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
tremend employment my call thereto was extraordinary The Prophets scholars were called their sons 2 King 2.3 5 7 15. Esa 8.18 Mar. 10.24 1 Cor. 4.14 17. but I was an heardman and a gatherer of Sicomore fruit Of meane condition and hardly bred so that I could live with a little and needed not to turn Prophet ventris causâ for food sake When one said to the Philosopher If you will but please Dionysius you need not feed upon green herbs he presently replied And if you can feed upon green herbes Melch. Adam you need not please Dionysius Nature is content with a little grace with lesse It is not for a servant of God to be a slave to his palate Luther made many a meale of a herring Verse 15. And the Lord took me as I followed the flock As he took Elisha from the plow-taile the Apostles from casting and mending their nets c. Asinos elegit Christus idiotas sed â—culdvit in prudentes simulque dona dedit ministeria he called them to the office and withall he gifted them He called also learned Nathaneel and Nicodemus a Master in Israel lest if he had called none but such as were simple saith Ioh. de Turrecremata it should have been thought they had been deceived through their simplicity But it is Gods way to chuse the foolish things of the world to confound the wise and things that are not to bring to nought things that are that no flesh should glory in his presence 1 Cor. 1.27 28 29. and the Lord said unto me He often inculcates the Name of the Lord to shew that there was a necessity of his prophesying for who can safely disobey such a commander See chap. 3.8 Aut faciendum aut patiendum The Philosopher could tell the Emperour who challenged him to dispute that there was no contesting with Him that had twenty Legions at his command Go prophesie unto my people Israel Keep within my precincts and thou shalt bee sure of my protection be true to thy trust and I will see to thy safety If thou have not fine manchet as Bucer said to Bradford encouraging him to bestow his talent in preaching yet give the poor people barley-bread or what ever else the Lord hath committed unto thee Having therefore such a call from heaven to this work Act. Mon. 1454. with what face canst thou hinder me therein with what countenance will ye appear before the judgement-seat of Christ said Dr. Taylour Martyr to Stephen Gardiner Lord Chancellour who had thus saluted him Art thou come thou villain how darest thou look me in the face for shame knowest thou not who I am c How dare ye for shame look any Christian man in the face seeing you have forsaken the truth denied our Saviour Christ and his word Ibid. 1387. and done contrary to your own oath and writing And if I should be afraid of your Lordly looks why fear you not God the Lord of us all who hath sent us on his errand which we must deliver and truth be spoken however it be taken 1 Cor. 9.16 Verse 16. Now therefore hear thou the word of the Lord Hear thou despiser and wonder and perish for I work a work in thy dayes a work which thou wilt in no wise beleeve though a man declare it unto thee Acts 13.41 But whether thou wilt hear or forbear beleeve or otherwise thy doom is determined and shall bee pronounced Hear therefore and give ear be not proud Ezek. 3.27 for the Lord hath spoken it Oh that thou wouldst give glory to the Lord and confesse thy sinne Oh that thou wouldst submit to Divine justice implore his mercy Jer. 13.15 16. and putting thy mouth in the dust say as once that good man did Veniat veniat verbum Domini Melc Ad. submittemus ei sexcenta si nobis essent eolla Let the Lord speak for his servant heareth But because there is little hopes of that stand forth and hear thy sentence and the evil that shall befall thee as sure as the coat is on thy back or the heart in thy body For hath the Lord spoken and shall he not do it Thou sayest prophesie not By a bold countermand to that of God in the former vers Go prophesie c. But wee to him that striveth with his maker Esay 45.9 let the potsherd strive with the pâ—tsherds of the earth let men meddle with their matches Eccles 6.10 and not with him that is mightier then they and drop not thy word which is as sharp as vineger and nitre Or though it were as sweet as honey yet it would cause pain to exulcerate parts when dropped upon them against the house of Isaac though commanded so to do verse 9. Toothlesse truths would be better disgested Verse 17. Therefore thus saith the Lord Thy wife c. Thou shalt bee sure of thy share in the common calamity which thou wilt not hear of but thou shalt hear and be ashamed c. Esay 26.11 So little is gotten by thwarting with God and seeking to frustrate his counsell With these froward pieces God will shew himself froward and if they walk contrary to him he will also walk as crosse to them he will tame such sturdy rebels as he did Pharaoh Psal 16. Lev. 26. and that way raise him a name all they shall get by him is but more weight of punishment as when Jeboiakim had burnt Jeremies roul of curses all that he gained was that the roul was renewed and there were added besides thereunto many like words Jer. 36.32 See the like Ier. 20.2 1 King 13.4 and 22.25 Acts 5.38 39. Dum devitâ—tur impletur The counsel of God saith Gregory whiles shunned is executed the wisdom of man may wriggle but cannot escape Thy wife shall be an harlot in the city a common strumpet Kimchi for a punishment of thy spirituall harlotry Rev. 2.20 together with thy seducing my servants to commit fornication and to eat things sacrificed unto idols Or Per vim stuprabitur thy wife shall be an harlot that is she shall be ravished by the enemy before thy face so Theodoret Calvin Mercer c. See Esay 13.16 Lam. 5.11 The Irish rebels bound the husband to the bed-post whiles they abused his wife before his face And thy sonnes and thy daughters shall fall by the sword because thou hast taken my sonnes and my daughters and these hast thou sacrificed unto devils to be devoured Is this of thy whoredoms a small matter that thou hast slain my children and brought them forth to the murtherer Ezek. 16.20 21. that thou hast sent so many souls to hell Peremptores potius quam parentes Bern. and nuzled up thine own sons and daughters in ignorance and superstition being therein rather a parricide then a parent Thy land shall be divided by line thy purchases shall be parted among the enemies Virg. Eclog. thine ill-gotten
penally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And why She is become the habitation of devils that is of idols See Rev. 9.20 1 Cor. 10.20 Verse 3. Mine anger was kindled against the shepherds Pastores Impostores the greedy priests and false prophets main causes of the captivity because through their default there was no knoledge nor fear of God in the land Esay 5.13 Hos 4.6 7. See Ier. 23.1 Ezek. 34.1 and I punished the goats The Grandees and Governours temporall and Ecclesiasticall See Ezek. 34.17 They should have been as the hee-goats before the flock Ier. 50.8 worthy Guides to God But they were goats in another sence unruly and nasty and lascivious as those two filthy fellows for instance whom for their adultery the kind of Babylon roasted in the fire Ier. 29.22 and such as begat kids of their own kind men of their own make and went before them in wickednesse as the goats lead the flocks for the Lord of hosts Better to read it but the Lord of hosts c. And this is spoken for the comfort of those that called upon God and abhorred Idols and Idol-shepherds that were in speciall covenant with him and therefore owned by him as his flock or peculiar charge Now to such he promiseth to feed them as him sheep and to furnish them as his horse for service his goodly warre-horse mainly respected by his Master as Bucephalus was by Alexander Plin. l. 8. c. 41. This may in part be understood of the Maccabees victories but principally of the Apostles those white horses upon which they rode thorow the world conquering and to conquer Rev. 6.2 Saint Paul is fitly compared to that war-horse in Job chap. 39.20 whose neck is clothed with thunder and the glory of his nostrils is terrible He mocketh at fear and turneth not back from the sword He goeth on to meet the armed man and swalloweth the ground with fiercenesse and rage c. Verse 4. Out of him came forth the corner Angulus not Angelus as some Vulgar Latine translations have it and A Lapide justly finds fault with it Chap. 35. A like fault Surius and Caranza his fellow-popelings are content to wink at nay to defend in the Laodicene Councell because it makes for their Angel-worship For whereas the Councell truely saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christians must not pray to Angels They make the words to be Non oportet Christianos ad angulos congregationes facere Christians ought not hold their meetings in corners and they make the title say the same thing but is this fair dealing thus to falsifie antiquity for their own ends and to maintain their