done Verse 7. He is a merchant Heb. He is Canaan that is a meer naturall man Ezek. 16.3 a money-merchant who so he may have it careth not how he comes by it he is more like a Canaanite then a Jacobite Jacob said I have enough my brother but Ephraim is sick of the plague of unsatisfiablenesse and instead of keep mercy and judgement as in the former verse he keepeth false ballances in his hand and false weights in his bag Deut. 15.13 14 15. Lev. 19.36 Prov. 11.1 and 16.11 and 20.10 See the Notes there He that hath his hands full of the ballances of deceit and will not loose them to take hold of God will not part with his fat and sweet as the Vine and Olive in Iothams Purable though it be to raigne in heaven how can it be expected that he should turne to God or that he should love to be his servant Esay 56.6 when hee loveth to oppresse To get gain if not by fraud and cunning contrivance then by force and by forged cavillation as Luke 19.9 Sic quaecunque potest arte nocere nocet And all this he loveth to do he delights in it he not onely is pleased with it but pleadeth for it and opposeth with crest and brest whatsoever standeth in the way of his own heart exercised with covetousnesse as S. Peters phrase is 2 Pet. 2.14 which he constantly followeth as the Artificer doth his trade Let such Canaanites read that flaming text 1 Thess 4.6 and take heed lest while they get all they can by wrench and wile lest while they count all good fish that comes to net they catch at length the Devil and all lest they receive no lesse summes of curses then of coyn lest screech-owls of woe cry aloud from the beams of their chambers c. See the Note on chap. 7.1 Verse 8. And Ephraim said yet I am become rich Sed mihi plande domi I have it howsoever though I hear ill for it though the Prophet inveigh against my covetousnesse yet I am rich while he and his companions are poor and indigent yea I have found me out substance An idol so the Vulgar renders it Ephes 5.5 and indeed every covetous man is an idolater and performs both outward and inward service to his Mammon of unrighteousnesse to his golden-calf 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Substance hee here craekes of and rest to his soul as the Seventy render it in opposition happly to the aery notions as he accounted them of the Prophets invectives against his covetous practises and the terrours of his own conscience which he endeavoured to corrupt and bribe See to like purpose Esay 57.10 Thou hast found the life of thy hand that is a livelihood by thy labour therefore thou wast not grieved thy heart is hardened and thou art insensible of thy sin-guiltinesse thou settest the gain against the guilt and then all is hall with thee Felix scelus virtus vocatur Tul. de divin lib. 2. Prosperous wickednesse is accounted vertue Leah because fruitfull and successefull rejoyced in that whereof she had greater reason to repent So did those Idolaters Ier. 44.11 Dionysius after the spoil of an idol-Temple finding the winds favourable in
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
sacrifice ceased and all good hearts were thereby sadded See vers 9 with the Note Verse 17 The seed is rotten under their clods It lieth buried or drowned with excessive rain and moisture corrupting the seed soon after it was sown and that which was not so marred was afterwards when it came to be corn dried up with excessive heat The corn is withered So that the garners were desolated the barnes broken down for want of stuffing and for that there was no use of them sith they sowed but reaped not Mic. 6.15 The husbandman was called to mourning Amos 5.16 for a three-fold calamity that lay upon his tillage First Immoderate rain in or about seeding Secondly Locusts and other vermine at spring Thirdly extreme drought after all verse 19 20. Thus God followeth sinners with one plague in the neck of another as he did Pharaoh that sturdy rebell till he have made his foes his footstools To multiply sin is to multiply sorrow Psal 16.4 to heap up wickednesse is to heap up wrath Rom 2.5 I will heap mischiefs upon them Si quoties peccent homines sua fulmina mittat Jupiter exiguo tempora inermis erâ—â— Ovid. saith God I will spend mine arrows upon them Deut. 32.23 which yet cannot be all spent up as the Poet feared of his Jupiter that if he should punish men for every offence his store of thunder-bolts would be soon spent and exhausted Verse 18. How do the beasts groun The wilde beasts groan in their kinde The herds of cattell home and tame beasts as oxen c. are perplexed as not knowing what to do 't is the same word with that Esth 3.15 God had hid his face withdrawn his hand and they were troubled he taketh away their breath for lack of pasture they die and return to their dust as David telleth us in his Physicks Psal 104.29 Epiphaxius his Physiologer reporteth of the bird called Charadius that being brought where a sick man lieth if he look upon the sick with a fixed and unremoved eye there is hopes of recovery but if he look another way the disease is deadly Sure it is that if God look in mercy upon man and beast they are cared and catered for Psal 36.7 and 104.27 and 145.15 16 c. and the contrary yea the flocks of sheep c. which yet can bite upon the bare live with a little and get pasture where the bigger creatures cannot come Verse 19. O Lord to thee will I cry I will though others will not I have called upon others to cry mightily unto thee and to meet thee by repentance but they ranquam monstra marina as so many Sea-monsters passe by my words with a deaff ear they refuse to return thy hand is lifted up in threatning and will fall down in punishing but they will not see Esay 26.11 they will not search they will not have their eyes like the windowes in Solomons Temple broad inward the eyes of their mindes are as ill set for this matter as the eyes of their bodies they see not what 's within But whatever they do 1 King 6.4 my soul shall weep in secret for their pride and mine eyes shall weep sore c. Jer. 13.17 for their insensiblenesse of their misery For the fire hath devoured the pastures that is the immoderate scorching heat of the season See Psal 83.14 Jer. 17.6 Or the blasting winde as Lyra expounds it or the locusts as Drusius or God who is a consuming fire by any or all these instruments of his wrath as Tarnouius And the flame hath burnt all the arees of the field This was dreadfull but yet nothing to that conflagratio mundi spoken of by St. Peter 2 Epist 3.12 when the heavens being on fire shall be dissolved and the elements melt with fervent heat on the heads of the wicked who shall give a terrible account with the world all on alight fire about their ears Verse 20. The beasts of the field cry also unto thee Glocitant a term taken from Deer they cry as they can they cry by implication imploring thine help each for himself See Psal 149.9 Job 39.3 Psal 104.27 And should men be silent For the rivers of the waters are dried up This maketh the Hart bray after the water-brooks yea shed tears as hunters say the Hart will when hot and hard-bestead for water Hereto David seems to allude Psal 42.5 My tears have been my meat c. And the fire hath devoured the pastures of the wildernesse This had been said before verse 19. The reason of such repetitions see above in the Notes on verses 11 12. Neither let this last exaggeration of the common calamity by that which befell the bruit beasts seem superfluous For whereas the security and obstinacy of most men is such that they take little notice of present pressures but promise themselves peace and safety whatsoever God by his servants shall say to the contrary it is but needfull surely that their danger should be inculcated and their calamity set out and set on with utmost importunity and vehemency CHAP. II. Verse 1. BLow ye the trumpet in Zion Idem aliis verbis repetit saith Mercer here The Prophet repeateth the same as in the former Chapter onely in other words more at large and after another manner pressing the people further to the practise of repentance by many sweet promises of the blessings of this and a better life Our Prophet may seem to bee of the same mind with Tertullian who said that he was nulli rei natus nisi poenitentiae born for no other end but to repent and to call upon others so to do Tot autem verbis figuris ntitur saith Luther he useth so many words figures because he had to do with a people that were harder then rocks Jer. 5.3 as also because there is an absolute necessity of repentance Aut poenitendum aut pereundum as our Saviour tells his Disciples twice in a breath Luke 13.2 5. The Prophet had urged them hereunto from the evils they felt or feared chap. 1. Pain and penitency are words of one derivation God plagueth men that he may make them cry Peccavi not Perij onely I am undone as Cain but peccavi I have done very foolishly as David The seventeen first verses of this Chapter are Hortatory the rest Consolatory The day of the Lord cometh therefore Repent This is the summe of the exhortation It cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herod and that instantly Give warning therefore God loveth to foresignifie saith the Heathen Historian and to premonish before he punish He dealt so with Cain to whom he read the first lecture of Repentance Gen. 4. as he had done of Faith to his father Adam in the Chapter before He dealt so with the old world with the Sodomites Ninevites c. Sound an alarm in my holy Mountain Ring the bels backwards as amongst us they do the house is on fire the enemy is at hand Let all
your day of grace the things that belong to your peace before the gate be shut the draw-bridg taken up the taper burnt out c. Behold now is the accepted time behold now is the day of salvation 2 Cor. 6.2 The Apostle after the Prophet Esay purposely beateth upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he should say Now or never sith thou mayest the very next minute be cut off by the stroke of death from all further time of repentance and acceptation Up therefore and be doing It is the Lord himself that thus saith Turn ye even to me Vsque ad me altogether as far as to me Stultitia sempâ—r in â—pâ—t vivere Sen. give not the half turn onely begin not to repent and then give over the work Some are ever about to repent but they can never finde time and hearts to set seriously about it to do it in good earnest Some wamblings they have as I may say and some short-winded wishes some kinde of willingnesse and velleity but it doth not boyl up to the full height of resolution to return The Prodigall changed many places ere he came home Many came out of Egypt that yet never came into Canaan with all your heart with the heart Jer. 4.14 Prov. 23.26 and with the whole heart in opposition to a divided heart Hos 10.2 a double heart Jam. 4.8 a heart and a heart Psal 12.2 This whole heart is elsewhere called a true heart Heb. 10.22 a perfect heart 2 Chron. 16.10 truth in the inwards Psal 51.6 where there is an unfained faith 1 Tim. 1.5 laborious love 1 Thess 1.3 sound and cordiall repentance as here undissembled wisdome Jam. 3.17 such holinesse as rendreth a man like to a chrystall glasse with a light in the middest of it doing the truth Job 3.21 and having his works full Rev. 3.1 2. being a true worshipper Joh. 4.24 an Israelite indeed Ioh. 1.47 God he knows to be just and jealous he will not endure corrivals or compartners in the kingdome His jurisdiction is without peculiar he will not divide with the Devil Be the gods of the Heathen good-fellows saith One the true God is a jealous God and will not share his glory with another He must be served truely that there be no halting and totally that there be no halving and with fasting weeping and with mourning with deep and down-right humiliation sutable to your sins as Ezr. 9.6 ye have inveterate stains such as will not be gotten out till the cloth be almost rubb'd to pieces Satan hath intrenched himself in your hearts and will not be gotten out but by fasting and prayer Fasting is of it self but a bodily exercise and meriteth nothing for religion consisteth not in meat and drink 〈◊〉 the belly full or empty Rom. 14.17 Col. 2.23 But fasting is a sinâ—ular furtherance to the practise of repentance and the enforcing of our prayers â—ee Ezr. 8.21 As full feeding increaseth corruption Ier. 5.7 8. so religious Aâ—stinence macerateth tameth and subdueth the Rebell Flesh 1 Cor. 9.27 giving it the blew-eye as there and 2 Coâ— 7.11 so that not the body so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the soul is made more active by emptinesse Fasting dayes are soul-fatting dayes they fit men for conversion as here and make much to the humbling of the spirit hence they are called dayes of humiliation and of self affliction Levit. 16.31 and 23.37 and with weeping Drown your sins in a deluge of tears cleanse your wounds by washing in this precious water quench hell fire with it kill the woâ—m fetch out sins venome there 's a healing property in these troubled waters Tears of vine-branches are said to cure the leprosie and the Olive is reported to be most fruitfull when it most distil eth These April showers bring on May-flowers and make the heart as a watered garden or as some faces appear most oriently beautifull when most bedewed with tears Peter never lookt so sweetly as when he wept bitterly David never sung more pathetically then when his heart was broken most penitentially Psal 6. and 51. when tears in stead of gemmes were the ornament of his bed as Chrysostom speaketh Mary Magdalen that great weeper as she made her eyes a fountain to wash Christs feet in so she had his wounds as a fountain to bath her soul in yea she had afterwards the first sight of the revived Phoenix whom shee held fast by those feet that had lately trod upon the lion and the adder c. and with mourning This is added as a degree beyond the former Men may fast and yet find their pleasures Esay 58.13 weep out of stomack as Esau or complement as Phryne the harlot who was sirnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weep-laugh because she could easily do either and as among the Brasileans Magirus in Gâ—â—gr Vt flerent oculos erudi resuos Ovid. tears are for a present salutation and as soon gone as if they had said How do ye What is an humbling day without an humbled heart not onely a religious incongruity but an high provocation like Zimri's act when all the Congregation were weeping before the door of the Tabernacle Here therefore the Lord calleth to mourning funerallmourning Nudaque marmoreis percussit pectora palmis Ovid. In gloss margin as the word signifieth with tabring upon the breast Nah. 2.7 smiting on the thigh Jer. 31.19 beating on the head face and other parts sicut mulierculae in puerperio facere solent saith Luther there See Esay 32.11 and 22.12 Sorrow for sin must not be slight and sudden but sad and soaking the heart must be turned into an Hadadrimmon Zech. 12.10 11. where the Prophet seems in a sort to be at a stand for comparisons fit enough and full enough to set forth their sorrow who looking upon Christ whom they had pierced felt the very nails sticking in their own hearts as so many sharp daggers or stings of scorpions The good soul say the School-men seeth more cause of grief for sinning then for the death of Christ because therein was aliquid placens something that pleaseth but sinne is simpliciter displicens simply displeasing So that Gods mourners need not send for mourning women to teach them to mourn as Jer. 19.17 but rather have need to be comforted lest they should be swallowed up with overmuch grief 2 Cor. 2.7 and lest Satan get an advantage against them verse 11. by mixing the detestable darnell of desperation Act. Mon. with the godly sorrow of a pure penitent heart as Mr. Philpot Martyr speaketh Verse 13. And rent your heart and not your garments i. e. not your garments onely Schindler which was gestus perturbationis among the Jews a gesture usuall with them to set forth the greatnesse of their grief and displeasure as 1. At funerals and losse of friends Tumpius Aeneas humerâ—â— abscinaere vestem Auxilioque vocare Deos tendere palmas Virg. Aeneid as Gen. 37.2 In
the vengeance and wash his feet in the blood of the wicked So that a man shall say Verily there is a reward for the righteous see verse 4. Chaldeus R. Salmon Mercer verily he is a God that judgeth in the earth as in the valley of divine judgement so some render Jehosaphat here as if it were an appellative called verse 14. the valley of decision and the words that next follow seem to favour and I will plead with them judicio agam judicially plead with them there for my people which word also God useth when he foretelleth the destruction of Gog and Magog in Ezekiel So that the valley of Jehosaphat saith Mercer is the place wheresoever God shall please to punish the enemies of his people As for that conceit of Lyra and others who gather out of this Text that this valley neer Jerusalem shall be the very place where Christ shall sit to judge the world at the last day and for confirmation alledge Acts 1.11 Mercer judgeth it to be a clâ—idish conceit and Luther asketh where all mankind shall have room to stand in so small a valley Though others judge it not unlikely that it shall be thereabouts because Jerusalem is in the middle andabout the center of the earth and besides it will be the more for the glory of Christ to sit there as Judge where himself was judged But it is probable he will sit in the air neer the earth whither the Elect shall be rapt up to meet the Lord 1 Thes 4.17 that the devils may be subdued and sentenced in the air where they have ruled and played Rex Ephes 2.2 and that the wicked may be doomed on the earth where they have offended for my people and for my heritage Israel All was His and the wrongs done to them were done to Gods self as the injury done to the Subject is said to be done to the Soveraigne his crown and dignity See Acts 9.4 Matth. 25.45 So that ye cannot tread upon the least toe in Christs mysticall body but the head cries out from heaven Why hurtest thou me The Saints sufferings are his Col. 1.24 their reproach his Heb. 13.13 Manet compassio etiam cum impassibilitate Bern. Christ retaineth still compassion though free from personall passion and though without feeling yet not without fellow-feeling He doth condolere proportionatè ad miseriam as Pareus rendreth the Apostle Heb. 5.2 condole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that proportionably to his peoples misery and for mine heritage Israel Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Mercer the people of Gods purchase that comprehend all his gettings and are much more dear to him then Naboths inheritance was to him He sets them before his face for ever Psal 41.12 as loving to look upon them yea upon the very walls of the houses where they dwell Esay 49.16 They are his portion Deut. 32.9 his inheritance Esay 19.25 the dearly beloved of his soul Ier. 12.7 his glory Esay 46.13 dear to God though despised of and dispersed in the world He may suffer them to be Anathema secundum dici as Bucholcer said but not secundum esse whom they have scattered among the nations The Jew-Doctours referre this to Titus and Adrian the Roman Emperours The first carried 97000 of them captives saith Iosephus The second drove them utterly out of Jewry and by Proclamation commanded them not so much as look toward that land from any tower or high mountain But all this was for their sedition and other wickednesses And ever since they have continued a disjected and despised people See Deut. 28.64 exiled out of the world as it were by a common consent of Nations specially for their inexpiable guilt in murthering Christ and persecuting his people Concerning whom therefore this Text is to be understood See how Christians were soon scattered abroad thorowout the regrons Act. 8.1 Iam. 1.1 1 Pet. 1.1 where they are called Strangers of the dispersion Afterwards the Heathen Persecutours relegated and confined them to Isles and mines and scattered them into corners So did the Pope and his Agents forcing them to flee for their lives c. And parted my land As Salmaneser did to his new colonies as Senacherib also designed to do had not God prevented him as the Pope taketh upon him to do those countries whom he counteth hereticall He gave this land in Hen. 8. his time Primo occupaturo to him that could first seise it He declared Iohn King of Navarre a schismatick an heretick an enemy to the sea Apostolick and gave his kingdom to the Spaniard Guicciard lib. 11. because he took part with the French and would not suffer the Spaniard to march through his kingdom against the French And what work he hath lately made in the Palatinate and other parts of Germany who knowes not Verse 3. And they have cast lots for my people Impiously and imperiously domineering over them as those rude souldiers that cast the dice upon our Saviours Coat at his passion It was ordinary to divide by lot the enemies they had taken in fight Nah. 3.10 Obad 11. Lam. 3.53 Judg. 5.30 but at base rates thus to sell Gods people ignominiously and that to satisfie their lewd lusts this was unsufferable and have given a boy for an harlot Heb. that boy as afterwards that girl with an emphasis a son and daughter of Israel those earthly angels Angli quasi Angeli as Gregory the Great once said of the English-boyes presented to him Thou hast slain my children and delivered them to cause them to passe thorow the fire said God not without very great indignation to their idolatrous parents Ezech. 16.21 His they were more then theirs by vertue of the covenant he had made with that people Hence Deut. 14.1 Ye are the children of the Lord your God and can he bear with your misusages Should he deal with our sister as an harlot said they with a courage as the great Zaijn in Zonah importeth Gen. 34.31 So here should they give a boy such a boy for an harlot that is for the hire of an harlot and to gratifie such abhorred filths In the reigne of Henry 2. of France Anno 1554 many precious sonnes of Zion were burned there for religion not without the indignation of honest men Hist of Counc of Trent fol. 387. who knew that the diligence used against those poor people was not for any piety or religion butto satiate the covetousness of Diana Valentina the Kings Mistresse to whom he had given all the confiscations of goods made in the kingdom for cause of Heresie and sold a girl for wine Prov. 4.17 that they might drink the wine of violence drink and be drunken and spue and fall and rise no more Ier. 25.27 Worthy therefore to be served as that drunken Turk was by that severe Bashaw who caused a ladlefull of boyling lead to be poured down his throat God will turn a worse cup down their wide gullets
Fenugreek which the worse it is handled the better it growes as Pliny saith No fowl is more preyed upon then the pigeon no creature more killed up then sheep yet are there more pigeons then birds of prey more sheep then slaughter-men c. Verse 21. Optatus For I will cleanse their blood that I have not cleansed i. e. I will clear their consciences from dead works from the stain and sting of all sinne that they may not question their right to these precious promises but boldly take the comfort of them I will say unto them Such were some of you but ye are washed but ye are justified but ye are sanctified Be of good cheer therefore sith your sinnes your bloody sinnes are forgiven you Or thus I will cleanse their blood that is I will declare that the blood of the godly which the world thought to have been justly spilt was indeed innocent blood and that they were slain without cause This I will do partly by rooting out and damning their enemies and partly by clearing their innocencie and crowning their constancy Thus Mercer Levely c. for the Lord dwelleth in Zion This is the last promise but not the least It referreth saith Danaeus to Christ taking our flesh by the which he dwelt among us being God manifest in the flesh 1 Tim. 3.16 and Joh. 1.14 The word was made flesh and dwelt amongst us and we saw the glory thereof c. This is reserved to the last place as the causa cumulus felicitatis especially since he dwelleth with his Church for ever as it is in the precedent verse and maketh her a true Jehovah Shammah as she is called Ezech. 48.35 A COMMENT OR EXPOSITION Of the Prophesie of AMOS CHAP. I. Verse 1. THE words of Amos Not of that Amos who was father to Isaiah as some Ancients for want of Hebrew mistook it but a man of meaner rank 2 Cor. 11.6 rude in speech but not in knowledge tam sensuum nomine quam simplicitate verborum clarus as Hierom saith of Didymus The Jews firname him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Stammerer as if he had been a man not onely of a low but of a letsome language one that had an impediment in his speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vt Michael Balbus as Mark 7.32 and this they gather from his name Amos which signifieth a burthen as if this herds-man had had bovem in lingua a clog upon his tongue and could not utter himself freely But let this passe for a Jewish tradition True it is that Amos is by interpretation a burden and no lesse true that the words of Amos are onerosa prophetia the burthen of the word of the Lord to Israel by Him See the Note on Mal. 1.1 who is a vehement Prophet laden with reproofs and threatnings Comminationibus ac reprehensionibus Onustus as Luther saith of him such as the land was not able to bear said that Malecontent Amaziah who had sel in aure his gall in his ears as they write of some creatures But truth must be spoken however it be taken neither may Gods Ministers meddle with toothlesse truths onely as Balac bid Am. 7.10 Neither curse nor blesse at all but bind heavy burdens if need be upon the shoulders of obstinate sinners that may cripple their iron sinewes and make them buckle under the sense of Gods unsupportable displeasure who was among the herdmen of Tekoah He was no Prophet neither was hee a Prophets sonne but an herdman and a gatherer of Sycomore fruit chap. 7.14 1 Cor. 1.27 and extraordinarily called to this high office by Him who chooseth the foelish things of the world to confound the wise and the weak things of the world to confound the mighty who enabled the dumb Asse to forbid his Masters madnesse 2 Pet. 2.16 and sent this down-right Net-herd to deal with a bruitish people worse then the Ox an Asse that have no understanding Psal 32. Esay 1.3 Job 10.4 and who had changed the glory of the uncorruptible God into a four-footed calf and creeping things Rom. 1.23 Tekoah is said to be six miles from Bethlehem twelve from Jerusalem Kimchi in loc in cap. 3.10 seituate in the tribe of Judah 2 Chron. 11.6 Quinquius that learned Hebrew therefore is utterly out in saying that Tekoah was a great townin the tribe of Asher which he saw concerning Israel He not onely heard these words but saw them in a vision he had them by revelation from God See the Note on Hos 1.1 concerning Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodot Or against Israel that is the ten revolted tribes who had many Prophets sent them to foretell their captivity God loves to foresignifie In the dayes of Vzziah c. At the same time with Hosea and Isaiah and Micah when Procas Sylvius was king of the Latines and Sardanapalus of the Assyrians as Hierom saith and in the dayes of Ieroboam the second not that funestum Iudaeis caput that Jeroboam the sonne of Nebat 2 Kin. 14.20 25. 2 Chro. 26.6 7 8 c. who caused Israel to sinne Under the raign of these two kings Judah and Israel were in great prosperity and bewitcht therewith applauded themselves in their impiety as Psal 73.5.6 This Prophet therefore is sent to rouse them and rub them up to tell them their own and what they should trust to Two years before the earthquake That notable earth-quake famous and fresh in most mens memories Whether it sell out just then when Vzziaâ— attempted to offer incense and was therefore smitten with leprosie 2 King 15.5 as some Ancients affirme or whether at that instant when Esay in a vision saw the Lord in his glory and the posts of the door mooved Esay 6.4 as some Rabbins tell us I have not to say It seems to be foretold chap. 3.5 and so terrible it was that people fled from it Zach. 14.5 See the Note there Josephus maketh mention of it in the ninth Book of his Antiquities chap. 11. and telleth us that half a great hill was removed by it out of its place and carried four furlongs another way so that the high-way was obstructed and the kings gardens utterly marred God by such extraordinary works of his shâ—weth his justice and displeasure against sinne Psal 18.8 Esay 13.23 as also his special mercy to his praying people as at Antioch in the yeer 529 and at Bern Anno 1584 near unto which city a certain hill carried violently beyond and over other hills is reported by Polanus who lived in those parts to have covered a whole village that had 90 families in it one half house onely excepted Polan syntag 841. wherein the master of the family with his wife and children were earnestly calling upon God Oh the terrour of the Lord and oh the power of prayer Verse 2. And he said The Lord will roar This is spoken for the terrour of the wicked as the
