〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In him to use the words of that divine Poet doctrine and life colours and light combine and mingle He doth moreover subject and make humane Learning subservient to Divine And finally useth it moderately without affectation and modestly without ostentation If we should now work an Embleme of this giver in his gift brought unto the Spouse of Christ as that reverend learned pious Doctor did upon his four Preachers and apply all his images and motto's to this Author they that know him and have heard him and seen his constant conversation would we presume justifie our judgement but we forbear onely taking leave before we take leave of thee to super-adde thus much to our thoughts of this Book That though in his former Commentaries he hath done excellently yet this excelleth them all as in other things so in this especially that the Text is expounded more largely and large satisfaction given to the Reader in the sence of the word which well becommeth a work of this nature So that here is not onely work for the studies of young Divines but the gravest may ask counsell of this Elihu who is so full of matter the Spirit of God within him constraining him thus to lay out himself for the good of the Church Private men also if they please to take the pains here may find what will very much both profit and delight Let us request a concurrence of thine with ours and the prayers of many for this Reverend and worthy Author that hee may live long and long a burning and shining light and bee enabled by the influence of Divine beams before his eyes be closed to open the rest of holy Scripture which we hope is his purpose and are sure is the earnest desire and expectation of his fellow-brethren And that his path may bee as the shining light that shineth more and more unto the perfect day His and thine in the service of Christ John Bryan Obadiah Grew Coventry August 29 th 1654. Christian Reader THough an Attestation from me to this work is but to light a candle to the Sun the Authour being so well known and approved of in the Church of Christ by his former labours yet out of my respect to the Authour and desire of thy profit I thought fit to tell thee that besides the golden Eloquence sweet Similitudes and fitly applied Histories which thou shalt find interwoven thorow all this Work thou shalt meet with more for Exposition and opening of the difficult Texts in this then in most of his former Commentaries And there is no Verse thorow all these twelve Prophets upon which he hath not said something And that which may make this Work more desireable is that there is very little in English written upon this portion of Scripture Besides the Authour is now grown Aged and so better experienced in this kind of writing then formerly In the latter part of this Book thou shalt meet with a Treatise called The Righteous mans Recompence upon Mal. 3.16 c. which therefore is fitly annexed to the former The subject is most Divine Comfortable and Necessary full of practicall Divinity and matter of daily use for every Christian The manner of handling it exceeding delightfull concerning which I may say with the Poet Omne tulit punctum qui miscuit utile dulci. I presume that I shall need to adde no more but to request thee to joyne thy prayers with mine to the God of heaven that he would prolong the Authors life that he may go over the rest of the Bible as he hath already begun and to subscribe my self From my study in Threedneedle street July 27th 1654. Thine in the Lord Sa Clarke IOHN TRAP Anagr. HARP ON IT So sweet is Scripture Harmony that we Bring it to argue it's Divinity But yet we understand the Musick better When you HARP ON IT both by note letter We think you finger't well and if you will We shall entreat you to HARP ON IT still S. Clarke A. M. To the Reverend Mr. J. Trap upon his Commentary c. To the Reverend Mr. J. Trap upon his Commentary c. John Trap Anagr. Oh! in part John Trappe Anagr. Part in hope And was I so mistrustfull us to fear There would no more of Trap in Print appear Oh! now I see 't was but IN PART in pledge What we received before was but to edge Our appetites So 't hath We like and wish We might feast every day on such a dish May you live to complete this work for we Love that good fruit should ripen on the tree I 'le fear no more but that while heavens favor Lends you to us you 'le freely give your labor 'T is our new treasure though 't be your old store Farewell but yet I PART IN HOPE of more J. Clark A. M. In Eruditum Autorem Livelaeus ille magnus qui lustris abhinc Quaâ—â—ordecim Lingua Professor Sanctae erat Academiarum in alâ—â—ra nostratium Et partumen capitis inter masculos Scitosque foetus luce Lucem quam attulit Aliqâ—ot Prophetarum minorum quos vocant Donavit O si gâ—ns tegâ—ra saepius Ardextiusque voâ—a sundiâ—â—â—iia Non coelâ—â—um ante copias kine emigrans Auxisset istâ—m quam Prophetis omnibus Saltem minoribus suam caliginem Sic pâ—orsus exemisset Interpres sacer Quibus ille tantoperè suo merito placet Adeste TRAPPI has paginas evolvite Aâ—â—â—e futâ—â—as eruditâ— omnibus Pâ—â—quâ— gratas atque Livelaei fuit 〈◊〉 veri aureum quo pauculos Ex â—â—is Protheâ—s clarâ—â—â—â—s reddidit Livelaeus alâ—er TRAPPVS Autor Vividus Vt Liberâ— siâ—â—â— Libris felix suis Vtriâ—que plâ—â—â—â—â— piis elegantibus Eâ—rlesiámqâ—e plurimùm ditantibus Morinecesse est aâ—teris sue ut Patri At alteris divina sic pandentibus Orà cla sic docentibus sic entheis Actas futura est quanta Vivacissinâ—is Thomas Dugard A.M.R.B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tho. Dugard A.M.R.B. A Table of such Texts of Scripture as in the Annotations on the twelve Minor Prophets and in the Treatise annexed are occasionally explained Chap. Vers GEnesis 37.35 I will go down to the grave to my son mourning Page 581 Levit. 19.14 Thou shalt not curse the deaf c. I am the Lord Page 808 Numb 11.15 Moses said I pray thee kill me out of hand Page 240 23.21 God seeth no iniquity in Jacob nor transgression in Israel Page 927 Deut. 32.6 Do you thus requite the Lord O foolish and unwise people Page 109 11. As the Eagle carrieth her young ones on her wings Page 578
settlement in the doctrine of Divine Providence Verse 2. Jam. 1.5 And the Lord answered me and said Wisdome he had sought of God who giveth liberally and wisdome is granted him without hitting him in the teeth with his bold expostulations and contestations about providence Faithfull prayer never miscarrieth but is sure of an answer either before as the prodigal See Esa 65.24 Or in the act as Dan. 10.12 I am come for thy words with an answer thereunto Or so one after as here If it come not all out so soon as we would have it know that ther 's water enough in the spring but the pipes are stopped or broken write the vision that is the following admonition write it for the use of all posterity Note this against those Opinionists that say that the Word of God was not written by his command Bell. lib. 4. de V. D. Cap. 4. Or that it was written only for the use of the present ages and of those particular Churches to whom it was directed or declared and make it plaine upon tables Boxen tables as the Seventy render it for on box for the firmenesse of the matter were the ancients wont to write that he may run that readeth it That though he be no great Clerk or in never so great hast of businesse yet he may read it being written in great letters and very legible See Deut. 27.8 Esa 8.1 and 30.8 Gal. 6.11 you see how large a letter I have written unto you with mine own hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek signifieth with what good great text-letters I have written c. God hath written for us the great things of his law Hos 8.12 and with much perspicuity and plainnesse in things needfull to be known he hath written them as it were with the beames of the Sun that none may plead difficulty or obscurity See Psal 19.9 119.105 Pro. 6.23 2 Pet. 1.19 Of the scripture it may be said latet lucet the knowledge thereof doth even bow down to us as trees do that are laden with fruits so that a child may gather them Verse 3. For the vision is yet for an appointed time This he is commanded to write that Gods people may learn to wait He that beleeveth maketh not hast he can both wait as knowing that many of Gods promises beare a long date and also want go without the good he desireth being well content that God is glorified though himself be not gratified And this is the work of effectuall faith which is herein like unto Christall of which it is reported that the very touching of it quickens other stones and puts a lustre and lovelinesse upon them but at the end it shall speake Effabitur It shall speak confidently boldly and freely to the great comfort of those that antedate not Gods promises but patiently abide the accomphshment thereof If any ask