own errours As for the Text. Out of his came forth c. That is Out of Judah shall be had all things necessary both at home and here the Prophet proceeds from the foundation to the nails or fastening of the house together and abroad both for the mastering of the enemy by the Battle-bowe c. and the making of him tributary for Out of him shall come every exactour sc Of homage and tribute as the fruit of their victory Danaeus senceth it thus Out of Judah shall go every oppressour which did vex his people before God driving him forth Verse 5. And they shall be as mighty men Or as Giants as Gabriels they shall be strong in the Lord Ruth 2.11 and in the power of his might they shal do worthily in Ephratas and be famous in Bethlehem their bow shall abide in strength and the armes of their hands be made strong by the hands of the mighty God of Jacob from thence is the shepheard the stone of Israel Plutarch Gen. 49.24 If it could be said of Mithridates a meer Atheist that he never wanted any courage nor counsel how much of Gods warriours such as Iudas Maccabeus especially Messiah the Prince who treads down his enemies as the mire of the streets setting his feet in their necks and making them to be found liars unto him that is to yeeld him at least a forced and fained subjection and they shall sight because the Lord is with them This is enough to make them fight up to the knees in blood that they have God to stand by them not onely as a spectatour or Agonotheta though that 's somwhat dogs and other baser creatures will fight lustily when their masters are by and to set them on but as a Captain of the Lord Hosts as Christ is called and a Coadjutor a Champion a man of war Exod. 15.3 Yea he alone is a whole army of men he is Van and Reiâ—e both Isai 52.12 The shields of the earth belong to him the Militia of the world is his Psal 47.9 he hath magnleh choloth and matteh choloth as the Rabbins well observe armies both above and beneath as his horse and foot to fight for him people and the riders on horses shall be confounded As they were in the conquest of Canaan where the enemies had horses and chariots when the Israelites had neither as Origâ—n observeth and as they were in all Davids wars and the rest of the victorious kings of Israel who according to the Law Deut. 17.16 made no use of horses but said An horse is but a vain thing for battel c. God takes no delight in the strength of an horse and ever fought on foot with singular successe So did the Maccabees Zisca and after his the Bohemians the English in France at the battle of Spurres so the battle of Terwin was called in Henry the eighth his time from the French posting away to save their lives Spied 1000. Verse 6. A Lapide And I will strengthen the house of Judah Robustos as quasi Gabricles efficiam See Chap. 12.8 Esay 10.34 See verse 5. of this chapter The Saints shall be strengthened with all migh according to his glorious power Col. 1.11 at the Resurrection especially when Christ shall change their vile bodies and make them like unto his glorious body in strength agility beauty c. The bodies of the Saints saith Luther shall have that power as to tosse the greatest mountains in the world like a ball Auselme saith such as they shall be able to shake the whole earth at their pleasure Our Saviour saith that they shall be as the Angels of God Luk. 20.36 more like spirits then bodies while they are here In quiet and confidence is their strength Esay 30.15 and again in the same chapter verse 7. their strength is to sit still They expected much strenght from Egypt but the Prophet tells them that by siting still and waiting for the salvation of God by faith they shall have an Egypt Heb. 11.34 and better out of weaknesse they should be made strong wax valiant in fight turn to flight the armies of the aliens as the Maccabees did and as Michael and his Angels Rev. 12. the noble Army of the Apostles who were more then Conquerours and Martyrs who tired their tormentours and laughed at
A COMMENTARY OR EXPOSITION Upon The XII Minor Prophets Wherein the Text is explained some Controversies are discussed sundry Cases of Conscience are cleared and many remarkable matters hinted that had by former Interpreters been pretermitted Hereunto is added a Treatise called The Righteous Mans Recompence Or A true Christian characterized and encouraged out of Malachi Chap. 3. Vers 16 17 18. In all which diverse other Texts of Scripture which occasionally occurre are fully opened and the whole so intermixed with pertinent Histories as will yeeld both pleasure and profit to the judicious Reader By Iohn Trapp M. A. once of Christ-Church in Oxford now Pastor of Weston upon Avon in Gloucester-shire Acts 7.42 As it is written in the Book of the Prophets The XII Minor Prophets were conjoyned in one Volume or Book lest by their littlenesse they should be scattered or perish Rivet March 1 th 1652. Imprimatur Edm Calamy LONDON Printed by R N for Philemon Stephens at the Gilded Lion in St. Pauls Church-yard 1654. Viro Eruditione juxtâ ac Pietate praestantissimo IOANNI OWENO SS Th D. Aedis Christi Decano dignissimo Academiae Oxoniensis jam secundùm Procancellario vigilantissimo Lucubrationes hasce suas quales quales in animi devotissimi testimonium ac monumentum L.M.Q.D.D.D. IOANNES TRAPPVS Ejusdem Aedis Christi annis abhinc triginta Alumnus The Preface to the Reader TRuly Light is sweet and a pleasant thing it is for the eyes to behold the Sunne O but much more pleasant for the eye of faith to see the Sun of righteousnesse that light of life Blessed may we say are our eyes which see this Sun shine so gloriously from the Gospell and though through glasses yet such as are and will be kept from breaking by that presence of Christ promised his Ministers of the Gospel to the end of the World whom he calls the light of the world Happy art thou O England where it hath been day-light these hundred years and God-forbid that wee should expose our selves to that the condemnation in loving darknesse rather then light If we shorten this our day certainly it will be our death An evil generation therefore is that whose hellish principles prompt them utterly to extinguish all our burning and shining Lamps by draining out all their oil and so are those children of the night whose hellish practises attempt the blowing out of these lights that do discover their deeds of darknesse and because they cannot no more then becken the Sunne from the skie their breath is spent in cursing them as freely and fiercely as the Ethiopians do the Sun for scorching them If this continue sad are our fears lest our Sun be not far from setting and we take up that lamentation with Jeremy Wo unto us for the day goeth away for the shadows of the evening are stretched out Neither are the Symptomes of this onely in the professed disavowing of the Ministery by men of corrupt minds reprobate concerning the faith and who have put away a good conscience but also in the dark lives of many of those who seem to affect Gospel-light and yet walk not honestly as in the day rejoyce in the light yet walk not as children of the light Nay amongst the best are not notions prosecuted more then practise and our light like the Moon 's without heat yea and whereas the Father of lights hath set up his Candlestick amongst us that we might do his work we rather do our own making our selves and not him our end The good Lord in mercy make all his to face about towards himself â—o face one another as the Cherubims over the Mercy-seat Reader our advice to thee is to do thy duty though many others neglect theirs Blesse God there are so many windows to let in light unto thee pray that they may be yet clearer to give in dayly new light thou knowest we speake not in a fanatick Dialect we mean fresh and fuller discoveries of Gospel-mysteries whereunto thou wilt finde this Authour hath made no small contribution by these his Annotations upon the small Prophets from before which few have drawn the curtain so far as he open therefore the Casement in reading and much light may be let into thy mind to understand things that have been hid from thine eyes or seen but dimly We need not commend the Authour all his works speak him to be a workman that needeth not to be ashamed an Interpreter one among a thousand we may say of him as Cyprian to Cald. Adeo exercitatus in Scripturis peritus ut cautè omnia consultò gerat Origen speaking of the Prophets calls them Bees and their Prophesies honey-combes this Expositor God hath made skilfull both in hiving and expressing This friend of the Spouse presents her here with more new borders of gold enameld and set out with spangles of silver wrought upon a precious part of holy Writ which he hath beautified with variety of humane Learning And lest thy heart should rise against this expression give us leave to tell thee that though many in these last and worst and wofull dayes scoffe at the learned Languages and Arts and Sciences as the Fox in the Greek Epigram