for spending thirteen yeares in building his house and planting those paradises about it Eccle. 2.5 and the people of Syria shall go into captivity unto Kir A place of Media Strabo l. 17. called by other Authors Cyrrha or as others think Cyrene in Egypt or Afrrica This was fulfilled 50. yeares after by Tiglath Pileser saith the Lord who spake the word and it was done Psal 33.9 and 148.5 And what wonder when his Fiat onely made the world and he can as easily unmake it if he please Verse 6. For three transgressions See the Note on ver 3. of Gaza One of the five chief cities or Satrapies of the Philistines an ancient name Lib. 1. de situ erb cap. 11. Gen. 10.19 Deut. 2.23 1 Sam. 6.17 and not so first called by Cambyses making it his Magazine when he marched against Egypt as Mela would perswade us I will not turn away Or I will not convert them as some render it so verse 2.9 c. i. e. non reducam ad misericordiam suam I will shew them no mercy but they shall have an evill an only evill Ezek. 7.5 without mixture of mercy This is punishment enough because they carried away captive the whole captivity This cruely God singleth out as before as a singular sin that shall be surely punished Now that is called a whole or perfect deportation when none escapeth but all of all sorts sexes and sizes are carried away as by a sweeping raine or universall deluge Jer 13.19 Judab shall be carried away captive all of it it shall be wholy carried away captive Whether this were Judah or Israel that was so inhumanely dealt with by the Philistines we find not Something like it we read 2 Chron. 21.16 17. Ioel. 3.6 See the Note there to deliver them up to Edom Or to shut them up in Edom their most inveterate deadly enemy to whom the Philistines delivered or sold them on this condition or bargaine that they should hold them there in perpetuall and irrevocable slavery Verse 7. But I will send a fire i. e. an enemy saith Drusius which as a fire shall consume all This was fulfilled by Vzziah 2 Chron. 26.6 whence it was afterward called Gaza which is desart Act. 8.26 which shall devour the palaces thereof built likely in the blood of the poor afflicted and having sinne at the bottome which blew up all at length as the voyce from heaven said to Phocas Cedren hist pag. 543. who likewise laid his foundation in blood See the Note on verse 4. Verse 8. And I will cut off the inhabitant from Ashed These other foure Satrapies of the Philistines Gath is not mentioned because haply Time had now triumphed over it so that it lived by fame only were the worse likely and fared the worse for Gaza's ill neighbourhood like as Hamath did for Damascus Zech. 9.2 and I will turn mine hand Not in mercy as Zech. 13.7 but for further miscief I will have a double blow at Ekron where Beelzebub the Grandiabolo is worshipped Iterabo plagam and when I have done with the rest I will begin againe with Ekron Acheronta movebo and the remnant of the Philistines This is dreadfull but due to them and just upon them for their savage dealing with Israel verse 6. This was fulfilled by Hezekiah conquering all that countrey 2 King 18.8 See Iosephus lib. 9. cap. 13. Verse 9. For three transgressions of Tyrus That crown of the sea Esay 23.8 mediâ insuperabilis undâ till Alexanders time who joyned it to Continent and afterwards ruined it Charged it is here as those before 1. with incurable obstinacy 2. with extreame cruelty because they delivered up the whole captivity which either themselves had taken or that had fled to them for refuge in some common calamity but were betrayed by them into the hands of their bitterest enemies See verse 6. and acknowledge the truth of that divine proverb The tender mercies of the wicked are cruel they help their clients no otherwise then the wolfe in the fable helped the sheep of his cough by sucking his blood and have not remembred the brotherly covenant that passed of old betwixt David Solomon and Hiram their king Or rather that between Jacob and Esau and their respective posterity which the Tyrians should have promoted by labouring a reconciliation betwixt these dissenting brethren but they contrariwise blew up the coales and rather stirred up more strife then stinted it They called not to mind what unity and amity ought to be between people so neer allyed and what good offices they should therefore have done for them Protinus indigni fraternum rumpere foedus Horat. Thou shalt not abhorr an Edomite for he is thy brother This is Gods argument to Israel Deut. 23.8 Should not the Tyrians have said the like to the Edomites and so sought to have pacified them rather then gratified them in their hereditary hatred and deadly feud c. they put themselves amongst those worst of men which given over of God though they know the law how that they which commit such things are worthy of death yet not only do the same but also take pleasure in those that do them Rom. 1. vlt. Verse 10. Therefore I will send a fire upon the walles of Tyrus This was fulfilled shortly after in the warr that Salmanasar waged against the Tyrians whereof see Joseph lib. 9. chap. 14. Or in Nebuchadnezzars warr with them whereof read Ezech. 29.18 Jer. 27.3 and 47.4 Joseph cont Appion lib. 2. Or Alexanders Curt lib. 4. Justin lib. 11. It is good for men to tremble at Gods judgments whiles they hang in the threatenings as Josiah did and not to tempt the Spirit of the Lord as Ananias and Sapphira did Act. 5.9 by putting it to the proof whether he will be dicti sui Dominus as good as his word Verse 11. For three transgressions of Edom c. i. e. of the Edomites the Rabbines understand the Romists those false-brethren the Popes blood-hounds See the parallel made by D. Taylor in his sermon called the Romish Edomite because he did pursue his brother with the sword First when he drove him from house and home for fear of his life which he threatened to take from him Gen. 27. and afterwards came against him returning home-wards with foure hundred cut-throates at his heels Gen. 32.6 8. to smite the mother with the children ver 11. Next in his posterity those sworn swordmen of the devill that denied Gods Israel passage in the wildernesse comming out against him with much people and with a strong hand Num. 20.20 to his great discouragement Num. 21.4 And ever after bote him an aking tooth and waited him a shrewd turn joyning with the enemy and taking all advantages of mischief See 2 Chron. 28.17 Psal 137.7 Obad. 10.11 Malice is commonly hereditary and runs in the blood And as we use to say of Runnet the older it is the stronger and did cast off all pitty
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
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
Philosophers say that before a snow the weather will be warmish when the wind lies the great raine falles and the faire weather made before him till the instant that he was drowned in the sea Nebuchadnezzar Herod and other tyrants were smitten in the height of their pride and ruffe of their iollity Jerusalem had three yeares great plenty before her last destruction of which some interpret this Text. Those seven once flourishing Churches of Asia how glorious and resplendent were they till they had sinned away their light The same might be said of many others and who knowes how soon it may be said also of us who knowes whether we be not even now upon the very Tropikes and turning-points of time Surely Gods patience towards us quò diuturnior eò minacior the longer it lasteth the more evill is toward us if we abuse it If in a land of light we love darknesse better then light we may soon have enough of it Solem in Britannia non occidere nec resurgere retulii Tacitus In vit Agricol Tacitus telleth us that at some time of the yeare the Sun seemeth neither to rise nor fall in this country but so lightly to pass from us in the night that you can scarce discern day from night Of England for this many yeares it may be said as Solinus doth of the Rhodes Polyhistor that it is semper in Sole sita ever in the Sun How long it shall be so He alone knowes that knowes all Walk whiles ye have the light and pray that God would discloud these gloomy dayes with the beames of his mercy and not cause our Sun to go down at noon nor our land to be darkened in the clear day Oh stop this Sun of righteousnesse posting as it may seem from us when the blind man cried lustily Jesus though journying stood still stay him by your importunities as those two did at Emaus and say Vespera jam venit nobiscum Christe maneto Extingui lucem nec patiare tuam Verse 10. And I will turn your feasts into mourning Whether your idolatrous feasts and temple-musick whereby you vainely conceit to be secured from danger saying Is not the Lord amongst us what evill can come unto us Or your common feasts whereat you have songs to cheer you up and so to put sorrow from your hearts and evill from your flesh nourishing your selves as in a day of slaughter or good cheer Jam. 5.5 All shall be turned into mourning funerall mourning see ver 3. and I will bring up sack-cloth upon all loynes for a token of your great grief as the custome then was and is still for mourning-weedes The Hebew word sack is the same in almost all languages which sheweth that the Hebrew is the mother of all the rest saith Mercer and baldnesse upon every head you shall pull off your haire for grief Or because they had learned of the Heathens their neighbours in token of lamentation to shave their heades Ezech. 7.18 Jer. 48.37 and beards too Isa 15.2 which yet was forbidden them to do Lev. 19.27 and 21 9. unlesse it were to shew their sorrow for sin Esa 22.12 and I will make it as the mourning of an only son which was very bitter Jer. 6.26 Zech. 12.10 The losse of a loving yoke fellow is more grievous then that of a son but to father and mother together nothing more bitter then luctuosa foecunditas Laeta's case in Hierome to bury many children and especially to bury all in One and the end thereof as a bitter day Thereof that is either of that land or of that lamentation there shall be bitternesse in the end So the Poet Nunc amara dies noctis amarior umbra est Tioul lib 2. Omnia jam tristi tempora felle madent How could it be otherwise then extream bitter with this people when heaven and earth conspired to punish them neither had they the good word of God called the word of his patience Rev. 3.10 written on purpose that we through patience and comfort of the scriptures might have hope Rom. 15.4 that out of those breasts of consolation we might suck and be satisfied Esa 66.11 to succour them and keep from swooning Psal 119.92 And this was the greatest plague of all the rest and is therefore reserved to the last place deterrima tanquam colophon as a most sad catastrophe Verse 11. Behold the dayes come Behold it for it is a just wonder the Lord createth a new thing in the earth when Israel should want the word Israel to whom were committed the oracles of God Israel to whom God had spoken by the mouth of his holy Prophets which had been since the world began Luc. 1.70 in a sweet succession See my True treasure pag. 3.4 He made known his wayes to Moses his acts and monuments to the children of Israel Psal 103.7 Yet even these who had the cornu-copia of Gods word shall now suffer a famine of it they shall have cause to â—ry out We see not our signes there is no more any Prophet neither is there amongst us any that knoweth how long Psal 74.9 the word of God shall be pretious 1 Sam. 3. and they shall be hard put to 't to come by it Amaziah and his complices shall not need to pack away the Prophets as chap. 7.12 and to bid them go preach elsewhere the law shall be no more the Prophets also shall find no vision from the Lord Lam. 2.9 that I will send a famine in the land Heb. I will let it out sc out of my treasury of plagues where I have it ready and desirous to be a broad and turn it loose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag which before I kept up as a wild beast that it might not hurt nor destroy in all mine holy mountaine now it shall out amongst you and the devill with it Rev. 12.12 with hell at the heeles of it not a famine of bread though that 's very grievous Lam. 1.11 19. and 2.12 20. and 4.4 9. and 5.16 and puts people to many hard straits and extremities as were easie to instance even to the eating of one another nor a thirst for water a torment more intolerable then the former Lysimachus to save his life parted with his kingdom for a draught of water But of hearing the word of the Lord which is pabulum animae the souls proper food such as she cannot live without but when God seeth his oracles vilipended and lying under the table 't is just with him to call to the enemy to take away It was so with those seven churches of Asia among many others as also with those of Africa that vast Continent thrice as large as Europe in all which there is not any region intirely possessed by Christians but the kingdom of Habassia for as for the large region of Nubia which had from the Apostles time as 't is thought professed the Christian faith it hath again
Jer. 5.22 saith the Lord will ye not tremble at my presence which have placed the sand for the bound of the Sea by a perpetuall decree that it cannot passe it and though the waves thereof tosse themselves yet can they not prevail though they roar Lib. de mirabil yet can they not passe over it This Aristotle admires and David celebrates in his Physicks as One calleth that 104 Psalm verse 6.9 and all men should improve to affright their consciences from provoking to anger so great a God Verse 6. It is he that buildeth his stories or spheres in the heaven Surgit hic oratio The Prophet here riseth in his discourse and as Chrysostom said of St. Paul Tricubitalis est coelos transcendit Low though he were and little yet he gat up into the third heaven so may we of Amos though but a plain-spoken and illiterate heardsman yet in setting forth the power of God hee mounts from earth to heaven and shews himself to bee Virum bonum dicendi peritum an exquisite Oratour according to Quintilians character God this Great Architect and publike-workman as the Apostle after Plato whom he seemeth to have read calleth Him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.10 hath without tool or toil Esay 40.28 builded his stories in the heaven which is three stories high 2 Cor. 12.2 wherein as in a theatre or molten looking-glasse Job 37.18 his Majesty most clearly shineth chap. 4.13 and 5.8 See Psal 104.3 every sphere and starre twinckling at us and as it were beekning to us to remember his omnipotency whereof that rare Fabrick is a notable work and witnesse and not to think to escape his judgements if we go on in sinne For although he be higher then the heavens Job 8.11 yet his eyes behold his eye-lids try the children of men Psal 11.4 and verse 6. Upon the wicked He shall rain down snares fire and brimstone c. and hath founded his troop or bundle in the earth that is the other three elements say some the Sea which together with the earth maketh one Globe say others the Vniverse saith Mr. Diodate which is like the fabrick of a building of which the earth being the lower part and onely unmoveable hath some resemblance of a foundation He that calleth for the waters of the Sea and poureth them out c. See the Note on chap. 5.8 Verse 7. Are ye not as children of the Ethiopians unto me The emphasis lieth in this last word Vnto me who am no respecter of persons but in every nation Act. 10.3.4 he that feareth God and worketh righteousnesse is accepted with him Unto your selves indeed you seem some great businesse because Israelites to whom pertaineth the Adoption and the glory and the covenants c. Rom 9.4 To others also you seem a great nation yea a wise and understanding people as having God so nigh unto you and so set for you Deut. 4.6 7. and 33.29 But tell me Quis te discrevit Who made you to differ and what have ye more then others that ye have not me to thank for You look upon the Ethiopians with scorn as an ignoble and servile people as likewise upon the uncircumcised Philistines and unhallowed Syrians But wherein are you beyond them if you look back to your Original and consider my dealings with them and you It is nothing else but self-love that maketh you thus insolent and teacheth you to turn the glasse to see your selves bigger Others lesser then they are You foolishly set up your Counter for a thousand pound and are in some sence like those Ethiopians or Negroes Heyl. Geogr. so much slighted by you of whom it is said that they paint the devill white as being a colour contrary to their own But much more to blame are you that being Gods peculiar people and partakers of so great priviledges you do no more change your evill manners then the Ethiopians do their black-hue Jer. 13.23 you are no where white but in your teeth as they good a little from the teeth outward I am neer in your mouthes but farr from your reines Jer. 12.2 Such an one was that stigmaticall Cush the son of Iemini mentioned in the title of the seventh Psalme perhaps Saul the son of Kish the Beniamite is intended non tam cute quà m corde Aethiopicus of black and ill conditions and therefore to God no better then an Ethiopian or any other Pagan people have not I brought up Israel out of the land of Egypt q. d. I grant I have and you glory very much in it whereas you should rather glorify me much for it and walk worthy of such a deliverance for every blessing is a binder and every new deliverance a new tie to obedience But what singular thing have I herein done for you more then for Philistines and Syrians whom yet you look upon as dogs and out-casts have not I also brought up the Philistines from Caphtor i. e. from Cappadocia called an Island Ier. 47. because it bordered upon the sea or Turk hist 843. as some will have it from Cyprus a rich Island called therefore Macariah that is Blessed and the Syrians from Kir Syros è Kiro from Cyrene a countrey of Asia as Beroaldus thinketh It is mentioned Esa 22.6 Chron. lib. 4. cap. 6. as subject to the king of Assyria and thither the Syrians were translated by Tiglath-Pileser 2 King 16.9 but when either these or the Philistines were brought back againe to their own countreys we read not in scripture or elsewhere at this day 1 Chron 4.22 These are ancient things as it is said in another case and are here alledged as well known to the Israelites who are nipt on the crown as they say and pulled from that perilous pinacle of self-exaltation whereupon they had unhappily peirked themselves Verse 8. Behold the eyes of the Lord God are upon the sinfull kingdome Be it Ethiopia Palestina Syria or Israel but especially Israel Amos 3.2 not his eye only his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his jealous eye as ver 4. for evill and not for good but both his eyes yea his seven eyes for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All eye to look through and through the sinfull kingdome to judge and punish to inflict tribulation and anguish upon every soul of man that doth evill of the Jew first because of his priviledges and also of the Gentile Rom. 2.9 The sin of Judah is written with a pen of iron with the point of a diamond Jer. 17.1 and Israel is therefore worse then others because he ought to have been better His whole kingdome is a kingdome of sin a merum scelus a very Poneropolis as that place in Thracia was called Theopomp whither Philip had assembled all the infamous persons and men of evill demeanour What is the transgression of Jacob Is it not Samaria Mic. 1.5 their capitall sins were most in their capitall cities and thence overflowed the whole kingdome called
have Spain to be meant subdued say they by Nebuchadnezzar after other his great conquests and by him planted with Iews carried captive from Ierusalem With such bold and frivolous fancies do these poor deluded creatures fondly feed themselves They are generally light aeriall and fanaticall brains saith One apt to work themselves into the fools-paradise of a sublime dotage They not onely expect a corporall restitution to their own countrey Blounts voyage but also a soveraignty over all other nations and possession of their Provinces saith Another they beleeve that the Messias is not yet come Buxtorf synag c. 5. because the Christian Empire is not yet destroyed and therefore they pray daily for the overthrow of the Roman Empire Out of the East it is that they expect their Messiah whither the Spanish Iews fled when they were banished and are exceedingly multiplied for those do they hold to be this captivity of Ierusalem here mentioned Spec. Europ viz. of the tribe of Iudah and the other in Germany and Italy to be of the tribe of Benjamin who in honour of the more noble tribe and to correspond with them the better do learn the Spanish Tongue which those still retain in hope belike to be one day Lords of that large and rich countrey Shall Possesse the cities of the South i. e. shall return to their own Southerly cities and provinces And this Prophesie of recovering the holy land is to be taken in a spirituall sence and it importeth that all those that are Israelites indeed Iews inwardly shall flee to the Church of Christ Rom. 9. Verse 21. And Saviours shall come up on mount Zion Judas Macchabeus and Hircanus in the history as in the mysterie the Apostles and other of Christs Ministers who are here and elsewhere called Saviours a very high stile because God maketh use of their Ministery as he doth likewise of the Angels for the good of them that are heirs of salvation Heb. 1.14 and by their help the faithfull are saved Hence those expressions 1 Tim. 4.16 thou shalt save thy self and those that hear thee Iam. 5.20 he shall save a soul from death Iob 33.24 Deliver him from going down to the pit I have received a ransom See also Mic. 5.6 Iude 23. 1 Cor. 3.6 7 9 and 4.1 and 9.22 Let Ministers hence learn their dignity and their duty Christ hath communicated to them many of his own most honourable titles as Light of the world Doctour Pastour Saviour Redeemer c. True it is He alone is the principall Saviour and therefore it followeth in the closure of this shortest Brevissimus sed difficilimus Propheta Merâ—er but most difficult Prophet the kingdom shall be the Lords He to speak properly is the sole both Soveraign and Saviour of his body the Church Sed servatores dicuntur saith Mercer but they are called Saviours because they preach the word of this salvation and are instrumentall to Christ in that great work like as the Apothecary is to the skilfull Physician in curing his patient of a deadly disease to judge the mount of Esau Antichrist with his adherents all other Infidels also and Atheists condemned here by Christ and his faithfull Ministers Ezek. 20.4 as rebels against God and sinners against their own souls Wilt thou judge them sonne of man wilt thou judge them cause them to know their abomination and to judge themselves worthy to bee destroyed that judging themselves they may not bee judged 1 Cor. 11.31 but of Esauites may become true Iacobites as Iether by nature an Ismaelite 1 Chron. 7.17 is for his faith and piety called an Israelite 2 Sam. 17.25 Lo thus to judge the mount of Esau ought to bee the ambition of Christs Ministers for to gain them to Christ by convincing the world of sinne of righteousnesse and of judgement that is of the mischief of sinne the necessity of justification by Christs merit and of sanctification by his Spirit This is to be both Iudges and Saviours as those Iudges of old were whereunto the Prophet here seemeth to allude This is to save people with fear pulling them out of the fire Joh. 16. â— Iude 23. This is to proclaim Christ King and to set the Crown upon his head as Cant. 3.11 with that glorious acclamation The Lord is our Judge the Lord is our law-giver the Lord is our King and He will save us Esay 33.22 The Kingdom shall be the Lords Not onely the Kingdom of Power over all creature 1 Chron. 29.11 and Grace in the hearts of his people here called oft the kingdom of heaven in the Gospel but also of Righteousnesse and of Glory hereafter to be chiefly exercised at that Great and dreadfull day Now to this King Eternal Immortal Invisible the onely wise God be honour and glory for ever and ever Amen 1 Tim. 1.17 A COMMENT OR EXPOSITION Upon the Prophesie of JONAH CHAP. I. Verse 1. NOw the word of the Lord came Heb. And the word For with that particle And the Hebrews sometimes begin a discourse as Ezek. 1.1 Levit. 1.1 an elegancy proper to that tongue Howbeit Hugo Cardinalis maketh this And not an inceptive particle but a copulative to many other things that were in the Prophets mind Others conceive it to be continuative of some other history not now extant or at least connexive of this history with the course of his ordinary calling and Prophetike employment among the ten tribes to whom he prophesied together with Hosea 2 King 14.25 Amos and others but with little good successe in the reigne of Ieroboam the second a Prince more prosperous then pious Ionah prophesied of his prosperity and victories whereof when no good use was made by the house of Israel their calamity and captivity was likewise foretold by Hosea Amos and Esay and hence some conclude that Jonas was the first of all the Prophets whose writings are extant For he lived say they before the battell of Joash King of Israel with the Syrians about the end of the life and prophesâ—e of Elisha 2 King 13.14 c. and 14.25 unto Ionah the sonne of Amittai Ionah signifieth a Dove but Ionah had too little of the dove in him plenus enim fuit effraenatis motâ—bus saith One as passionate a man of an honest man Luther D. Harris as you have lightly heard of saith Another Whether he was that mad fellow as those much more mad Captains called him 2 King 9.11 that was sent to anoint Iehu or else the widow of Sarepta's sonne raised by Eliah as the Hebrewes will have him to be I have not to say But that he was a servant of the Lord we finde 2 King 14.25 and a type of Christ Mat. 12.40 concerning whom he prophesied Augustine non tam sermone quam sua quadam passione far more plainely then if he had by voice foretold his death and resurrection And whereas the Grandees and Potentates of the world get them a
compasse of a kingdome could counter-comfort when the morning is light they practise it And so they lose no time being up and at it by peep of day when others are fast asleep and so more easily surprised and circumvented by them The morning is the most precious part of the day and should be employed to better purpose But wickednesse proceedeth from the wicked as saith the proverb of the Ancients 1 Sam. 24.13 and as they like not to have God in their heads Psal 10.4 nor hearts Psal 14.1 so neither in their words Psal 12.4 nor wayes Tit. 1.16 but the contrary Surely satan is rightly called the God of this world because as God at first did but speak the word and it was done so if the devill do but hold up his finger give the least hint they are ready prest to practisey because it is in the power of their hand The Vulgar hath it Because their hand is against God and indeed the same word El signifieth God and Power The Seventy render it Because they have not lifted up their hands to God an exercise proper and fit for the morning Psal 5.4 The Tigurine Quia viribus pollent They have strength enough to do it Nihil cogitant quod non idem patrare ausint De Monachit Lutherus Their hand is to power so the Originall hath it that is saith Calvin quantum possunt tantum audent they dare do their utmost they will try what they can do their hand is ever ready to rake and scrape together commodity neither can they be hindred either by the feare of God or any respect to righteousnesse Ver. 2. And they covet fields and take them by violence See here the severall degrees of sin and what descents covetous men dig to hell and beware betimes Surely as the plot of all diseases lies in the humours of the body so of all sin in the lust of the soule The Heathen could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laertius Covetousnesse is called the lust of the eyes 1 Ioh. 2.16 because from looking comes lusting from lusting acting hence lusts of the soule are called deedes of the body Rom. 8.13 yea acting with violence they covet and take they rob and ravish Psal 10. there is neither equity nor honesty to be had at their hands but as they take away fields houses heritages shamelesly so they beare them away boldly and think to scape scotfree because it is facinus majoris abollae Juvenal the fact of a great one whose hand is to power as ver 1. and houses and take them away though a mans house be his castle as we say yet it cannot secure him from these cormorants Scribes and Pharises devoured widdowes houses Mat. 23.17 where was a concurrence of covetousnesse and cruelty for these seldome go sundred besides the putid hypocrisie of doing this under a pretence of long prayers A poor man in his house is like a snaile in his shell crush that and you kill him so they oppresse or defraud a man and his house Either by fraud or force by craft or cruelty they ruine a man a well-set man virum validum and his family 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his whole progeny which might not be done to the unreasonable creatures Deut. 22.6 This is to be like Vladus that cruel Prince of Valachia whose manner was together with the offendour to execute the whole family yea sometimes the whole kindred Ver. 3. Behold against this family do I devise an evill Turk hist fol. 363 They had devised iniquity ver 1. and now he deviseth their misery God usually retaliates and proportions provocation to provocation Deut. 32.21 frowardnesse to frowardnesse Psal 18.26 contrariety to contrariety Lev. 26.18 21. and device to device as here He loves to pay sinners home in their own coyne and to make them know by sad experience and see that it is an evill thing and bitter to forsake the Lord and his feare Jer. 2.19 Woe be to that man against whom the Almighty sets himself to devise an evill such an one shall find that thought is not free as that pestilent proverb would make it either from the notice of Gods holy eye the censure of his mouth or the stroak of his hand See Ier. 4.14 and 6.39 Rev. 2.23 Deut. 29.19 And this Nature it self had some notion of as appeareth by his censure who judged that Antiochus did therefore die loathsomely because he had but an intent to burn Diana's temple Polybius In declam Fecit quisque quantum voluit saith Seneca and â—ncesta est sine stupro quae stuprum cupit saith the same Authour Vaine thoughts are very sins and expose men to punishment these shall either excuse or accuse at the last day Rom. 2.15 Meane-while God is devising what to do to them he is preparing his bow and making ready his arrowes upon the string even a Tophet of the most tormenting temper will shortly swallow them up without true and timely Repentance From which ye shall not remove your necks It shall so halter and hamper you that like fishes taken in an evill net and as birds caught in a snare so shall ye be snared in an evill time when it falleth suddenly upon you Eccles 9.12 ye shall never be able either to avoide it Sic laqueos fera dum jactat astringit Sen. or to abide it But as the bird in a gin the fish on the hook the more it strives the more it sticks and as the bullock under the yoke the more he wriggles the more he galles so shall it be here Your faire necks that would not beare the easy yoke of Gods obedience shall be ridden on by the enemy and bound to your two furrowes Hos 10.10 11. yea a yoke of iron shall be put upon thee untill thou be destroyed Deut. 28.48 neither shall ye go haughtily Heb. Romah and hence haply Roma had its name from its height and haughtinesse according to that of the Poet atque altae moenia Romae Virg. 1. Aeneid The meaning here is God would deject and darken them so as that they shall utterly lose their former renown and splendour He will thrust them down as it were with a thump on the back and there hold them See Ezech. 21.26 27. the scene shall be changed and the haughty abased for this time is evill Both sinfully and penally evill The Apostle semeth to allude to this text when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Râ—deeme the time because the dayes are evill and Sufficient to the day is the evill thereof that is the misery of it saith Christ Mat. 6.34 And againe Those very dayes shall be affliction so the Greek text hath it Mark 13.19 as if the time were turned into affliction because of that evill that onely evill without mixture of mercy Ezech. 7.5 here foretold Ideo minatur Deus ut non puniat and therefore foretold that it might