when this shall be it is answered In the end that is in Gods good time Shall he lose his right because he hath it not by the day set down in our Kalender Possibly the Kalender of heaven hath a post-date to ours Sure it is that as God seldome comes at our time so he never failes at his own Gods Expectants shall shortly clap their hands for joy and cry out with that holy Martyr Hee 's come Austin Hee 's come Mr. Glover Act. Mor. Hee 's come and not lie that is not disappoint as the earth is said to lie when it yeelds not her expected increase God is faithfull and cannot lie Christ hath a rainbow on his head Rev. 10.1 to shew that he is faithfull and constant in his promises and that tempests shall blow over the skie be cleared He hath hitherto kept promise with nights and dayes that the one shall succeed the other Ier. 33.20 25. and shall he break with his people How then should he be Amen the faithfull and true witnesse Rev 3.14 c. Every man is a liar either by imposture and so in purpose or by impotency and so in the event deceiving those that rely upon him Psal 62.9 But God is a God of truth and without iniquity just and right is he Deut. 32.4 though it tarry wait for it This is the duty wait and because it is a very difficult duty the Hebrews found it easier to beare evill then to wait for the promised good Heb. 10.36 therefore is the promise heere not delivered only but doubled and trebled It shall speake it will come it will surely come nay doubled againe for more surety It shall not lie it will not tarry It is as if God had said Do but wait and you shall be delivered you shall be delivered you shall be delivered you shall you shall Oh the Rhetoricke of God! and oh the certaintie of the promises It will not tarry sc beyond the time appointed of God In se non tardat carni tardare videtur Gods help seemes long because we are short A short walk is a long journey to feeble knees But that God tarries not beyond his appointed time See Exod. 12.40 41. at midnight were the first-born slaine because then exactly the 400 yeers were up And Dan. 5.30 In that night was Belshazzar slaine because then exactly the 70. yeeres were ended Verse 4. Behold his soule which is lifted up Ebulat protuberat which swelleth like a bubble and breaketh thorough its own weaknesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.37 Ecce quisemu nit Gualth he that by unbeliefe or carnall security withdraweth from God and confideth in the creature seeking to shift and save himself some other way as he is a proud presumptuous person so let him know that his soule is not upright in him that is it is very corrupt and crooked stark naught and Gods soule can take no pleasure in him but he will punish him as a run-away as one that hath fled from his colours forsaken his captaine revolted to the enemy Heb. 10.37 38. Transfugas ubicunque inventi fuerint quasi hostes interficere licet was the old law of armes What God will do to such See Psal 125.5 but the just shall live by his faith This is an answer to those that would ask what shall we do till the vision speake how shall we hold out till it come till the seventy yeers of captivity be expired The just shall live by faith saith He and shall make a good living of it too He shall live and be safe by the same faith whereby he is just He shall feed upon faith as some read that Psal 37.3 And whereas we find in those Apocryphal additions to Daniel that Habakkuk brought a messe of pottage to that Prophet in the Lions den as it seems to be but a Jewish fable so the Jew that invented it grounding his conceit upon this text would expresse thus much Keck Phys that as pottage that succus benignus as Keckerman calleth it preserveth this naturall life from perishing so doth
such as hath no part in Christ nor portion in his kingdome b Gal. 5.23 Nay he passeth in Gods Book for a Pagan c Rom. 1.21 such as hath no blood of a Cristian in him for an Epicure d Phil. 3.19 20 the worst of Pagans for an Atheist the worst of Epicures e Psal 10.4 for an hypocrite f Acts 8.22.23 the worst of Atheists for an open rebell g Esay 65.2 the worst of hypocrites lastly for a reprobate h Phil. 3.23 the most desperate of rebels such as being enemies to the crosse of Christ have destruction for their end whereunto also of old they were appointed i Jude 4. I know what such kinde of people the ruder sort especially are apt enough to object They will never beleeve they say that the matter is so hainous ob the danger so great as the ministers would make of it for first they have as good hearts as the best and although they be not so strait-laced as to make such a businesse about idle and evil thoughts as some would seem to do yet so long as none can tax them for external outrages and reproachful offences they shall think never awhit the worse of themselves for all that Hereunto we answer sol that this very brag of the goodnesse of their loose and lewd hearts speaks them at once 1. Ignorant 2. Proud 3. Impenitent person First I say Ignorant of God and his will of themselves and their duties as if they were not bound to love the Lord their God with all their thoughts also k Math. 22.37 Now without knowledge the minde is not good saith Solomon and he that hood-winkt with such blinde conceits hasteneth with his feet in away good enough as he fondly imagineth sinneth l Prov. 19.2 Secondly they are stuft up with pride and self-conceitednesse as the Laodiceans who not knowing their own spiritual beggery and blindnesse gave out themselves for great rich men and in as good case as the best m Rev. 3.16 The pure in heart are withal poor in spirit n Math. 5.3 8. humbled for nothing more then their inward impurities those vain thoughts deceitful dreams carnal fears worldly cares endlesse and needlesse plodding upon earthly things that haunt their hearts and passe the forge of their fancies every day in despite of whatsoever endeavours to the contrary Together with those innumerable bythoughts and distractions that will needs throng in upon them even in the interim of divine duties when they would be most free and reserv'd to God These be the things that most gall and grieve the godly man and bring him ful often upon his knees for pardon of inward failings in those duties for the outward well-performance whereof other godly people do many times both approve and applaud him But now it is otherwise with the wicked if he can wash his hands with Pilate keep his fingers from picking and stealing and his tongue from evil speaking curb and keep in his inordinate lusts from budging and breaking forth in his outward practise he eares not how fowl his inwards are how irregular and enormous the motions of his minde be thinks though he never lay lawes upon those but suffer them to run riot at pleasure upon whatsoever vanities or villenies yet he shall speed well enough and perhaps step into heaven before the purest of them all Here 's a heart as full of pride as empty of goodnesse◠for he that lifteth up himself his minde is not upright in him o Hab. 2.4 Thirdly They are impenitent and so out of the state of salvation till they bethink themselves of a more thorough reformation p Luke 13.3 For repentance where it is sound begins at the heart It is not a cleansing onely of the outside of the platter but a changing of the inward thoughts affections and purposes according to that of the Prophet Let the wicked forsake his way and the unrighteous man his thoughts and let him return to the Lord and he will have mercy upon him c. q Esay 55.7 not else And that of Peter to Simon Magus Thy heart is not right in the sight of God repent therefore and pray God if perhaps the thought of thine heart may be forgiven thee r Act. 8.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 postulat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that lastly of the Prophet to the people Oh Jerusalem wash thy heart from wickednesse that thou mayest be saved no heaven to be had you see where the heart is not washed how long shall thy vain thoughts lodge within thee ſ Jer. 4.14 No surer signe of a foul and wicked heart then the residence and raign of vain and vile thoughts Let no man therefore bear himself in hand or boast hereafter of the goodnesse of his heart if his thoughts be habitually and allowedly evil Oh but we have many good and holy thoughts in our hearts ob God and his name is much in our mindes and mouthes and we think frequently upon his word we hear and his works we see c. You have many good thoughts you say 't is well sol a reprobate also may have good motions in his minde and not be a buton the better for any of them Try your good thoughts therefore before you trust too much to them and 1. By the causes 2. By the effects For the causes first wee 'l suppose them for the matter good and religious but for their efficient cause first whence be they let me ask Are they inbre'd and native to your sanctified hearts or are they onely injected from without and meerly adventitions cast in by God who now affects thine heart by a good motion thy self no way concurring but being meerly passive in the whole business If so Nebuchadnezzar might have as much comfort and hope here-hence as you God put into his heart a good thought viz. to turn his course against Israel the people of Gods wrath and to revenge the quarel of his covenant upon an hypocritical nation Howbeit he meant not so saith the Prophet neither did his heart think so but it was in his heart to destroy and cut off nations not a few c t Isai 10.7 Secondly for the form and fashion of your better sort of thought are they set and solemn some times with choice of fit matter time and place Do ye sit in the door of your hearts on set purpose to entertain good motions as Abraham was wont in the door of his tenr to entertain strangers Or are they not onely occasional and accidental falling in by the by and besides your intention by reason of some sudden occurrence c. These holy men in the text did not onely think upon Gods name as a thing that fell into their thoughts by chance but sollicitously throughly studiously serously they set themselves to work in good earnest and in Gods fear to consider of his