disparag'd the fair and ripe grapes because they were out of his reach yet there is a necessity of them for the right dividing the word of truth which is evinced by a man approved Dr. Featly tree of sav kn who between derogating from the al-sufficiency of Scripture which is sacriledge and blasphemy on the one side and detracting from the worth of University Learning which is an Anabaptistical frenzy on the other side layes down the truth in the middle in this Aphorisme Scripture is of it self abundantly sufficient for us but we are not sufficient for it without the help of Arts and Liberall Sciences we cannot sufficiently conceive or declare the works of God without naturall Philosophy nor Law of God without morall nor his Attributes without Metaphysicks nor the dimensions of the Ark and Temple without the Mathematicks nor the songs of Sion without Musick and Poetry wee cannot Interpret the text without Grammer analize it without Logick presse and apply it without Rhetorick These it hath seemed good to the holy Ghost to use in the Penning of Scriptures to shew their usefulnesse in their opening and who can understand or expound Prophesies already fulfilled and to be accomplish't without insight into prophane History As for knowledge in the Tongues he deserves to have his tongue cut out that dares but mutter a word against it dulcius ex ipso fonte There are indeed divers Cautions and Directions given by the ancient holy Fathers in the use of humane Learning which this learned godly Writer hath exactly observed For he hath purg'd and cleans'd it cut off the bond-womans hair pared her nayles and washed her with Sope his chief care being not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is not only
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
or fear of enemies to indulge his sister the Lady Mary Act. Mon. to have Masse said in her house The truth is those Ammi's and Ruhamah's that have found mercy from God they have their hearts so fired up thereby with a holy zeal for him that they cannot endure to see him dishonoured but must appear and plead for him against any in the world Again as any one is more assured of his own salvation by Christ the more he thirsteth after the salvation of others as we see evidently in Saint Paul that vessell of mercy I am perswaded saith He or I am sure that neither life nor death c. shall ever separate me from Gods love in Christ And what followes in the very next words but this I say the truth in Christ I lie not my conscience also bearing me witness in the holy Ghost Rom. 8.38 39. Rom. 9.1 2 3 4. That I have great heaviness and continuall sorrow in my heart For I could wish that my self were accursed from Christ for my brethren my kinsmen according to the flesh who are Israelites c. And how effectually and convincingly he pleadeth with them to draw them to Christ and hold them close to him that golden Epistle to the Hebrewes will well witness to the worlds end For she is not my wife For I have put her away by a bill of divorcement Isai 50.1 with a Habe tibi quae tua sunt which was the form of divorce among the Romanes Take thine own things and be gone Now the Jewish Synagogue had nothing she could properly call her own but sin and misery when God first took her she had not a rag to her back Ezek. 16.10 nor any kind of comeliness But what he was pleased to put upon her verse 14. But she foolish woman and unwise Deut. 32.5 trusting in her borrowed beauty plaid the harlot poured out her fornication on every one that passed by his it was verse 15. The Synagogue of Rome is such another meretrix meretricissima quae gremium claudit nemini as her own sons say of her by way of commendation Saint John calleth her the whore the great whore Rev. 17.1.15 and further telleth us that she sitteth upon her paramours in a base manner in an unseemly sort she sitteth upon their very consciences and keepes them under by force whereas Stephen King of Polony one of her sons but not altogether so obsequious was wont to say that God had required three things to himself sc ex nihilo aliquid facere scire futura dominari velle conscientijs that is to make something of nothing to know things to come and to bear rule over mens consciences How she forceth men to commit folly with her by the cruell Inquisition and how she hireth others for preferments Luther was offered a Cardinalship Bessarion of Nice was won over to her by such an offer Val. Max. Christian pag. 289. Thomas Saranzius was of a poor Shoomakers son made Bishop Cardinall and Pope all in one year and called Nicolas the fifth Alsted Chr. Pag. 378. the like might be said of Aeneas Sylvins Canon of Trent afterwards Pope Pius the second and for a price too is notoriously known to the Christian world Stratagem nunc est Pontificium ditare multos ut pijesse desinant John Baptist Gelli Dialog 5. saith a good Author It is one of the Popes Stratagems to enrich men that he may oblige them to himself and bring them into his own vassallage In divers towns of Germany as at Ausburgh c. there was a known allowance by the year for such Lutherans as would become Papists Thus this whore of Rome imitateth Her in the text of whom it is elsewhere complained Ezek. 16.33 They give gifts to all whores and so buy repentance at too dear a rate but thou givest thy gifts to all thy lovers and hirest them that they may come unto thee on every side for thy whoredom Yea thou hast plaid the harlot with them Nolo tanti poenitentiam emere Dem. and yet couldst not be satisfied vers 28. It was but time therefore that God should cast her off as now no wife of his but an adulteresse of the Devil as she shewed her self notably in the Trent-Conventicle Jer. 3.3 where with a whores forehead that refused to be ashamed she not onely established by a Law their abominable Idolatry but also set forth that Heathenish decree whereby she equalleth at least the Apocrypha to the holy Canon the Vulgar puddle to the Hebrew and Greek fountains unwritten verities and traditions to the sacred Scriptures and further addeth that the holy Ghost himself is not to be hearkened unto speak he never so plainly and expressely D. Prid. Lect. nisi accedat meretricis purpuratae effâ—ons interpretatio unlesse she may have the interpreting of his meaning according to her way O monstruous impudency deserving a divorce True it is that God hateth putting away Mal. 2.16 and Isa 50.1 he tells these Jewes that he had not given their mother a bill of divorcement ut solent morosi et crudeles mariti as cruell and fâ—oâ— and husbands use to do for every light offence But what he had done this way he was meerely compell'd to it as not able to wink any longer at theiâ— flagiâ—ious practises Hear his own words Thus saith the Lord where is the bill of your mothers divorcement whom I have put away or which of my creditours is to whom I have sold you Behold for your iniquities you sold your selves and for your transgressions is your mother put away And yet not so far put away neither but that if she repent she may be received again and that 's no small mercy See Jer. 3.1 They say If a man put away his wife and she go from him and become another mans shall he return unto her again shall not that land be greatly polluted but thou hast plaid the harlot with many lovers yet return again to me saith the Lord. Lo God is above Law and his mercy is matchless he will do that for his people that none else in like case would ever be drawn to do Mic. 7.10 Who is a God like unto thee saith the Prophet by way of admiration David never came near his concubines more after that Absalom had gone in to them and Achitophel judged that act would be such an injury as David would never put up and therefore gave that pernicious counsell But Gods thoughts are not as mans thoughts neither are our wayes his wayes c. Of mercy and multiplied-pardons Isai 55.8.9 But as the heavens are higher then the earth so are his wayes higher then our ways and his thoughts then our thoughts We are not to mature things according to our own modell and to have as low thoughts of God and his goodness as those Miscreants once had of his power when they demanded Can God prepare a table for us in the