have been prevented Verse 4. In that day shall one take up a parable c. In that day that dolefull and dismal day of their calamity shall One Any one that is moved at your misery and would work you to a sense of your sin the mother of your misery shall take up a parable tristem querulam sad and sorrowfull and lament with a doleful lamentation Heb. with a lamentation of lamentations or with heigh-ho upon heigh-ho as the word seemes to signify we be uttterly spoiled Plundered to the life laid naked to the very foundation chap. 1.6 put into such a condition as that there is neither hope of better nor place of worse he hath changed the portion of my people that is God or the Assyrian by Gods appointment hath taken away our countrey and given it to strangers The Pope took upon him in Henry the 8. dayes to give England Primo occupaturo to him that could first win it This brutum fulmen came to nothing But when Gods people changed their glory for that which profited not Ier. 2 11. he soon changed their portion he caused that good land to spew them out he turned their weale into woe and brought wrath upon them to the utmost Neither profited it them any more to have been called Gods people then it did Dives in flames that Abraham called him Son or Judas that Christ called him Friend how hath he removed it from me Erah This is Lamentation-like indeed See Lam. 1.1 and 2.1 and 4.1 all beginning with the same word How The speech is concise and abrupt meet for mourners There is an elegancy in the original not to be Englished How uncertaine are all things here God sits upon the circle of the earth and shakes out the inhabitants qt pleasure as by a canvas Esa 40. Persons and things are said to be in heaven but on earth on the outside of it only where they have no firm footing Dionysius was driven out of his kingdome Aelian lib. 2. which yet he thought was tied to him with chaines of adamant saith the Historian turning away from us as a lothsome object being so incorrigibly flagitious he hath divided our fields sc to the enemy for a reward like as he gave Egypt to Nebuchadnezzar for his paines at Tyre Or thus Instead of restoring which now we are hopelesse of he hath divided our fields our fertile and fat countrey to those that will be sure to hold their own in it as the Gaules and Gothes did in Italy after they had once tasted the sweetnesse of it Vatablus rendreth the text thus How hath he taken from me those fields of ours which he seemed ready to restore he hath even divided them sc to others Verse 5. Therefore thou shalt have none that shall cast a cord by lot Fields were divided with cords of old and inheritances also See Psal 16.5 and 105.11 and 78.55 2 Sam. 8.2 This hope is henceforth cut off from revolted Israel the ten tribes never returned the other two did and some few of the ten amongst them Whether upon their conversion to Christ they shall be restored to the promised land Time the mother of Truth will make manifest In the congregation of the Lord So you were once but now nothing lesse A Congregation ye are still but of malignants a rabble of rebels conspiring against heaven A name ye have to live but ye are dead ye cry out Templum Domini The Temple of the Lord are we but in truth ye are no better then those Egyptian temples beautifull without but within nothing to be seen but a cat rat or some such despicable creature Here they are called the Congregation of the Lord by an irony as the Cardinall of Ravenna is so called by way of derision Verse 6. Prophesie ye not say they to them that prophesie Prodigious impudency thus to silence the Prophets or else to prescribe to them according to the other reading of the text Prophesie not as they prophesie for they are too tart therefore Drop not ye who thus drop vineger and nitre who vex our galled consciences no lesse then the cruel Spaniards do the poor Indians naked bodies which Sr. Fr. Drake for a sport they do day by day drop with burning bacon But let these drop that can smooth us up that can utter toothlesse truths that will drop oyle into our eares byssina verba and give us silken words these be Prophets for our turns c. God cannot please some hearers unlesse he speak tinkling and tickling words Now these must get their eares healed as Demosthenes advised his countreymen of Greece ere they can be in case to hear with profit They must learn of Bees to paslâ— by roses and violets and sit upon Time to heed I meane sound rebukes rather then smooth supparasitations There are that note a jeare it the tearm Drop It is well known that the word Preached is oft compared to raine Deut. 32.2 Esay 55.10.11 The Prophets therefore are here in derision called Droppers or Distillers Luk. 16 1â— and forbidden to do their office or at least to drop in that sort Thu their successors in evill the Pharisees who were likewise coverous derided Christ And thus their predecessours also in Esay's time put a scost upon him and his preaching cap. 28.10 where the sound of the words in the Original carries a taunt as scornfull people by the tone of their voice and riming words gibe and jeare at those whom they vilify they shall not prophesie to them q. d. You shall have your wish my droppers shall give over dropping and be no further troublesome nor take shame any more by prophesying to such a perverse people so shamelesly so lawlesly wicked that they shall not take shame Or shall they not take shame q. d. though they will not heare of it that shame shall be their promotion and confusion their portion yea they shall surely feel and find it so Verse 7. O thou that art named the house of Jacob That hast a name to live but art dead Rev. 3.1 that art called a Jew and makest thy boast of God Rom. 2.17 that hast a form of knowledge Rom. 2.20 and a form of godlinesse 2 Tim. 3.5 a semblance of sanctimony Luke 8.18 acting religion playing devotion as if it were a neme onely or as if it were enough to be named the house of Jacob or to have his voice though the hands are the hands of Esau the practise nothing suitable to the profession Thus many amongst us content themselves with the bare name of Christians as if many a ship hath not been called Safe-guard or Goodspeed which yet hath fallen into the hands of Pirates The devil will surely sweep and hell swallow all such Nominalists such shall find that an empty title yeelds but an empty comfort at the last What was Dives the better for this that Abraham called him sonne or Iudas that Christ called him friend or
precio should be the Magistrates Motto And Iustice Iustice as Moses phraseth it Deut. 16.20 that is cleer sheer justice without mud should run down as waters and righteousnesse as a mighty torrent Am. 5.24 and the Priests thereof teach for hire and the Prophets thereof divine for money They were meerly mercenary and as Apollo's Oracles corrupted by Philips gold were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak as he would have them so was it here Both Priests and Prophets were ignava ventris mancipia see vers 5. with the Note greedy dogs In Mat. 10.16 slow-bellies they all looked to their own way every one for his gain from his quarter Esay 56.11 Albertus Magnus complained of the covetousnesse of Pastours in his time Bernard for this cause calleth them Impostours and By-seers Hugo Cardinalis said that the devil had two daughters Avarice and Luxury the former whereof he had married to the Iewes the latter to the Gentiles but now saith he the Priests have taken away both of them from their right husbands and make use of them for their own Si posui aurum in conjugium meum So the Septuagint read that text Job 31.24 signifying the covetous mans great love to money whence Saint Iames calleth such 2 Pet. 2. adulterers and adulteresses Chap. 4.4 Saint Paul saith they minde onely earthly things sc their purses and paunches Phil. 3.19 and and uncessantly wooe this Mundus immundus this vile strumpet the world having eyes full of the adulteresse and that cannot cease to sinne But their money shall perish with them that teach for hire that follow the ministery onely as a trade to pick a living out of qui plus fisco quam Christo vacant plus attonsioni quam attentioni gregis ubi non vident quaestum rident Christum c. All seek their own not the things which are Jesus Christs Psal 2.21 yet will they lean upon the Lord Or lay their weight upon him as upon a staffe or crutch velut firmissimo scipione Thus their forefathers Psal 78.32 35. though they sinned still and believed not for his wondrous works yet they would needs believe that God was their Rock and the high God their Redeemer So their successours Jer. 3.3 4 5. when they had spoken and done evil as they could yet having a whores forehead they could give goodly words Wilt thou not from this time crie unto me My father thou art the guide of my youth Will he reserve his anger for ever Will he keep it to the end Here were good words for they are good cheap as we say but nothing more The Lord was much in their mouthes but farre from their reins Jer. 12.2 Selfe-deceivers think they lean upon the Lord when it is no such matter Their faith is a mock-faith a strong phansie a blind presumption which will prove but a broken reed and was never true to those that trusted it Surely as he that maketh a bridge of his own shadow cannot but fall into the brook so neither can he escape the burning lake that had rather be carnally secured then soundly comforted Good gold is a cordial so is not Alchymy gold neither will it passe the seventh fire as the other will Security is the forerunner of calamity neither miscarry any so sure or so soon as the over-confident and say Is not the Lord amongst us And hath he not promised so to be for ever True but upon condition that you be with him and no otherwise 2 Chron. 15.2 He is not so tied to you but that he can go away from you See his many removes Ezek. 9 10 and 11 Chapters and observe that still as he goes out some judgement comes in They call themselves of the holy city and stay themselves upon the God of Israel the Lord of hosts is his name Jer. 48.2 but all this was but court-holy-water as they call it empty words such as our profligate professours are full of But wilt thou know O vain man or O empty man that words without works are bootlesse Jam. 2.20 that externall priviledges alone profit not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 7.4 Act. 6.14 that formal profession and performances are disaccepted and those that please themselves therewith are but as women travelling with a false birth Isai 26.18 Men are wont to do with these as those Conjurers did with the name of Jesus they thought if they used that name it was enough They heare therefore Act. 19.5 Jesus I know and Paul I know but who are ye So shall it fare with such as glory in this that they were born in the bosome of the Church live under the means of grace c. Gehezi took the Prophets staffe but there was something more else the childe had not been raised Those tell but an ill tale for themselves that have no more to say but this Is not the Lord amongst us Men are the worse for his presence with them if they walk not worthy of the Lord in all wel-pleasing Col. 1.10 if they have not grace to serve him with reverence and godly fear for even our God is a consuming fire Heb. 12.28 29. None evil can come upon us Let Prophets say what they please we shall have peace Deut. 29.19 all shall be well with us whiles God is with us and for us Job 8.20 Exod. 34. Psal 5. But God will not take the wicked by the hand saith Job neither will he at all acquit the guilty saith Moses The foolish shal not stand in his sight saith David for he hateth al the workers of iniquity Psal 5.5 Beware of him and obey his voice provoke him not for he will not pardon your transgressions Exod. 23.21 or if he do yet 't is two to one that he will take vengeance of your inventions Psal 99.8 Shake off therefore carnal security fear the Lord and depart from evil Vers 12. Therefore shal Zion for your sake be plowed as a field even for your sakes O wicked Princes Priests and Prophets you are the traytours that have betrayed us all into the hands of divine justice to be angry with us for saying so and telling you what to trust to is as if some fond people should be angry with the herald or the trumpet as the cause of their warres Zion shal be â—lowed as a field Shall be utterly laid waste and sevelled Conquerours used to plow up those places that they would not have re-edified and to sow them with salt Judg. 9.45 It must needs be a dismal destruction that is described in such exquisite tearms Alterius perditio tua sit cautio This threatning of the Prophet took so well that the judgement was respited for above an hundred years Jer. 26.19 But now mens hearts are more hardned and therefore their destruction more hastened and Jerusalem shal become heaps Rupes ruderum This they once thought as possible as to overthrow Gods own throne the very disciples had a conceit that the World
could not outlast the Temple as may be gathered from Mat. 24.3 But they some of them lived to see themselves confuted and our Saviours words verified There shal not be left here one stone upon another that shall not be thrown down Vers 2. and the mountain of the house that famous house that was worthily reckoned one of the seven wonders of the world and stood upon mount Moriah As the high places of the forrest As wooddy and desert places fit onely for wild beasts Lege Luge saith one speaking of Jerusalems desolation CHAP. IV. Vers 1. BVt in the last dayes it shall come to passe God reserveth his best comforts till the last as that Ruler of the feast did his best wine Ioh. 2.10 and as the sweetest of the honey lieth at the bottome These last dayes are Gospel-dayes Heb. 1.2 times of Reformation Heb. 9.19 of Restitution Act. 3.21 called the World to come Heb. 2.5 that new heaven and earth wherein dwelleth Righteousnesse 2 Pet. 3.13 that new Jerusalem that is all of gold Rev. 2.1 Ezekiels new Temple bigger then all the old Jerusalem and his new Ierusalem bigger then all the land of Canaan chap. 40.41.42 c. Let Popish buzzars blaspheme that description of the Temple and City Sanct. Argum. cap. 40. calling it as Sanctius doth once and again insulsam descriptionem a senselesse description so speaking evil of the things that they know not Jude 10. We beleeve and are sure Joh. 6.69 that God hath provided some better thing for us then for those under the law Heb. 11.40 viz. that great mystery of godlinesse God manifested in the flesh 1 Tim. 3.16 who should again restore the kingdom to Israel the spiritual kingdom to the Israel of God as is here foretold in the self-same words with those of Esay chap. 2.1 2. whence he is not ashamed to take it That the mountain of the house of the Lord The Church 1 Tim. 3.15 called elsewhere the mountain of the Lord and his holy hill Psal 15.1 and 24.3 and 48.2 Esay 30.17 both for its sublimity Gal. 4.26 and firmnesse Psal 46.3 and 125.1 winde and stormes move it not no more can all the power and policy of hell combin'd prevail against the Church Mat. 16.18 She is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kingdom that cannot be shaken and may better then the city of Venice take for her Posie Immota manet Shall be established in the top of the mountains Constituetur firmiter shall bee strongly set upon a sure bottom upon munitions of Rocks yea upon the Rock of Ages Mat. 16.18 Jer 31.35 Esay 33.20 Some by the house of the Lord here understand the Church and by the mountain of this house Christ whereon it is built and whom Daniel describeth by that great mountain that filled the whole earth Chap. 2.35 that stone cut out without hands that smot in pieces the four Monarchies ibid. And hence it is that this mountain of the Lords house is exalted above the hils the Church must needs be above all earthly eminencies whatsoever because founded upon Christ who therefore cannot be exalted but shee must be lifted up aloft together with him God who is rich in mercy saith that great Apostle hath quickened us together with Christ and hath raised us up together and made us sit together in heavenly places in Christ Jesus Ephes 2.5 6. The Church is mysticall Christ 1 Cor. 12.12 she is his wife and wheresoever hee is Caius she is Caia she shineth with his beams and partaketh of his honours union being the ground of communion and people shall flow unto it As waters roul and run toward the Sea but that these waters should flow upward flow to the mountain as here is as wonderfull as that the Sun should send his beams downward to the earth when as it is the property of all fire to aspire and flie upwards This is the Lords own work and it is marvellous in our eyes Chrysost Hom 8. ad Hop Antioch The metaphor of flowing importeth the coming of people to Christ by the preaching of the Gospel 1. Freely Psal 110.3 2. Swiftly as the waters of the river Tigris swift as an arrow out of a bowe See Esay 60.8 3. Plentifully by whole Nations turned to the faith and giving up their names to Christ 4. Joyntly as verse 2. and Zach. 8.21 5. Zealously bearing down all obstacles that would damme up their way 6. Constantly and continually as rivers run perpetually by reason of the perennity of their fountains and are never dried up though sometimes fuller then some quin ut fluvij repentinis imbribus augentur saith Gualther as rivers swell oft with sudden showres and overflow the banks so beyond all expectation many times doth God take away tyrants and propagates his truth enlarging the bounds of his Church with new confluxes of Converts Verse 2. And many nations shall come and say The conversion of the Gentiles is here foretold a piece of that mystery of godlinesse 1 Tim. 3.16 The Jews usually call Christians in contempt Gozin the word here used and Mamzer Goi Bastard-Gentiles But either they must come under this name themselves or deny that they are the posterity of Abraham Gen. 12.2 Where God saith I will make of thee a great Nation Come and let us go up to the mountain of the Lord The wicked have their Come Prov. 1.11 and would not go to hell alone Should not the Saints have theirs should they not get what company they can toward heaven The Greeks call goodnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it doth as it were invite and call others to it and every man is willingly to run after it and to the house of the God of Jacob to the publike ordinances where wee may hear and beleeve and be sealed with that holy spirit of promise as those Ephesians were chap. 1.13 We read that Marcellinus Secundanus and some others were converted to Christianity by reading Sibylla's oracles of Christs birth and that by Chaucers Book some were brought to the knowledge of the truth But either this was not so or not ordinary for faith comes by hearing and hearing by the word preached which therefore the people of God do so prize as Luther did who said Acts Mon. 767. He would not take all the world for one leaf of the Bible and that without the preaching of the word he could not live comfortably in Paradise as with it hee could live and enjoy himself though it were in hell and he will teach us of his wayes Cathedram in coelis habet qui corda docet saith Austin All true Converts are taught of God Joh. 6. and then quà m citò discitur quod docetur saith the same Father how soon are men discipled how soon learn they the wayes of God whereby to serve him here and be saved by him hereafter For it
Church out of which went the law that is the Gospâ—l ver 2. See Esa 40.9 and 52.7 Heb. 12 22. There shall Christ raigne and so he did ever but now he shall declare himself to be Messiah the Prinâ—e Dan. 9.25 Lord and hâ—â—st Act. 2.36 Saviour and Soveraigne As king he 1. of rebels makes them sâ—â—jects willing to be ruled by him 2. He preserves them in that priviledge by his spirit 3. He gives them lawes far better then those of the twelve tables â—â— Rome which yet far exceeded saith Cicero all the learned libraries of the Philosâ—phâ—rs in worth and weight 4. He sweetly inclineth their wilâ— to yeâ—â—d universal obedience thereunto and to crosse themselves so they may please 〈◊〉 5 He rewards them with comfort and peace here and with life eternall hereafter 6. He destroyes all the enemies of his Church and then at last delivers up the kingdome to his Father 1 Cor. 15.24 not his essentiall kingdome as God but his oecâ—â—omical kingdome as Mediatour Verse 8. And thou O tower of the flock that is O Church of Christ who is oft compared to a shepherdesse in the Canticles here to a Migdal-â—der or tower of the flock that flock of Christ which hath golden fleeces precious souse in reference either to that tower Gen. 35.21 built for the safety and seâ—vice of shepherds or else to the sheep-gate in Ierusalem whereof read Nâ—h 3.1 and 12.39 so called from the sheep-market which for the conveniency of the Temple was neare to it as was also the sheep-pool called Bethesda Ioh 5.2 where the sacrifices were washed The world is a field the Church a fold in that field and a strong fold strong as a tower yea a strong-hold Ophel as it is stiled in the next words and that of the daughter of Zion that is of the Christian Church the inviolable security whereof is here noted unto thee shall it come even the first dominion such as was in Davidâ— dayes and Solomons laâ—ge rich peaceable prosperous terrible to other nations c. This was carnally understood by the Jewes who therefore drâ—ame to thiâ— day of an earthly kingdome and have in their â—ynagogues a crown ready to set upon the head of their Messiah whensoever he shall come neither were Christs disciples without a tincture of this Pharisaicall leaven whence their often-enquiries when the kingdome of God shall come and their frivolâ—us contests among themselves who should be the greatest in Christs kingdome who should sit at his right hand and at his left c. as if there should have been in Christs kingdome as in Solomons a distribution here of honours and offices And this groundlesse conceit hung as bullets of lead at their eye-lids that they could not look up to see that Christs kingdome was spirituall and not of this present world the kingdome shall come to the daughter of Jerusalem This the Jewes mistaking it as before pray earnestly that it may come citò Baxtor Syn Jud. citiùs citissimè bimherah bejamenâ—s with speed and even in our dayes oft throwing open their windowes to behold their King and to receive their long-looked-for preferment in his earthly monarchy Ver. 9. Now why doest thou cry out aloud Hout and houle q.d. hast thou any such cause to be so unreasonably and out ragiously impatient so long as Christ is thy king and counsellour What if there now be no king in thâ—e What if thy counsellour be perished A wo-case I confesse and great confusion most needes be the issue of it as it fell out in Ierusalem after Iosiah was slaine Confer Hos 3.4 with the Note there But yet there is hope in Israel concerning this thing neither need the Saints be so excessively dejected with outward crosses so long as Christ is with them and for them If Seneca could say to his friend Polybius Fas tibi non est salvo Caesare de fortuna tua queri Be thy case never so miserable Sen. ad â—olyb Consol thou hast no cause to complaine so long as Caesar is in safety How much lesse ground of mourning or murmuring have Christs subjects so long as He liveth and raigneth Gaudeo quod Christus Dominus est Calvin Epist alioqui totus desperassem writeth Miconius to Calvin of the Churches enemies I am glad that Christ is Lord of all for otherwise I should have had no hope of help at all David in deep distress comforteth himself in the Lord his God 1 Sam. 30.6 and Psal 119.94 I am thine save me saith He q. d. my professed subjection to thee calleth for thy care and protection of me and here he stayes himself Kings and Councellours are great stayes to a state but Christ is not tied to them These are but particular good things as is health against sicknesse wealth against poverty c. but Christ is an Vniversall good all sufficient and satisfactory every way proportionable and fitting to our soules and severall necessities Why then do we cry aloud as utterly undone why sing we not rather with David when at greatest under The Lord liveth and blessed be the God of my salvation Psal 18.46 It is God that avengeth me and delivereth me from the violent man c He is King of all the earth He is wonderfull in counsel and excellent in working c. It was a learned mans Motto Blessed be God that he is God and blessed be Christ that he reignes for ever that Counsel is his and sound wisdome that he hath understanding he hath strength Prov. 8.14 for pangs have taken thee as a woman in travel They have but they needed not hadst thou but turned into thy counting-house and considered thy manifold priviledges in Christ thy King and Counsellour We oft punish our selves by our passions as the lion that beates himself with his own taile Sed ô benè saith an Interpreter here quod sint hidolores saltem similes parturientium It is yet an happinesse that the Churches pangs though bitter Tarnou yet are no worse then as those of a woman in travell For 1. The paines of travell seldome bring death but life both to mother and child so do afflictions to the Saints 2 Cor. 4.17 Heb. 12.9 2. Travell comes not by chance nor for long continuance neither doth affliction Ioh. 7.30 Luk. 22.53 3. Travell is unavoidable and must be patiently born so must affliction or else we lose the fruit of it Act. 14.22 2 Tim. 3.12 4. Sharp though it be yet it is short so mourning lasteth but till morning Psal 30.6 and 73.24 and 135.14 Ioh. 16.15 Ier. 10.23 5. As the travelling woman hath the help of other women so hath the afflicted of God Angels and men 6. Lastly as she remembreth the sorrow no more for joy of a manchild born into the world so is it here Ioh. 16.20 Rom. 8.17 18. Verse 10. Be in pain and labour to bring forth c. Be sensible of thine ensuing captivity and take on but yet with hope
6.27 This is comfortable to consider of that is to be Ruler in Israel Matthew rendereth it a Captain that shall feed my people Israel Mat. 2.6 See the Note there whose goings forth have been from of old This is spoken of Christs eternal generation which none can declare Esay 53.8 What is Gods name and what is his Sons name if thou canst tell Prov. 30.4 The Scripture usually speaketh of this grand Mystery by way of circumlocution It is here spoken of in the Plurall number for the excellency of it Adoro plâ—niâ—udinem scripturarum Aug. In this Text then we have a description of Christ in his natures and offices See the like Rom. 1.3 4. and adore the fulnesse of the Scriptures Verse 3. Therefore will he give them up As a little before the day springeth it is darker then ordinary so before the day-spring from on high visited Gods people they were under very hard and heavy pressures and miseries whereby their desires after him were increased and ineagered The enemy oppressed them by Gods permission yea by his active providence that they might pant after a Saviour and sigh out with old Jacob their father Gen. 49.18 O Lord I have waited for thy salvation untill the time that she which travelleth hath brought forth She that is the Virgin Mary say some Or she that is say others the afflicted Church according to chap. 4.9 10. See the Notes there Shee must have a time of travell of trouble before she can bring forth and be delivered Luther saith well that the Church is haeres crucis and that every Christian is a Crucian we must suffer before we can reigne and bear the crosse or ere we wear the crown Then the remnant of his brethren i. e. the converted Gentiles whom Christ is not ashamed to call his brethren Heb. 2.11 12. shall return unto the children of Israel shall be proselyted and conjoyned to the elect Jews that there may bee one sheep-fold under one shepherd And the Lord shall be king over all the earth In that day there shall be one Lord and his name one Zech. 4.9 See the Note there Verse 4. And he shall stand and feed or rule in the strength of the Lord He shall stand and none shall be able to stirre him there shall be lifting at his government but it stands firm and fixed Earthly Monarchies have their times and their turnes their ruine as well as their rise The Roman Empire fell under the weight of its own greatnesse The Turkish although it be indeed very strong yet is it by many probably thought to be on the declining hand But Christ shall stand when all earthly greatnesse shall lie in the dust And He shall feed his flock in the strength of the Lord neither shall any ravenous Lion or grievous Wolf pluck them out of his hand because He and the Father are one Joh. 10.39 and God hath laid help on one that is mighty Psal 89 19. and in the majesty of the name of the Lord his God that is by the power of Gods word called his name Acts 9 15. and elsewhere This word hath a singular majestie in it whereby it aweth and affecteth mens consciences to the propagating of Christs kingdom viz when it is accompanied with the Spirit of God called his strength in the former clause And that these ever go together in all the subjects of Christs kingdom see Esay 59 21. As for me this is my Covenant with them saith the Lord My Spirit that is upon them and my word which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds sâ—ed saith the Lord from henceforth and for ever for now shall he be great unto the ends of the earth Now that is ere long in Gods due time which oft seems long because we are short apt to antedate the promises in regard of the accomplishment to limit the Holy One of Israel and to set him a time to set his Sun by our diall Jer. 8 20. help they would have that Summer at furthest But as God never fails in his own time so he seldom comes at ours We must live by faith Hab. 2.2 and stay Gods leisure as David did for the kingdome and those in Esther for deliverance Gods promises will at length take their way over all Alpes of opposition but we have need of patience c. For yet a little while and he that shall come will come and will not tarry Heb. 10 36 37. Verse 5. And this man shall be the peace The man Christ Jesus 1 Tim. 2.5 that man that shall be as an hiding place from the winde and a covert from the tempest as rivers of water in a dry place as the shadow of a great rock in a weary land Esay 32.2 Winds and tempests will arise and that upon the Church Assyrians and Babylonians Nimrods brats will invade and infest her but that famous He afore-mentioned shall bee her peace her Prince of peace Esay 9.6 who giveth her pacem omnimodam peace internal external eternal called by the Apostle life and peace Rom. 8.7 This peace peace as Esay calleth it chap. 26 3. that is a multiplied renued continued peace this peace Regionis Religionis of Countrey and of Conscience as God hath promised and Christ hath purchased He merited and made it through the blood of his Crosse Col. 1.20 Esay 53.5 Ephes 2.16 And hence it was that as he was brought from heaven with that song of peace Luke 2.14 so he returned up again with that farewell of peace Joh. 14.27 left to the world the doctrine of peace Ephes 2.17 whose Ministers are messengers of peaceâ— Râ—m 10 15. whose followers are the children of peace Luke 10.6 whose unity is in the bond of peace Ephes 4.3 and whose duty is the study of peace Rom. 12.18 and to whom God hath promised I will give peace in your land c. And ye shall chase your enemies c. If any ask Lev. 25.6 7. how peace and pursuit of enemies can consist It is easily answered You shall have civil peace amongst your selve and besides an ability to quell and quiet forraigne enemies Or you shal have peace and if it hap that war arise you shall have the better in batteâ—â— If the Assyrian come into your land he shall be a loser by it if he tread in your palaces he shall retreat with shame and defeatment as it befell Sennacherib Then shall we raise against him seven shepherds that is a competent number of Chieftains and Champions with their victorious forces which shall repell the enemies and secure the Church Christo duce auspice Christo under Christ the Arch shepherd This some understand of the Apostles those anointed or authorized Ones as the word here signifieth the weapons of whose warfare were not carnall but mighty through God to the pulling down of strong-holds 2 Cor.