the best of the best and that we serve him like himself that is after a godly soâ—t or worthy of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint Iohn phraseth it 3 Ioh. 6. Thus if we do we shall be drawn up to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have cause to rejoyce in our sublimity or in that we are exalted Iam. 1.9 For indeed the most High stoopeth to the true convert who considering his distance repents and abhors himself in dust and ashes he dwelleth in the highest heavens and lowest hearts Job 42.5 Esa 57.17 They are like a deceitful bow a rotten bow though otherwise fair when an arrow is drawn to the head breaks and deceives the archer Or thus when a man shoots with a deceitful bow though he level his eye and his arrow directly to the mark and thinks with himself to hit it yet indeed the arrow by reason of his deceitfull bow goes a clean contrary way yea and sometimes reflects upon the archer himself semblably these false Israelites dealt with God Their hearts were as the bow their purposes and promises to return as arrows the mark they aimed at conversion to the which they in their afflictions looked with so accurate and intent an eye as though they would repent indeed but their hearts deceived them as being unsound hence they started aside like a deceitful bow Psal 78.57 and the arrowes of their fair promises and pretences vanished in the aire as smoak Some take the words in another sense as if punishment and disappointment were here threatned but I best like the former Let us look to the secret warpings of our hearts and seeing we are Gods bow Zach. 9.13 let us not be deceitful c. Their princes shall fall by the sword for the rage of their tongue and the people with them for princes fall not alone as we have seen in our late wars wherein Lords and Losels fel together not a few at Newbury-fight especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sword devoureth one as well as the other 2 Sam. 11.25 God hangs up the heads of the people as it were in gibbets Num. 25.4 their greatnesse cannot bear them out Thrasonicae aulicorum Dej erationes ronchi blasphemiae in Deum Prophetas Rivet Philip of Spain Farnesius Minerius nor their life-guards defend them for the detestation of their tongue so some read this text for the hatred that God beareth to them for their blasphemies and great swelling words of vanity uttered against him his people and his ordinances With our tongue say they we will prevaile our lips are our own who is Lord over us Lo this and worse is the rage of their tongue as his that said he would not leave one Lutheran in his dominions another that he would ride his horse up to the saddle in the blood of the Lutherans a third that he would send them all to dine with the devil c. God will cut off the spirit of such outragious Princes They shall fall by the sword they shall be a portion for foxes Psal 63.10 and a derision to the Egyptians this shall be their derision in the land of Egypt their confederates in whom they trusted and upon whose help bearing themselves over-bold they had spoken loftily setting their mouthes against heaven and their tongues walked thorow the earth Ps 73.9 Lo these should not onely faile them but jear them not onely not succour them but scorn them as the Monarch of Morocco did our King John that sent to him for help in the Barons wars He grew into such dislike of our king saith the story that ever after he abhorred the mention of him Neither met he with better entertainment from the Pope to whom he basely submitted and surrendred his kingdome It is better to trust in the Lord then to put confidence in Princes For Deo confisi nunquam confusi they that trust in the Lord shall never be ashamed CHAP. VIII Vers 1. SEt the trumpet to thy mouth Heb. The trumpet to thy palate A hasty expression an abrupt and imperfect speech common with such as are moved with passions of anger grief or fear as Chap. 5.8 after thee O Benjamin God though not subject to such perturbations Iam. 1.17 yet here and elsewhere utters himself in this sort to set forth the nearnesse of the peoples danger by the enemies approach and the necessity of their return to him by true repentance for the diversion of his displeasure Break off thy sinnes by righteousnesse saith the Prophet to Nebuchadnezzar be abrupt in the work cut the cartropes of vamty if it may be a lengthning of thy tranquillity Dan. 4.27 Take the bark from the tree and the sap can never find the way to the boughes get sin remitted and punishment shall be removed In this sermon of the Prophet which is much sharper then the former and may seem to be one of the last because God is so absolute in threatning as if he meant to be resolute in punishing there is as one saith peccatorum poenarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heaping together of sins and punishments of many sorts and the prophet is commanded to give suddain warning of the enemy at hand which is elegantly set forth by a military hypotyposis or lively representation as if it were now a doing The trumpet to thy mouth that is set up thy note and proclaim with a loud and clear voyce as Esay 58.1 crie in the throat so the Chaldee hath it here spare not that none may say he was not warned lift up thy voyce like a trumpet that all may hear and fear Am. 3.6 as people use to do when an ala m is sounded or the bels are rung backward See chap. 5.8 There they had been before alarmed here reminded in brief for the prophet is as it were monosyllabus as one in haste he uttereth amputatas sententias verba ante expectatum cadentia as Seneca somewhere hath it broken sentences concise but pithy periods he shall come as an Egle against the house of the Lord He that is the Assyrian not Nebuchadnezzar though the like is said of him Ezech. 17.3.7 Much lesse the Romans as Lyra interpreteth this text of the last destruction of Jerusalem because the Eagle was their Ensign but Pul Tiglath-Pileser and Salmanaser who came against the ten Tribes as an Eagle to waste spoil and carry captive speedily 2 King 15.19 29. 17.3 c. 18.19 Lam. 4.19 Plin. lib. 10.3 impetuously irresistibly as Ierem. 4.19 The Eagle is the strongest and swiftest of birds and feareth no obstacle either from other fowl or winde or thunderbolt as Plinie affirmeth Nebuchadnezzar is not onely compared to an Eagle as before is noted but to a Lion with Eagles-wings Dan. 7.4 that is with invincible armies that march with incredible swiftnesse And all this was long since forethreatned Deut. 28.49 The Lord shall bring a Nation against thee from farre from the end