furor I care neither for the favour nor fury of Rome The Bramble thought it a brave businesse to raigne over the trees not so the vine and fig-tree We read of Pope Silvester that he gave his soul to the devil for seven yeers enjoyment of the Popedome which Luther spurn'd at One good cast of Gods loving countenance was more to David then a confluence of all outward comforts and contentments Thou hast put gladnesse in mine heart saith he more then in the time that their corn and their wine increased Psal 4.7 Their corn and their wine he calleth it because it is their portion poor souls and they are too too well apaid of it Wealth upon any tearms is welcome to them and those are their lovers that will keep them to it yea though it be the devil himself whose language also here they seem to have learned when they say my corne and my water c. All 's their own if you will beleeve them like as the devill sayd to our Saviour Luk. 4.6 All this wealth is mine and to whomsoever I will I give it But God is the true proprietary the owner of all and it is his alone to say Cui volo do illa Dan. 4.22 The devill is God of this world 2 Cor. 4.4 but t is but titular onely as a king at chesse or at best by usurpation onely as Absalom was a king and as the Pope is Lord of all the kingdomes of the world both for temporals and spirituals to dispose of them at his pleasure When he makes Cardinals he useth these big-swoln words estote confratres nostri et principes mundi Be you brethren to us and princes of the world And by such high honours bishopricks and benefices he prevaileth with very many to be wholy at his devotion One of his poore beneficiaries ingenuously confessed that he and those of his rank preached the gospel for nothing else nisi ut nos pascat vestiat then to get a poore living by it Let Saints say Non est mortale quod opto we breath after better things Rev. 12.1 we have the moon under our feet and are above corn wooll flax c. The devill shall not stop our mouthes with these palterments Balaam may run and ride after the wages of wickednesse and get a sword in his guts Ahab may make a match with mischief and sell himself to do wickedly Judas hunt after lying vanities and hastened to his own place But Moses was of another spirit Heb. 11.37 and refused to be called the son of Pharoah's daughter Heb. 11.24 And those Worthies in the same chapter that were tempted with offers of profit and preferment could not be won over but resisted the devill and he fled from them The world was crucified to Saint Paul and he to the world He was of too generous a spirit he was no malleable matter all was but dung and dogs-meat in his account Philip. 3.8 D. Taylor martyr was promised not onely his pardon but great promotion yea a Bishoprick but he would none of it Another D. Taylour Bishop of Lincoln Act. mon. fol. 1386. Ib. 1918. Ib. 815. Ib. 1444. Ib. 1578. was violently thrust out of the Parlament-house in his robes in Q. Maries raigne and deprived So was Hirmanius Archbishop of Colen for certain reformations done by the ayd and advice of Martin Bucer I dare say said B. Bonner to Mr. Hawkes martyr that Cranmer would recant if he might have his living so judging others by himself But Latimer and Shaxton parted with their Bishopricks in King Henry the eights time rather then to submit to the six Articles And John Knox refused a Bishoprick offered him by King Edward the sixth as having aliquid commune cum Antichristo so did Miles Coverdale in Q. Elisabeths raigne Knox his life by Mr. Clark chusing rather to continue a poore Schoolmaster Pliny saith of Cato that he took as much glory in those dignities and honours that he denyed as he did in those that he enjoyed He was wont also to say that he had rather men should question why he had no statue or monuments erected to him then why he had Plin. Nat. hist praef Certainely it is so with the Saints and upon better grounds Verse 6. Therefore behold I will hedg up thy way with thorns i. e. with difficulties and distresses So God had fenced up Jobs way that he could not pass Chap. 19.8 he had thrown the cross in his way to stop him in his career And so he had hedged the church about that she could not get out Lam. 3.7 he had enclosed her wayes with hewen stone and made her paths crooked Vers 9. A great mercy if well considered though grievous to the flesh that loveth not to be cooped or kept within compasse Man is fitly compared to a wild-asse colt used to the wildernesse Jer. 2.24 Job 11.12 snuffing up the wind at her pleasure rude and unruly untamed and untractable To be kept by hedges and fences within a pasture seemes to such no small punishment neither count they any thing liberty but licentiousnesse or a merry life unlesse they may have the devil their play-fellow But the devil plaies at no small games capite blanditur ventre oblectat caudâ ligat he playes at swoop-stake he lyes in wait for the precious life as that harlot Prov. 6.26 nothing less will content him In great wisdome therefore and no less mercy to mens souls doth God restrain and bound them by afflictions that they may not run wild as they would nor feed upon the devils commons which would fat them indeed but for the slaughter This made Job prize affliction as a speciall favour Job 7 18. Jerom prayeth Correct me O Lord Chap 10. and Luther to like purpose Feri Domine feri clementer Strike Lord strike it shall be a mercy And King Alfred prai'd God alwayes to send him some sicknesse whereby his body might be tamed and he the better affectioned to God-ward It is observed by one of our Chroniclers Dan hist fol. 14. that Affliction so held in the Saxon Kings in the Danick wars as having little out-lets or leisure for ease and luxury they were made the more pious just and carefull in their government otherwise it had been impossible so to have held out c. Sure it is that if God did not hedge us in as by his hedge of protection Is 5.5 so by his hedge of affliction as here no reason would rule us no cords of kindnesse would containe us within the bounds of obedience David himself before he was afflicted I went astray saith He But God brought him home againe by weeping crosse He once so leapt over the pale that he broke his bones and felt the paine of it to his dying day he brake Gods hedge and a Serpent bit him Eccles 10.8 his conscience flew in his face the guilt whereof is compared by Solomon to the biting of
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
shaken they shall even fall into the mouth of the eater who shall devour them at a bit Nah. 3.12 as Shalman spoyled Betharbel Shalman signifieth peaceabley saith an Interpreter a man of a calme spirit but he answered not his name for he exercised greatest cruelty There is not a more troublesome sea then that which is called Mare pacificum There is oft Aliud in Titulo aliud in Pyxidc Absalom signifieth the Fathers peace but he proved otherwise then was hoped Fallitur augurio spes bena saepe suo But this Salman is by the best Interpreters thought to be Salmanasar king of Assyria in this Prophets time Salman is vox truncata a name cut off to the halves a thing very ordinary in all the learned languages as were easie to instance See Esay 15.2 Bamoth for Bamoth-Baal Josh 19.35 Chamath for Chamath-Dor Hesiod puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide Lips ep 19. lib. 1. Ennius hath Fabric for Fabricius This Salmanasar or as Luther will have it some other great warriour called Salman not elsewhere mentioned in Scripture but not unknown to the ten tribes did cruell execution it seems upon Betharbel a city beyond Jordan 1 Maccab. 9.2 like as Tamerlan for a terrour to the Greek Empire much whereof he afterwards subdued did at Sebastia Turk hist fol. 211. where he made a mercilesse slaughter of all sexes and sizes whereby he held the whole East in such awe as that he was commonly called The wrath of God and Terrour of the world There are that think this Arbel to be the same with that Arbela where Alexander defeated Darius and won the Persian Monarchy They make it a city or countrey of Assyria beneath Arpad and hinted at by Rabshakeh 2 King 18.34 See 2 King 15.29 16.34 19.13 Where are the gods of Hamath and Arpad sc Salmanasar hath utterly destroyed them Arbel is by some interpreted the city of Bel where Belus or Baal was worshipped By others Beth-arbel is interpreted The house of the insnaring god the god of policie or subtilty It seemeth to them that the people of this place had a god that they thought would ensnare and ensnarle all their enemies but it proved much otherwise For the mother was dashed in pieces upon her children Dashed against the ground so the word signifieth against the walls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. or pavement See Gen. 32.11 Psal 137.9 Esay 13.16 Such is the savage cruelty of warre when God lets it out Such was the barbarous dealing of the French in the Parisian Massacre such the Sicilian Vespers and at Merindoll where the paps of many women were cut off which gave suck to their children Act. Mon. fol. 868. â— which looking for suck at their mothers brests being dead before died also for hunger Was not this to kill the mother with the children which God forbade by a symboll of taking the dam with the young Deut. 22.6 and again of killing the ewe and the lamb both in one day Lev. 22.28 The Spaniards murdered fifty millions of Indians in 42. years as Acosta the Jesuite testifieth Arsenoe was killed upon her children by her bloody brother Ptolomce king of Egypt And another of that name killed thirty thousand Jewes and compel'd the living to feed upon the flesh of the dead When the Switzers vanquished the Thericcuses in battle Languet Chron. they banqueted in the place where they won the victory using the dead bodies of their Adversaries instead of stools and tables The sight of such like cruelties common in warre might well make Zuing lius say when he had been abroad with the Army Melch. Ad. in vit 36. that he had found more wickednesse and bad counsels and courses therein then ever he had known before either by experience or out of books This passage in Gods book and the like chap. 13.16 their infants shall be dashed-in pieces and their women with child shall be ript up he could not be ignorant of The Prophet refers his hearers to a sad example of fresh-bleeding cruelty well known to them that they might relent repent and prevent the like misery upon themselves This is the use we should all put such examples to Luke 13.2 3 5. 