10.4 5. and bringing in not the heads but hearts of those whom they had subdued as Paul did of Sergius Paulus the Proconsul Acts 13.9 where also he is first called Paul in memory belike of those first spoils hee brought into the Church By shepherds here are meant saith Gualther the Ministers and Preachers of the word who feed defend and watch over the flock By principal men Magistrates endued with that free or as the Chaldee hath it kingly spirit Psal 51.12 to decree and act for the good of the Church Such shepherds in the time of the Assyrian warre were Esay Micha Joel c. such principall men were Hezekias and Eliakim Isa 22. c. Such after the captivity were Ezra Haggee Zachariah Malachi Zorobabel Nehemiah Judas Macchabeus c. Qui nutantem remp Ecclesiam suis consilijs fortibus gestis fulserunt who under-propped and kept up the tottering Church and Common-wealth by their prayers counsels and valiant atchievements both before and since the dayes of Christ upon earth Verse 6. And they shall wast the land of Assyria Heb. They shall eat it down as shepherds do pastures with their flocks Pascere is put for perdere saith Calvin they shall leave nothing there safe or sound but either bend or break the Churches enemies bring them to Christ by the sword of Gods word or utterly ruine them by temporall slaughters Aut poenitendum aut pereundum Thus shall he deliver us from the Assyrian It is Christ that delivereth his what instruments soever he please to make use of Luke 1.71 1 Cor. 15.24 anâ— he must have the praise of it The Grecians thankfully acknowledged to Jupiter their deliverance from the Persians wrought by Themistocles and therehence called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Romans for like cause Sospâ—tator presenting a Palme to him and sacrificing a white Ox Liv. lib. 6. d. 3. â—o acknowledging it was his power whereby the conquest was atchieved Our Edw. 3. after his victory at Poâ—â—â—ers where hee took the French king Anno 1356. took speedy order by Sâ—mon Archbishop of Canterbury that eight dayes together should be spent in giving God the thanks and glory How much more should wee praise him for spiritual deliverances Polyd. Virg. lib. 19. from sinne Satan the world c. and consecrate our selves wholly to his service sith Servati simus ut serviamus Luke 1.74 deliverance commands obedience Ezra 9.14 Verse 7. And the remnant of Jacob The remnant according to the election of grace Rom. 11.5 these are but a few in comparison as a remnant to the whole peece or an hand-full to an house-full but they shall increase and multiply by Gods blessing upon them as is here set forth by two similitudes First for their propagation and multiplication the Prophet compareth them to the dew which is ingendred and distilled from heaven immediatly Therefore also Psal 110.3 new converts are compared to dew and Gods begetting them to the womb of the morning See M. Tho. Goodw. fastserm Apr. 27. 1642. when over-night the earth was dry Secondly for their growth and increase he compareth it to the sprouting up of herbs and grasse in the wildernesses where man cometh not and so their springing tarrieth not for man nor waiteth for the sonnes of men for them to come with their watering-pots to nourish them as herbs in gardens do but these have showers from heaven that give the increase I the Lord do keep my vineyard I will water it every moment Esay 27.3 There is an honour due to Gods Ministers 1 Thess 5 13. but the word onely must be â—â—â—â—fied Act. 13.48 and Christ earnestly intreated that as of old the Manna â—â—me down with the dew which covered the Manna whence that expression hidden Manna Rev. 2.17 so He himself who is the bread of life would descend into us by the word of his grace and fill us with the fruits of righteousnesse that he would rigare recreare refresh and cherish our hearts as the dew from heaven doth the dry and fady fields Vers 8. And the remnant of Jacob as a Lion among the beasts of the forrest The saints shall prosper and do great exploits as being indued with an invincible force of the spirit making them as so many Cuer-de-lions or as Chrysostom saith of Peter that he was like a man made all of fire walking among stubble What Lion-like men were all the Apostles those white horses upon which the Lord Christ rode about the world conquering and to conquer Rev. 6.2 That lion of the tribe of Judah Rev. 5.5 had put upon them of his own spirit Ioh. 1.16 and of his fulnesse bestowed upon them grace for grace hence their transcendent zeale and courage for the truth Steven was amongst his country-men the Jewes as a Lion among the beasts of the forrest So were in their severall generations Athanasius Basil Ambrose Luther Latimer Farel c. that noble army of Martyrs One of them told the Persecutours that they might pluck the heart out of his body but never pluck the truth out of his heart Another Act. Mon. 1430. 1438. that the heavens should sooner fall then he would turn A third that if every haire of his head were a man he would suffer death in the opinion and faith that he was now in A fourth said Can I die but once for Christ And generally the valour of the patient and the savagenesse of the persecutours strove together till both exceeding nature and beleefe bred wonder and astonishment in beholders and readers and in some effectual conversion as in Justin Martyr in Calberius in those 400. said to be converted at the Martyrdome of Cecilia and lastly in Silvester the executioner at the martyrdome of Simon Laloe at Dyion in France where seeing the great faith and constancy of that heavenly Martyr he was so compuncted with repentance Act. Mon. fol. 829. and fell into such despair of himself that after much adoe being comforted and converted he removed with all his family to the church of Geneva But what a silly conceit is that of the â—ewes at this day that when Messias comes they shall be these Lions among the Gentiles in the middest of all other people to tread them down and to teare in peeces without rescue and what a true character hath a late writer given of them that they are a light aeriall S. H. Blount and fanaticall-brain'd people and easily apt to work themselves into the fooles paradise of a sublime dotage Verse 9. Thine hand shall be lift up upon thine adversaries q. d. Adversaries thou shalt be sure of O my Church but thou shalt have the better of them Thou shalt keep footing still under the stanâ—ard of the crosse and prevaile Sub militia crucis Calv. The mountaine of the house of the Lord shall overtop all other mountaines of worldly power chap. 4.1 It shall be as that mountain not far from Arbela
Jews themselves are taxed Esay 2.6 that they were Soothsayers like the Philistines and told that God had therefore forsaken them or sent them away into captivity See more against this sort of sinne and sinners Esay 44.24 25 26. and 47.12 13 14. Jer. 10.2 2. Dan. 2.1 2 3 c. But especially Deut. 18.10 11. where we have these five Arguments as One well observeth against Astrologicall and other unlawfull predictions First that all such are abomination to the Lord verse 2. Secondly that for such Arts the Canaanites were driven out verse 12. Thirdly that unlesse men cast away the use of the said Arts they cannot be perfect that is upright and sincere with God verse 13. Fourthly that godly men must differ from Canaanites and Heathens in the abandoning such arts verse 14. Lastly that instead of such wayes of prediction the Lord raiseth up Christ the great Prophet to foretell unto them what is meet for them to foreknow verse 15. with Act. 3.23 To seek to know more is condemned for curiosity and rashnesse by Christ himself in his own disciples Act. 1.7 it derogateth from the glory of Christ in whom are hid all the treasures of wisdome and knowledge it is to go a whoring from Christ Lev. 20.6 and is therefore in this Text fitly yoked with idolatry It is here also reckoned among those things that must be cut off if Christs kingdom shall be set up amongst us So that if there were no other text of Scripture against that wickednesse but this alone it were sufficient Verse 13. Thy graven images also will I cut off Sorcery and Idolatry are fitly coupled here and elsewhere for they commonly go together as in the Pope and his Clergy See Rev. 9.21 and 21.8 as also in the Canaanites Philistines and other Heathens True it is that the Temples at Rome were without images for 170 years after it was built that the Lacedemonians would not endure pictures or images lest by them they should be distracted that the Turks and Jews both at this day do abhorre Christian Religion for the abominable idolatry they see among Papists For since the captivity of Babylon the graven images and statues have been so cut off from the Jews that they would never be drawn to worship the work of their hands They have a saying amongst them to this day Moses Gerand That no punishment befalleth them wherein there is not an ounce of that golden calf they once made in the wildernesse Having paid therefore for their learning they abhorre idols Rom. 2.22 and count it sacriledge as Plutarch did to worship by images The Papists should do so likewise and not say as their Vasquez unable to answer our arguments doth that the second Commandement belonged to the Jews onely or bring such proofs for their idolatry that the images themselves if they were sensible would blush to hear repeated Verse 14. And I will pluck up thy groves c. wherein thou placest a part of thy happinesse as the Hebrew word importeth and hast an over-high opinion of them because anciently frequented by the Fathers before the Law But it should have been considered that it was but a will-worship at best yea that God had flatly forbidden the planting of groves Deut. 16.21 as things in use among Pagans for honour either of some God or some great mans ghost which was thought to dwell there Nulli certa domus lucis habitamus opacis Virg. Aeneid The worshippers of Priapus that shame when they had ended their sacrifice stept into a grove hard by the altar and there like bruit heasts promiscuously satisfied their lusts thereby as they conceived best pleasing their god So will I destroy thy cities Or thine enemies and this will be the end or fruit of that forementioned reformation Mr. Fox observeth that in K. Edw. the sixts time the English put to flight their enemies in Muscleborough field Acts Mon. in the self-same day and hour wherein the Reformation enjoyned by Parliament was put in execution at London by burning of idolatrous images Verse 15. And I will execute vengeance in anger upon those that refuse to bee reformed that know not God and obey not the Gospel of our Lords Jesus Christ 2 Thes 1.8 Such as were the Jews enemies the primitive persecutours the stubborne Papists some of whom have professed that they would rather take part with the Turks then with the Lutherans as some rigid Lutherans again have protested openly that they would return to the Papacy rather then to admit ever of that Sacramentary and Predestinary pestilence as they call it of the Calvinists But what a sad story is that related by Mr. Burroughs who had it from a worthy Minister of those parts Burr on Hos 1. p. 465. that at Hamborough was not long since held a consultation by some learned Lutherans concerning the cause and cure of Germanies calamities and where it was concluded that Germany suffered so much in these late warres because their images in Churches were not adorned enough which therefore they would presently procure done Had they consulted this Text they might soon have seen their mistake and bethought them of better But Lord when thine hand is lifted up Esay 26.11 they will not see howbeit they shall see and be ashamed for their envy toward thy people yea their ears shall be opened and their instruction sealed Job 33.16 that they may be accounted worthy to escape that vengeance that shall be executed in anger and fury upon the Heathen that have not heard the joyfull sound but as so many sea-monsters have with a deaf ear passed by the doctrine of salvation the Gospel of peace CHAP. VI. Verse 1. HEar ye now what the Lord saith Exordium breve est sed planè patheticum saith Gualther This is a short but pithy and patheticall preface wherein he wooes their attention Audite quaeso Hear I pray you Ministers are spokesmen for Christ and must therefore give good words and yet remembring on whose errand they come it is required that they be found faithfull 1 Cor. 4.2 Arise contend thou Surge age O Micah Debate thou Gods cause against this rebellious and ingratefull people as it were in judgement calling all even the insensible creatures to be judges See the like Deut. 32.1 Esay 1.2 Mic. 1.2 for these two Prophets have many things common and be sensible that some sit as senselesse before a Preacher still as the seats they sit on pillars they lean to dead bodies they tread upon so that we have need as One did once in my hearing to call to the walls and windows to hear the word of the Lord. This heavy ear is noted for a singular judgement Mat. 13.13 14. Esay 30.8 9. The Philosopher was angry with his Boeotians telling them that they had not their name for nought sith their ears were Ox-ears and that they were dull creatures and uncapable of counsel Demosthenes also for like cause called upon his
make them run noting her readinesse and speedinesse in giving her goods unto the saints The tender mercies of the Almighty shed forth abundantly upon His leave a compassionate frame upon their hearts and do dye their thoughts as the die-fat doth the cloth And to walk humbly with thy God Or Bashfully with an holy shamefacednesse and sollicitosnesse of doing any thing that may offend the eyes of Gods glory Yea what care faith the Apostle 2 Cor. 7.11 sc of walking worthy of the Lord unto all-pleasing Colos 1.10 as proving your hearts and lives to him in every part and point of obedience This the Lord in a mystery taught his people Deut. 23.13 14. when commanding them to cover their excrements with a paddle hee giveth this reason thereof For the Lord thy God walketh in the middest of thy camp c therefore shall thy camp be holy that he seen no unclean thing in thee and turn away from thee They that stand in the presence of Princes must be every way exact and give them all due respect Now a good man like a good Angel is ever in Gods presence and must therefore walk worthy of the vocation wherewith he is called with all lowlinesse and meeknesse Ephes 4.1 2. with all modesty and demission of mind and of demeanour as the word here signifieth and especially when he draweth night to God in holy duties 1 Chro. 29.14 Then it must be his care to exercise a three-fold humility First precedent before he sets upon Gods service he must in heart devote and dedicate all that he is and hath as a due debt to the Almighty saying with David Justinian It is of thine own Lord that I give thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that good Emperour said The second is concomitant when in the performance of good duties he hath grace this lovely grace of humility especially whereby hee may serve God acceptably with reverence and godly fear which is nothing else but an awfull respect to the divine Majesty Heb. 12.28 with whom wee have to do Heb. 4.13 The third is subsequent when after hee hath done his best he is dejected in the sense of his many failings in the manner and looking on his plumes he looketh also on his black feet and is abashed and abased before the Lord. Lo this is to humble himself to walk with his God And as many as walk according to this rule peace be on them and mercy and upon the Israel of God Verse 9. The Lords voice crieth unto the city Or shall cry viz. by his Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodet said the Heathen God loves to fore-signifie to warn before he woundeth to foretell a judgement before he inflicteth it He had shewed his people what was good and what he required of them but to little purpose through their unteachablenesse and stubbornnesse He thereatneth therefore here to take another course with them And the man of wisdome shall see thy name Gualther rendreth it And the man of Essence c. that is qui revera vir est non caudex aut truncus hee that is a man indeed or not a stock or trunck such an one as was that saplesse fellow Nabal in whom all true reason was decayed and faded will easily see Gods name that is the divine majesty of the word working powerfully upon his heart as the Sun-beams beat upon Jonas his head and disquieted him Danaeus rendreth it And wisdom seeth thy name that is wisdoms children as Luke 7.35 which will justifie her when others are either so froward that nothing can please them neither John fasting nor Christ eating Mat. 11.16 c. or so dull that nothing can affect them as these here the word of God was worse then spilt upon them Sure it is that wisdoms children are not many Who is wise and he shall understand these things saith Hosea chap. 14.9 the very question imports a paucity See the Note there Though a gunne be discharged at a whole flight of birds there are but a few killed though the net be spread over the whole pond but a few fishes are taken Rari sunt qui philosophantur saith Vlpian It is with our hearers as it was with Jonathans signal arrows two fell short and but one beyond the mark So where one shoots home to the mark of the high-calling in Christ Jesus many fall short Three sorts of four of those that heard our Saviour were naught Mat. 13. And of those that heard Paul at Athens some derided others doubted and but a very few beleeved as Dennis and Damaris and some others with them Act. 17.34 Hear ye the rod Sith ye would not hear the word and so redeem your own sorrows All Gods rods are vocall they are speaking as well as smiting they are not mute but mingled with instructions They are his Free-school-master curst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and crabbed but such as whereby he openeth mens ears till then uncircumcised and stopt with the superfluity of naughtinesse to discipline and commandeth them to return from iniquity Job 36.8 9. By chastening men God teacheth them out of his Law Psal 64.12 Hence Luther calleth Affliction Theologiam Christianorum the Christian mans Divinity and Another saith that Schola crucis est schola lucis There shall be onely fear to make you understand the hearing Esay 28.19 As God is said to hold his peace when he punisheth not Psal 50.21 Esay 41.14 so to preach and teach when he doth And look how Gideon by threshing the men of Succoth with thorns and briars of the wildernesse taught them Judg. 8.7.16 so here I have a message from God unto thee O King said Ehud Judg. 3.20 Lo his ponyard was Gods message Whence One well observeth that not onely the vocall admonitions but the reall judgements of God are his errands and instructions to the world For when thy judgements are in the earth the inhabitants of the world will learn righteousnesse Esay 26.9 Smart makes wit and Vexation giveth understanding and who hath appointed it God who hath not onely a permissive but an active hand in all our afflictions Others render the text Quis sit qui accersatistud who it is that hath procured it or sent for it Who but your selves according to Hos 13.9 See the Note there Nemo laeditur nisi à seipso Men may thank themselves for all their sufferings for God afflicteth not willingly Lam. 3.35 He cometh forth of his place to do it Esay 16.21 and counteth it his work his strange work Esay 28.21 He doth justice when there is no other remedy but hee loveth mercy and so requireth us to do in the verse next afore-going Vers 10. Are there yet the treasures of wickednesse What yet for all that ever I can say or do to the contrary Though I cry out unto you by my word and have set it on with my rod that it might stick the better Oh do not this abominable thing
whom his father Domitius prophecied that of himself and his wife Agrippina both notoriously naught no good man could be born Mali corvi malum ovum Dio in Nerone Of an ill breed ne catulus â—idem relinquendus said the Romans when they slew one of their tyrants together with his young sonne It was Maximinus if I mistake not where the lion even the old lion walked The couragious or hearty lion named of Leo an heart walked and stalked with his whelps and none made them afraid Labi but now his heart melteth his knees knock together for fear and faintnesse as verse 10. his city Nineveh that was not onely spoliarium latronum Calv. but spelunca leonum is now no where it shall live by fame onely time shall triumph over it God will stain the pride of all glory and bring into contempt all the honourable of the earth Esay 23.9 So Clara fuit-Sparte magnae viguêre Mycenae Ovid. Metant lib. 15. Vile solum Sparte est altae cecidere Mycenae Oedipodioniae quid sunt nisi nomina Thebae c. Verse 12. The lion did tear in pieces enough for his whelps i. e. that which might have been enough and spare but that they were unsatiable So covetous they were and ravenous that their Posie might have been Totus non sufficit orbis their desire of more was enlarged as hell greedy lions they were that could never have enough Esay 56.11 As a ship may be over-laden with gold and silver even unto sinking and yet have compasse and sides enough to hold ten times more so the cormorants and covetous caitives of this world though they have enough to sink them yet never have they enough to satisfie them and strangled for his lionesses i. e. for his wives and concubines by whom they were commanded being captivarum suarum captivi as Plutarch saith of the Persian kings slaves to their she-slaves whom they enriched and adorned with the spoils of the subdued nations Cicero in his fifth Action against Verres saith that the kings of Persia and Syria think the same of Assyria as they had many wives so they would bestow upon them whole cities for their maintenance Antiochus king of Syria gave two fair cities to his Concubine 2 Maccab. 4.30 Antony gave all Egypt to Cleopatra Henry 2. of France gave to Diana Valentina all the confiscation of goods made in the kingdom for cause of Heresie Anno 1554. which caused the burning of many good people Vtinam hodie non essent leanae saith Calvin here It were to be wished there were not now adayes lionesses Hist of Councel of Trent 387. that can of themselves strangle and devour but we see that there are some women that exceed all men in impudency and cruelty The Queen-mother he meant in all likelyhood as Beza did her cruell sonne Charles 9. Authour of the Massacre in that Verse of his made upon the that new starre in Cassiopeia 1572. Tu verò Herodes sanguinolente time Camd. Elizab. and filled his holes with prey and his denne with ravine His palaces with treasure his coffers with cash raked together by evil arts and oppressive practises What else was the whole Assyrian Empire but a great theevery Alexander the Great was told to his teeth that he was the greatest thief in the world And was not Julâ—â—â— Caesar such another who said that for a kingdomes sake right might be vioâ—â—â—â— and who robbed his countrey of her liberty for the satisfying of his unlawfull desire of ruledome But for whom all this surely for those that never thanked them for any thing but fought for their spoil Verse 13. Behold I am against thee Ecce me contraâ—te Behold I Hoc ecce non excitat modo sed perterrefacit who am of my self a whole Army of men Van and Rcare both Esay 52.12 I am against thee saith the Lord of Hostss who have all creatures at command if need were as Auxiliaries and can arm your own forces against you sheath your own swords in your own bowels Wo be to rhose that have God against them The Tigurine rendreth it En me tibi hostem c. Deus serierum and I will burn her charets in the smoke That is saith Danaeus I will burn all their munition and furniture for warre with a most bitter and soft fire that they may be the more grieved and the more tormented thereby Others by smoke understand the suddennesse of the judgement q. d. No sooner shall my wrath begin to kindle Calvin but I will consume them prime impetu so soon as ever the flame beginneth to break forth or rather before By charets may be also meant those that were carried in them The Hebrew glosse here is By smoke that is by a fire whose smoke is seen afarre off See Judg. 20.40 Such shall be the fire of the last day as A Lapide here noteth out of Hierom when all the lions and lions whelps that is all tyrants and oppressours shall be burnt together with all their charrets pompes and messengers ac imprimis corum dux princeps Antichristus and especially Antichrist their Captain and Chieftain He and his Jesuites shall doubtlesse then be cast alive into a lake of fire burning with brimstone Revel 19.20 Let A Lapide note that and the sword shall devour thy young lions Thou shalt bring forth children to the murtherer and those that have taken the sword though never so young shall perish by the sword Mat. 26.52 As a Nettle stings betime an Urchin is rough whiles young and a Crab soon goes backward so sanguinary dispositions will soon discover themselves And I will cut off thy prey from the earth Thou shalt be no further terrible and troublesome to the nations whom thou hast vexed and spoiled Of Baldwin that Apostate One saith that when he died desiit simul maledicere vivere he ceased at once to live and to rail And of our Henry 2. the Chronicler writeth that in a great distemperature against his rebellious sonnes he departed the world which so often himself had distempered Nineveh the great huntresse was now under that wo Esa 33.1 and the voice of thy messengers thy Heralds by whom thou hast proclaimed war or made unreasonable demands or laid hard lawes upon other nations or exacted grievous tributes or published thy new victories to keep people in awe or lastly blasphemed my great Name as Rabshakeh one of thy messengers will do 2 King 18.19 These shall all be silenced an end shall be put to them and thee CHAP. III. Verse 1. WOe to the bloody city Nineveh that delighteth in warre which One well calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the slaughter-house of mankinde and Hell of this present world Esay 95. the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warre signifieth mush blood Besides that many murthers were committed in her and connived at if not countenanced by a pretence of justice Such a sanguinary city
had to deal with the Court of Rome in their cunning snares and usurious practises under colour of supplying with money such as wanted present pay to the Pope Fol. 613. These were called the Popes merchants saith Speed Verse 17. Thy crowned are as the locusts i. e. thy Barons saith Diodate and great Lords wearing diadems and wreaths in token of dignity such a Nazarite that 's the Hebrew word here was Joseph Gen. 49.26 because separate and exempt from other men as a Chiestain Calvin likewise rendreth it thy Princes the Vulgar Latin thy Keepers Some others thy Nazarites or thy religious persons set apart from the common sort to pray for the cities safety Such were those Chemarims or Chimney-chaplains among the Jews Hos 10.5 Zeph. 1.4 Such are the Mailers among the Turks who call them the religious brothers of love and the shaveling-Mendicants among the Papists These locusts are Rev. 9.7 said to have on their heads Turk hist 477. as it were crowns like gold and thy Captains as the great grashoppers Heb. as the grashoppers of grashoppers by an Hebraisme like that King of kings song of songs c. The word rendred Captains is foraigne R. David and others render it Imperator Dux Princeps It seemeth to be a name of dignity among the Assyrians as Zaphnath-paaneah was among the Egyptians Gen. 41.45 These are called grashoppers and locusts for their uselesnesse and fearfulnesse which camp in the hedges sc Of the gardens or vineyards And they are said to camp in regard of their multitudes as if they were an army of them See Joel 2. The Prophet taxeth here Nineveh's vain confidence in her confederates and such other hanger-on as might truly say Nos numeri sumus fruges consumere nati We are men of no great moment such as Aristophanes in Plutarch prettily played upon when he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Quaestoraes bubones but when the Sun ariseth they flee away So these trencher-flies when they have served their own turns upon thee and now see the tempest of warre growing on amain they worship the rising Sun keep themselves on the warm side of the hedge leave thee to shift as thou canst and seek out for themselves a better fortune Verse 18. Thy shepherds slumber O King of Assyria This Apostrophe to the king is emphaticall He is given to know that his Nobles and Officers Mich. 5.4 5 6. and 7 14. his Councellours of State and greatest Politicians should bee benighted and not know what counsell to give or course to take Or they slumber that is they are dead as Psal 76.6 And this is more agreeable to that which followeth thy Nobles shall dwell in the dust The Vulgar hath it sepelientur shall be buried Others jacebunt shall lie on the ground like beasts through fear and consternation of mind 1 Sam. 28.20 Then Saul fell straight way all along on the earth and was sore afraid thy people is scattered upon the mountains Diffused and dispersed abundantly as sheep without a shepherd whereof none being wiser then other no man gathereth them into the sheep-coats of better order Verse 19. There is no healing of thy bruise Clades strages tua irreparabilis est Thy disease is desperate thy condition comfortlesse thou art utterly to be destroyed When God smiteth his own people it may well be asked as Esay 27.7 Hath he smitten him as he smot those that smot him Or is he slain according to the slaughter of them that are slain by him Surely no there is a manifest difference Hee hath torn saith the Church and he will heal us hee hath smitten and hee will bind us up Hos 6.1 Hence that distinction of punishment or pain in condemnantem corrigentem in poenam vindictae poenam medelae Afflictions and temporall evils are in the nature to the wicked of a curse to the godly of a cure to the former mortall to the latter medicinall When the wicked spring as grasse and when all the workers of iniquity do flourish it is not for any good will that God beareth to them but it is that they shall be destroyed for ever Psal 92.7 See the Note on chap. 1.9 thy wound is grievous Not onely incurable but full of anguish intolerable Thus many sorrows shall be to the wicked Psal 32.10 and yet all that they suffer here is but as drops of wrath fore-running the great storme in hell or as a crack preceding the fall of the whole house upon them The leaves only fall on them here there the whole tree all that hear the bruit of thee shall clap the hands c. As rejoycing at thy ruine and subscribing to Gods just judgement upon thee they shall take up this taunting speech against thee and say How hath the oppressour ceased the golden city ceased The Lord hath broken the staffe of the wicked and the scepter of the rulers c. Esay 14.4 5 6 7. For upon whom hath not thy wickednesse passed continually Thy wickednesse that is thy wicked counsels edicts enterprizes have they not extended farre and near for mischief to many Nations and this not for a little while but jugiter continually It hath been thy constant trade from thy youth up neque enim nova est aut nupera haec tua crudelitas to wast and weary out other nations with thine inrodes and hostilities Thy destruction therefore is of thy self O Nineveh the insultations and complosions of others at thy misery is no more then thou hast merited Os quod in sorte tua ceciderit illud rodas as the Arabian proverb hath it Bear the reward of thy wickednesse which is now come home to thee Thy wickednesse is the root of thy wretchednesse this the Prophet here repeateth and inculcateth in the perclose that he may leave it as a sting in the minds of his hearers as Gualther well observeth A COMMENT OR EXPOSITION Upon the Prophesie of HABAKKUK CHAP. I. Verse 1. THE burden The Propheticall burden saith the Chaldee Paraphrast the burdenous prophesic saith Tremellius See the Note upon Mal. 1.1 which Habakkuk the Prophet did see Amplexator ille That Embracer so some interpret his name yea Optimus Amplexator as they gather from the last Radicall emphatically doubled That best Embracer Et certè omen habet nomen He hath not his name for nought for as Luther writeth in this Prophesie he loveth and huggeth his afflicted countrey-men he succoureth and solaceth them as the mother doth her crying babe to still it Hierom and Others make Habakkuk to signifie Luctatorem amplex stringentem a Wrastler that by closing strives to prevail that by might and slight seeks to get the better Such a One was Jacob whose wrastling was by weeping Hos 12.4 ◠and his prevailing by praying Such another was Habakkuk who argueth earnestly with God about the state of his people and prayeth ardently for them not doubting but that the Lord would preserve the faithfull Psal
is still the sinne of that nation as Gualther upon this text heavily complaineth and it is grown to a proverb the Drunken Dutch-man Of them the English much commended for their sobriety learned in the Netherland-warres to drown themselves by immoderate drinking Camâ—d Elis 231. and by drinking to others healths to impair their own so that in our dayes came forth the first restraint thereof by severity of lawes saith Camden who yet being so great an Antiquary could not but know that in the year 959. Edgar king of this land made an Ordinance for putting pinnes in cups that none should quasse whole ones And makest him drunk also Robbest him of himselfe and layest a beast in his roome The same Hebrew word Zolel signifieth a drunkard and a vile person filthy venemous creatures breed in those fennish grounds Ich 40.21 Behemoth lieth in them which Gulielmus Parisiensis applyeth to the Devil in drunken hearts whereas in dry places sober souls he walketh about seeking rest but sindeth none Mat. 12.43 Natal Comes Eâ—â—ist 84. daemon meridianus The very Heathen in hatred of this sinne fained that Cobali an hurtfull and pernicious kind of Devils accompanyed Bacchus and that Acratus or the intemperate Devil was their Captain Seneca calleth it a voluntary madnesse another a noon-day Devill no more a night-walker as once 1 Thes 5.7 The Lacedemonians punished it severely so do the Turks at this day powring ladle-fuls of boyling lead down their throats sometimes and at least bastinadoing of them on the bare feet till they are disabled for walking in haste again to their conventicles of good-fellowship Heyl. Geog. 793. Morat Bassa commanded a pipe to be thrust thorow the nose of a Turk which was found taking Tobacco and so in derision to be led about Constantinople Let men shun this shamefull sinne and be farre from drawing others to it for have they not sins enough of their own to answer for Must they needs go to hell in company Dives desired that his brethren and companions in sinne might not come to that place of torment Luke 16. This he did not out of any good will to them but because he knew if they were ever damned he should be double-damned That thou maist look on their nakednesse Those parts that nature would have covered are called nakednesse per Antiphrasin To look on them with delight is by some held a sinne against Nature the ground of their opinion is Gen. 3.7 To make men drunk for that purpose is worse But if for further abuse of their bodies to uncleannesse as Attalus the Macedonian dealt by Pausanias a young Courtier who afterwards slew King Philip Pansudam soâ—â—um mero Alâ—â—lus non â—uae tantuin verim convivarum libiâ—â—â— velut scorâ—â—m vrle subject ludiâ—â—â—â—◠〈…〉 theat 〈…〉 viâ—â—uti sunâ—limus rigidae inn â—â—tiae Vell. lib. 2. because he would not punish Attalus for so doing that's worst of all and hath a woe woe woe hanging at the heeles of it Verse 16. Thou art filled with shame for glory Or more with shame then with glory That is thou shalt be filled shortly with ignominy for that glory wherein thou presently pridest thy selfe thy drunkenesse shall redound to thine utter disgrace as it was to Darius Alexander Autoninus Bonosus Trajan a good Emperor otherwise but a drunkard and a pederast as Dio Cassius reporteth him Yea Cato that most severe censurer of other mens manners to whom it was sometime objected how deservedly I know not quod nocturnis potationibus indulgeret that by night he would drink soundly This is a blurre to him if true and confutes that elogium given him by Paterculus that he was omnibus humanis vitiis immunis free from all vices and as like vertue her selfe as might be In Scripture the drunkards stile begins in lawlesnesse proceeds in unprofitablenesse ends in misery and all shâ—t up in that denomination of his pedigree A sonne of Belial Drink thou also Sith thou art so able at it sith thou hast so well deserved that infamous Epitaph of a certain drunkard Heus hic situs est Offellius Buratius Bibulus Qui dum vixit aut bibit aut minxit abi praeceps Joâ—nsi de Natur constant Drink another while of the cup of shame and sorrow take thy part of all manner of miseries Jer. 25.26 Obad. 16. Snares fire and brimstone and an horrible tempost shall one day be the portion of thy cup For the righteous Lord loveth righteousnesse Psal 11.6.7 Yea he loveth to retaliate and will therefore make these drunkards drink also and those that made others drunk that they might look on their nakednesse to lie with their fore-skins uncovered to their perpetual reproach Uncircumcision was a shameful spectacle indeed among that people The cup of the Lords right hand shall be turned to thee Heb. turned about or shall turn it selse quia rerum omnium vicissitudo thy turn is now come to take off the dregs of Gods cup of calamity Ier. 25.15 that hath eternity to the bottome And shamefull spewing shall be on thy glory Kikalon a compound word the vomit of ignominy a fit punishment for filthy drunkards who break their heads as swine do their bellies over-charge their stomacks as dogges do their gorges and then disgorge themselves in a shamefull sort as Antonius did at Narbon amidst his guests at a feast and as Eccius Luthers great adversary whom he merrily called Ieccius from his casting as Tiberius was nicknamed Biberius shall be on thy glory The Hebrew word for glory properly signifieth weightinesse as the word twice here used for shame signifieth lightnesse an elegant opposition shewing that whatsoever the Babylonians gloried in and held themselves honourable for should be lightly accounted of and lie buried in the sheet of shame as in a dung-hill of filthy vomit Verse 17. For the violence of Lebanon shall cover thee Here for the comfort of Gods people which is the main scope of this prophesie he repeateth the chief causes of Babylons calamity viz. her cruelty to Lebanon that is to all Judaea a part being put for the whole Or else he speaketh of the violence done to the Temple which was built of the cedars of Lebanon as was likewise the Temple of Diana at Ephesus made of Cedar-wood The devil loves to be Gods ape This violence in firing the Temple and desolating the countrey shall cover thee all over as a garment doth the body yea it shall be as the shirt made for the murthering of Agamemnon where the head had no issue out and the spoil of beasts which made them afraid Men are here called beasts as the land Lebanon these were spoiled and terrified these were murthered and massacred by the Chaldeans who shall therefore be severely punished and this written as it were over their heads to signifie for what they suffer Because of mens blood and for the violence of the land of the city and of all that dwell therein See the
be in the Prophet Esays sense chap. 53.1 but thy preceding discourse in answer to my disceptation I have heard that the Babylonians will come and that my people must into captivity This was no pleasant hearing for we all naturally shrink in the shoulder when call'd to carry the crosse but those that do what they should not must look to hear and feel too what they would not and was afraid Fear is constrictio cordis exsensu mali instantis a passion of the soule shrinking in it self from some imminent evill The wicked heare and jeere or their feare driveth them from God as it did guilty Adam Contrarily the godly tremble at Gods judgements whiles they hang in the threatenings and draw nigh to him with intreaties of peace In this feare of the Lord is strong confidence and his children have a place of refuge Prov. 14.26 O Lord reviue thy work in the middest of the yeares i. e. Preserve alive thine Israel that work of thine hands Esay 45.11 together with thy work of grace in their hearts keep that spark alive upon the sea of tribulations and temptations The Angels saith a Reverend man are kept with much lesse care charge and power then we because they have no biasse no weights of sin hung upon them c. There is not so much of the glory of God saith Another in all his works of Creation and Providence as in one gracious action that a Christian performeth in the middest of the yeares make known sc thy power in perfecting thy glory and not forsaking the work of thine own hands Psal 138.8 It was Luthers usuall prayer Act. Mon. Confirm O God in us that thou hast wrought and perfect the work that thou hast begun in us to thy glory So be it So Q. Elisabeth when prisoner at Woodstock pray'd thus Look Lord upon the wounds of thine hands and despise not the work of thine hands Thou hast written me down in thy book of preservation with thine own hand O read thine own hand-writing Engl. Elis pag. 134. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and save me c. But what meant the Seventy here to translate In the middest of two beasts which whiles Ribera striveth to defend he tells us a tale of the babe of Bethlehem born in a stable and laid in a manger betwixt two beasts an oxe and an asse It may very well be that the Church here prayeth for Gods grace and favour during the time of her captivity In wrath remember mercy In commotione irae when thou art most moved against us and hast as much adoe to forbear killing of us as thou hadst to forbear Moses when thou mettest him in the Inne then remember to shew mercy call to mind thy compassions which fail not Look then upon us and be mercifull unto us as thou usest to doe unto those that love thy name Psal 119.132 The wicked are threatned with an evill an onely evil without any mixture of mercy Ezek. 7.5 this the Prophet here deprecateth and beggeth mercy Per miserere mei tollitur iradei Verse 3. God came from Teman The Prophet alludeth to that of Moses in his Swan-like song Deut. 33.2 and alledgeth Gods benefits of old for his own and their present confirmation of faith without which prayer would be to no purpose hence effectuall prayer is called the prayer of faith Jam. 5.15 Faith is the foundation of prayer and prayer is the fervency of faith Whatsoever ye ask beleeving Mar. 7. Psal 55. yee shall receive saith our Saviour Cast thy burthen or thy request upon the Lord saith David To help us so to doe it is of singular use to consider what God hath done heretofore for thou hast thou wilt is an ordinary medium of Scripture Logick see Psal 85.1 2 3 4. There be six Hasts drawing in the next Turn us again c. ver 4. See also 2 Cor. 1.10 Gods Majesty might when he gave the Law in Sinai is here set forth to shew how easily he can if he please Psal 126.4 turn again the captivity of his people as the Streams in the south And the holy One from mount Paran Selah He that is Holinesse it self a title farre too good for that man of sinne that Merum Scelus the Pope Philip the Faire of France did him right in writing to him thus Sciat tua maxima Fatuitas c. Be it known to your Foolishnesse not to your Holinesse and that must be sanctified in righteousnesse Esay 5.16 mount Paran was contiguous to the mountains Sinai and Teman otherwise called Seir for its roughnesse Deut. 33.2 Selah This the Seventy make to be a musical notion rendring it Diapsalma It seemeth to import an asseveration of a thing so to be and an admiration thereat The Iews at this day use it in their prayers for Legnolam i. e. For ever or Amen It is probable that the Singers of the Temple came to a Selah which word is used 92 times in Scripture and onely in Psalmes and Songs they made a pause that the hearers might stay their thoughts awhile upon the preceding matter worthy of more then ordinary observation Hence Tremellius and Iunius expresse Selah by the adverbs Summe Maximè Vehementissimè Excellenter It was doubtlesse a singular mercy of God to his people of Israel that he came from Teman c. to speak with them from heaven and there to give them right Iudgements and true Lawes good Statutes and Commandements Neh. 9.13.14 This when he did His glory covered the Heavens and the Earth was full of his praise The Law was given in a most majestick manner see Exod. 19. partly to procure reverence to the doctrine of it partly to set forth the nature and office of it which is to terrify Offenders and to drive them to Christ and partly also to shew that God hath power and weapons enow to defend those that keep his Law and to punish such as would draw them off from their obedience thereunto That 's a pious meditation of a Reverend Writer if the Law were thus given how shall it be required Dr. Hall If such were the Proclamation of Gods Statutes what shall the Sessions bee I see and tremble at the resemblance c. Verse 4. And his brightnesse was as the light The glory of the Lord was as a devouring fire on the top of the mountain Exod. 24.17 the noon-day light the Sun in his strength was nothing to this incomparable brightnesse which was as the light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Sun sâ—e Iob 31.26 and 37.20 Hence the Heathens called Apollo or the Sun Orus which is the word here used Hence also the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see He had 〈◊〉 coming out of his hand Or bright beams out of his side as the Sun hath The 〈◊〉 the Lord are in every place Prov. 15.3 Rev. 4.6 and every man before him is all 〈◊〉 Iob 34.22 the whole world is
Esa 43.3 See Prov. 11.8 with the Note The Ethiopians and Egyptians were subdues together Ier. 46.2 Esay 18.1 2. It is now inhabited by the Abyssines a kind of mongrell-christians and called Prester-lohns countrey where they say they have this custome amongst others In their great solemnities they have a cup of gold born before them filled within and besmeared without with dirt yet so as the gold appeareth and next to this cup is carried a crucifix Hereby they would shew that man should be pure as gold but being within and without defiled by sin he is restored by Christ crucified so as that the gold of Gods graces appeareth in him here in part and shall do hereafter in all perfection Verse 13. And he will stretch out his hand against the North i. e. against Assyria which lay north from Judea as is presently added by way of exposition Selnec paedag Christ. par 2. pag. 118. the scripture sometimes hath its own interpretation annexed as Ioh. 2.19 21. and 7.39 Howsoever the Rabbines have this saying amongit them Nulla est objectio inloge quae non habet solutionem in latere i.e. there is not any doubt in the Law but may be resolved by the context and destroy Assyria cast this rod of his wrath into the fire after the he had worn it to the stump as that Martyr said upon other nations and will make Niniveh a desolation See Nah. 2. with the Notes Verse 14. And flocks shall lie down in the middest of her c. Here are various and vehement expressions of the dreadfull face of her desolations Omnia congerit que vastitatem horribilem denotare solent saith Gulather because it was held a thing almost impossible that Niniveh should be destroyed Hence that admiration of by-standers and beholders ver 15. But what can be impossible to the Almighty and what will not He do for his churches cause and comfort See ver 6. all the beasts of the nations which shall come from farr to haunt this new-desert beau-desert See Isai 13.21 22. and observe that Parallell texts like glasses set one against another do cast a mutuall light The lapidary brighteneth his hard diamond with the dust shaved from it self so must we clear hard scriptures both the Cormorant or Pellican and the Bittern Those inauspicate birds of prey that are signes both of Gods curse and mans misery Esa 34.11 The former hath its name in Hebrew from vomiting and seemeth saith One to be the same that we call the Shovelard which swalloweth shelfishes and after vomâ—teth them to get the fish Nat. hist lib. 10. cap. 3. The later liveth about lakes saith Pliny and with her beake beateth the fish out of the shell with great vehemency shall lodge in the upper-lintels of it beautified with pomegranates flowers and other curious garnishes a are wont to be seen at the proches of places their voice shall sing in the windowes the black Saints as they say where was wont to be heard all manner of musick and melodious noises Luxus cedet in luctum their merry dances shall end in a miserable downfall desolation shall be in the thresholds which were wont to be worn out with the abundance of clients and parasites tracing over them for he shall uncover the cedar-work i. e. God or the enemy by Gods appointment shall uncover the roof made of Cedar for better continuance Cedar is strong and durable and by reason of the drynesse of it the timber chawneth not rotteth not Physic l. 2. yea it hath a property to preserve other things from putrefaction saith Scribonius The Ninivites raftered their houses with it as they say the Africanes do with whale-bones But now that God shall barr them and expose them to the injury of wind and weather how can they stand and what can be in the thresholds but desolation Verse 15. This is the reâ—oycing city Exultabunda that could stand on no ground but was ready to leape out of her skin as it were her inhabitants were meer mirth mongers altogether set upon the merry pin like the people of Tombuâ—um in Africke who spend their whole time in singing and dancing Now the case is altered and the Church out of zeale for Gods glory thus insulteth over them that dwelt carelesly As if scituate in the clouds above all feare and altogether insuperable Security ushereth in destruction See Ier. 49.31 32. that said in her heart I am and there is none besides me This was a proud word indeed I am is one of God Almighties names Exod. 3.14 and There is none besides me is one of his titles Esa 45.5.21 and 48.12 Thus empty man would be something the toad would swell to the bignesse of an oxe though man be born like a wild-asses colt Iob 11.12 and man being in honour understandeth not that he is Psal 49.20 pâ—coribus merticinis Tremel or shortly shall be like the beasts that perish that die of the murraine and so become carrion good for nothing Vnde superbit homo cujus conceptio turpis Nascipoena labor vita necesse meri How is she become a desolation Here the Prophet Niniven in Theatro statuit traducit apud Judaeos saith Calvin setteth Niniveh upon the stage and sheweth his Jewes the tragicall end of her how she should wonderfully be brought down beyond all expectation God delighteth o make himself marvelous he is the onely true Thaumaturgus every one that passeth by her shall hiss and wagg his hand In scorn horrour and disdaine and why See Nah. 3.19 with the Note Lam. 2.15 17. 1 King 9.8 Ezek. 27.36 Mic. 6.16 Surely God scorneth the scorners Prov. 3.34 and maketh that the mercilesse find no mercy Iam. 2.13 CHAP. III. Verse 1. WOe to her that is filthy and polluted Meaning Jerusalem once a faithfully city now an harlot foedissimum prostibulum Isay 1.21 of the kind of those sordid men who are called Borboritae of their miry filthynesse whom Epiphanius and Oecumenius speak of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word here rendred filthy comes from a word that signifieth dung or that signifieth an example and so it is a metaphor taken from light women that are catted in a disgracefull way and made a publike example and infamous instance It is rendred also gluttonous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or all craw as Levit. 1.6 Ingluvies tempestas barathrumque macelli To the oppressing city Praedatrici that maketh a prey of others either by force or fraud as the silly dove is made a prey to the hawk and other ravenous birds Verse 2. She obeyed not the voice sc of her teachers nor enclined her ear to them that instructed her as Prov. 5.13 Hence she was so filthy and oppressive who if she had harkened to wholsome counsell and hidden the word of Gods grace in her heart would have purified her self even as He is pure 1 Ioh. 3.3 and not have exacted money and corn but have left off that usury Neh.