all these fruits the fruits of Lebanon a most sertile mountain the valleys whereof were most rich grounds for pasture corn and vineyards as the dew unto Israel he shall blossom as the lilly Quot verba tot lumina imo flumina orationis This Prophet aboundeth with similitudes as is before noted See chap. 12.10 with the Note there He beginneth here with a Simile drawn from the dew of heaven a mercy very much set by in those hotter countreys especially where from May to October they had no rain The Chaldee Paraphrase and Hebrew Doctours understand this Text concerning Christ and his benefits Psal 73.1 Gal. 6.16 Ephes 1.3 Truely He is good to Israel to the pure in heart Peace and mercy sanctity and safety all spirituall benedictions in heavenly things in Christ shall be upon the Israel of God What the dew is to the herbs fields fruits that is Christ to his Israel 1. The dew comes when the air is clear so doth Christ by his blessing Aristot lib. 1. meteor cap. 10. Plin lib. 2. cap. 60. lib. 18. cap. 29. when the light of his countenance is lift up upon us 2. As the dew refresheth and cherisheth the dry and fady fields hence it is called the dew of herbs Esay 26.19 which thereby recover life and beauty so doth Christ our hearts scorcht with the sense of sinne and fear of wrath 3. As the dew allayeth great heats and moisteneth and mollifieth the earth that it may fructifie so Christ cooleth the Devils fiery darts and filleth his people with the fruits of righteousnesse He is unto them as a cloud of dew in the heat of harvest Esay 18.4 and maketh their souls as so many watered gardens Jer. 31.12 4. As the dew falls in a narrow compasse without noise and is felt onely by those in the force of it on whom it descends so the grace of Christ watereth his faithfull onely secretly and sweetly insinuating into their hearts the stranger medleth not with their comforts See Joh. 14.17 The cock on the dunghill knows them not he shall grow as the lilly which hath its name in the Hebrew from its six leaves and serves here and elsewhere to set forth the great comelinesse Cant. 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sweet odour and true humility of the Church for the lilly groweth in vallies as Theophylact upon this Text noteth sweet it is but not great and the more it blossometh the more it shooteth upwards to teach us heavenly-mindednesse It is also of a perfect whitenesse to mind us of innocency Her Nazarites were purer then snow whiter then milk Lib. 21. cap. 5. Lam. 4.7 Lastly Lilio nihil est foecundius saith Pliny nothing is more fruitfull then the lillie Et lachrymâ suâ seritur saith the same Authour it is sown in its own tears Weeping Christians grow amain c. and cast forth his roots as Lebanon i. e. As the Cedars of Lebanon as the Chaldee Paraphrast interpreteth it or as the frankincense-tree which taketh very deep rooting so Cyril senceth it The lilly with its six white leaves and seven golden-coloured grains within it soon fadeth and loseth both beauty and sweetnesse Rom. 6.10 but so doth not Christ and his People He can as well die at the right hand of his Father as in the hearts of his Elect where he dwels by faith whereby they are rooted and grounded in love strengthened with might by his Spirit in the inner man Ephes 3.16 17. so that the gates of hell cannot prevail against them Immoâ—a manet is the Churches Motto Nec fluctu nec flatu movetur which is the Venetian Motto They that trust in the Lord shall be as Mount Zion which cannot be removed but abideth for ever Psal 125. Winds and storms move neither Libanus nor the well-rooted Cedars thereof which the more they are assaulted the better they are rooted So fareth it with the Saints Plato compareth man to a tree inverted The Scripture oft compareth a good man to a tree planted by the rivers of waters that taketh root downward and beareth fruit upward 2 King 19.30 quae quantum vertice ad auras Virg. Aeneid lib. 4. Aethereas tantum radice ad tartara tendit Let us cast forth our roots as Lebanon stand fast rooted in the truth being stedfast and unmoveable alwayes abounding in the work of the Lord and with full purpose of heart cleaving close unto him 1 Cor. 15. ult being established by his grace Col. 1.11 Heb. 12.28 and 13.9 In the Civil Law till a tree hath taken root it doth not belong to the soil whereon it is planted It is not enough to be in the Church except like the Cedars of Lebanon we cast forth our roots and are so planted that we flourish in the Courts of our God and bring forth fruit in our old age Psal 92.12 13 14. Verse 6. His branches shall spread Heb. shall walk or expatiate shall reach out and stretch themselves all abroad so shall the Church be propagated all the earth over She shall flourish as the Palm-tree which though it have many weights hung on the top and many snakes hissing at the root yet it still saith Nec premor nec perimor I am insuperable I am like a green Olive-tree in the house of God I trust in the mercy of God for ever and ever Psal 52.8 and his beauty shall be as the Olive-tree that goodly tree Lev. 23 40. that retaineth her greennesse in the depth of Winter yea in that Universall deluge Noahs Dove met with an olive-leaf The Lord hath called thy name saith the Prophet to the Church Jer. 11.16 A green olive-tree fair and of goodly fruit The Cypresse is fair but not fruitfull the fig-tree fruitfull but not fair and flourishing But the olive-tree is both fair and fruitfull her fruit also is of singular use to mankind both for food and physick and light for the lamp Exod. 29.20 Lev. 6.15 16. In one respect it is an emblem of peace it maketh the face shine Psal 104.15 and in the other it is an emblem of grace and spiritual gifts 1 Iob. 2.20 of increasing with the increase of God by the Spirit and of reigning with him in eternall glory and his smell as Lebanon Whereby is meant the sweet savour of the Gospel which spreadeth it self abroad in the ministery of the Word and in the lives of belcevers 2 Cor. 2.14 15. who besides their continuall offering up to God spirituall incense and services in prayers thanksgivings alms and good-works they perfume the very air they breath upon by their gracious and savoury communication Ephes 4.29 yea the very company they come into as a man cannot come where sweet spices and odours are beaten to the smell but he shall carry away the scent thereof in his cloathes Nihil nisi foetidain â—â— foedum exhalavit River When the spirit of Christ blowes upon them and grace is poured into their hearts then their
themselves As when a lame man stumbleth in a plain path the fault is not in the way but in the foot Blear eyes cannot abide the light nor children endure honey when they have sore mouthes The same Sun makes flowers smell sweet but carrions stink loathsomely Moses saved the Israelite killed the Egyptian and Abigail's voice pacified David but made Nabal's heart die within him as a stone Oecumenius telleth us Columbam vegetat scarabaeum necat De mirab auscul that the fragrancy of precious ointments is wholesome for Doves but kills the Beetle And Aristotle affirmeth that oyl of roses is deadly to Vultures who hunt after onely dead mens carcasses Christ himself who is the Way the Truth and the Life was set for the fall and rising again of many in Israel and for a signe to be spoken against Luke 2.34 for a But-mark against whom his enemies should shoot the shafts of their gainsayings To the Jews he became a stumbling-block and unto the Gentiles foolishnesse 1 Cor. 1.23 Let them alone saith He Mat. 15.14 concerning the Pharisees who were offended at his sayings Let them stumble and fall and be broken and snared and taken Esay 8.15 Christ in his Ordinances is to reprobates a rock of offence 2 Pet. 2.8 but such a rock as that Judg. 6.21 out of which goeth fire and consumeth them For if any love not the Lord Jesus Christ he is Anathema Maranatha 1 Cor. 16.22 Behold they have rejected the word of the Lord and what wisdom is in them Jer. 8.9 Linea ducta mihi est gratia Christe tibi A COMMENT OR EXPOSITION Of the Prophesie of JOEL CHAP. I. Verse 1. THE Word of the Lord that came c. See the Note on Hosea 1.1 with whom Hierom and some other Interpreters make this Prophet a Contemporary for the likenesse of Argument and that common Canon of the Jew-Doctours that the Prophet who sets not down his time is to be held of the same time with him that is placed before him The Seventy set him not onely after Hosea but also after Amos and Micah Sedar Olam Zuta Sic Funccius Genebrard and the ancient Hebrew Chronicle called Sedar-Olam affirmeth that Joel prophesied together with Nahum and Habakkuk in the dayes of king Manasseh which Drusius would prove out of Joel 3.5 Others with more shew of reason out of 2 King 21.10 and 23.26 Joel might very well be one of those Prophets that denounced Gods heavy judgements against Iudah for the sinnes and abominations of Manasseh whom some make to be his convert For although at first the Lord spake to Manasseh and to his people but they would not hearken 2 Chron. 