17.26.28 1 Cor. 10.6 7 8 11. Verse 15. So shall Bethel do unto you i. e. the idolatry that you have committed at Bethel by a Synechdoche of the place this shall undo you Or So shall he do unto you O inhabitants of Bethel Bethel shall be made a Betharbel They that take not example by others shall be made an example to others Lege historiam ne sias historiaâ— Because of your great wickednesse Heb. the wickednesse of your wickednesse the iniquity of your sin the foolishnesse of your madnesse Eccles 7.25 your idolatry especially that wickednesse with a witnesse Let us by Gods example learn to lay load upon our sins and not to extenuate but to aggravate them against our selves In a morning shall the king of Israel be utterly cut off This was fulfilled in Hoseâ—â— the last king of Israel 2 King 17. cut off in a morning that is in a moment as foam or a bubble upon the waters The morning-light lasteth not long but shineth on to the perefect day Or in a morning when some hope appears and some comfort is expected as Psal 30.6 it is but a lightning afore death Accidit in puncto quod non speratur in anâ—â— Contrarily the Saints at evening-time have light Zech. 14.7 See the Note there CHAP. XI Verse 1. WHen Israel was a childe then I loved him Or Because Israel was a childe I loved him Young things are lovely young children especially for their innocency and ignescency Some sence it thus Israel was a child and had nothing of worth or lovely in him yet I loved him freely Deut. 7.7 Hos 10.9 called him out of Egypt out of the iron furnace led him thorow the deep as an horse in the wildernesse Esay 63.13 possessed him of the promised land Out of which though I shall shortly cast him for him ingratitudes yet there is hope of his restauration by the Messiah my Sonne whom when I have called out of Egypt he shall gather together again the dispersed of Israel and bring life and immortality to light by the Gospel The foundation of which restauration he here maketh to be his own free-grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 1.53 He hath holpen his servant or his childe Israel in remembrance of his mercy God so loved the world that he gave his onely begotten Son c. Joh. 3.16 Here then beginneth our Prophets first Evangelicall sermon as Tarnoviâ—s observeth who also readeth the Text thus Albeit Israel was a childe such a forlorn out-cast childe as is described Ezek. 16. and 23. Yet I loved him and adopted him for my sonne not for any defect on my part for I had an onely begotten Son in whom I am well
the inhabitants of the land tremble and take course to prevent or mitigate the ensuing mischief to cut the cart-ropes of sin that pull down wrath upon the land for the day of the Lord cometh for it is nigh at hand An end is come is come is come as Ezekiel hath it chap. 7.6 7. I will overturn overturn overturn as the same Prophet hath it elsewhere Ezek. 21.27 and 10. Should we then make mirth as it is in the same Chapter should we sleep upon a mast-pole dance upon a weather-cock go hallowing and hooping to the place of execution Verse 2. A day of darknesse and of gloominesse Lest they should imagine it to be some light matter that hath been and is still threatned he sets forth to the life the bitternesse of that day so lowring and lightlesse that it can hardly be called a day a dark and dolefull doomesday it will be to the impenitent infaustus infelix dismall and dreadfull What better can be expected by those Tenebriones that delight in the deeds of darknesse and are acted by those Rulers of the darknesse of this world Ephes 6.12 the Devils whom they follow as they are led 1 Cor. 12.2 till they fall into outer darknesse even that darknesse beyond a darknesse as the dungeon is beyond 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or below the prison where they shall never see the light againe till they see all the world on a light fire Let those Lucifugae look to it that love darknesse better then light for besides what they meet with here they shall one day have their bellies full of it in that dungeon of darknesse Exod. 19.15 A day of clouds and of thick darknesse Caused by that huge army of Locusts c. coming in great swarms Postera vix summos spargebar lumina montes Orta dies Virg. Lux subit primo feriente cacumina sole Ovid. and darkning the air as the morning spread upon the mountains i. e. longe lateque far and neer all the countrey over and that in an instant even as the Morning spreadeth abroad upon a sudden over the tops of hills though they be a great way off Hereby is imported that the calamitie here threatned is such as they can neither avert nor avoid Irretensibilis est saith Luther A great people and a strong So the Locusts are called See Chap. 1.4 5 6. not without some respect to the Chaldeans that should afterwards carry them captive as Hierom here glosseth there hath not been ever the like sc in the land of Judea nor of the like continuance See chap. 1.2 3. even to the yeers of many generations Heb. of an age and an age so Deut. 32.7 Joel 3.20 This assureth us of the greatnesse of this peoples sin sith they were so signally punished for God doth not use to kill flies with beetles as they say Verse 3. A fire devoureth before them and behinde them a flame burneth Such waste these vermine shall make like as it is said of the great Turk that where-ever he sets his foot there never growes grasse again he doth so eat up the countreys where he comes with his huge armies And the late Lord Brook Pag. 47. in his discourse of Episcopacy noteth that that unhappy proverbe amongst us was not for nought The Bishops foot hath troden here In Biscay a Province of Spain they admit no Bishops to come amongst them and when Ferdinand the Catholike K. came in progresse hither accompanied amongst others by the Bishop of Pampelune Heyl. Geog. pag. 55. the people arose in armes drove back the Bishop and gathering all the dust on the which they thought he had troden flung it into the Sea What fires they kindled here in Queen Maries dayes devouring six or seven hundred at least of Gods faithfull witnesses in five yeers space And what work they made in our remembrance thorowout the three Kingdoms to the imbroyling of all and their own utter ruine I need not relate That renowned Authour afore-cited had told them time enought L. Brooks discourse of Episcop 39. but that they were destined to destruction that if they forbare to touch the supreme Authority of the Land which they affected it was but as once Mercury spared Jupiters thunderbolts which he durst not steal lest they should roar too loud or at least burn his fingers The land is as the garden of Eden i. e. of all kinde of pleasures and delights Eden inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Gen. 2.8 and 13.10 Strabo speaks spitefully of the land of Canaan as if it were a dry stony and barren countrey not worth the seeking after Rabshaketh shews more ingenuity then this Strabus pravus Strabo as one therefore calleth him 2 King 18.32 Tacitus commends it for a fertile soil so doth Pliny but above all the holy Scripture setteth it forth to be Sumen totius orbis Heidfeld a land flowing with milk and honey c. Exod. 3.15 Deut. 32.13 and behind them a desolate wildernesse Not such a wildernesse as yeelded pastures and habitations for shepherds chap. 1.19 20. but utterly desolate and therefore unhabitable as under the Torrid Zone No place can be so pleasant but sinne can lay it waste A fruitfull land turneth the Lord into barrennesse for the wickednesse of them that dwell therein Psal 107.34 There is no foot-step left at this day of that gallant Garden planted by God himself or if any cecidit rosa sit spina the place remains in the upper part of Chaldea but not the pleasantnesse of the place The like we may say of Sodom of Jerusalem of Greece of Asia the lesse of Germany Ireland c. England hath hitherto subsisted meerly by a miracle of Gods mercy and by a prop of his extraordinary patience The Lord continue it to the glory of his Name and the good of his poor people Fiat fiat Verse 4. The appearance of them is as the appearance of horses and as horsemen i. e. the Locusts and other Insects come on amain they march with much nimblenesse and swiftnesse An horse is a warlike creature full of terrour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pausan so swift in service that the Persians dedicated him to their god the Sun as the swiftest creature to the swiftest god See Job 41.20 Prov. 21.31 In Persia they do all almost on horseback they buy sell confer but especially fight on horseback to this day So they did of old and so did the Chaldeans from whom they took the Monarchy These were horsemen and not as horsemen this place therefore is properly and principally to be understood of the locusts Confer Rev. 9.7 Verse 5. Like the noise of charets on the the tops of mountains Not onely on the tops of standing-corn as other Locusts which therehence also have their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as the hurry of charrets in stony places Rev. 9.9 For in that book of the Revelation the Pen-man