well observed by One that the devils particula◠sin is not once mentioned in Genesis because he was not to be restored by repentance But the sin of Man is enlarged in all the circumstances And why this but that he might be sensible ashamed and penitent for his sin They say in philosophy that the foundation of naturall life is feeling no feeling no life And that the more quick and nimble the sense of feeling is in a man the better is his constitution Think the same of life spirituall and of that hidden man of the heart as St. Peter calles him and ye run every man unto his own house Or ye take pleasure every man in his own house q. d. Ye are all self-seekers private-spirited persons ye are all for your own interests like the snaile that seldome stirrs abroad and never without his house upon his back or like the Eagle which when he flies highest hath still an eye downward to the prey that he minds to seize In parabola ovis capras suas querunt Rom. 16. They serve not the Lord Jesus Christ but their own bellyes or if they serve Christ it is for gaine as Children will not say their prayers unlesse we promise them their breakfasts In serving him they do but serve themselves upon him as those carnall Capernaites did Ioh. 6. Well might the Apostle complaine as Philip. 2.21 And Another since that it is his Pleasures his Profit and his Preserment that is the naturall mans Trinity and his carnall self that is these in Unity May he be but warm in his own seathers he little regards the dangers of the house He is totus in se wholy drawn up into himself and insensible of either the publike good or common danger though the water-pot and speare be taken from the bolster yet he stirrs not Farr enough from St. Pauls frame of spirit or speech Who is offended and I burn not farr enough from his care and cumber anxiety and solicitude for the house of God and prosperity of his people 2 Cor. 11.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nothing like they are to Ambrose who was more troubled for the state of the Church then for his own dangers Nothing like Melanethon of whom it is said that the ruines of Gods house and the miseries of his people made him almost neglect the death of his most beloved children True goodnesse is publike-spirited though to private disadvantage as Nature will venture its own particular good for the generall so will grace much more Heavy things will ascend to keep out vacuity and preserve the Universe A stone will fall down to come to its own place though it break it self in twenty pieces It is the ingenuity of saints in all their desires and designes to study Gods ends more then their own to build Gods house with neglect of their own as Solomon did to drown all self-respects in his glory and the publike good as Nehemiah did of whom it might be more truely said then the Heathen Historian did of Cato Di◠Lucan that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over-love the Common-wealth and that he did toti genitum se credere mundo beleeve himself born for the benefit of man-kind Verse 10 11. Therefore the heaven over you is stayed from rain c. It 's never well with man whose life is ever in fuga as the Philosopher hath it and must be maintained by meat as the fire is by fuell till God hear the heaven and the heaven hear the earth and the earth hear the corn the wine and the oyl and these hear Jezreel Hos 2.21 22. where we may see the genealogie of these good creatures resolved into God The earth though a kind mother cannot open her bowels and yeeld seed to the sower and bread to the eater if not watered from above The heaven though the store-house of Gods good treasure which he openeth to our profit and nourishment Deut. 28.12 cannot drop down fatnesse upon the earth if God close it up and with-hold the seasonable showres This the very Heathens acknowledged in their fictions of Jupiter and Juno Strabo and the Metapontines having had a good harvest consecrated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an harvest cut in gold to their God in the Temple at Delphos Now when a rabble of Rebels shall conspire against God and fight against him with his own weapons as Jehu did against Jeboram with his own men what can He do lesse then cut them short then make them know the worth of his benefits by the want of them then call for a drought verse 11. and so for a dearth which inevitably followed in those hot countreys and consequently for pestilence and sword the usuall concomitants Pro cherebh legunt cherib the Septuagint for drought here by a mistake of points translate a sword And in the Originall there is an elegancy past Englishing Because my house is chareb that is wast therefore I have called for a choreb a drought or for a chereb a sword which shall in like sort lay your land wast and make your houses desolate according to that is threatened Deut. 28. and Matth. 23.38 And in the very next chap. verse 7. Christ telleth his Apostles that those refractary Jewes and others that rejected Him the true Temple in whom the Godhead dwelt bodily that is Essentially and not in clouds and ceremonies Col. 2.9 as once between the Cherubims which they used to call Shechinah because they loathed the heavenly Manna therefore they should be pined with famine They that would have none of the Gospel of peace should tast deeply of the miseries of warre They that despised the onely medicine of their souls should be visited with pestilence The black horse is ever at the heels of the red and the pale of the black Rev. 6.4 As there hath been a conjuncture of offences so there will be of miseries A conflux of them abideth the neglecters of Gods House the contemners of his Gospel Vrsine tells us that those that fled out of England for Religion in Queen Maries dayes acknowledged that that great inundation of misery came justly upon them for their unprofitablenesse under the means of grace which they had enjoyed in King Edwards dayes Zanchy likewise tells us that when he first came to be Pastour at Clavenna there fell out a grievous pestilence in that Town so that in seven moneths space there died 1200. persons Their former Pastour Mainardus that man of God as he calleth him had often foretold such a calamity Zanch. Miscel ep ad Lantgrav for their profanenesse and Popery But he could never be beleeved till the plague had proved him a true Prophet and then they remembred his words and wisht they had been warned by him Let us also fear Am. 5.12 Peccata ossea i. e. fortia lest for our many and bony sinnes as the Prophets expression is but especially for our hatefull and horrible contempt of his
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
as not to see God in that they suffered They had learned that out of Psal 78.47 48. Psal 29.3 c. Tully indeed thought that God minds not mildew or hail c. Nee si uredo aut grando quippiam nocuit id Iovi animadvert endum fuit neque enim in regnis reges omnia minima curant c. As kings take not notice of smaller businesses in their kingdoms saith He so neither doth God of these ordinary occurrences But the Jewes for the generality had learned better things And the Apostle tells those Heathens too Acts 14. that God had not left himself without witnesse amongst them in that he did good and gave rain from bâ—aven and fruitfull seasons c. â—Cicero himself likewise another time could say Curiosus est plenus negotii Deus God taketh care of all and is full of businesse And oh that this truth were as fruitfully improved as it is generally acknowledged Oh that men would turn at Gods reproof his recall reproofs his vocall rods Mic. 6.9 and not put him to his old complaint Why should ye be smitten any more Esay 1.5 ye revolt more and more This we may wish but God alone can effect For till he please to thrust his holy hand into mens bosomes and pull off the fore-skin of their hearts Afflictions those hammers of his do but beat cold iron Salvian See Ier. 2.30 31. and 6.29 30. Lev. 26.41 Plectimur à Deo nec flectimur tamen corripimur sed non corrigimur We are put to pain but to no prosit Jer. 12.13 as Abaz that stiffe stigmatick 2 Chron. 28.23 and Ahaziah who sent a third Captain to surprize the Prophet 2 King 1. after two before consumed with fire from heaven as if he would despitefully spit in the face of God and wrestle a fall with the Almighty Verse 18. Consider now from this day and upward And see how punctually the time of benediction answereth to the time of your conversion so that you no sooner begin to build but I begin to blesse It is said of the men of Issachar that they were in great account with David because they had understanding of the times 1 Chron. 12.32 It is certainly a point of spirituall prudence to consider the times and to compare things past with present and future Time is the wisest of all things Laert. lib. 1 said Thales the best counsellour said Plutarch Truth is the daughter of Time In Pericles saith Another Philosopher See the Note on verse 15. Verse 19. Is the seed yet in the barne Hierom rendreth it In germine In the sprouting or spirting as they call it and so farre enough from the harvest and yet further if yet in the barn and not put into the ground Neverthesse for your diligence in building Gods house I assure you in the word of truth that you shall have a very great increase a plentifull harvest From this day will I blesse you And it is the blessing of God that maketh rich as is to be seen in the examples of the Patriarchs Abraham Isaac Iacob Others whose godlinesse was their gain whose piety was profitable to all things as having the promises of both lives 1 Tim. 4.8 Now all that are of faith are blessed with faithfull Abraham Gal. 3.9 are heirs of the world with him Rom. 4.13 and so have right to all things in Christ the heir of all things 1 Cor. 3.22 Heb. 1.2 though these things on earth be detained from them for present by those men of Gods hand Psal 17.14 as Canaan was from Israel by the cursed Amorites till their sinnes were full Gen. 14. yet they shall shortly have power over the Nations and which is better Christ will give them the morning-starre that is himself Rev. 2.26 28 and with himself a Cornucopia of spirituall blessings Ephes 1.3 The Lord that made heaven and earth will blesse them out of Zion that is with better blessings then heaven or earth afforded We read not here of any other blessings but increase of corn wine oil c. because this people was wholly almost affixed to earthly things 1 Cor. 2. The Prophet could not speak wisdom among those that were perfect But better things were implied and assured to the godly as appearâ—th by the ensuing Oracle Verse 20. And again the word of the Lord Again the same day Twice-aday-preaching is no new practise then This Prophet did it so did our Saviour Acts Mon. fâ—l 940. Mat. 13.1 So did Chrysostome as appeareth by his Note on 1 Thes 5.17 So did Luther which because one Nicholas White commended in him he was accused of heresie in the raign of Hen. 8. It is not so long since it was held here practicall Puritanisme The late Arch-prelate being sued unto by a Noble-man to preferre a Chaplain of his whom he commended for an able Divine Socraâ— and a twice-aday-preacher turned away in a great heat saying The more fool he Verse 21. Speak to Zerubbabel governour of Judah Governours are sure to meet with many difficulties and discouragements high-seats are never but uneasie and had need therefore of singular consolation that they may hold on their course like the Sun in the firmament and shew themselves to be of an undaunted resolution We may well say to Governours as that Propheticall Simeon spoke to the pillars which he whipped before the earth-quake Stand fast for yee shall be shaken I will shake the heavens and the earth sc by abrogating and abolishing both Jewish Ceremonies and Heathenish superstitions Heb. 12.27 As also by Nationall commotions and translations of Monarchies The Greeks shall break the power of the Persians the Romans of the Greeks the Goths and other barbarous nations of the Romans But especially by casting the devil out of the heaven of mens hearts Luke 10.18 those strong-holds wherein he had entrenched himself Mat. 24.7 2 Cor. 10.4 5. that the ransomed of the Lord may receive a kingdome which cannot bee moved Heb. 12.28 and partake of those new heavens and new earth wherein dwelleth righteousnesse 2 Pet. 3.13 even that world to come as these dayes of the Gospel are called Heb. 2.5 See the Note above on vers 6.7 Verse 22. And I will overthrow the throne of kingdomes sc by pouring contempt upon Princes and causing them to wander in the wildernesse where there is no way Psal 107.40 as he dealt with Darius the last Persian Monarch by putting down the mighty from their seat and exalting them of low degree Luke 1.52 as hee dealt with Bajazet the great Turk and Tamerlan the Scythian shepherd by changing the â—imes and the seasons removing kings and setting up others in their stead Dan. 2.21 All this God will do and all that follows in the Text viz. destroy the strength of kingdoms overthrow the charets and their riders c. rather then his Church shall be unhelped or his kingdome of grace hindered Our help is in
the Name of the Lord who made heaven and earth and will rather unmake all again then we shall be unrelieved Psal 124.8 Yet have I set my king upon mine holy hill of Zion Psal 2.6 Yet for all the sorrow for all the malicious machinations and attempts of his enemies to the contrary who are therehence admonished to be wise for themselves and to kisse the sonne for he must raigne and all his foes must bee his foot-stool There is a Councill in heaven will dash the mould of all contrary counsels upon earth The stone cut out of the mountains without hands which is Christ the Conquerour will break in pieces the iron the brasse the clay the silver and the gold And in the dayes of those kings shall the God of heaven set up a kingdome which shall never be destroyed and the kingdom shall not be left to other people but it shall break in pieces and consume all these kingdomes and it shall stand for ever Dan. 2.44 45. So Dan. 7. after that the Prophet had described the greatnesse and glory of all the four Monarchies at length he comes to speak of a kingdome which is the greatest and mightiest under the whole heaven and that is the kingdome of the Saints of the most High Dan. 7.27 whose kingdome is an everlasting kingdome and all Rulers shall serve and obey him Verse 23. I will take thee O Zerubbabel That is O Christ of whom Zerubbabel was both a father and a figure Luke 3.27 Zach. 4.10 I will take thee that is I will advance and exalt thee See this expounded and applied by that great Apostle Philip. 2.5 to the 12. and will make thee as a signet that is I will highly esteem thee inviolably keep thee and entirely love thee Cant. 8.6 Jer. 22.24 and all my people in thee and for thee Esay 49.16 for I have chosen thee as Esay 42.1 Quoniam in te mihi complacui saith the Chaldee For in thee I am well pleased as Mat. 3.17 See the Note there Saith the Lord of hosts This is three severall times set down in this one verse for our greater assurance and confirmation of our faith I shall close up all with that observation of Divines that all the Prophets except Jonah and Nahum expressely end in some prophecy concerning Christ He being their mark at which all of them chiefly aimed Indeed he is both mark and matter of both old and new Testament And therefore if we will profit in teaching hearing reading we must have the eye of our minde turned toward Christ as the faces of the Cherubims were toward the Mercy seat Do this if ever you will do well A COMMENT OR EXPOSITION Upon the Prophesie of ZACHARIAH CHAP. I. Verse 1. IN the eighth moneth in the second year of Darius Two moneths after Haggai began to prophesie See the Note on Hagg. 1.1 These two Prophets did jointly together reprove the Jews for their sloth in reedifying the Temple and incite them to set forward the work Ezra 5.1 contributing their utmost help thereunto vers 2. They were also a singular help the one to the other in the execution of their office For two are better then one and why see Eccles 4.9 with the Note For which cause also Christ sent out first the twelve and then the seventy by two and two Mar. 6.7 Luk. 10.1 So Paul and Barnabas were sent abroad the two faithfull witnesses Revel 11.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Poet speaks of Vlysses and Diomedes sent to fetch in the Palladium Acts Mon Exod. 4.16 One good man may be an Angel to another as Bradford was to his fellow-Martyr Dr. Taylour nay a God to another as Moses was to Aaron And for others in the mouth of two or three witnesses a truth is better beleeved by them and a twisted cord not easily broken Haggai layes down the mind of God to the people more plainly in direct and down-right termes Zachary flies an higher pitch abounding with types and visions and is therefore worthily reckoned among the abstrusest and profoundest Pen-men of holy Scripture Praecaeteris obscurus est profundus varius prolixus aeigmaticus Cor. a Lapid For it must be understood and let it here be prefaced that albeit all Scripture is given by inspiration of God and is prositable to instruct 2 Tim. 3.16 pure precious and profitable every leaf line and letter of it Psal 12.6 Prov. 30.5 Yet between scripture and scripture there is no small difference some pieces of Gods Book for their antiquity and some other for their obscurity do justly challenge our greater attention and industry Of the former sort famous for their antiquity are the five Books of Moses whom Theodoret fitly calleth the great Ocean of divinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fountaine of the following scriptures Of the second sort noted for their difficulty and that will not be acquainted with us but upon further suit some are hard through their fulnesse of matter in fewnesse of words as the Poeticall bookes wherein no doubt the verse also hath caused some cloud And others againe by the sublimity of the subject they handle such as are the bookes of Ezechiel and Daniel and this of Zachary who is totus ferè symbolicus and is much followed by St. Iohn in his Revelation Hence Hierome in his prologue to this Prophet saith Hieron Ab obscuris ad obscuriora transimus cum Mose ingredimâ—r ad nubem caliginem Abyssus abyssum invocat c. We passe from dark prophecyes to that which is much more dark and with Moses we are entring into the cloud and thick darknesse Here one deep calleth upon another and being in a Labyrinth we hope to get out by Christs golden clue concerning whose Passion Resurrection and glory he speaketh more like an Evangelist then a Prophet and may therefore be rightly stiled The Evangelicall Prophet came the word of the Lord unto Zachariah the son of Barachiah Therefore the same that our Saviour speaketh of Mat. 23.35 Luk 11.51 though I once thought otherwise after Hierome Luther Calvin Beza Glassius Grotius c. But 1. the name of his Father Berechiah 2. the manner of Christs account reckoning from Abel the first Martyr to this penultimus Prophetarum last save one of the Prophets and last of all that was slaine by the Jewes after the reedifying of the Temple Zach. 11.1 13 whither being assaulted he ran for sanctuary easily perswades me to alter mine opinion As for those that hold that our Saviour there spcaketh of Zachary the Father of Iohn Baptist Luk 1. slaine by the Jewes because he preached Virginis partum Christi ortum Christ born of a Virgin Baronius Tolet and others as they affirme it without reason so they may be dismissed without refutation Hoc quia de scripturis non habet authoritatem eâdem facilitate contemnitur quâ probatur saith Hierome the son of Iddo the Prophet Whether the
not as your fathers Man is a creature apt to imitate to be led more by his eyes then by his eares and children think they may lawfully Be as their fathers St. Peters converts had received their vaine conversation from their fathers as it were ex traduce or by tradition 1 Pet. 1.18 And St. Steven tells his perverse hearers that they were as good at resisting the Holy Ghost as their fathers had been before them Act. 7.51 They used to boast much of their Ancestours Ioh. 8.33 and to bind much upon their example and authority Ier. 44. 17. Mat. 5.21 They thought they were not much to be blamed because they did but as their fathers had done before them The Prophet therefore dehorts or rather deterrs them from that folly serting forth both the crime and doome of their forefathers whom they so much admired and so stifly imitated and this he ost repeateth that they might once consider it and be wrought upon by thosé domestick examples have cryed Loudly and lustily Es 58.1 according to that Cry aloud spare not Lift up thy voice like a trumpet sic clames ut stentora vincas A minister should be a Simon Zelotes a son of thunder as Basil was said to thunder in his preaching lighten in his life as Hierome for his vehemency was called Fulmen Ecclesiasticum the Churches light-bolt as Harding before his shamefull Apostasy wished he could cry out against Popery as loud as the belles of Oseney and as Farellus that notable French Preacher whose voice when the envious Monks sought to drown by ringing the bells as he was preaching at Metis he lifted up his voyce adravim usque and would not suffer himselfe to be outroared The Saints-bell as they called it Pierius useth for an hieroglyphick of a preacher who must not speak the word onely but sound it out into all the earth Rom. 10.18 not preach it onely but cry it as the Apostles word signifieth 2 Tim. 4.2 clangite clamate Jer. 4.5 Boâte vociferate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boantis Vociferantis Mat. 3.3 Ministers have to doe with deafe men dead men living carcasses walking sepulchers of themselves Now therefore as our Saviour lifted up his voice when he said Lazarus come forth so must they stand over men and cry aloud awake thou that sleepest and stand up from the dead that Christ may give thee light Eph. 5.14 turne you now from your evil wayes c. This was the constant cry of the Prophets as here and Apostles as Acts 26.18 to open mens eyes naturally closed up that they cannot see the evill of their wayes Ier 2.35 Rev. 3.15 to turn them from darknesse to light and from the power of Satan to God and from your evill doings Heb. Designes gests or exercises enterprized advisedly and prosecuted studiously of natural disposition and inclination as Prov. 20.11 and 1 Sam. 25.3 This St. Iohn usually calleth committing of sinne 1 Epist 3.4 8 9. Iohn 8.34 this is to adde rebellion to sinne Iob 34.37 impudence to impotence browes of brasse to iron sinewes Isa 48.4 This is wickednesse with a witnesse which if men could but see in its native colours and cursed consequents they would soon be perswaded to turn from it As the eye cannot but be offended with a lothsome object so neither can the understanding Take rats-bane it looketh not evil bu◠when a man feeles it boyle burn torture him c. he hates it extremely So he should doe sinne he will doe else at length when it is too late For prevention take the counsell of a Martyr get thee Gods law as a glasse to look in So shal you see your faces foul-arrayed and so shamefull mangy pocky and scabbed Bradfords serm of Repent p. 20.26 27. that you cannot but be sory at the contemplation thereof and seek out for cure Especially if you look to the tag tied to Gods law the malediction which is such as cannot but make us to cast our currish tailes between our legs if we beleeve it But O faithlesse hard hearts O Iezabels guests rocked and laid asleep in her bed O wicked wretches c. but they did not hear Though the Prophets cryed and spake loud enough to bee heard and heeded An heavie eare is a singular judgement Isa 6.10 An hearing eare a precious mercy Prov. 20.12 God must bee intreated to boare our eare Psal 40.6 and to make the boare so big that the word may enter to say as Isa 42.18 Hear ye deaf and looke ye blind that ye may see Verse 5. Your fathers where are they Is not the grave their house have they not made their beds in the dark are not they gone down to the Congregation house of all living Iob 30.23 Every man should die the same day he is born as being born a child of death the wages of sinne is death and this wages should bee paid him down presently But Christ beggs their lives for a season 1 Tim. 4.10 he is the Saviour of all men not of eternal preservation but of temporal reservation But what a sad thing is it for men to dye in their sinnes as these in the Text and their Nephews did Iohn 8.21 24. How may such men on their death-beds say to their sins as Charles the fifth did of his honours victories riches Abite hinc abite longè Go Mornaeus go get you out of my sight or as Cornelius Agrippa the conjurer did to his familiar that used to accompany him in the shape of a dog Abi à me perdit a bestia Joh. Manl. loc com 136. P. Sut. de vit Caribusian quae me perdidisti Be gone thou wretched beast that hast wrought my ruine Petrus Sutorius speaks of one that preaching a funeral sermon on a religious man as he calles him and giving him large commendations heard at the same time a voice in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mortuus sum judicat us sum damnat us sum I am dead judged and damned The Devill preached Sauls funeral 1 Sam. 28.19 though David made his Epitaph 2 Sam. 1. And do the Prophets live for ever Those false Prophets so Hierome senseth it that cryed peace peace to your fathers and made all fair weather before them when the fierce wrath of God was even ready to burst out upon them as an overflowing scourge But they doe better that understand it of Gods true Prophets who are dead indeed for wise men dye as well as fooles Psal 4◠10 Good men dye as well as bad Ezech. 21.4 yea good men oft before the bad Esay 57.1 but their words dyed not with them the truth of their prophesies not onely lived for ever for ever O Lord thy word is stablished in heaven Psal 119.89 but struck in the hearts and flesh of their perverse hearers like the envenomed arrowes of the Almighty throughout all eternity Haeret lateri lethalis arundo Wicked men may as the wounded Hart frisk and skip
him We read in our own Chronicles that Edmund furnamed Ironside in whom England was lost and Knute the first Danish King after many incounters and equal fights at length imbraced a present agreement Daniels hist lib. 1. which was made by parting England between them two and confirmed by oath and Sacrament putting on each others apparel and Arms as a ceremony to expresse the Atonement of their minds as if they had made transaction of their persons each to other Knute became Edmund and Edmund Knute Even such an exchange I may say of apparrel is betwixt Christ and the pardoned sinner c. Christ puts upon his Church his own comlinesse decks his spouse with his own jewels as Isaac did Rebecca cloath her with needle-work and makes her more glorious within then Esther ever was in all her beauty and bravery rejoyceth over her as the bridegroom over his bride yea is ravisht in his love to her with one of her eyes lifted up to him in prayer or meditation with one chain of her neck that chain of his own graces in her Cant. 4. Verse 5. And I said let them set a fair mitre upon his head Who said this The Prophet grounding his speech on the last gracious words of the Angel taketh the boldnesse to enterpose this his request for the bestowing of the priestly ornaments upon Joshua and accordingly it is done This the prophet knew would be a comfort to the whole people and a confirmation to Ioshuas faith for the pardon of his sins like as it was to Peter and the rest of the Apostles Mat. 28.19 Joh. 20.21 that Christ after his resurrection restored them to their office after they had all shamefully forsaken him let them set a fair mitre upon his head Not a diadem as the old Translation hath it that 's for a kings head much lesse a triple crown with the word Mystery Babylons motto Rev. 17.5 engraven in it as Brocard and many other eye-witnesses affirm of the Popes crown but a Mitre or tiar It hath its name from compassing about be cause it invironed the High-priests head It had a holy crown with it Exod. 29.6 signifying the Deity and dignity of Christ It had also upon the fore-front of it a plate of pure gold with this caelature Holinesse to the Lord. Hence it was not lawful for the High priest say the Jews to put off his mitre to whomsoever he met were he never so great a man lest the name and glory of God whose person he sustained should seem to submit to any living With this Mysterious mitre upon his head with other priestly Ornaments and vestments it was that Alexander the greatmet the High-priest Iaddus Nephew and successour to Ichoshuah in the text as he was maâ—ching against Jerusalem with hostile intent and adoring that God whose name was seen written on the golden plate of his Mitre he entered the city peaceably offered sacrifice in the Temple as the Priests directed him Dan. 8.7 20 21. 11 13. and having seen there the prophesie of Daniel concerning himself he granted the Jews many immunities and priviledges and so departed Parmenio one of his favorites asked him the reason of his friendly dealing with the Jews â—seph lib. 11. Cap. vlt. who by denying him help and tribute had highly displeased him He answered that while he was yet in Macedonia and but thinking of the conquest of Asia a certain man appeared unto him in the habit of that High-priest encouraging him to set upon the work and assuring him of good successe therein and the Angel of the Lord that is Christ the Master of these Ceremenies the effect of this Levitical office Verse 6. And the Angel of the Lord protested Either with an oath or some deep asseveration or both as 1 Sam. 25.26 As the Lord liveth and as thy soul liveth c. The former is an oath the latter an asseveration or obtestation only conjoyned with that oath Among the Heathens Ex animi seu sententia was instead of an oath And rather then swear or say more in a matter of no great moment Chinius the Pythagorean would undergoe a mulct of three talents Others render it Testified or called witnesse upon his words the Angels and the prophet there present for the more assurance Thus though Christs word be sufficient for he is Amen the faithful and true witnesse yet for his servants better settlement Rev. 3.14 he hath bound his promises to them with an oath and taken heaven and earth to witnesse which is dignatio stupenda a wonderful Condescension Verse 7. If thou wilt walk in my wayes and keep my charge That is if thou wilt walk in all the Commandements moral and ordinances Levitical blamelesse as holy Luk. 1 6. Act 20.28 Zachary did and so approve thy self righteous before God by taking heed to thy self first and then to all thy flock which is thy charge the Holy Ghosts depositum and the purchase of Christ's own blood God linesse is the high-way to happinesse the good old way that hath been ever beaten by all those saints that now finde rest to their souls The very first steps in this way are Repentance from dead works and Faith toward God in Christ Jesus By these men return to God from whom they have departed are brought neare to him and set in the way of his steps Psal 85.13 We are his workmanship saith the Apostle created in Christ Iesus unto good works which God hath before ordained that we should walk in them Eph. 2.10 not without good advice and due direction Eph. 5.15 Walk circumspectly walk by rule and by line Gal. 6.16 Lift not up one foot till you finde sure footing for the other as those Psal 35.6 Christians and especially Ministers are funambulones saith Tertullian if they tread but one step awry they are gone and may draw many with them then thou shalt judge mine house and shalt also keep my courts i. e. Thou shalt rule in my Temple and wait at mine altar The Pope and his Prelates catch at the former but let go the later where Christ saith Feed my sheep Bellarmine saith the meaning is Rule like a king Baronius Take to thy self the supream government of the Church But a preaching Bishop is a just wonder among them a Vir portenti as those priests in the next verse are called and I will give thee places to walk among these that stand by i.e. Among the Seraphims as the Chaldee here interprets it thou shalt walk arm in arm as it were with Angels Mat. 22.30 Heb. 12.22 He seems to allude to the walks and Galleries that were about the Temple Heaven is the reward of walking in the way that is called Holy the end of mens faith the salvation of their souls Christ tells us that in his Fathers house are many mansions for us Joh. 14.2 such as have farre better gardens and Galleries then Mahomet fondly promiseth his sword-men in his fools-paradise