23.10 yet the rod might set the word awork afterwards for Manasseh when he was in affliction besought the Lord and humbled himself greatly verse 12. and Ioel might very well be to him a sonne of Pethuel or of Gods perswasion God by his ministery might speak to his heart Hos 2.14 set before him an open door Ostium Dei. another Etymon of the name Pethuel Rev. 3.8 minister unto him an entrance further and further into Christs everlasting kingdom 2 Pet. 1.11 If any think it more likely that Ioel prophesied under Iosiah king of Judah when that great famine fell out which is described in like termes by Ieremy chap. 14.1 2. compared with 2 King 23.26 I shall not strive with him But that this Joel was the sonne of Samuel here called Pethuel a perswader of God because what he asked of God he obtained as R. Salomon would carry it I cannot imagine for that Joel was not a Prophet 1 Sam. 8.1 3 5. but a corrupt Judge Verse 2. Hear this ye old men Who as ye are fittest to hear serious discourses Aristotle excludeth young men from his Ethick-Lectures because raw and rash Arist Ethic. green wood is ever shrinking and warping so ye are more experienced and yet not so wise but that by hearing ye may become wiser Prov. 1.5 Solon said he could never be too old to learn Julianus the Lawyer said that when he had one foot in the grave yet he would have the other in the school 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solon David Chytraus when he lay a dying lifted up himself to hear the divine discourses of his friends that sat by him and said that he should die with better cheer if he might die learning something and give ear all c. Hear and give ear draw up the ears of your mindes to the ears of your bodies Si moribundus oâ—iam aliquid didicisset Melch Ad. Jer. 13.15 that one sound may pierce both When these two words are joyned together as they are often the matter propounded is either very dark or very remarkable and commands attention as Deut. 1.45 Esay 1.2 10. Jer. 13.15 Hos 5.1 all ye inhabitants of the land sc of Judea or all ye inhabitants of the whole earth q. d. I shall speak of so great a matter as that I could wish to be heard all the world over And because all men love to hear news I shall tell you that that was never known to fall out in any age Rem novam pollicetur emphaticoterâ—s quam more Rhetorico saith Oecolampadius Prick up your ears therefore and listen Hath this been in your dayes or even in the dayes of your fathers Was there ever such havock made by severall sorts of vermine successively for four yeers together This was the very finger of God Exod. 8.19 all whose works by how small instruments soever are great sought out of all them that have pleasure therein Psal 111.2 His extraordinary works especially are to be noted and noticed the memory of them is to be transmitted to all posterity This shall be written for the generation to come Psal 102.18 They shall come and shall declare his righteousnesse unto a people that shall be born that he hath done this Psal 22.31 Sed vae stupori nostro There is a wo to such as regard not the works of the Lord neither consider the operation of his hands Esay 5 12. that make of them but a nine dayes wonderment at best and so passe them over Whereas every judgement of God should be a warning-peal to repentance We be like the Smiths dog saith One who the harder the Anvil is beaten on lyes by and sleeps the sounder Like the hen saith Another which loseth her chickens one after another by the devouring kite and yet still continues to pick up what lies before her such a deep drowsinesse and drossinesse of spirit there is upon most of us Verse 3. Tell ye your children of it and let your children tell their children Heb. Cipher them up diligently after the manner of Aâ—ithmeticians reckon up the severall years Deut. 19.20 with the severall calamities thereof to your children and nephews that they may hear and fear and do no more so Let your woes be their warnings your sufferings their standing-sermons
by the wretched rich who will ever go over the hedge where it is lowest and catch the poore by drawing him into the nets Psal 10.9 that is into their debts bonds and mortgages and at length making such their bondmen by abuse of that permission Lev. 25.39 See chap. 2.3 yea and sell the refuse of the wheat Quisquilias the husks more fit for pigs or poultrey hardly mans meate and yet held good enough for the poore deciduum pâ—â—â— gamenta the offall although their flesh was as the flesh of their brethren and their children as their children Neh. 5.5 however they used them How farr were these rich wretches from considering the poore as Davids blessed man Psal 41.1 and as Dr. Taylour the Martyr did whose custome was once in a fortnight at least to go to poore mens houses look into their cupbords see how they fared and what they lacked Act. Mon. that he might either make or procure them a supply from such as were better able Verse 7. The Lord hath sworn by the excellency of Jacob i. e. by himself the matter of Jacobs chief boasting there being no God like unto their God their enemies themselves being judges Deut. 32.31 neither any nation so great as to have God so nigh unto them as Israel had in all things that they called upon him for Deut. 4.7 So that this oath of God grates upon their Ingratitude for such imparallel priviledges and it is uttered in great wrath as appeareth by the following angry Aposiopesis wherein the Apodosis is not set down but understood If I ever forget any of their workes forget to punish them These oaths cum reticentia are very dreadfull Psal 95. Take heed lest by stubbornnesse we provoke God to sweare in his wrath that we shall not enter into his nest Take heed lest a promise of entring being left us and a profer made us we should seem to come short of it Heb. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come lag or late a day after the faire an houre after the feast God is now more quick and peremptory then ever in rejecting men that neglect so great salvation Heb. 2.3 the time is shorter he will not wait so long as he was wont to do Mar. 16.16 He that beleeveth and is baptized shall be saved he that beleeveth not shall be damned Surely God will finish the work and cut it short in righteousnesse Rom. 9.28 because a short work will he make in the earth The time is short saith the Apostle 1 Cor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7.29 a metaphor say some from a piece of cloth rolled up only a little left at the end Let us therefore feare as the same Apostle inferreth upon the consideration of Gods oath Heb. 3.18 with 4.1 and let our feare not weaken but waken our diligence in well-doing lest he sweare and repent not lest be come to a resolution and decree Gods oath is nothing else but his inviolable and invariable decree to cast us off as he did Saul for his wilfull disobedience 1 Sam. 15. Saul lived long after his utter rejection and men could see no alteration in his outward condition but God had sworn as here never to forget any of his works Now saith Samuel to him and it is fearefull the Eternity of Israel the Excellency of Jacob will not lie nor repent for he is not a man that he should repent 1 Sam. 15.29 Do not think this a case that seldome comes it is done every day upon some or other saith a great Divine but woe be to that man upon whom it is done it had been much better for him that he had not been born Mat. 26.24 Oh consider this all ye that forget God lest he swear by his excellency Surely I will never forget any of your works Verse 8. Shall not the land tremble for this q. d. So great are the oppressions here exercised that the very axletree of the earth is even ready to crack under them Amaziah that hedge-priest of Bethel had said of our Prophet that the land was not able to beare all his words chap. 7.10 but Amoz more truely affirmeth that the land trembled under their many and mighty sins and could beare them no longer the earth-quake fell out about this time Am. 1.1 and it was a just wonder that the earth had not opened her wide mouth and swallowed them all up quick into hell as Numb 16.31 32. Called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as it did a great part of the city of Antioch Anno. 527. for their horrible heresies and blasphemies there held and broached by her bishops and every one mourn i. e. smart till they mourn Nationall sins bring nationall plagues The Hebrewes hold that there is not a worse sin then Oppression St. James saith that it it cryes to heaven and entreth into the eares of the Lord of sabbath Jam. 5.4 who will not faâ—le to heare for the is gracious Exod. 22. and it shall rise up wholy as a slood i. e. The land shall rise up shall seem to do so when it is sloated and over-covered with water as the sluggards field is said to rise up or ascend with thornes that is to be overgrown therewith Here then is threatened an overflowing scourge an universall destruction covering the face of the countrey as Nilus doth a great part of the land of Egypt every yeare leaving much mud behind it whereof see Pliny and other Authours Mercer thinks the words would be best read by interrogation as the former thus and shall it not rise up wholy as a flood q. d. shall it not be turned into a large lake as once Sodom and her sisters were for like cruelties to the poore Ezech. 16. Verse 9. And it shall come to passe in that day c. Here the Lord threateneth saith Mr. Diodate to encumber the land with horrible and mournfull calamities when it shall be least thought of Earthquakes inundations suddaine and dreadfull darknesses are sure effects and signes of Gods heavy displeasure against mens sins Psal 18.8 12. Lively Mat. 24. Luk. 21. Jocl 2.10 as Another noteth See a like text Jer. 15.8 9. and promise contrary to this threat Job 18.5 6. I will cause the sun to go down at noon A suddain change as was at Sodom the Sun was faire risen upon it that very day that it was destroyed in Gen. 19.23 24. as at Babylon when surprized by Cyrus they could not at first beleeve their own calamity as it was with Jerusalem often and shall be with Rome Rev. 18.7 8. She saith in her heart I shall see no sorrow Therefore shall her plagues come in one day death and mourning and famine c. to confute their fond conceit of an eternall Empire For when they shall say Peace and safety then shall sudden destruction come upon them as travaile upon a woman with child and they shall not escape 1 Thes 5.3