Him see to it where my soul shall rest who took so much care for it as that he laid down his life for it Verse 28. And it shall come to passe afterwards sc In the dayes of the Messiah which is called the world to come Heb. 2.5 but especially after his Ascension see Ioh. 7.37 Act. 2 where this prophesie was fulfilled and this place taken for the first text preached on by the Apostles verse 17. to the conversion of three thousand soules at one sermon For together with the word there went forth a power Luk. 7. 2 Tim. 1.7 even that Spirit of power of love and of a sound mind here promised to be powred out not distilled only see the Note on Zech. 12.10 and that upon all flesh Spirit upon flesh the best thing upon the basest yea upon all flesh without respect of persons or difference made of sex age or condition provided that they know and acknowledg themselves to be but flesh Gen 6.3 corrupt and carnal animas etiam incarnavimus Bern. as an Ancient complaineth and that whatsoever is of the flesh is flesh Ioh. 3.6 for who can bring a clean thing out of an unclean that whole Man is in evill and whole evill in Man neither can it be gotten out in any measure till the heart be mollified and made tender as flesh Ezeh 11.19 and 36.26 27. which cannot be done till men be taught of God and drawn out of darknesse into his marvelous light till they be spiritualized 2 Cor. 3.18 and transformed into the same image from glory to glory as by the spirit of the Lord. and your sons and your daughters shall prophesie This was fulfilled Act. 2. as St. Peter sheweth For the new Testament is but the old unfolded and fulfilled as was also typified in the two Cherubims of the sanctuary looking intently into the Propitiatory Christ Rom. 3.25 but with their faces turn'd one towards another Exod. 25.20 See Act. 26.22 It was fulfilled I say in that visible descension of the holy Ghost upon the Apostles and the rest Act. 2. Act. 8.15 17. and 10.44 So that this makes nothing at all for the Enthusiasts raptures and dotages the true offpring they are Funcc Chronol of those ancient Euchites or Messalanii who leaving their trades gave themselves to much sleep and called their dreams and phantasies prophesies Anno Dom. 371. your old men shall dream c. your yong men shall see visions i. e. God will no less open his will unto them then he did of old to the Prophets by dreams and visions for by the conduct of the Spirit they shall be led into all truth and holinesse they shall be all a royall Priesthood 1 Pet. 2.5 Rev. 1.6 full of all goodnesse filled with all knowledge able also to admonish one another Rom. 15.14 Verse 29. And also upon the servants they shall be the free-men and women of Jesus Christ 1 Cor. 7.22 by as full a measure of Gods free and noble Spirit bestowed upon them as upon their Masters and Mistresses The Trent Translation hath it upon my servants and my handmaids But there is no such pronoun in the Original though it is true that all that have the spirit are his and the contrary Rom. 8 9. Eph 1.13 The scope of the text is as Mercer well noteth to shew that ut gratuitum commune Christi beneficium sic spiritus as the benefits of Christ are free and common to all his people so is the Spirit And surely next to the love of Christ in dwelling in our nature we may well wonder at the love of the holy Ghost that will dwell in our defiled soules and act in them as he doth For there are diversity of gifts but the same Spirit 1 Cor. 11.4 as the divers smels of flowers come from the same influence and the diverse sounds in the organ froin the same breath Verse 30. And I will shew wonders in the heavens Prodigia beneficia credentibus a Lapid malefica horrifica incredulis saith Cornelius a Lapide who interpreteth the text of those signes and wonders that shall precede the day of judgment and for confirmation here of alleageth chap. 3.2 together with Mat. 24.29 Luk. 21.25 And had he looked a little higher into those chapters and taken in all the troubles that befell the Church from our Saviours ascension to his second comming together with those horrible calamities and confusions that shall befall the wicked for contempt of the Gospell and persecution of the professors thereof he had done right in mine opinion It is ordinary with the Prophets to set forth horrible commotions by such figurative expressions See Ier. 4.23 c. Isay 13.10 Rev. 6.12 Those that have received the Spirit of Adoption must not dream of a delicacy but expect persecution Christ came to send fire on the earth Luk. 12.49 Neither may Persecutors hope to escape unpunished but look to be pursued by divine justice See the Note on Rev 6.15 How heavie was the hand of God upon Jerusalem that slaughter-house of the Saints and afterwards upon the Ten Persecutors of Rome 1 Nero whom Tertullian rightly calleth Dedicatorem damnationis Christianorum quippe qui orientem fidem primus Rema cruentavit the first bloody Persecutor of the Christian religion lost thirty thousand of his subjects by the pestilence had his army utterly routed and cut off in Britanny both the Armenia's revolted from him the Senators rose up against him and compelled him to be his own deaths-man 2 Demitian was butchered by his souldiers 3 Trajan dyed of a dropsie 4 Severus dyed miserably here at York 5. Maximinus with his sonn was cut in peeces 6. Decius dyed in a farr country 7. Valerian was flea'd by Sapores king of Persia who took him prisoner 8. Aurelian was slain by his own men 9. Dioclesian poisoned himself 10 Maximian hang'd himself What should I speak of Julian Anastasius Heraclius c. The French persecutors Francis the second Charles the ninth Henry the third the Guises c. Philip the second of Spain who returning out of the Low countries fell into a storm and suffered shipwrack to the great danger of his life Hist of Gennc of Trent 417. He said he was delivered by the singular providence of God to root out Lutheranisme which he presently began to do with all his might He afterwards died miserably of the lousie disease Q. Mary died of a tympany or else of grief of heart for K. Philip's unkind departure Speed forraine losses Callice surrendred hurt done by thunders from heaven and by fire in the royal navie extream dearths raging her conceptions fayling c. What heavy judgments befell divers particular persecutors of those times Poole Gardiner Bonner Morgan Story Burton see Acts and Mon. 1902. 1904. c. 1915. George Eagles alias Trudge-over the world having hid himself in a cornfeild was Mr. Leigh his Saints Encouragement Ep. to Read for mony descried
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
send a fire as before verse 10.12 as Charles 5. Emperour of Germany Parei medul 1. hist prof pag. 907. when it was told him how that Farnesius the Popes Generall had ravished certain Ladies brake out into these hot words If I had the villaine here I would kill him with mine own hands neither was he ever heard to speak any thing with so great anger in all his dayes with shooting in the day of battle Cum clangore velululatu with noise of trumpets and souldiers so terrible haply as that in the bloody fight betwixt the great Turk Amurath 3. and Lazarus Despot of Servia where the noise was so great Turk hist 300. that the wild beasts in the mountains stood astonied and the birds fell to the earth amazed thereat with a tempest i. e. with incredible swiftnesse and all on the sudden and so the more terrible because impetuous Verse 15. And their king shall go into captivity Where he may find as little favour as Zedekiab did with Nebuchadnezzar Valerian with Sapores the Persian Baiazet with Tamerlan the Scythian and not so much as Gilimer king of Vandals with Bellizarius of whom he requested and obtained these three things a loafe a spunge and an harp a loafe to relieve him a spunge to wipe his weeping eyes and an harpe to cheer him up in his captivity He and his Princes together Lords and losels shall fare alike the sword spares neither And in hell Potentes potenter torquebuntur Mighty men shall be mightily tormented CHAP. II. Verse 1. FOr three transgressions c. Or Malicious