full perfecting and finishing of the Temple and restoring the worship of God within it unto its full perfection of beauty and brightnesse By the two Olive-trees Zerubb abel with the elders and Ioshua High-priest with the other priests that sat before him as Chap. 3.8 wite Ezra 6.14 confer Psal 52.8 These are said to empty golden oyl that is their estates and pains for the finishing of costly work and likewise because it was done in fincerity of heart therefore it is called golden or pure cyl Further these eminent ranks and sorts of persons that should give their affistance to this work are called sons of oyl verse 15. As being fruit ful and affording plenty of it Thus Esay 5 1. a fruitful hill and fertile soyl is in the Original as here called a son of oyl c. Verse 8. Moreover the word of the Lord came unto me saying This is a conformation of the former comfort and a feal of the former promise all which was but little enough by reason of the peoples distrust and iufidelity Against which the prophet here produceth his warrant Gods own word q. d. This is a faithful saying and worthy of all acceptation This is a pillar and ground of truth See the Note od 1 Tim. 3.15 Verse 9. The hands of â—erubbabel have laid the soundation of this house his hands c. Here the scope of this stately vision iâ— plainly held forth and without a parable What the scripture speaketh darkly in one place it speaks plainly in another The Rabbins have a saying that there is a mountain of sense hanging upon every Apcx of the word of God They have also another saying Nulla â—st obâ—ctio in lege quae non haber solutionem in latere i. e. There is not any doubt in the law Pemble of the Persian Monarchy but may be resolved out of the law Zorobalâ—cl is both founder and finisher of the Temple those that will have it not to be finished till about the sixth yeer of Darius Nothus make him to be very long-lived and tell us that God granteth to one a longer life then ordinary because he hath something to be done by them The distrustful Jews began to despise those small beginnings of a building and to despair of ever seeing it perfected by reason of those mountains of opposition they met with and thought they should never dig down or get over The work shall the done saith God and Zerubbabel how unlikely soever shall do it Beleeve the Prophets and ye shall prosper It shall never be faid of Zorobabel as of the foolish huilder This mâ—n began but could not sinish Or as an out-lander seeing Christ-church in Oxford said of it Egregium opus Cardinalis iste instituit Collegium Luke 14.30 Rod. Gualthe abâ—â—boit culmam A pretty piece of Work A colledge begun and a kitchin finished It was God that set Zerubbabel awork and He doth not use do things to halves He is Alpha and Omega the Beginner and Ender the Author and Finisher Heb. 12.1 I am consident of this very thing faith Paul that he that hath begun a good work in you wil perform it Psal 1.6 And faithful is he that calleth you who also will do it 1 Thes 5.24 And the Lord will persect that which concerneth me saith David sorsake not the work of thine own hands Psal 138.8 Look upon the wounds of thine hands and despite not the works of thine hands said Queen Elizabeth Thus if men pray in the holy Ghost keep themselves in the love of God and look for the mercy of our Lord Jesus Christ umo câ—ernal life they shall be builded up in their most holy saith Jude 20.21 where by Christ shall dwell in their hearts as in his holy Temple and thou shth know Thou Zachary shalt know that the Lord of Hosts hath sent me His Angel as his Internuncio See Luk. 1.19 Or thou Zerubbabel shalt know that I Zaâ—hary come not to thee of mine own minde but on Gods message and am therefore to be beleeved When Ehud told Egion he had a message from God though he were an heathen and a fat unweildy man he stood up to receive it Judg. 3.20 though that message was a messenger of death a ponyard in his bowels Should not we harken to the Father of spirits and live Heb. 12. should the Consolations of God be sinall with us Job 15.11 Should we instead of wrestling with God by prayer so putting his promises in suit wrangle with him by cavelling objections lâ—se dixit among Pythagoras his schollers went currant if their master said it 't was enough And shall we that are taught of God not give the like credit to our Master in heaven shall we not yeeld him the obedrence of faith Verse 10. Tor who hath dâ—spised the day of small things Nay who had not The generality of the Iews were clearly guilty Ezra 3.13 and are therefore here justly reproved As Naaman once looked on Gods Iordan with Syrian eyes and so sllghted the motion of washing therein so these distrusiful Jews despised the small beginnings of this great work and the little likelyhood of ever bringing it to any good upshot Is it not in your eyes as nothing-saith Haggâ—e hap 2.3 They seemed onely to grieve at it but God construeth it for a downright contem pt for he judgeth otherwise of our carnall affections then we our selves and will have us to know that his thoughts are not our thoughts neither are his wayes our wayes Esay 55.8 Out of meancst principles he many times raiseth matters of greatest moment that his own immediate hand may the more appear The kingdom of heaven was at first but as a grain of mustaâ—d-seed Mat. 13.32 The stone cut out of the mountain without hands as if it had dropt out or been blown down thnece became a mountain and silled the whole earth Dan. 1.34 35. The cloud that rose as little as a mans hand soon after muffled the whole heaven God put little thoughts into the heart of Ahashuerosh concerning Mordecai but for great purposes Who would ever have thought that out of Abraham now as good as dead should have come the Messiah or that out of the dry root of Jesse should come the Branch spoken of in the former Chapter who would have imagined that going forth onely with his bow Rev. 6.2 and arrows Psal 45.5 the foolishnesse of preaching he could conquer in three hundred yeers the whole Roman Empire that by Hus a goose and Luther a swan such strange things should have been done in Bohemia and Germany that by a scruple cast into Hen. the 8. his minde about his marriage with Katharine of Spain by the Trench Embassador who came to consult with him of a marriage between the Lady Mary and the Duke of Orleans second son to the King of France whether Mary were legitimate c the Pope should be cast off here and reformation wrought by so weak and
simple means Spec. Erop yea by casual and crosse means this saith one is that miracle which we are in these times to look for For they shall rejoyce Or But they shall rejoyce or Nay they shall rejoyce nay they shall see viz. that which they despaired of ever seeing and were therefore much cast down about the perfection of the work and its glorious accomplishment And this shall be surely effected by Gods powerful and watchful providence called here those seven eyes of the Lord which run to and fro thorow the whole earth called elsewhere the seven spirits of God Rev. 5.6 and 1.4 and Gods spirit here Verse 6. so guiding and managing all affaires and occurrences that all the rayes and beames of providence issuing from those eyes might be seen to meet in the accomplishment of this as their ultimate ayme and scope See the Note on Chap. 3.9 Verse 11. Then answered I and said unto him No mean measure of understanding would content the prophet but he is still enquiring and incroaching upon the Angel so doth Moses upon God Exod. 33. He had not been long out of the Mount but he is asking God to shew him his glory which when he had seen yet he resteth not satisfied but must have more and yet more So David though deep-learned is ever and anon at it teach me thy statutes Spiritual learning is infused by degrees our hearts are as narrow-mouth'd vessels and God delights oft to hear of us Whither I go thou canst not come now but thou shalt afterwards Then shall ye know if ye follow on to know provided that ye beg and dig Prov. 2.3 4 5 and beat as the foul doth the shell to get out the fish and be discontentedly contented till ye come to see as ye are seen a spe ad speciem c. What are these â—w olives c. And. Verse 12. Joh. 13. Hos 6.3 What be these two olive-branches c. See the Notes on verse 3. and verse 7. Verse 13. Knowest thou not what c. See the Note on ver 5. Vers 14. These are the two anointed ones Heb. sonnes of oyl See the Note on verse 7. that stand by the Lord of the whole earth because by the candlestick and utensils of the Temple and Type of the Church which is at Christs right hand Psal 45. as he at his Fathers right hand Rom. 8. He is with all his to the end of the world and it is a part of his joy that we shall be one day where he is This Lord of the whole earth soveraigne over all but takes delight onely in such as Esther like he purifies and perfumes for royall use and these he loveth so affectionately as never any Lord did his subjects Zech. 3.17 He loves the gates of Zion more then all the dwellings of Jacoh Psal 87.2 CHAP. V. Verse 1. THen I turned me and lifted up mine eyes i.e. I prepared me to the receiving of a new vision nothing so comfortable as the former but no lesse necessary that the people by sense of sinne and fear of wrath might be taken off their wicked practises redeem their own sorrows and be accounted worthy to escape all those things that should otherwise come to passe as verse 11. and to stand before the Son of man at that dreadfull day This seemeth to bee the mind of the Holy Ghost Luke 21.36 in these two visions here recorded which while some Interpreters attend not in toto vaticinio neque coelum neque terram attingunt saith Calvin they are utterly out and behold a flying roll Or volume as Psal 40.10 or scroll of paper or parchment usually rolled up like the web upon the pin mi convolvuntur nostrae Mappae Geographicae as our Mappes are rolled up saith A Lapide and as in the publike Library at Oxford the Book or Roll of Esther an Hebrew Manuscript is at this day to bee seen D. Prid. Orat. 4. Amem Antibarb lib. 3. Volans velocissimum astionâ—s incursum significat Chrysost but here flying Not onely because spread wide open as Rabshakeh's letter 2 King 19.14 and as that Book of the Prophet Esaias Luke 4.17 but also as fleeting along swiftly like a bird ready to seiz on her prey Nemo scelus gerit in Pectore qui non idem Nemesin in tergo The Heathens thens named Nemesis their Goddesse of Revenge to take punishment of offend ours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because no man can possibly escape her They tell us also that their Jupiter writeth down all the sinnes of all men in a book or scroll made of a goatspelt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word whereby Aquila and Theodotion two Greek Translatours do render the Hebrew of this Text. See Dan 7.18 Rev. 20.12 Symmachus turnes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Chapter or Abstract of a larger Book full of sinnes and Woes and yet it is of an unheard of hugenesse verse 2. and of very sad contents like that book of Ezechiel chap. 2.9 10. lamentation and mourning and woe or the first leaf of Bishop Babingtons book which he turned over every morning all black to inmind him of hell and Gods judgements due unto him for his sinnes Vers 2. What seest thou q. d. Mark it well and let thine eye affect thine heart let these things be oculis commissa fidelibus I see a flying book See the Note on verse 1. Some read it A double book according to the Chaldaick signification of the word as containing double that is manifold menaces and punishments of sinne But the Chaldee Paraphrast Septuagint and others render it flying as hasting and hovering over the heads of wicked persons the length thereof is twenty cubits c. Ten yards long and five broad Neither let men say that words are but wind as they did Jer. 5.13 For 1. Even wind when gotten into the bowels of the earth may cause an earth-quake as when into the bowels of the body an heart-quake 2. God threateneth those scoffers verse 14. that he will make that word which they tearmed wind to become fire and themselves fuel to feed it And as fire flyeth upon fuell fully dried Nah. 1.10 and consumeth it in an instant so Gods flying roll will lick up the evil-doers no otherwise then the fire from heaven after it had consumed the sacrifice the wood the stones and the dust licked up also the water that was in the trench 1 King 18.38 The threatnings of Gods Law the same with this Roll are as Erasmus saith of Ezek. 3.18 fulmina non verba lightbolts rather then words or if words yet they are as One saith Verba non legenda sed vivenda Words not to be read onely but lived at least not to be read as men do the old stories of forraigne warres wherein they are nothing concerned but as threatening themselves in every threat cursing themselves in every curse c. nor as
Gods watch-men they stand sentinell in heavens turret And that the sole of their feet is like the sole of Calves feet round and ready to go either forward or backward with greatest facility that as they see every way so they are apt to go every way for the dispensing of Gods benefits and executing of his chastisements toward the Elect and vengeance on the reprobates All this they do justly 2 Sam. 24.17 2 King 19.35 Gen. 19.11 Acts 12.23 Rev. 16.16 diligently and purely with faith in receiving Gods commands Rev. 15.6 clothed in pure white linen and having their breasts girded with golden girdles Let us labour to obey God as Angels do else we may be Angels for gifts and yet go to hell Verse 6. The black horses which are therein c. These Angels are appointed to severall Countries The black horses to Babylon which lay North from Judaea to inflict vengeance The white horses are sent with them to deliver the Church out of Babylon and to bring their brethren for an offering unto the Lord upon horses and in chariots and in litters and upon mules and upon swift beasts to Gods holy Mountain Jerusalem Esay 66 20. And the grisled go forth toward the South countrey To shew that the punishments of Egypt and Arabia which lay South-ward from Judaea should be somewhat mixed and mitigated they should be in better case then Babylon yet not so good as that the Jews should dream of a happy estate in those countries but rather repair to Judaea and there keep them sith those that are out of Gods precincts cincts are out of his protection Psal 91.9 10 11 12. Verse 7. And the bay went forth c. Junius reads it And the strong or confirmed ones that is the Angels armed with power and authority from God for the execution of his will Esay 10.34 Lebanon shall fall by a mighty One that is by an Angel 2 Thess 1.7 they are called the Angels of Gods power and elsewhere principalities and powers and sought to go that they might-walk to and fro thorow the earth Not onely toward the South as verse 6. This doth not teach that the Angels are more carefull of this world then God is of whom they desired it But first that they can do nothing without commission from Him Secondly that they are ever ready to offer their service and to yeeld obedience upon the least intimation of the Divine pleasure Verse 8. Then cried he upon me That I might the better observe it sith he spake it with so great vehemency Have pacified my spirit i.e. perfecerunt voluntatem meam as the Chaldee here hath it they have done my work thoroughly to my great content When the Churches enemies are slaughtered God inviteth the birds and beasts to a feast as it were for joy and taketh as much delight in their just punishment as any man can do in a cup of generous wine whence it is called the wine of Gods wrath Rev. 14.10 See Deut. 28.63 Verse 9. And the word of the Lord came unto me saying This second part of the Chapter is not a vision but a Sermon or an historicall prediction of what was really to be done For as Gods Spirit was quieted and as it were comforted by the Angels faithfull execution of their offices so He seeks by this Prophecy to quiet and comfort the spirits of his people the Iews that were returned out of Babylon For these finding themselves beset with enemies and exigencies might possibly despair of ever seeing the accomplishment of those promises and prophecies of the kingdome restored to the house of David and of the great glory of the second Temple above the first To keep up their hearts therefore is this declaration made them of the kingdome and priestood of Christ under the typicall coronation of Jehoshuah the High-priest Vers 10. Take of them of the captivity i. e. Of the returned captives even of Heldai Num. 16.2 of Tobijah and of Jedaiah Men famous in the Congregation men of renown That these four mentioned here taking in Josiah who is also called Her verse 14. were Embassadours from the godly Jews in Babylon and brought their gists as Junius thinketh I cannot affirm But that they were the same with Daniel Shadrach Meshach and Abednego as the Jews and Hierom tell us I do not beleeve Josiah seemeth to be the Hoste to the other three as Gaius was to St. Paul and other good people Though some think rather he was either treasurer for the Temple or else a gold-smith and one that could make crowns Calvin conjectures from the fourteenth verse where it is said that the crowns shall be to these men for a memoriall that being men of authority they were deeply guilty of infidelity and impatiency because they â—aw not a present performance of the promises they were discontented themselves and discouraged others Ye have need of patience saith the Apostle to those short spirited Hebrews chap. 10.36 who found it more easie to suffer evil thento wait for the promised good and come thou the same day Either the same day these men came from Babylon Or the self-same day that the Lord spake to the Prophet is hee commanded to go not to put it off a day longer for the people needed a speedy and hasty comfort No sooner had God prepared the people but the thing was done suddenly as 2 Chron. 29.36 No sooner were they ripe but he was ready He is a God of judgement a wise God that knowes when to deal forth his favours As till then he waits to be gracious Esay 30.18 His fingers itch to be doing good in his good pleasure to Sion as the mothers breasts ake when now it is time the child had suck He exalteth the lowly he filleth the hungry with good things When once David is poor and needy God will make no tarriance Psal 40.17 when his soul is even as a weaned child then he shall have the kingdom Psal 131.2 Verse 11. Make crowns Two saith Piscator one of gold for the Kingly dignity another of silver for the Priesthood Three saith A Lapide who makes it a type as of Christs threefold office so of the Popes triple crown which later relateth rather to Prides picture drawn by the old Romanes with three crowns on her head On the first whereof was in scribed Transcendo on the second Non obedio on the third Perturbo Danaeus thinks it likely by the 14. verse that here were foure crowns made according to the number of the foure persons here mentioned that brought in the gold and silver Ribera will have it to be all but one crown made of both metalls and called crowns for the greatnesse of it Chald. vertit Facies coronam magnam as Wisdomes for singular wisdome Pro. 1. Behemoth Beasts for an huge beast Iob 40. The Verb singular tihieh ver 14. seemes most to favour this conceit of his But in Hebrew the singular is oft put for the
and lamented Multi sacerdotes pauci sacerdotes multi in nomine pauci in opere There are many Priests and yet but few many so in name few so indeed Marcidi rebaulde Parisiens Fy on such rascall rebaulds said the excommunicated Barons in K. Iohns time in their declaration concerning the Pope and his Cardinals and yet they were no Protestants No more are the Venetians and yet how they slight their Pope who is now like the cuckow in June heard but not regarded by them is sufficiently manifested by their Manifesto's to the Christian world In Biscany anciently Cantabria a province of Spaine they admit no Bishops to come amongst them such an hatred they have taken against that order of men And when King Ferdinand came in progress thither accompanied amongst others by the Bishop of Pampeluna the people arose in armes drove back the Bishop and gathering all the dust on the which they thought he had trodden Heyl. Geog. pag. 55. flung it into the sea What our Bishops did in Q. Maryes dayes we all know that bloody Bonner especially buried at length in a dung hill too good a grave for him Sure it was an unhappy proverb that was then learnt The Bishops foot hath trodden here They are now utterly cashierd and lye wrapt up in the sheet of shame for this very sin amongst others here charged upon these Priests their dishonouring Gods great Name his services and servants For it was come to that height of wickednesse amongst us a little before the late troubles as to cast odium in religionis Professores tanquam in adversarios an evill report upon the professours of religion as so many adversarles as Bede saith the ancient Brittains did immediately before their destruction by the Saxons He that would not be an Arminian was therefore accounted a practicall Puritan He that was not for the Jure divino of Episcopacy was little better then a publike enemy If the Ministry of England be under any abasures at present as they are thorough the iniquity of the times and the overflow of errours and Atheisme let it serve to humble them for their desire of vainglory and not seeking the honour that commeth from God onely Ioh. 5.44 let it also work in them a greater care to approve themselves to God that they may be glorious in his eyes and to his people who dare not but honour such as feare the Lord Psal 15.4 and have his Ministers in singular esteeme for their works sake 1 Thess 5.13 according as ye have not kept my wayes q. d. your dignity is decayed like as your duty hath been neglected You are fallen out of the hearts of good people and are aviled by all Neither is it any wonder for a vicious life breeds vileness of estimation but vertue is a thousand escucheons Hence that close connexion If there be any vertue if any praise Phil. 4.8 this treads upon the heels of that as it were followes it as close as the shadow doth the body When Adam stood in innocency the savage beasts did him reverence And the same God which did at first put an awe of man in the fiercest creatures hath stamped in the cruellest hearts a reverend respect to his own Image in his faithfull ministers as in Saul to Samuel Herod to Iohn Baptist those gallants of Israel to that mad fellow as they were pleased to call the Prophet that came to anoint Jehu upon whose words as mad as they made of him they will presently adventure their lives and change the crown Gods Image as Gods name Psal 111.9 is holy and reverend And they that would have good repute and report amongst men must carefully keep or as the word here used may be rendred watch Gods wayes He shall have enow that will watch for his halting and take any little occasion to revile him with open mouth as Shimei did David when he had declined Gods way It is therefore excellent counsell that Solomon giveth and worthy of all acceptation Pro. 4.25 26 27. Let thine eyes look right on and let thine eye-lids look straight before thee Ponder the path of thy feet and let all thy wayes be ordered aright Turn not to the right hand nor to the left remove thy foot from evill Lo this is the ready road to honour and estimation Do worthily in Ephrata and so be famous in Bethlehem Ruth 4.11 Sic famam extendere factis Hoc virtutis opus But those Balaams that perswaded by their Balacks seek for honour by evill-doing these seek the living among the dead figs of thistles heaven in hell c. but have been partiall in the law Heb. ye have accepted or acknowledged faces in the law i. e. you accept persons you deal partially in expounding and applying the law making it pinch the poor and favour the rich The Church hath ever been pestered with such Aretalogi such parasitical Preachers whose practise hath been like Ahabs Prophets to speak magis ad voluntatem quà m ad veritatem more to please then to profit And there is a very great sympathy between great ones that have first flattered themselves and these false flatterers who prove a sit helve for such an hatchet and meet lettice for such lips Such an one was Vriah the high-priest to Ahaz 2 Chron. 28. His motto seemes to have been Mihi placet quic quid regi placet Such were those dirt-dawbers for the devill in Ezekiels dayes chap. 13.10 11. c. the Herodians the Arians the Arminians Buchole Vtenbogardus c. the Queen of Navarr's Preachers who perswaded her out of politick respects to consent to that unhappy match that gave opportunity for the Parisian Massacre 1 Tim. 5 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle chargeth his son Timothy to do nothing of popularity or partiality by tilting the ballance on the one side as the word signifieth but as a just law is an heart without affection an eye without lust a mind without passion a treasurer which keepeth for every man that he hath and distributeth to every man that he ought to have so should a Minister be remembring that of Iob chap. 13.10 He will surely reprove you if you secretly accept persons that is he will chide you smite you curse you for it and so set it on as no creature shall be able to take it off If you reprove meaner men and wink at the faults of great Ones reproving he will reproâ—â—â— you 〈◊〉 will not do it to halves no he will rather do it double you shall have it both surely and severely Let your resolution therefore be that of Elihu Iob 32 21.22 I will not now accept the person of any man neither will I give flattering titles to man For I may not give flattering titles lest my Maker should suddenly take me away lest my Master whose steward I am finding me unfaithfull in the dispose of his mysteries should confound me before you Ier. 1.17 Nisi fideliter dixerim
Latimer tells them they shall cough in hell the widow A calamitous name she is called in Hebrew from her dumbnesse Almanan because death having cut off her head she hath lost her tongue and hath none to speak for her A vine whose root is uncovered thrives not so a widow the covering of whose eyes is taken away joyes not God therefore pleads for such as his clients and takes special care for them the Deacons were anciently ordained specially for their sakes Act. 6.1 1 Tim 5.3 and Pharisees doomed to a deeper damnation for devouring widows houses Mat. 23.14 and Magistrates charged to plead for the widow Isai 1.17 as judge Job did Chap. 31.16 and all sorts to make much of her and communicate to her Deut. 24.19 20 â—â— and the fatherlesse We are Orphans and fatherlesse saith the Church Lam. 5.3 And we are all Orphans said Queen Elizabeth in her speech to the children of Christs Hospital let me have your prayers and you shall have my protection That Hospital was founded by her brother King Edward the sixth for the relief of father lesse children after the example of the ancient Church which had her Orphanotroph Orphan-breeders With God the fatherlesse findeth mercy Hos 14.3 and all his vice-gods are commanded the like Psal 82.1 2 3 4. unlesse they will consult shame and misery to their own houses and Joab-like leave the leprosy to their little ones for a legacy Better leave them a wallet to beg from door to door then a cursed hoard of Orphans goods and that turn aside the stranger The right of strangers is so holy saith Master Fox that there was never nation so barbarous that would violate the same When Steven Gardiner had in his power the renowned Peter Martyr then teaching at Oxford Act. and Mon. fol. 1783. he would not keep him to punish him but when he should go his way gave him wherewith to bear his charges and fear not me This is set last as the source of all the former evils See the like Rom. 3.18 and Psal 14.1 where Atheisme and irreligion is made the root of all the sin in the world Gods holy fear is to the soul as the banks are to the sea or the bridle to the horse it was so to Isaac who reigned in the reverend fear of God when he saw that he had done unwilling justice durst not reverse Jacobs blessing though prompted to it by natural affection and Esaus howlings Gen. 27.33 It was so to Job Joseph Nehemiah Daniel c. who could easily have born out their oppressions by their greatnesse And indeed whereas other men have other bits and restraints great men if they fear not God have nothing else to fear but dare obtrude and justifie to the world the most malepart misdemenours because it is facinus major is abollae Juvenal the fact of a great one who do many times as easily break through the lattice of the laws as the bigger flies do through a spider-web as Anacharsis was wont to say of his Scythians Exod. 18. Hence Jethro would have his Justice of peace to be a man fearing God And this qualification he fitly placeth in the midst of the other graces requisit to him as the heart in the body for conveying life to all the parts or as a dram of musk perfuming the whole box of oyntment Exod. 18.21 Nothing makes a man so good a patriot as the true fear of Gods blessed name and a zealous forwardnesse for his glory goodnesse and good causes This this alone is it that can truly beautifie and adorn all other personal sufficiencies and indeed sanctifie and blesse all publick imployments and services of state Whereas on the contrary sublat à pietate sides tollitur take away piety and fidelity is gone as we see in the unjust judge Luk. 18.2 in Abrahams judgement of the Philistines Gen. 20.11 and in Constantinus Chlorus his experiment of his Councellours and Courtiers whence that famous Maxime of his recorded by Eusebius He cannot be faithful to me that is unfaithful to God religion being the ground of all true fidelity and loyaltie to king and Countrey Hence that close connexion Fear God honour the king And that again of Solomon My son fear thou the Lord and the king and meddle not with them that are given to change Prov. 24.21 Verse 6. For I am the Lord I change not I am Jehovah This is Gods proper and incommunicable name It imports three things 1. That God is of himself This Plato acknowledged calling God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Julius Scaliger by a wonderful word calleth God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One that hath his being or existence of himself before the world was Esay 44 6. 2. That he giveth being to all things else for in him they both are and consist He sustains all both in respect of being excellencies and operations Heb. 1.3 The greatest excellencies in us do as much depend upon God as the essigies in the giasse upon the presence of the face that causeth it 3. That he giveth being to his word effecting whatsoever he speaketh Hence when either some special mercy is promised or some extraordinary judgment threatened the name of Iehovah is affixed See Exod. 6.3 Esay 45.2 3. Ezek. 5.17 The Ancient Jew-Doctours make this distinction between Elohim and Iehovah By Elohim say they is signified Middath dir a quality or property of judgment By Iehovah middath Rachamim a quality or property of mercy And here unto they apply that text Psal 56.11 In God Elohim I will praise the word in Iehovah I will praise the word that is five â—ure agat mecum five ex aequo bono whether he deal strictly with me or graciously I will praise him howsoever But this distinction as it holds not alwayes so not here For to shew the certainty of the judgement denounced verse 5. is this subjoyned I am Iehovah c. And if Iehovah come of Hovah which signifies Contrition or destruction as Heronymus ab Oleastro will have it what can be more sutable to the Prophets purpose it is somewhat like that in Esay chap. 13.6 Shod shall come from Shaddai destruction from the Almighty or from the Destroyer as some interpret Gods Name Shaddai I change not I am neither false nor fickle to say and unsay to alter my minde or to eat my word Psalm 89.34 The eternity of Israel cannot he nor repent said Samuel to Saul and it was heavy tidings to him as Ahi ah said to Ieroboams wife 1 Sam. 15.29 I come unto thee with heavy tidings For he is not a man that he should repent Men are mutable and ther 's no hold to be taken of what they say Of many it may be said as Tertullian of the Peacock all in changeable colours as often changed as moved Italians all as Eneas Sylvius said of Italy Novitate quadam nihil habet stabile ther 's no taking their words Of