10.11 he seeds on the corn but to beare and draw to plow and work where no refreshing was to be had till the work was done this that delicate heifer cared not to doe But he is an happy man that hath any hand in turning men from iniquity though fruit for present appear not The new birth of some is like the birth of the Elephant foureteen years after the seed injected into the womb And that divine Proverb is not seldome verified One seweth and Another reapeth Ioh. 4.37 The Ministry is Gods arme to gather people into his bosom and the weapons of our warfare are mighty thorough God 2 Cor. 10.4 Surely as the rain commeth down and the snow from heaven c. Esay 55.10 11. And as the rain from heaven hath a fatnesse with it and a speciall influence more then standing water so hath preaching more then reading Howbeit there may be fruit and yet invisible as in Elias his time Act. 18.10 And that which doth not yet appear may hereafter when the day of visitation comes See Iob 33.14 c. God may have much people in the city and Paul for the present not know so much A master doth not use to setup a light but there is some work to be done by it and seldome doth he send his servants afield with their siths to mow thistles only Let Gods faithfull witnesses prophesie out their 1260. Rev. 11.3 dayes bending themselves to that office uncessantly being instant in season and out of season and turning themselves as it were into all shapes and fashions both of speech and of spirit to turn people from iniquity 2 Chron. 19. and then God will be with the good as that Prophet speaks in another case The fruit of the righteous is a tree of life and he that winneth souls is wise Prov. 11.30 Say he cannot win as he would but labour all night and take nothing yet he shall be paid for his paines as the Physitian is though the patient dye Curam exigeris non curationem saith Bern. It is the care not the cure of your charge that is charged upon you You may speak perswasively but it is God only that can perswade Japhet to dwell in the tents of Sem Paul may plant c. but God only giveth the increase You shall be held wise and shine as starrs in heaven whether you win soules or not As there are diversity of gifts so of operations 1 Cor. 12.6 and the Holy Ghost may and doth work when and how he pleaseth but usually he delights to honour those of most sincerity with most successe as 1 Cor. 15.10 Verse 7. For the Priests lips should keep knowledge How else should he be instant in lip-feeding Dan. 12.3 how should his lips present it unlesse they preserve it How should he wise others unlesse he be wise himself The Pope brags of an infalibillity and pleads this Text for it avouching that he knowes all things knowable and hath all wisdome and skill lockt up in scrinio pectoris in the cabinet of his breast But what will they say of sundry of their Popes that have been manifest hereticks Iohn the 23. was accused in the Councell of Constance for denying the Resurrection of the body and everlasting life And of all their Popes we may safely say as the Venetian Embassadors did when the Pope laid his hand upon his breast and said Hic est Arca Noae Lo here is Noahs Ark meaning that he was the Church virtuall and was enriched in all knowledge and in all utterance One of them presently replyed that in Noahs Ark there were unclean beasts as well as clean and so lest him further to apply The Priests lips indeed should keep knowledge But those of Malachi his times had forsaken the way and caused many to stumble ver 8. How this was we shall see when we come to it Meane-while we may take notice that non libro sacerdotis sed labro non codice sed corde conservatur scientia knowledge should be kept not in the Priests book but in his bosom as a storehouse neither should it lye low or long there but sit upon his lips that all may have benefit by it For the manifestation of the spirit is given to profit withall 1 Cor. 12.7 And it was death for the Priest to enter into the sanctuary without his golden bells about him that he might be heard by all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Paâ—tor A minister must be both able and apt to teach Praedicationis officium suscipit quisquis ad sacerdotium accedit saith Gregory Hee 's no minister that 's no preacher Nor can he be a Preacher that is not stored with knowledge of Gods will and peoples duty See Mat. 13.32 with the Note Walter surnamed Malclerk was surely no fit man to be Bishop of Carlile as he was by evill and corrupt meanes Anno. Dom. 1223. If the blind lead the blind both will fall into the ditch Mat. 15.14 but the blind guides will lye lowermost Vives in Aug. de civ Dei lib. 4. cap. 1. Pompon Laet. de Rom. Sacerdot and have the worst of it Varro complained of the Roman priests that they were ignorant of many things about their own rites and Religions Mucius Scaevola being their High-Priest derived Pontifex of Posse facere This derivation pleased not Varro but it intimated that such should both be able and active to teach the people knowledge B. Andr. It was a witty observation of a Bishop who was called in his time the gulfe of learning that Doceo to teach governs two accusative cases according to that Esay 28.9 Whom shall I teach knowledge Ministers saith He must have whom to teach what to teach viz. knowledge and must therefore give attendance to reading that they may the better to exhortation and doctrine 1 Tim. Ier. 3.15 4.13 that they may feed the people with knowledge and understanding And they should seck the law at his mouth as at an oracle they should depend upon the ministery as the people hung upon our Saviours lips Luk. 19. vlt. as David went into the Sanctuary to be resolved of his doubt Psal 73. though himself were a prophet and as Cornelius was appointed by the Angel to send for Peter for further information But what must men seek at the Ministers mouth The law 1 Pet. 2.2 1 Cor. 2. 2 Cor. 1. Lib. 1 de Consider the sincere milk of Gods word the minde of Christ the testimony of Jesus non nugas fabulas saith Bernard not trifles and fables not strong lines and strains of wit but the simple and plain words of God Non Oratorum filiâ— sumus sed Piscatorum said Nazianzen Ministers are not to study so much to please as to profit to tickle mens ears as to work upon their hearts They must not so paint the window as to keep out the light nor so put the sword of the spirit into a velvet
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
〈◊〉 〈◊〉 〈◊〉 Again want we any good 't is no more but run to God for it who takes it in high scorn we should seek to any other If any man want wisdmi and by consequence any good thing else let him ask it of God n Jam. 1.5 expounded ob sol ob sol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Antigon apud Plutar. ob sol Oh but my deserts are nothing They are as much as he looks for he gives unto all men not sels or payes them for wages I know his reward is with him to give unto every man according to his works and then my share will be a very smal or nothing rather Nay he gives liberally saith the apostle not as befits us to receive but as becomes him to give Now no small things can fall from so great a hand as his Yca to such and such he will give and liberally Nay to all men without exception can they but name the name of the Lord Jesus in prayer and do their good will to depart from iniquity they shall be saved Oh but I have these and these discouragements My sins presse me down o 2 Tim. 2.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oh that I cannot look up p Psal 40.12 sol and prick me in the foot that I cannot come neer Fear not for this God upbraides no man neither with former faults or present failings if heartily disclaimed and soundly set against The Publican departe Gods presence never awhit the lesse justified for his former extortions because truly humbled q Luk. 18.14 Take heart therefore upon all occasions to go boldly unto the throne of Gods grace in full assurance r Heb. 4. ult of finding him facile to stretch out his golden scepter upon the first sight of us as we appear in his Christ in whom he is abundantly well pleased ſ Mat. 3. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Look what Zedekiah spake faintly and flateringly to his Princes you know that the king can denie you nothing t Ier. 38.5 Hence their stile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what the Heathens falsely report of some of their Princes that never any departed pensive out of their presence the same is most true of our God Never came any unto him aright in his ordinances but he received thus much comfort and incouragement at least that he would come again Noah's dove brought an olive leaf in her mouth at first and that was encouragement to send out a second time and a third also and then better tidings So though the Lord hold his people off at first and seem to slight them yet his heart is still toward them and his hand is still under them there is a secret supporting grace upholding the Saints in their greatest desertions God hears sometimes when he seems to do nothing lesse and love entirely where he makes shew to hate extreamly as David dealt with his Absolom and s the son of David with the woman of Canaan Quest But how shall I know that God hearkens and hears when he seems to neglect and suspends his answer well enough Answ and 1. By a cast of his countenance 2. By the verdict of thine own conscience First you may guesse at Gods good minde and meaning towards you by a smile of his face by a cast of his countenace as a petitioner may read in the kings looks while his petition is in reading what the successe shall be If the king smile upon it and look cheerfully he is made as if the king frown and bend his brows upon it he is dashed Just so it is between God and his people in performance of religious duties The eyes of the Lord are upon the righteous as wel as his ears open to their cryes u Psal 34.15 16. As o' to'ther side the face of the Lord as well as his heart is against them that do evil as the Psalmist there opposeth them A good man gathers by Gods countenance cast upon him in his service how he shall speed And this is his priviledge to be admitted into Gods presence-chamber when the wicked stand without doors amongst dogs and devils x Rev. 22.15 For an hypocrite shall not come before him y Iob 13.16 saith Job but the upright shall dwell in his presence z Psal 140.13 saith David The wicked man stands at the gate like a vagrant but comes not into the house to see whether the master be preparing for him an almes or a cudgel whereas a good man like a good Angel stands alwayes before the face of God who doth not hide his face from him but when he cryes unto him he hears a Psal 22.24 Secondly consult thine own sanctified conscience for thy better satisfaction and resolution in this case Conscience is Gods spie and mans over-seer excusing or accusing cheering or checking in Gods stead as there is occasion It may fitly be called our God in the sence that Moses was Pharaohs b Exod. 7.1 Come see a thing that tells all that ever we have done c Joh. 4.29 nay all that ever God doth as touching our salvation being enlightened and sanctified by the holy Ghost For as God knows the meaning of his spirit d Rom. 8.27 so doth the spirit know the meaning of God Now this spirit witnesseth together with our spirits e Rom. 8.16 Nay it disdaineth not for our comfort to give in evidence at the bar of our consciences that we are Gods children and our services good in his sight refreshing our hearts after holy actions with a secret content Weemse with a hidden approbation Now therefore as the High priest of the old Testament might read Gods minde in his Urim and Thummim born upon his brest though he heard no voice though hesaw no shape so may a christian inform himself from within what the Lord thinks of him and hi works he need but reflect upon his own conscience if not bemisted or abused by Satans temptaions and it will do him to know what his acceptation is in heaven If our hearts condemn us not saith Saint Iohn then have we confidence toward God And whatsoever we ask we receive of him f 1 Joh. 3.21 22. either in the same kinde we ask or a better By a clearing chearing conscience God testifies as once by fire from heaven that he is well pleased with our sacrifices c. CHAP. VI. Doctr. V. God perfectly remembreth and plentifully requiteth all our labours of love to him and his And there was a book of remembrance written before him for them that feared the Lord c. A Figurative speech Oblivis enim in Deum non cadit Parabolicw̄c hac dicta sunt pro humano captu Pol. and framed to our capacity for it befalles not God to be forgetful or to stand in need of a remembrancer It was in a distemper you may be sure that David asked Hast thou forgotten to be merciful
long looking after his coming Now the God of all grace who hath called us to his twofold kingdom of power and of patience by Jesus Christ Regnum Patientiae Potentiae Rev. 1.9 1 Pet. 5.10 after ye have suffered awhile for so you must make you perfect settle strengthen stablish you To him be glory and power for ever and ever Amen CHAP. III. God will owne and honour his Saints And they shall be mine saith the Lord of Hosts in the day when I make up my Jewels c. OF the three points gathered out of the former part of the 17. Verse Two are already dispatcht The third now followes Doct That Gods faithfull people shall be graciously owned and acknowledged Nota quod ipst futuri sint Deo inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quo die suum peculium sit confecturus Polan yea preciously esteemed and accounted of in that day They shall be mine saith the Lord of Hosts there he ownes them And I will make them up as my Iewels there he honours them I know the words are by some somwhat otherwise read and rendered as thus They shall be to me in the day that I shall do this or that I shall make or set out for a flock So the Geneva Translaters after the vulgar Vatablus Pagnine Calvin and the whole streame of Interpreters Our last most accurate Translation after Tremellius Polanus and Shindler hath it better and nearer to the naturall genuine grammaticall sense of the Originall thus And they shall be mine saith the Lord of Hosts In die quo confecturus sum peculium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2.14 Deut. 32.9 Iob 22.25 Psal 148.14 Psal 125.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato Deut. 26.17 18 19. 1 Pet. 2.9 Heb. 13.15 in the day that I make up my Jewels or peculiar treasure my proper goods and most precious substance my silver and my gold my gemmes and my Jewels the people of my purchase as St. Peter after the Septuagint renders it and those that comprehend as it were all my gettings they are as it were all he hath that he makes any account of The Lords portion is his people saith Moses and Iacob the the lot of his inheritance God is their portion and they are his They his glory and gold and He theirs they are round about him and he interchangably round about them as the mountaines are round about Jerusalem They make their boast of God and God boasts as fast of them Hast thou considered my servant Iob that there is not such a man in all the earth He avoucheth them for his people high above all nations in praise in name and in honour And they o'tother side such a sweet correspondency there is avouch him for their God to walk in his waies and to keep his statutes to shew forth his vertues as examples of the Rule and as a kingdome of Priests to cover Gods altar with the calves of their lips and to offer up spirituall sacrifices acceptable to God by Jesus Christ in whom he hath chosen them as vessels of honour before the foundation of the world c. Eph. 1.4 SECT I. Reason 1. Reas 1 ANd that 's indeed sith we are here fallen upon it the first and chief ground of the point Greevinchomius Tales nos amat Deus quales futuri sumus ipsius done non quales sumus nostro merito Concil Arausican sec canon 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sic Beza testatur in vetustis suo cedice nec non in comment Chrysost Origenis plurimis locis legi In hominibus beneplaciti Sic Vulgata In hominibus bonae voluntatis The Lord thy God hath chosen thee to be a speciall people or a Jewell to himself above all people his mere mercy making the difference Thou canst not say as that proud heretick did in answer to the Apostles quere who made thee to differ Ego meipsum discerno For lest any should dreame of foreseen faith or previous merits the Lord saith Moses did not love or chuse you because ye were more or better then others but he loved you because he loved you And out of this preventing love he chose you for a peculiar treasure to himself above all people Exod. 19.5 The Originall word there used is the same with that in our text and the Chalde Paraphrast expounds it by another word that signifies beloved ones For as his love first moved