wickednesses with an high hand committed and heaped up to that height See chap. 1.3 because he burnt the bones of the king if Edom A wicked man but yet a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and God who is a lover of mankind shewes himself sensible of the injuries and indignities done but to his dead body such an enemy he is to cruelty to his creatures That Mesa king of Moab bore a speciall edge against the king of Edom sought to break thorough the army to him but could not and afterwards sacrificed his son and heir whom he had taken in that sally made upon the king of Edoms quarters we read 2 King 3.26 27. There are some that think that at another time overcomming the Edomites he dig'd up the bones of that king out of his sepulcher he burnt them to lime that is prorsus perfectissimè absolutissimè as some sense it to ashes and cinders as Esay 33.12 or for greater revenge and contempt Targnm be whitelimed the walles of his pallace therewith as Gen. 11.3 Psal 69.23 Esay 22.21 Thus in that horrid massacre of Paris they cut of the Admirall's head whom before they had murthered and presented it to the Q. mother Speed 1161. who balming it sent it for a present to the Pope who thereupon caused the Massacre to be pictured in the Vatican hall under one side is Colignij sociorum caedes On the other Rex Colignij caedem probat Il Mercuriâ— Italico 92. The king himself viz Charles 9. beholding the bloody bodyes of those then massacred and feeding his eye on so wofull a spectacle breathed out this bloody speech Quam bonus est odor hostis mortui How sweet is the smell of a slain enemy Spec belli sacri another hel-hag said upon a like occasion that she never beheld so goodly a peece of tapesstry as the faces of those butchered Saints This insulting over the dead is that peece of cruelty which the church complaineth of Psal 79.2 Cornelius a Lapide upon this text cryes out of it as an inhumane and shamefull thing both because the honour of sepulture is the last dues of the dead and also because this is to fight with dead carcasses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justa de functorum Yet this hath been practised by one Pope against another and by many of the Popes Champions here in England who unburied and burnt the bodies of Paulus Phagius Peter Martyrs wife and many others Cardinal Wolsey had a purpose had he not been prevented by death to have taken up King Henries body at Windsor Act. Mon. 1905. and to have burnt it How much better Charles the fifth yet no friend to the Reformation but a prudent Prince who entring Wittenberg as a Conquerour and being importuned to dig up the dead bodies of Luther and other Reformers refused to violate their graves and sent away Melancthon Pomeran and some other eminent Preachers unhurt not so much as once forbidding them to publish openly the doctrine that they professed Act. Mon. 1784. Cambyses heareth ill among all men for his digging up the dead body of Amasis King of Egypt and causing it to be whipt and brickt and Sylla for the like cruelty to C. Marius Of all fowl we most hate and detest the Crowes Herodot lib. 3. Plin. l. 7. c. 50. and of all beasts the Jackal's a kinde of â—oxes in Barbarie because the one digs up the graves and devours the flesh and the other picks out the eyes of the dead Hinc moraliter disce saith a Lapide Learn hence also what a basenesse it is to tear and deface the good names of those that are dead to fly-blow their names is worse then to burn their bones to lime And yet among many other men of mark that might bee instanced Melancthon mortuus tantùm non ut blasphemus in Deum cruci aâ—â—igitur saith Zanchius not Papists but Lutherans laid blasphemy to his charge after his death whom all Christendome worthily honoured for his learning and piety Zanch. Miscell Verse 2. But I will send a fire See Chap. 1.4 and it shall devour the palaces of Kerioth A city so fair and large that it hath a plural name which signifieth cities by way of excellencie as Athens was called the Greece of Greece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rome the Epitome of the world c. and Moab shall die with tumult with all these together on an huddle as it were they are here set down by an elegant Asyndeton to set forth the suddennesse and terrour of the judgement threatned They shall be stormed and have no quarter given them Here Osiander noteth that it is one of the many punishments of sin for a man not to die in his bed but in battel It was promised to Iosiah 2 Chro. 34.28 he should die in peace True it is he died in battel but he died before that generall desolation that followed shortly after for indeed with him died all the prosperity of that people And besides his weeping and humiliation had altered the very nature of the trouble and made warre to be peace to him Verse 3. And I will cut off the Iudge i. e. the king who sometimes sits himself in Judgement Acts Mon. as K. Hen. 8. did here at the condemnation of Lambert Martyr as the King of Persia doth
these all serve them as Absoloms mule did her master hanging betwixt heaven and earth but rejected of both Let a man be as swift as Asahel God can easily overtake him Life of Edw. 6. by St. Ioh. Heyw. his sin will find him out and he shall but in running from his deâ—â—â— run to it as the Historian speaketh of those Scots defeated by the English at Muscleburough fled that they so strained themselves in running for their lives that they fell down breathlesse and dead Surely as the coney that flies to the holes in the rocks doth easily avoyd the dogs that persue her when the hare that trusts in the swiftnesse of her legs is at length overtaken and torne in peeces So those that trust in God shall be secured whereas those that confide in themselves or the creature shall be surprized and come to an ill end David ran to God in distresse and was releeved Saul goes to the witch and from thence to the swords-point Judas to the Pharisees and thence to the halter the strong shall not strengthen his force but be made weake as water None of the men of might have found their hands Psal 76.5 their hands are palsied their sinews crackt and cripled It is God that both strengtheneth and weakneth the armes in the day of battle Ezek. 30.24 Verse 15. Neither shall he stand that handleth the bow Arcitenens though he can do it never so dexterously yet if he trust in his bow Psal 44 6. God will break it Ier. 49 35. Herodot Aug. de civ Dei l. 5. c. 26. or otherwise render it unusefull as it befell the army of Senacherib in Egypt of Maximus against Theodosius and the French in the battle between our Edward the third and their king Philip who being enraged with a defeat Daniels hist 237. resolved presently to revenge it being elevated with an assured hope of triumphant victory But it fell out otherwise for there fell at the instant of the battle a piercing showre of raine which dissolved their strings and made their bowes unusefull c. neither shall he that rideth the horse though it be as good an one as Cain is fained by Dubertas to have mannaged or as Alexanders Bucephalus or Julius Caesars great horse serviceable and full of terrour A horse is so swift that Iob saith he eateth up the ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pansan and the Persians dedicated him to their God the Sun as the swiftest creature to the swiftest power-divine But as the sun in heaven can neither be out-run nor stopt in his race so neither by men nor meanes can God be frustrated or his anger avoyded the Canaanites had both horses and charrets the Israelites had neither and yet they found an horse a vaine thing for victory c. Psal 33.17 and 147.10 Verse 16. And he that is couragious Heb. strong of his heart a Cucurdelion as one of our kings was called Egregie cordatus homo one of a Roman resolution to vanquish or die they were wont to say of cowards in Rome that there was nothing Romane in them But let a man be as bold as Brutus whom One pronounced Romanorum ultimum the last of the Romanes as if after Rome had brought forth no couragious man and worthy of her self Let him be couragious among the mighty such as were those Lion-like chieftaines among Davids worthies Scanderbeg Zisca Huniades who was in that unhappy battle at Varna by a just hand of God upon him for joyning with that perjured Popish king Ladisâ—aus beaten out of the field and forced to flee away naked in that day escaped narrowly with his life as he did also another time when after a slaughter of 34000. Turks he was compelled to save himself by flight and all alone by uncouth wayes to travell three dayes and nights without meat or drink and afterwards being on foot and disarmed which is here meant by naked confer Esay 20.3 Mich. 1.8 1 Sam. 19.14 Turk hist 310. Mr. Clarks Life of Hunniad pag. 98. he fell into the hands of two notable theeves who despoiled him of his apparrel c. and on the next day he light upon a shephard of whom he for Gods sake craved something to eat and obtained bread and water and a few onions as the Turkish history hath it CHAP. III. Verse 1. HEare this word that the Lord hath spoken c. Here beginneth the second sermon tending to confirme what had been affirmed in the former and evincing the equity of the judgements there threatened for their hatefull ingratitude and other horrible offences condemned and cryed out upon by the very Heathens heare this word Verbum hoc decretorium this notable word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Mat. 22.