charge The sunshine of prosperity ripens their sin apace and so fits them for destruction Let God therefore be justified and every mouth stopped Verse 16. Then they that feared the Lord c. Then Gen 6.12 Hos 4.1 when all flesh had corrupted their wayes and the whole world turned Atheists Then when there was no truth nor mercy nor knowledge of God in the land none to speak of but that it was even darkened with profanenesse as Egypt was with those very grievous locusts that covered the eye thereof Exod. 10.14 15. Then when the faithfull city was become an harlot Esay 1.21 22. her silver turned into drosse her wine mixt with water her people not dilute onely but dissolute her self exaurea facta est argentea ex argented ferred ex serred terrea as One once said of Rome of gold become 〈◊〉 of 〈…〉 iron of iron earth or rather muck 〈…〉 the Lord Those few names that had not desiled their garments in so 〈◊〉 a season Rev. 2.4 1 Jch. 5.18 but had kept themselves unspotted of the world undefiled in the way so as that that wicked One had not touched them had not thrust his deadly sting into them had not transformed them into sins image These stood up to stickle for God to stop the mouth of blasphemy and to stablish one another in perswasion of Gods holy truth and constant care of his dear children spake often one to another Montanus renders it Tune vastati sunt timentes Deminum sc ab impijs Atheis impune cos invadentibus That is Then were those that seared the Lord Wasted and destroyed viz. by those wicked Atheists who fell from fierce words to bloody blows so the word is used 2 Chron. 22.10 Psal 2.5 But this is far set and nothing so agreeable to the mind of the Holy Ghost here as our English after other approved Translations It is the same word that is used verse 13. Those spoke not so much against God as these did for him and about him to each other Heb. 12.13 for mutuall confirmation that that which was halting haply might not be turned out of the way but healed rather Great is the benefit of Chrillian conference for strengthening the weak knees and comforting the feeble minded Job 6.25 How Forcible are right words One seasenable truth falling upon a prepared heart hath oft a strong and sweet operation as some speeches of Staupicius had upon Luther Lise of Lâ—â—k by Mr Clack pag 85. Of whom it is also storted that he was much cheared up by conference with an old Priest discoursing about 〈…〉 by faith and explaining the Articles of the Creed to him Latimer likewise was much furthered by hearing Bilneys confession and having frequent conference with him at Heretikes-Lill as the place where they most used to walk in the fields at Cambridge Acts Mon. fol. 1574. was called long after Surely as a little boat may land a man into a large Continent so may a sew good words suggest matter sâ—â—â—â—ient for a whole lives meditation This 〈◊〉 well knows and therefore as he did what he could to keep God and Daniel asunder Dan. 6.7 So he doth still to keep the saints one from another that they may not build up themselves in their most Loly faith pray in the holy Chost pull one another out of the fire c. How were the Apâ—â—ies persecuted for their Christian meetings the primitive Christians banished and confined to Hes and Mines Jude 2â— 23. where they could not have accesse one to another as Cyprias complains the poor faints here in times of Popery 〈…〉 meeting as they could for mutuall edification and therefore accused of sedition for prevention whereof it was ordained that if 〈◊〉 should flock secretly together above the number of six they should be attached of treason 〈…〉 so the Protestants at Milcenburg in Cermany were forbidden upon pain of death to speak together of Scripture-matters And at Nola the Jesuites straitly charged the people not to talk of God 〈…〉 either in good sort or in bad See more of this in my Treatise on these words called The kighteous mans Recomponse Chap. 4. Docl. 3. annexed to this Commentary and the Lord hearkened and heard He not onely heard but hearkened or lisiened Gist us hit est diligenter auscultantis Esay 32.3 It imports not onely attention of body but intention of minde as when a man listeneth as for life and makes hard shift to hear all and retention of memory For which purpose also a booke of remembrance is here said to be written before him or by his appointment Liber monnmemi A book of Acts and Monuments in allusion to the custome of Kings See Esth 2.23 Tamerlan that warlike Scythian had alwayes by him a catalogue of the names and good deserts of his servants Turk hist sol 227. which he daily perused and whom he duely rewarded not needing by them or any others in their behalf to be put in remembrance Much lesse doth the Lord who bottles up the tears of his people files up their prayers puts all their holy speeches and practises on record that he may make all honourable mention of them at the last day in that great Amphitheatre that generall Assembly not once remembring any of their misdeeds Mat. 25.35 Heb. 8.12 See more of this in the Righteous mans Recompense Chap. 5. 6. and that thought upon his Name That had God before their eyes Psal 10.8 that minded his glory 1 Cor. 10.31 that thought upon his commandements to do them Psal 103.18 that can truly say with the Psalmist How precious are thy thoughts unto me O God how great is the summe of them Psal 139.17 See more of this verse in my Righteous mans Recompense Chap. 7. Doct. 16. Verse 17. And they shall be mine by peculiar right Et suum cuique pulchrum we all affect and admire our own things most God chuseth them for his love and loves them for his choice I will be a Father unto them and they shall be my sonnes and daughters saith the Lord Almighty 2 Cor. 6.18 which is all one with that here They shall be mine saith the Lord of Hosts Concerning all which see my Righteous mans Recompense Part 2. Chap. 1. and 3. In the day when I make up my jewels viz. from the worlds malignities and misusages They shall not plunder him of his Jewels rob him of his chief treasure None shall take or pluck them out of Christs hands Job 10.29 they that attempt it shall find it a work not seisable When one desired to see Great Alexanders treasure he bade one of his servants shew him not his gold and silver but his friends Liban progâ—â— Chria 1. Henceforth I call you not servants but I have called you friends Joh. 15.15 And a friend is as a mans own soul Deut. 13.6 The Church is the dearly beloved of Gods soul Jer. 12.7 yea his dearly
at Johns coming Zach. 11.8 The Pharisees were held the best of those three si ad legem respexeris saith Tremellius if you look to the law and Saint Paul who was once a Pharisee of the Pharisees calleth them the most strictest Sect of the Jewish religion Act. 26.5 like those district ssimi Monachi among the Papists and yet there were seven sorts of Pharisees Talm. tract Suta cap. 3. as we find in their Talmud Hence much alienation of affection amongst them and great animosities father hating sonne and sonne father for truths sake as Mat. 10.35 So powerfull should John be in his Ministery that although the leprosie were gotten into their heads and were therofore held incurable Lev. 13.44 yet he should tuen the hearts of the fathers to the children and the disobedient to the wisdome of the just to make ready a people prepared for the Lord Luke 1.17 All head-strong and bâ—utiâ—h affections should be calmed and corrected as Isa 21.6 7 8. and the peaceable v. isdome from above inâ—tilled lam Eph. 4.3 3.17 so that they shall indeavâ—ur to keep the unity of the spirit in the bond of peace And albeit some jarrs may fall out a betwixt Paul and Barnabas yet Gods people can soon pecce again and reunite Job Worver in Polymath Vt 〈◊〉 percussus non laeditur into no dividitur quidâ—m sed resundit â—esâ— spissior redit c. As the ayre divided by a stone or stroke soon closeth and thickencth the more Certainly there is no such onenesse and entirenesse any where as among the saints their love is spirituall Cant. 6.9 The very Heathenâ— acknowledged that no people in the world did hold together and love one another so as Christians did Tacitus observeth of the Jews that there was misericordia in promptu apud suos but contra omâ—â—s alios hostile odium mercy enough for their own countreymen amongst them but hostile hatred against all others they use to say that there is no Gentile but deserves to have his head bruised c. But John Baptist by hiâ— preaching made Jewish Pharisees and Roman soubliers according to the phrase that Josephus useth of him to convent and knit together in baptisâ—ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antiâ—dib 18. cap 7. 〈◊〉 I conte and sinite the earth with a curse that is lest coming I smite c. For there is no doubt to be made of his coming and as little of his smiting if men amend not These words menace as many as resisted Iohns ministry with utteâ— destruction whether it be done against the whole nation or against a mâ—â— only Iob 34.29 The Romans came and took amay both their place and their Nation not for leâ—â—ng Christ alone as they feared Iob. 11.48 but for laying wicked hands upon him and putting to death the Lorn or life Act. 2.23 Iohn also preached damnation to them Mat 3. and so did our Saviour Aâ—at 23. where by eight dreadfull woes as by so many links of an adamantine chain he drawes chose irreformable hypoerites down to hell their place and thâ—n lâ—aves them to be reserved unto judgement S. Jerome waâ— called 〈…〉 the Churchthunderbolt Mr. Perkins was a most caâ—â—st preacher and would prâ—n unce the word Damne with such an Emphasis M. Fullers Holy State 90. as lest a 〈…〉 in his Auditouts eares a good while after And when Catechist of Christ-coâ—â—eage 〈◊〉 pâ—unding the commandernents he applyed them so home that he made his hearers hearts sall down and their hairs to stand opright almost And surely this 〈◊〉 the way to work upon hard-harted sinners whence the Apostle bids Tâ—ns rebuke with all autâ—oâ—ty and then turning him to the people as Carvin sâ—â—â—th it chang th â—â—em not to despise him for so doing Tit. 1.15 The Apeille knew well that men are for most part of delicate eares and can 〈◊〉 abide plain dealing Ahab hates Micâ—iah and hath him in prison ever since that creadsull denunciation of displeasore and death for dismissing Benhadad for he was probably that disguised Pâ—ophet for which he was ever since sast in prisâ—n deep in disgrace But truth must be spoken how ever it be â—â—ken and those that will not be pricked at heart as Act. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. â—ut take up bucklers to ward oss the blow must have the sword of the spirit sheathed in their bowels and bâ—thed in their blood for mall this we are a sweet savour unto God 2 Cor. 2.15 yea though a savour of death unto death The barren earth must be smitten with cuâ—sing and they that minde earthly things Terra autem sunt qui terrona sapiunt saiâ—â— A sbon have damnation for their end De civ Deil. 20. c. 29. so that St. Paul cannot speak of them 〈◊〉 teares of compâ—ssion Philip. 3.18 19. Oh that it might expresse from them teares of compunction Oh that they would be forewarned to slee from the wrath to come Oh that they would think upon eternity and by breaking â—fâ— their sins disarme Gods indignation justly conceived against them He therefore threateneth that he may not smite he proceed not to punish till there be no remedy 2 Chron. 36.16 Crudelem medicum intemperans aeger sacit An unâ—â—ly patient makes a cruell Physician O that we could all resolve to deal by our sins as Levis King of Fiance did by the Popes Bulls whereby he required the fruits of vacancies of all Cathedrall Churches of France Speed 496. about the year 1152. he cast them into the fire saying he had rather the Popes Bulls should restin the fire then his own soul should fiy in heil For a perclose of all take an observation of Amamas and before him of Baxtorfes that in many Hebrew Bibles the last verse save one of this Propesy as also of Ecclesiastes Isaiah and Lamentations is repeated again in the end thereof though without pricks lest any thing should be thought added to Gods word Factum hoc ex Scriharum decreto c. This the scribes thought fit to do either for the dignity of those repeated verses that the Reader might again ruminate and remind them or else as some will have it because all those bookes end in threatenings and sad speeches And therefore lest the Sun of Righteousnesse should seem to set in a cloud or not to shine upon the departing passenger they thought sit to leave the verse before to be last as being sweet and full of comfort that the Reader might Sampson-like goe his way feeding on that hony-comb Laus Deo in aeternum The Righteous mans Recompence OR A TRUE CHRISTIAN CHARACTERIZED AND ENCOURAGED Out of MALACHI 3.16 17 18. Then they that feared the Lord spake often one to another and the Lord harkened and heard it and a booke of remembrance was written before him for them that feared the Lord and thought upon his Name CHAP. I. The Text opened and analyzed THAT which was anciently spoken of Iohn Baptust who was
his own sonne that serveth him Then the which I know not what the Lord could have spoken more effectuall for the glory of his own rich grace or the shirring up of our utmost affections to an holy contention in godlinesse be the times never so bad or boisterous sith in doing thereof there is so great reward q Psal 19 11 Perinde ut homo cum homine amico vel Domino suo ubique judiâ—ulse inambulans c Aug. In which respect how fitly doth the Authour to the Hebrews close up the story of 〈◊〉 hs heroicall faith with that golden corollary He that cometh to God as Henoch did who walked familiarly with God as a man with his friend * with whom he is in covenant for can two walk together saith the Prophet and they not be agreed r Am. 3.3 must beleeve that God is and that he is a rewarder of them that diligently seek him s Heb. 11.6 The Greek text hath it that seek him out t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely when he is cast into a blind corner if I may so speak with reverence to the Divine Majesty conveyed out of the way and covered as it were with the calumnies and stout words of the wicked those hard words against which Malachy here and Henoch anciently prophecied u Jade 14 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbum 〈◊〉 durum inconveniens c. of ungodly persons whose throats are as open fepulchres x Psal 5.9 to bury Gods Name in as much as they may were it not for Henoch and such as hee that do daily and diligently vindicate that reverend y Psal 111.9 Name from their false aspersions and as it were dig it out of the grave wherein they had villanously conceal'd after a sort and cover'd it But what lost Henoch by this labour of love z Heb. 6.10 had he not this testimony from heaven hereupon that he pleased God a Heb. 11.5 was hee not translated as a Jewel of price into the heavenly Cabinet b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 11.19 and were not the fewnesse of his dayes on earth in comparison of his forefathers recompensed in that longest life of his sonne Methuselah c Gen 5.27 And why all this but because he walked with God when others walked aster the lust of their hearts and sight of their eyes d Eccles 11.9 seeking to take men off from their lewd and lawlesse courses by the terrou of the Lord which he most powerfully denounced Jude 14 15. In doing whereof though to his own thinking he laboured in vain and spent his strength for nonght yet surely his udgement was with the Lord and his reward with his God e Esay 49.4 whith was the first reason taken from God The second follows respecting our selves And so by cleaving close to Jehovah in corrupt times it shall well appear first that we are the same we would all seem to be Men searing God For this is pure religion indeed to keep a mans self unspotted of the world f Jam. 1. ulc There must be heresies amongst you saith the Apostle that they which are approved may be made manifest g 1 Cor 11 19 And by a like reason there must h Nen à Den sed ab hominis corruptione voluntaria Beza be a perverse and gracelesse generation a viperous brood i Mar. 3.7 amids whom Gods sunts may shine as lamps in the world and so approve themselves blamelesse and harmelesse the sonnes of God without rebuke Holding forth the word of life k Philip. 2 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great lights for an Ensigne * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a bold and wise profession and practise of the truth that is in Jesus then when it is most oppos'd and opprest by the sonnes of Belial This is the guise of a man that truely fears God he cannot blow hot and cold o Erasm Adag p. 350. ex codem are calidam â—â—frigidum esslare as they say he dare not swear by God and Malchom p Zeph. 1.3 he will not hold the truth in indifferency q 2 Thes 2.10 God he knowes must be worshipt trucly that there be no halting r 1 King 18.21 and totallr that there be no halving s Hos 7.8 for what communion hath Christ with Belial and what fellowship hath the temple of God with idols t 2 Cot. 6.16 Out upon those Rimmonites that plead for an upright soul in a prostrate body u 2 King 5.18 Thou shalt not how down to them nor worship them w Exod 20 for any mans pleasure And why for I the Lord thy God am a jealous God c. therefore let my fear fall upon thee as a strong counter-blast to the base fear of any tyrant x As the fifth commandement is the first with promise so is the second the first with punishment which the Lord severely threatens there to them that worship him not aright because men commonly inflict punishment on them that do For as one fire drives out another so doth the fear of God the fear of the creature Obadiah for instance that good steward of a bad Lord that Non-such Ahab I mean a man that had sold himself to do wickednesse y 1 King 21.20 Not so Obadiah but whatever my Lord the King and the whole State do I fear God greatly saith he to the Prophet z 1 King 18.12 13. I but how shall this appear Obadiah Why when Jezabel kiâ—d up the Lords Prophets I not standing to cast perils hid them and fed them by fifâ—y in a cave not without the hazard of my head if it should ever have been noticed Loe here 's a man of courage fearing God a Exo. 18.21 and he gave the best testimony of it by ruling with God and contiuuing faithfull with the Saints as Judah then when Ephraim compassed him about with lyes and the whole house of Israel with deceit b Hof 11.12 Real 4. c 2 Chr. 7.14 But secondly as the practise of this point proves one a Christian fearing God so a zealous forward christian one that solicitously thinks upon Gods name that high and holy Name whereby he is called and wherewith he is intruded d 2 Chr. 12 13 with charge not to take it in vaine e Exod. 20. but to bear it up aloft as the word f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elevavit evexiticonfer Esay 5.26 elevabit vexillum ad gentes in that third commandement signifies to lift it up as a standard saying Jehovah Nisi g Exo. 17.15 the Lord is my banner or as servants do their masters badges upon their shoulders so they Gods Impress upon their forcheads yea upon the bridles of their horses h Zach. 14.20 21. in their common conversation also even Holinesse to the Lord. Being consident of this very thing with Paul that in nothing they
Easter in one kind who after much perswading yielded unto them and promised so to doe Then so it fell out by Gods providence saith mine Authour in whose own words I relate the whole story the Easter-eave the day before he should have done it was Bradford brought to the kings bench prisoner where the Lord making him his instrument Bradford only was the meanes that the said Bishop revoked his promise and would never after yield to be spotted with that papisticall pitch At another time B. Ridley being prisoner in the Tower had the liberty of the same to prove belike saith mine authour whether he would go to masse or noe which once he did But Mr. Bradford being then prisoner and hearing thereof writeth an effectuall letter to perswade him from the same which God be honoured did Mr. Ridley no little good for he repented thereupon and did no more so Hence St. John I write unto you saith he that do beleeve on the name of the son of God that ye may beleeve on the name of the son of God o 1 Ioh. 5.13 that is that you may by my writing be further confirmed continued and increased in the faith once received * Memini inquit Lutherus initio meae causae D. Staupicium-ad me dicere boc mihi placet quod de doctrina quam praedicas gloriam omnia soli Deo attribuis Deo nutem quod luce clarius est nimium glorie bonitatis tribui non potest Eavox me vehementer confirmavit consolata est Melchior Adam vit staup The zealous forwardnesse and godly care of good people in bad times being a matter of singular availe for the settling strengthening and stablishing of the hands that hang down and the feeble knees which else would buckle and warp and turn out of the way p Heb. 12.12.13 Reaf 6. Lastly as good men shall be hereby confirmed so bad men convinced and confounded not only in the last and general judgement when the Queen of the south shall rise up and condemne such a sluggard as Herod the king who desired to see Christ q Luc. 9 9. Tamen ne pedem regiâ extulit at illum videre trametsi sibi in animum induxerat deum prophetaÌ„ excitasse à mortuis Ex que quam verum illud sit Luc. 16. ult videre licet Cart. Hist Christi of whose great works he had heard but would not stirr a foot to finde him out but in this present world also they are made many times to return and discern between the rightcous and the wicked between him that serveth God and him that serveth him not Witnesse those two mighty Monarchs in Daniel Nebuchadnezzar and Darius How was the first of these appaled and abashed when he saw the well-knit resolution and redoubted courage of Gods three worthies in changing the kings word and yeelding their bodyes that they might not worship a strange God r Dan. 3.28.29 And the latter how was he amused and amazed when Daniel had stopt the mouthes of lions like another Lysimachus by the force of his faith t Heb. 11.33 after he had stood it out stoutly to the face of his adversaries who could finde none occasion against him but in the matter of his God u Dan. 6.5 How did the innocency and piety of these godly men triumph in the consciences of those two tyrants making them afraid of the name of God whereby they were called x Deu 28.9 10 and compelling them to vote and voice the same way that they had persecuted y Dan. 3. 6. yea and to proclaime that God for the onely true God whom yet they had no minde to set up for their own God For so it is that even naturall conscience cannot but stoop and do homage to Gods image fairely stampt upon the natures and works of his people so that when men see in such that which is above the ordinary straine and their own expectation * Diâ—â—lesianus Imperium deposuisse diâ—itur quodam wentis stupoâ—e consternatiene postquam singularem Christianorum in morte constantiam perspexisset Bucholcher Chronol their bearts ane within them many times and they stand much amazed at the height of spirit and resolution that possesâ—eth their hearts and at the sober and undaunted majesty that shines in their faces z Acts 6 15. Vnde judicature cocouserentiae puritas cavsaeque bonitas Malcolm in loc A godly man that is immovable and resuseth to praise the wicked or justisie the ungodly and when he hath cause will contend with them and not be like a trenbled sountain or a coriup spring he may sor the time receive ill words from the wicked but their hearts are afraid of him and their consciences admire him Prov. 24 25 and 28.4 25.6 SECT III. Vse 1. A sharpe Reproof of 1. Lukewarm Laodiceans 2. Timerous Temporizers NOw for Application of all Is this so Vso 1. that Gods liege people should shine most in the greatest darknesse and then shew themselves most zealous for their Lord when others are most andacious in sinne This then serves first for the just and sharp reproof of all our lukewarme 〈◊〉 our Vespertilian-professours as one call them the Neuter passive Christians as another the Polititians 〈◊〉 our time who against one prescript rules of Gods holy word the covstant practise of to many famous Saints the irrefragable and endoubteâ— truth of the point in hand hold it best and safest when all 's done to serve the times a Rom. 12.11 Omnino legendum puto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—za non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us â—â—as in a sence â—â—rre otherwise then Saint Paul meant it if ever he meant it b 〈…〉 Epist Tomi jeâ—undi 〈◊〉 ad Marcellam to 〈◊〉 down the common current to keep them selves still on the warme side of the hedge * Ad latus navis falicius 〈◊〉 â—emporum â—atione sese indimant pro re nata religtonem oâ—n 〈◊〉 nunc illùc inâ—â—ectunt commedis sais attemperant Bucholter Chronol p. 559 to comport and comply with the present company though never to bad approving and applauding them in their wretched courses studiously shunning as the greatest dâ—grace to be counted Seraphicall and singular and therefore resolving to do as the most do though in so doing they be utterly undone for ever * Marth 7. 13. Râ—â—â—aâ—lus â—ex Phrysâ—â—um 〈…〉 And that they may not seem sine ratione insanice to be out of reason mad they plead Seripture for defence of their basenesse would you think it But what marvell when as the devili also their master in this black Art can come with b ble under arm and pretend seriptum est c Marth 4. perverting the holy Seriptures to his yet 〈◊〉 damnation as these unlearned and unstable d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet 3.16 also do whiles they spare not to wrest and abuse to their wicked purpose that
5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lastly like bellowes to blow up that sparke e 2 Tim. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the spirit in another mans breast into a lively flame that else like a dull-seacoale sire if it be not now and then blowne or stirr'd up though there be no want of fuell yet will of it self at length dye and go out We will remember thy loves more then wine saith the spouse therefore the Virgins love thee f Can. 1.4 This fruit commeth upon the remembring and mentiong Christs loves that his Saints are confirmed and increased in it Those daughters of Ierusalem that at first wondred g Cant. 5.9 why the Church should make such adoe about Christ when they had conversed with her awhile and heard her speake with such a deal of admiration and affection they are inflamed and induced to seeke Christ with her h Cant. 6.1 God usually fines and siles the tongues of his upright ones to be trumpetters of his glory and beauty In setting forth whereof they have words at will their tongues never linn but become as the pen of a ready writer in speaking forth the things they have made concerning the king till such time as Gods people accord together to praise him for ever and ever i Ps 45.1 ult Reas 6. Contra sycophantae morsum non est remedium Seneca Lastly bad men shall be hereby 1. confuted the mouths of 〈◊〉 shall be stopt as are ever complayning of and accusing Christian meetings to be not for the better but for the worse scarce to any other purpose but to detract defame slander censure c. Or if such mouthes will not be shu yet the consciences of christians may rejoyce in their contrary innocency and not be dejected by such false testimony 2. they shall be deseated and disappointed hereby of their devilish purposes and practises of casting down starrs from heaven k Rev. 12.4 and deceiving if it were possible the very elect l Mat. 24.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So far forth as to be led away by the errour of the wicked and so to fall from their owne stedfastnes m 2 Pet. 3.17 All ungodly persons and they have it by kinde too from their father the devill n Ioh. 8.44 are strangly ambitious of sending the plague to their neighbours with the Ekronites o 1 Sam. 5. Hab. 1.13 of drawing others into partnership of their condemnation of devouring the men more righteous then themselves p Mat. 23 15 They compasse sea and land saith our Lord to make a Proselyte which when they have done they make him two-fold more the children of hell then themselves p Mat. 23 15 The devill also is a busie walker q 1 Pet. 5.8 a great compasse r Iob 1.7 Pecora fratris tui errantia jubet ut redueas fraâ—ri tue nedum ipsum sibi Tertul. seeking whom he may devour And is it not good reason that we should walke as fast and compasse our weake brethren round seeking whom we may deliver from the devill and his instruments who like a wall-nut-tree roote labour to imbitter all the rootes that are about them SECT III. Vse 1. Reproof of idle and evil speakers together NOw for Application First take notice with me by this point Vse what cause we have all to cry out with David Help Lord for the godly man ceafeth for the faithfull fail from among the children of men They speak indeed and speak often but alasse 't is vanity they speak every man to his neighbour with slattering lips and with a double heart do they speak Å¿ Ps 12 1 2 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. Inter mille secularium sermonumtalenta vix cemum denarios peteris invenire spiri tualium verboborum imo nec decem q idem obolos Cassiod in cap 1. Mat. How much better were it for such to keep silence then so to vent themselves as most men do in their carnall conventicles and good-fellow-meetings nay in their trading and trafficking and ordinary commerce and inter-dealing Wherein what shall a man hear from them the whole day throughout but words at the best waste and idle but for the wost part grossely wicked and evil vile and venemous speeches rotten and stinking communication t Ephes 4.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—trefio men bringing up their excrements as it were by a peristaltick motion as Physicians call it in the disease they terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thorow the dung-port u Neh. 3.13 of their foul mouthes to the annoying of some and corrupting of others For evil words corrupt good manners x â—C 1.15.33 They are the Devils drivel Thus it is with the more rude and outragious And for the civiller sort of those that are not yet fanctified the plague of the serpent fies sore upon them alwayes to be feeding upon dust y Gen. 3 15 talking of trash altogether They are of the earth they speak of the earth and the earth hears them z 1 Joh. 4.5 3 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terram redolet Beza terrenus est Eâ—asm terra est August Amidst all which let a man seek to charme their tongues interrupting and bespeaking them as once the Prophet with O earth earth earth hear the word of the Lord a Ier. 22.29 Ye that are earth by creation earth by corruption earth by resolution for dust thou art and to dust thou shalt returne b Gen. 3.9 Hear and give ear bee not proud for the Lord hath spoken it Give glory to the Lord your God c Jer. 13.15 16 c. they turn the deaf ear with the perverse adder to such wholesome enchantments d Psal 58.5 and grow as sick of such a one straight as the Gergesites were of our Saviour e Mat 8 Good conference they count plain babbling as the Athenians esteemed Pauls preaching f Acts 17.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metaph ab aviculis quae garâ—itu perpetuo sunt molestae they find no more rellish therein then in the white of an egge or a dry chip Nay they hold it the onely marre-mirth as one speaks able to damp all the jollity and to cast the whole company into dumps of Melancholy Which to prevent they do their utmost to drown the shrikes of their awakened consciences with a louder volley of the language of hell pouring out themselves in a great deal of froth and filth refuse and rotten speeches * Cyprianus notavit inter omnes partes divuis â—llius de quo habetur parabola Luk. 16 24. â—â— linguam perpeti acerbissima tormenta quia plus lingua ore peccaverat Epist l. 1 ep 3 base and bedlam talk oathes and blasphemies scoffes and scurrilities against the power of godlinesse and professours of Religion Lo this is all that many men do toward the practise of the point in hand â—nstead of strengthening the