him to make us his own so being now his own he cannot but love us He chose whom he would love and now loves for his choise For ownenesse makes love Having loved his own to the end he loved them Ioh. 13.1 and therefore loved them because his own because the people of his good pleasure as the Angels call them Luc. 2.14 and as Gabriel had before called Daniel a man of desires or greatly beloved of God Dan. 9.23 SECT II. Reason 2. Reas 2 2. A She hath elected us to this high honour of old so he created us to it in his own due time by a new and wonderfull creation Eph. 2 10â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ut quando quis aliquid opus producit secundum praecepta artis propriè dictae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Factura Valla. Rev. 3.14 Esay 51.16 Eph. 1.19 For we are his workmanship his artificiall curious exquisite workmanship whereon he bestowed like skill and industry as he did in making mans body Psal 139.15 or the third heaven whereof he is called the Artificer Heb. 11.10 and it is called not the work of his hands but of his fingers Psal 8.4 Lo thus are we his facture or workmanship created unto good works in Christ Jesus who is not ashamed to stile himself the beginning of this creation and to say that he planted the heavens and laid the foundations of the earth that he might say to Zion Thou art my people St. Paul also testifieth that God putteth forth the same almighty power in the working of saith in us as he did in making the world for us that being as great a wonder as this and the analogy is very excellent The first God creates here also is light of knowledge next as on the second day the firmament of faith 3. seas and trees repentant tears and worthy fruites 4. the sun heat of zeal with light of knowledge 5. fishes to play and fouls to fly so to live and rejoyce in a sea of troubles and to fly heaven-ward by prayer and contemplation 6. And these things performed man is made a new creature advanced to a dominion over all the works of Gods hands yea to a blessed fellowship with Gods only son who rejoyceth in this habitable part of Gods earth and his delights are with the sons of men Prov. 8.31 SECT III. Reason 3. 3. HE hath bought us with a price the church is an Acheldama a field of blood a field purchased with blood Reas 3 not with that goodly price
Iudah are they not Ierusalem God as he seeth no sinne in his children so he seeth nothing else but sinne in others Their morall vertues are with him but splendida peccata glistering sinnes their civil praises nothing set by Jer. 8.8 Sinne in such is said to be the old man as if sinne were alive and the men dead as if they were totally turn'd and transform'd into sinnes image What marvel then though the Lord be farre from the wicked when he heareth the prayer of the righteous Prov. 15.29 They sacrifice flesh for the sacrifice of mine offerings and eat it but the Lord accepts it not Now even amidst their sacrifices will he remember their iniquity and visit their sinnes Hos 8.13 Where it is remarkable that in scorn He calleth their sacrifices flesh ordinary flesh such as they sell in the shambles See the like Jer. 7.21 And in a like sence Hos 9.4 Their bread for their soul shall not come into the house of the Lord that is the bread for their naturall sustenance The Prophet speaks there of that meat-offering Levit. 2.5 appointed for a spirituall use yet called the bread for their life or livelyhood because God esteemed it no other then common-meat Semblably such now-adayes as come in their sinnes to the Lords Supper they receive the bare elements and because no more a curse with them Obed-Edom was blessed for the Ark the Philistines cursed Panem Domini non panem Dominum wheresoever the Ark came amongst them there came destruction The ordinances if they be not proper to men are deadly God saith of those that frequent them as Solomon said of Adonijah 1 Kin. 1.52 if he will shew himself a worthy man there shall not an hair of him fall to the earth but if wickednesse shall be found in him he shall dye SECT VIII Reproof of such as censure hardly of God NExt here 's ground of just and sharp reproof of sundry such Use 2 as being otherwise very honest and good people are yet herein much to be blamed and censured that they censure so ill of God Luk. 19.21.22 worse of themselves and worst of all others For God first they repute and report him an austere man a strict and severe Lord a hard and rigorous task-master such as reaps where he sowed not gathers where he scattered not exacts more then he affords requires more then they are able to perform Now if they were ungodly an irreligious men that thus quarrelled their Lord as once those murmurers in the wildernesse were that esteemed Gods house a prison-house Num. 14.3 of greater bondage and basenesse then Egypt it self it were the lesse to be wondered at and the better to be born withal For such being out of Christ are yet under the rigor and coaction of the law as it requires perfect obedience and that by their own strength which because it is imposible as now Gal. 5.3 Rom. 6 they die without mercy But for a childe of God that is no longer under the law but under grace that hath Christ formed already in his heart of whose fulnesse he hath received grace for grace that hath the spirit of God for his guide Neh. 8.10 Psal 119.24 2 Cor. 12.9 the joy of God for his strength the word of God for his learned counsel and the grace if God to be sufficient for him sufficient I say to supply that which is wanting to forgive that which is committed to impute Christs righteousnesse to uphold him in his weaknesses to raise and restore him in his lapses and in all to spare him as a man spares his own son that serveth him what reason is there that such a man should complain of a hard master or cry out of an unreasonable task indeed if God would accept of no service but that which is perfect bear with no failings though never so involuntary cast out every such thing as were not cleansed according to the purification of the sanctuary there were no dealing with him no standing before him no encouragement to come a near him in his works and worships If thou Lord shouldest mark iniquities saith the Psalmist O Lord who should stand But there is forgivenesse with thee that thou mayest be feared that is served whic else thou wouldest not And upon this ground let Israel hope in the Lord not run away from him and repine against him as Cain did for that were to add iniquity to their sin as Samuel told the terrified people 1 Sam. 12.20 21 for with the Lord there is mercy the most powerful attractive Rom. 12.1 to those that have not put off humanity whence the cords of kindnesse are called the cords of a man Hos 11.6 not to be drawn to God by them is bestial and with him is plenteous redemption a cornu copia of comfort a horn of salvation enough and enough for us all were we never so many of us He shall redeem Israel from all his iniquities Psal 130.3 4 7 8. Be not ye therefore murmurers against God as some of them also murmured and were destroyed of the destroyer sith those thins were written for our admonition upon whom the ends of the world are come SECT IX Reproof of such saints as censure hardly of themselves and their performances SEcondly such of Gods servants as are here censurable as censure over-hardly of themselves 2 Cor. 10.10.11 as if no children because not obedient in all things as it were meet These are those over much wicked Eccles 7.17 according to some that will needs condemn themselves to die before their time think too vilely of their own persons and performances denie if not belie the work of Gods grace in their hearts not wisely distinguishing betwixt nullity of grace and imperfection weaknesse and utter want of it to their I know nor how great spiritual hurt and hinderance These consider not that the law admits of a dispensation in the gospel that the tenour of the new covenant requires no set measures of grace and that if there be a willing minde God accepts according to that a man hath and not according to that he hath not takes any thing in good worth where there is a desire of doing better and for the rest spares us as a man spares his own son that serves him Away then with that male-contented sowernesse seen in some saints also Gods whinnels you may call them for they are ever crying and puling when they should rather sing at their work and rejoyce in their priviledges this would please their father best as if a man have ever a little cricket among his children that will be merry and make him merry this is the fathers darling Oh blessed are those that dwell in thine house saith David they shall be alwayes praising thee Psal 84.4 And for nothing more surely then for this fatherly and gracious disposition towards thy poor servants that desire to fear thy name Neh. 1. Heb 12.18 are