next unto communion with God it is in the communion of Saints which differs onely in degrees from heaven for there the Lord commands his blessing saith David and life for evermore g Psal 133. ult Ne sitis negligentes corrigendis vestris ad curam vestram quoquo mâ—do pertinentibus monendo docendo hortando terrendo Aug. de verb dom ser 18. Away then with that sinfull retirednesse affected by some that neglect of profitable and comfortable fellowship with our brethren Did Christ leave heaven to converse with us and-shall we stie up our selves and live reclused Did he at his return to heaven lay this last charge upon us the very night afore his death to love one another as he loved us and do we neglect it He dwells still by the presence of his grace in the assemblies of his Saints h Psal 89.7 yea there he hath a delight to dwell Why should not we account it our happinesse yea our heaven that we may have leave to dwell where the God of heaven and authour of all happinesse loves to dwell The Church is called by Christ Chephsibah i Esay 62 4 And the Saints were Davids chephsibam k Psal 16 3 his darlings His eyes were upon the faithfull in the land that they might dwell with him l Psal 101 6 and he with them and although a king yet he held it no disparagement to be companion to all thâ—m that feared God and kept his statutes m Psal 119 63 though never so mean in the worlds eye and esteem Hence his thrift in the trade of godlinesse it being a course of incredible profit For when the misticall body of Christ is so fitly joyn'd together and compacted that every joynt makes a supply then there is a blessed increase of the whole body unto the edifying of it self in love n Ephes 4.16 As on the other side it is no better then a sinfull shamefastnesse or blancht-pride when Christians are so retired or reserved chusing rather to remain needy then to discover their poverty and like foolish and beggerly shop-keepers content themselves with a vain shew and a few painted papers stuft with straw or rags rather then they will use any spirituall trading with others or lose the name and opinion of wealthy men Ob. by taking up such wares as they want Oh but I am so barren of matter and unprovided of fit words when I come into good company that I am even ashamed to shew my head amongst them and exceedingly to seek Sol. To seek are you of what surely of affection rather then of expression of hearts rather then words For love makes eloquence * As in Croesus his sonne in Heredot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 KpoiÌ„oov as you may lee in the true mother of the child in controversie who though a harlot and of mean rank and breeding yet how doth she pour forth her self in a flood of rhetoricall expressions in pleading for her child before the king o 1 King 3.17 though a man of great majesty and a master of speech p Eccles 12 9 10 11. and all because she loved it it is the property of love to frame a mans tongue to a ready and easie discourse of the thing beloved as the scholler of his books the huntsman of his hounds c. and so the Saints of their God and the things of his kingdome as is well to be seen in the Church in the Canticles whose heart being inflamed with the love of Christ her tongue was as the pen of a ready Writer it ranne with great facility and skill while she spake of the things which she had made of the king q Psal 45.1 Let the blame therefore rest where it should hardly and learn here to fault your disaffection to goodnesse in case you prove barren and unfruitfull in godly conference SECT VI. Helps to an holy dexterity this way How to 1. get it 2. Use it BUt what 's to bee done when I finde my selfe dull and indisposed to this duty Quest First complain of it to God and entreat him to open thy lips Answ that thy mouth may shew forth his praise Complain of it also to others where thou comest For this at least will follow that thou shalt hereby minister occasion of godly conference to your mutuall kindling and quickning When Silas and Timotheus came Paul burn'd in spirit r Acts 18.5 who before perhaps was not altogether so forwardly You see how one stick kindleth another if laid together nay take me two flint-stones and smite them together and although both be naturally cold yet by mutuall collision fire will be expressed So 't will be here between Christian and Christian Let them be never so dry and dull to this duty if they but begin once to bewail betwixt themselves their present indisposednesle way will be made to a better temper For as when wicked men are mute and all amort as they say one evil word sets abroach many so will one good word draw on another among the godly to the singular advantage of the whole company Secondly make use of all Gods means for the greatning of this gift the want whereof ye so much bewail labouring to abound with the Corinthians in knowledge faith and utterance Å¿ 2 Cor. 8.7 being full of all goodnesse with the Romans able to admonish one another t Rom 15 or as these ancient beleevers in the text to be often speaking one to another by heavenly counsell confirmation in grace and spirituall encouragement For this purpose 1. Let the word of Christ dwell richly in you in all wisdome this will enable you to teach and admonish one another in Psalms and hymns u Colos 3.16 c. For there is edification also in the appointing of fit Psalmes x 1 Cor. 14.26 The holy Scriptures are therefore called the word among other reasons because they should be the matter and boundary of our words If any speak saith St. Peter let him speak as the Oracles of God y 1 Pet. 4 And whatever ye do in word or deed saith St. Paul after he had laid down this rule in speech do all in the name of our Lord Jesus Christ and according to his word dwelling richly in you z Col. 3.16 17 They are also called chieftains or leaders a Prov. 8 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Lords of collections b Eccles 12 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to some because they are as Leaders and Lords Paramount above all other words and writings of men that ever were collected into volumes Hence the Prophet sends us to the law and to the testimonies c Esay 8 20 those sound words d 2 Tim. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saâ—rae literae hominum animos imbuere solent hac arte sapiâ—è loquendi Nam in verbo sal ille recondiâ—ur quo sermones condiendi Vnde Apostoli verbo
divino instructi diâ—untur sal Terrae c. Episcop Sariâ—b in Coloss that have a healing property in them above all filed phrases and humane expressions assuring us that if any speak not according to this word it because there is no light in them This David knew and therefore By the words of thy lips saith he which I have well disgested and by long practise made my proper language I have kept me from the path of the destroyer and am fully purposed that my mouth shall not transgresse e Psal 17.4 or passe the bounds to wit of Gods holy word which he had set up for a Directory of all his speeches both for matter end and measure So of the godly woman it is said in the Proverbs that the law of grace is upon her tongue f Prov 31.26 that is she was so well versed in the holy Scriptures that she had there-hence gathered and gotten an ability of speaking with profit and power in the things of Gods kingdome 2. Pray for the gift of utterance and beg the prayers of others for you as Paul doth often with greatest earnestnesse of intreaty g Ephes 6 19 Colosl 4.3 and yet hee was a man passing well-spoken and able to deliver himself in as good termes as another but what of that he saw sufficient cause to send to heaven for utterance and boldnesse of speech and to use all the help he could make for that purpose For who hath made mans mouth have not I the Lord h Exod 4.11 There may be such and such preparations in the heart of a man but when all 's done the answer of the tongue is from the Lord i Prov. 16.1 Let a man be as eloquent as Aaron as powerfull in the Scriptures as Apollos as full of matter as Elihu who was ready to burst for want of vent k Job 32.18 19. yet unlesse God open his lips his mouth can never speak to his praise This David came to see and acknowledge upon second thoughts Psal 51. For having promised that his tongue should sing of Gods righteousnesse he retracts as it were and corrects what he had spoken in the next verse Not as one that repented of his promise but as one that had promised more of himself then he was able to performe and therefore subjoyns Lord open thou my lips and then my mouth l Ps 51.14 15 c The reason we speak no better to men is because we speak no oftner to God to teach us to speak as we ought knowing how to answer every man m Colos 4.6 3. Lastly practise much this duty of holy conference run into the company of Gods people that speak the language of Canaan naturally and familiarly and there imitate such as are most expert and best gifted that way Accustome your selves also to speak there as you have occasion right words n Job 6.25 sober words o Acts 26.25 savoury words p Colos 4.6 seasonable words q Prov. 15.23 wholesome words r 2 Tim. 1.13 the words of grace and of wisdome Å¿ 1 Cor. 12.8 the words of eternall life t Joh. 6.68 finally all such words as issue from those inward graces that good treasure as our Saviour calls it of knowledge faith love joy zeal desire forrow for sin c. and advance those main ends Gods glory the salvation of others and our own safety Not barrelling and hoording up our gifts as rich cormorants do their corn nor yet so close and curious of our words as to say no more in company then what may breed applause and admiration of our worth and wisdome as proud self-seekers but as good house-keepers having that honey and milk of good matter under our lips u Cant. 5.15 that we may plentifully pour forth to the feeding of many * Not like a curst cow that will not give down her milk but opening our mouâ—hes for mutuall edification Certainly the gifts of such shall not perish in the use as temporall commodities do u Cant. 5.15 or be the worse for wearing but the better and brighter as the widows oyl or plow mans coulter It is use that makes masteries in any skill and so in this If your tongue shall ever be as the pen of a ready writer x Psal 45.1 inure it much to Christian communication * Let your speech bee with grace that ye may know how to answer c. Colos 4 6. so that by speaking well we learn to speak well It is practise and not precepts so much that makes a good scribe and although a man be at first but a bungler at it yet by use and exercise he will attain to write both fairly and swiftly too after a time So here I conclude this second direction with that of our Saviour Wherefore let every Scribe that is instructed to the kingdome of heaven be like unto a good housholder that bringeth forth out of his treasure as need requires both new and old y Mat. 13 52 Thirdly labour and learn the well-using and wise ordering that ability of discourse and utterance you have attain'd unto A work of no lesse pains then profit hard I confesse but highly concerning all that would give up a comfortable account of the talents they have been entrusted with And here that I may hasten precious and worthy of all acceptation * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.15 is that counsell of St. Paul Let your speech be alway with grace seasoned with salt that ye may know how to answer every man z Colos 4.6 Non quòd semper loquendum sit est enim tempus tacendi sed quòd curn loquimur semper curandum ut loquamur prout oportet Daven In which text there is not a word but hath its weight not a syllable but its substance First Let your speech saith he be with grace and alway so Not that we must be alway speaking for in the multitude of words wanteth not sinne but hee that refraineth his lips is wise a Prov. 10.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Luciano Aristoph dicuntur stulti quòd aperto hianteq ore esse plerunque siultitiae sit argumentum Pasor in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To lay on more words upon any businesse though never so good then the matter requires argues impotency of mind excesse of affection or pride in speaking Be not therefore ever speaking for an open mouth is a purgatory to the master but ever when ye do speak let your speech be with grace And so it is 1. When it proceeds from a habit of heavenly-mindednesse from a principle of grace a good treasure within b Mat. 12.35 2. When for manner it is delivered with a grace whiles we do not turn over these discourses lightly and profanely as news or table-talk but with such reverence and affection as may shew we are inwardly touched with the majesty of Gods truth and that
we speak not by rote but experience as having felt the power of that we speak upon our own hearts and consciences My heart is inditing or frying a good matter I speak of the thing I have made touching the king c Psal 45.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sartago 3. And chiefly when the matter of our discourse is good and such as ministreth grace not vile to the hearers d Eph 4.29 Not but that it may be lawfull for us to confer of morall and civill businesse also betwixt whiles but this must be done 1. More sparingly as chiefly minding that One thing necessary e Luk. 10.42 and most expert in our own Countrey dialect 2. Lesse affectionately wee may not shew that earnestnesse life and comfort here as in speaking of the things above Not jesting or foolish talking f Ephes 5.4 think the same of other lesse necessary * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That do not so mainly conduce to the chief end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph. lib. 4. de dictis fae Socrat. discourses but rather giving of thanks There 's a great deal of force lies in that word rather 3. In communing of these common and ordinary things wee should shew the inward grace and sanctification of our hearts soaring on high many times in a low matter and still keeping our souls upon the wing As St. Paul who writing to Philemon of so mean and abject an object as a poor vassall and bond-slave presently mounteth up into the very heavens and sets a grace a glosse upon base matters by his holy character of gracious speech Our civil conversation also and communication too should be in heaven g Philip. 3.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sicut rota quae in terra voluitur pare imâ minimâ eam tangit cartera exstat est in alto Sie nos oportet decurrere pey hac humilia optimá parte altos elevatos Lips in Epistol Lastly our speech is with grace when for the effect it renders us gracious and acceptable in the ears of God and his people and makes his remembrance of us sweet and precious when absent for the good fruit reapt and received by our company and conference when present Secondly let your speech be seasoned with salt saith the Apostle Downam Tenuissimus ingenij fructus jocuri Cicero Linguam habes non ut alios salibus tuis mordeas sed ut Deo gratias agas Chrysost he meaneth it not of salt jeasts close squibs the fome and froth of wit as One calls them scurrillous and bitter frumps scornfull and spitefull taunts and abuses impeaching the credit and comfort of our neighbours This is not that the Apostle here intends but 1. The salt of mortification that dries up and drives out by degrees that superfluous and sinfull humour in evil words that easily corrupts good manners h 1 Cor. 15 Sunt qui non salem in se habent sed tabē putredinem pestem quam aliis afflare satagunt Episcop Sarisb in locum and sets such a blur upon the hearts both of speaker and hearers as nothing can fetch out again but the blood of Christ 2. The salt of discretion teaching to observe all due circumstances as when where and before whom we speak So shall we in profiting others reap the fruit of it in our own hearts for as Solomon saith A man hath joy by the answer of his mouth and a word spoken in due season how good is it i Prov. 15.23 Good it is to the speaker and good also to the hearers every way profitable and precious even as apples of gold in pictures of silver k Prov. 22.11 D. Staupicius ad Lutherum Augustae coram Cajetane Card. comparentem dixit memor esto frater te ista in nomine Dom. nostri Jesu Christi incoepisse Quod verbum non quasi à Staupicio sed per eum dictum accepit memorique animo semper tenuit Thirdly the end of this Apostolicall precept followes and that is that ye may know and how to answer every man There is a Science an Art of spirituall speech of holy Rhetorick which every Christian is bound to look into studying well to answer before we speak l Prov. 15.2 keeping us carefully within our line m 2 Cor. 10.13 both of our callings and the measure of the knowledge and grace that God hath given us being content to learn daily as well how to speak as how to live especially since we are bound to be examples to others not onely in faith and conversation but also in words and communication n 1 Tim. 4 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stamp for speech The skill whereof is no where else to be learn'd but in Christs school For though Reason yeeld us conceipts and Nature a tongue yet it is God alone that can give us to speak with the tongue of the learned to minister a word in season that is to time a word o Esay 50.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Esay phraseth it and to set it upon the wheels p Prov. 25.11 as Solomon that it may run right upon the proper object whiles we know first and know how next to answer every man whether he be weaker or stronger then our selves For one kind of answer will not serve to all sorts of men but discretion is to be used here as much as in any thing * Quod de Solomone scribitur id ad omnes pios suo grade extendi potest Quaesivit verba utilia sermones rectissima conscripsit Eccles 12.12 Episcop Sarisb in Col. Every good man is not capable of every good speech nor any man at all times alike Some weaker Christians as they cannot bear all exercise of religion q Mat. 9.15 16 so neither all kinds of discourses of religion The Hebrews such was their unskilfulnesse in the word of righteousnesse had need of milk and not of strong meat r Heb. 5.11 12 Him that is weak in saith saith Paul receive you but not to doubtful disputations ſ Rom. 14.1 Holy Iob wisheth that his friends would hold their peace that it might be imputed to them for wisdom t Iob. 13.5 because they spoke many good things but besides the purpose and his present necessity For to him that is in misery pitty should be shewed from his friend u Iob. 6.14 To such we must give good words and comfortable x Zac. 1.13 pleasant words such as may be sweetnesse to the soul and health to the bones y Prov. 16.24 and more esteemed then necessary food z Iob. 23 12 c. comfort the feeble minded support the weak be patient toward all men addresse your selves wisely to each mans necessities and state of soul and so comfort your selves together and edifie one another saith the Apostle to his Thessalonians even as also ye do a 1
affectiâ—â—â— hearts to greatest cheerfulnesse and thankfulnesse let it swallow up an â—â—â—â—oâ—tents and make us send up many an humble joyfull and praisefull heart to him SECT X. Let them honour their father and how A Third duty we are to performe to God as a father is Reverence according to that in the Prophet Mal. 1.6 A son honoureth his father If then I be a father wher 's mine honour and that in the Decalogue Honour thy father and thy mother which saith St. Paul it the first commandement with promise Promise I say of long life to him that by honouring them lengtheneth his parents life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hiâ—rocl Reverence and loving respect to parents never went unrecompenced as in Iapheth Isaac Ruth others much lesse shall that to God for them that honour him he will honour Here then we are 1. 1 Sam. 2. to have an high and honourable esteem of God in our hearts lifting up and laying open those everlasting doors that the King of glory may come in Psal 24. and come in state in his own likenesse Ignorant people cast him into a dishonourable mould as it were they have bald and base conceits of God they think him altogether such a one as themselves or worse they change the glory of the incorruptible God into an image made like to corruptible man c. Psal 50.21 Rom. 1.13.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 6.16 they dishonour him and therefore he gives them up to passions of dishonour or vile affections For as a king will take it ill to be entertained no otherwise by his subjects when he comes amongst them then if he were some Knight or meaner man so will God when we have low conceptions of him when we glorifie him not as God when we enlarge not his roome and let him in-dwell richly in us when we conceive not of him as the onely potentate represent him not to our thoughts in the apprehension of one that is in and of himself All-sufficient Omnipotent onely wise and in Christ our most merciful father yet still our father in heaven who without respect of persons judgeth according to every mans works 1 Pet. 1.17 whom therefore if we call father we must passe the whole time of our sojourning here till he send for us home infear Lo this is to honour God in our hearts And this is that that is required so often in scripture under the term of magnifying God or making him great and of glorifying God or making him glorious so he is pleased to account of it when we get so far as to conceive of him above all creatures and that is when he comes into our hearts as a king of glory far above all the glory that can be found in earthly princes 2. We must honour him in our speeches both to him and of him 1. In our prayers to God we must take unto us words neither too curious Verba nec lecâ—a sint nec neglecâ—a nor too carelesse we must speak supplications with the poor publican we must addresse our selves unto him in lowliest manner as the Prodigal did Father I have sinned against heaven and before thee I am no more worthy to be called thy childe A servants place in thine house is too good for me Briefly our words to God in prayer must be as the words use to be of a childe to his father humble earnest and direct to the point avoiding vam babblings This is to be sober in prayer 1 Pet. 4.3 Eccles 5.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interparlance 1 Tim. 2.1 Omnino oportet nos oraâ—iotionis tempore curiam intrare coelestem in qua Rex regum stellaâ—â— sedet solâ—â— c. Quant â— ergo cum reveremia quanto timore quanto illuc humilitate accedere debet epalude suâ— procedens repens vilts ranuncula Bern. Lev. 19.12 when considering that God is in heaven and we on earth considering the infinite distance and disproportion between him and us therefore our words are few We are allowed to parle with God by prayer to use an holy and humble familiarity and to come boldly unto the throne of grace but yet we must so couch our petitions that all needless heartlesse repetitions superfluous endlesse digressions tedious and unnecessary prolixities be carefully avoided Humble and pithy prayer findes freer accesse to God and returns with better successe to us 2. As we must thus honour our heavenly father in our speeches to him so in our speeches also of him to others Take heed that we take not up that great and terrible name of his unreverently lightly loosely disrespectfully for he hath vowed that he will hold none guiltlesse he hath sworn that no vain swearers or other dishallowers of his name shall ever enter into his kingdom Reviling of parents was banishment by Plato's laws death by Gods laws Exod 21.17 How shall they escape that bore thorough the glorious and dreadful name of God tossing it in their common talk as filthy dogs do stinking carrion that swear in â—â—st and not in judgement that play with oathes as apes do with nuts not considering that there is a large roll of ten yard long and five yards broad full of curses against the swearer and that shall rest upon his house which he calls his castle and where he thinks himself most secure Zach. 5.2 Oh what will become of those hellish mouthes that belch out blasphemies against him whom yet they daily call Our father which art in heaven so ordinarily and so openly that some of them are become very inter ections of specch to the vulgar S. Edw. Sands and other-somemere phrases of gallantrey to the braver as one complaineth How should we grieve at this as those good men did when David was reviled by Shimei how should our hearts rise to hear our heavenly father thus dishonoured surely good blood will not belie it self 3. God is to be honoured as a father in our whole conversation remembring that we are ever in his eye and should therefore walk before him in an holy bashfulnesse as ashamed and afraid to do any thing unworthy of his presence or that may give him discontent It was ordered in Moses law that when any went forth of the camp to ease nature they should dig a hole with a paddle and cover their excrements And why For the Lord thy God walketh in the midst of thy camp therefore shall it be holy that he see no unclean thing in thee and turn away from thee Deut. 23.13 14. Now there was more in this law then every man looks unto Sin is the souls excrements St. Iames therefore calls it the superfluity of naughtinesse Jam. 21. Hâ—b 1.13 Amos 3.3 2. Sain 12.9 〈◊〉 10.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 4.13 Gen. 27.12 41 Prov. 17.2 as Samuels and 〈◊〉 sons as â—onathan the four Gâ—rshom the son of Menesseh or as some copies have it the son of Moses In
like was Ioel 3.16 for the comfort of the godly See the Note there The word as Moses saves the Israelite slayes the Egyptian and is as the fragrancy of precious ointment of which Oecumenius tells us Columbam vegetat scarabaeum necat Oecum that it refresheth the Dove but killeth the Beetle See 2 Cor. 2.16 with the Note The Prophet here tells Idolatrous Israel to their teeth that God will no longer deal fairly with them as a shepherd but fiercely as a lion he will not onely roar upon them but rent the caul of their hearts as the lion together with his roar layes his pawes upon the prey And that ye may know that these are not bug-bear termes devised on purpose to affright silly people and that I shoot not Fot-guns at you the habitations of the shepherds shall mourn c. That is all your bravery shall down all your wealth and wordly greatnesse shall wither the top of your Carmel the Zenith of your prosperity shall be blasted and the scene soon altered All this the Prophet used to shepherdy Navita de ventis de tauris narrat orator Bucholcer expresseth accordingly Artis suae usus sermonibus as it is naturall for all Artists to do but with a great deal of life and boldnesse Verbis vivis animatis sententiis spiritus fervore flagrantissimus as One saith of Savanarolas Meditations upon Psal 51. Verse 3. For three transgressions of Damascus and for four For their seven that is severall sinnes not a few for their many and bony provocations for their progresse in sinne without mean or measure The Jews here note that for three faults God will pardon a man but let him beware of the fourth God will not alwayes serve man for a sinning-stock but break off his abused patience and proceed to punishment Lo all these things worketh God twice and thrice with man Iob 33.29 but let him not thereupon grow over-bold lest he pay for his presumption Sin iterated is greatly aggravated as cyphers added increase the summe and though it may sleep a long time yet it is but as a sleeping-debt not called for of many yeers required at length as Sauls sinne in slaying the Gibeonites was not punished till fourty yeers after as Ioabs killing of Abner slept all Davids dayes c. Now lest Israel looking upon Syria yet flourishing should promise themselves like impunity they are here thus threatned I will not turn away the punishment thereof but pay them home for the new and the old yea for the old by occasion of the new for their obstinate and incurable wickednesse I will punish them seven times more and seven times more and seven to that Lev. 26.24 c. and so hang them up as it were in gibbers for a warning to Israel that they may wash their feet in the blood of these Heathens and redeem their own sorrows because they have threshed Gileaed i. e. the Gileadites whom they had taken captive and thus cruelly intreated See 2 King 13.7 and 10.32 where it appeareth that all this was done not without the Lord which yet is no excuse to Hazaels cruelty That Conquerours were wont to use this kinde of torment and punishment see 2 Sam. 12.31 But that David should do so is some wonder hee was hardly recovered of his late foul fall and thence haply so much harshnesse Certain it is that the mercifull God abhorreth cruelty toward his creature and severely punisheth it such as was this of Hazael toward Israel foretold by Elisha 2 King 8.12 and afterwards of Ptolomie Lathurus King of Egypt who slew 30000. Jews at once and forced the rest to eat up their dead carcasses Joseph So that barbarous Duke of Alva rosted some of his prisoners to death starved others and that even after quarter saying though he promised to give them their lives Hist of Netherl Grimst he did not promise to finde them meat Dio telleth us of the Jews that dwelt about Cyrene in the dayes of Trajan that they slaughtered a great sort of Romans and Greeks after a miserable manner sawing them down the middle from the crown of the head tearing their flesh with their teeth smearing themselves with their blood Eio in vit◠Trajan and wearing their skins for coverings c. so that 200000 people perished there and besides in Egypt and Cyprus 240000 by the like abhorrid cruelty and about the same time by the same hands Beware of men Mat. 10. Verse 4. But I will send a fire into the house of Hazael Sin doth as naturally draw judgements to it as the load-stone doth iron or turpentine fire and hainous sinnes heaviest judgements devouring plagues Such as are the fire of warre Psal 78.63 pestilence Lev. 10.3 forreigne enemies Num. 21.28 Jer. 48.45 homebred conspiracies Judg. 9.15 20. besides the fire of hell whereof all miseries here are but typical Let men kisse the Son therefore lest Gods anger be kindled and get the spirit of judgement and of burning that they may dwell with everlasting burnings For even our God is a consuming fire Heb. 12.29 Verse 5. I will break also the barre of Damascus i. e. their power and might all strength defensive or offensive and so make way for the enemie into the city give him a fair entrance without resistance It is God that orders the battle and renders mens attempts vain or prosperous Esay 54. ult Jer. 50.9 whencesoever the sword comes it is bathed in heaven Esa 34.5 and cut off the inhabitant from the plain of Aven Campus idoli the plain or valley of idols so Mercer rendreth it that is of Syria given to idolatry or Damascus a very Poneropolis and therefore ripe for ruine and him that holdeth the scepter A plain periphrasis of a king called oft by Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scepter-bearer or of him that was to succeed in the kingdom The French call him Dolphin the Spaniards Jnfant c. Our Henry the second Daniel crowned his eldest sonne Henry while he was yet alive and put the Scepter into his hand which made his ambition quite turn off his obedience from the house of Eden Or of pleasure the kings palace a very paradise God denieth not great men their lawfull pleasures for refreshment amidst their weighty businesses c. but yet they must remember St. Iames his charge against the Grandees of his time Ye have lived in pleasure on the earth Jam. 5.5 and been wanton ye have nourished your hearts as in a day of slaughter or of good cheer And that of Abraham to Dives Jam. 5.5 Son remember that thou in thy life time receivedst thy good things c. Luk. 16.25 which text Gregory the great could never read but his heart aked with feare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest it should be his own case It is well observed that Philedoni Lovers of pleasures are set as last and worst of those wicked ones 2 Tim. 3.4 Solomon is blamed