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there are three articles in the Originall and there is not the least tittle in the text upon which there hangeth not a mountaine of sense say the Rabbies this neck-verse that the Lord hath spoken And shall he not do it who ever waxed fierce against God and prospered Ioh. 9.4 against you O children of Israel By his word Christ many times secretly smites the earth Es 11.4 that is the consciences of carnall men glued to the earth He sets a continuall edge upon the word and consumes them by his rebukes till he have wearied them with his secret buffets and terrours and then in the end casts them into a reprobate sense as he did the Pharisees who were toties puncti repuncti minime tamen ad resipiscentiam compuncti against the whole family The Dodecaphylon all the twelve tribes Malcolâ—n in Act. Apost the whole house of Jacob which are called by the name of Israel and are come forth out of the waters of Judah Isay 48.1 God stands not upon multitudes Psal 9.17 nor matters whether it be against a nation that he speaketh and acteth or against a man only Iob 34.29 which I brought up from the land of Egypt This they oft heare of by way of exprobation as chap. 2.10 God seeming to repent him for their detestable unthankfulnesse as David did of the kindnesse he had shewed unworthy Nabal in safegarding his substance 1 Sam. 25. and to complaine as Frederick the third Emperour of Germany did that of those courtiers whom he had advanced Valer. Max. Christian Camd. Elis he found scarce any that proved faithfull to him but the worse for his courtesy or as Q. Elisabeth that in trust she had found treason Verse 2. You only have I known That is owned and honoured culled and called chosen and accepted to be my people when I had all the world afore me to chuse in Deut. 10.14 15. and nothing to move me thereto but mine own meer grace even the good pleasure of my will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore I will punish you for all your iniquities Not passing by the least without a sensible check the least I say that is allowed and wallowed in
must you ever hope to escape unpunished or to keep up your Common-wealth unshattered so long as ye deal thus preposterously perversly and absurdly Prov. 14.14 That of Virgil is not much unlike Atque idem jungat vulpes Eclog. 3. mulgeat hircos for ye have turned judgement into gall c. Or into poyson the Chaldee rendreth it into the head of hurtfull serpents The word seemeth to signifie the poyson of serpents which is in the head See Hos 10.4 with the Note and the fruit of righteousnesse into hemlock Or Wormwood as if ye were a kin to that Starre in the Revelation that is stiled Wormwood Revel 8.11 Bellarm lib. 4. de Pontif. Romam that great Antichrist who would make the world beleeve that he hath power de injustitia facere justitiam ex nihilo aliquid ex virtute vitium that is of injustice to make justice of nothing to make something of vertue vice to dispence with any of the ten Commandements In Extrav to make new articles of the Creed to dispose of all kingdoms at his pleasure and what not Pope John 23 saith that he may grant a dispensation against the law of Nature and of Nations Caranza Sum. Conc sess 13. against St. Paul and St. Peter against the four Gospels c. The Councel of Constance comes in with a Non-obstante against Christs own institution with-holding the cup from the Sacrament and the like for priests marriages prayers in a known tongue singing of Psalms c. When the Cardinalls meet to chuse a Pope they make a vow whosoever is chosen he shall swear to such Articles as they make And Sleydan telleth us that the Pope is no sooner chosen but he breaks them all and checks their insolencies as if they went about to limit his power to whom all power is given both in heaven and earth both in spirituals and temporals And indeed he is called the Beast in respect of his civil power and the false-prophet in respect of his spiritual and the Starre Wormwood because being himself in the gall of bitternesse and bond of perdition he turneth all judgement into gall and the fruit of righteousnesse into wormwood See Chap. 5.7 Verse 13. Ye which rejoyce in a thing of nought In the creature saith à Lapide which is a meer Nothing in your wealth and strength called hornes in the next clause which are an uncertainty an obscurity as the Apostle deemed them 1 Tim. 6.17 and have no solid subsistence saith Solomon Prov. 23.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though the foolish world call them substance and goods Indeed it is onely opinion that sets the price upon them as when gold is raised from twenty shillings to two and twenty the gold is the same estimation only raiseth it It is said of the people of the East-Indies in the Isle Zeiilon that having an apes tooth got from them which was a consecrated thing by them they offered an incredible masse of treasure to recover it Such things of nought are highly prized and pursued by the worlds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by worthlesse persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 25.23 such as Anthiocus was in all his state Dan. 11.21 and Agrippa in all his pomp or as the Greek hath it in all his phantasy or vaine shew and as these voluptuaries in the text who had their wine and their musick fat calves and choycest oyntments wherein they held themselves happy verse 4.5 6. but the Prophet telleth them that in rejoycing in these low things they rejoyced in a thing of nought they fed altogether upon ashes a deceived heart had turned them aside so that they could not deliver themselves from these empty vanities nor say as wise men would have done Is there not a lie in my right hand Esay 44.20 Which say Have we not taken to us horns yet no doubt but such as God by his Carpenters can soon cut off Zech. 1.20 21 or without them by his own bare hand Psal 75.11 But what an arrogant brag is here Have we not taken and to us and horns and by our own strength Hic Deus nihil fecit Here God did nothing they were all the doers so small a winde blowes up bubble Sic levè sic parvum est animum quod laudis avarum Subruit aut reficit It is a notable witty expression of Luther By mens boasting of what they have done saith He Hac ego feci haec ego feci This and that I have done Luth. in Psal 127. they become nothing else but faeces that is dregs if themselves were any thing they would not thus rejoyce in a thing of nothing they would not crack in this sort Verse 14. But behold I will raise up against you a nation c. which shall be a cooler to your courage a rebater to your swelth a meanes to take you a link lower and to stain the glory of your pride I tell you not what a nation it is that you may imagine the worst but you will finde their quiver is an open sepulchre they are all mighty men and no lesse mercilesse Jer. 5.16 17. and they shall afflict you or crush you from the entering in of Hamath unto the river of the wildernesse from one end of your land to the other that as ye have filled it from corner to corner with your uncleannesses Ezra 9.11 so there may passe over it an overflowing scourge to wash the foul face of it as once the old world Hamath was before noted to be Antiochia which was one of the bounds of the land of Israel to the North-East the river of the wildernesse is else where called the river of Egypt as some will have it See Num. 34.5 8. Deut. 3.17 Iosh 13.3 and 15.47 1 Chron. 13.35 where the wildernesse was Joel 1.20 I cannot but concurr with Kimchi who by the river of the valleys here understandeth the dead sea comparing this text with 2 King 14.25 Deut. 3.17 It being common in Scripture to call lakes and great rivers by the name of Seas Luke 5.1 with Num. 34.11 Josephus Galenus The dead sea also is in Humane Authours called the lake Asphaltites the lake of Palestina of Sodom c. It lieth to the South-west and is elsewhere made the bound of the Promised land Num. 34.3 Josh 15.2 CHAP. VII Verse 1. THus hath the Lord God shewed unto me sc in a Propheticall vision this being the first of those five that follow to the end of the Prophesie all foretelling the evils that should befall this people to whom Amos is again sent as Ahijah was to Jeroboams wife with heavie tidings and as Ezekiel was afterwards to his rebellious countreymen with a roul written full of lamentations and mourning and woe Ezech. 2.10 and behold he formed grashoppers Or locusts fore-runners of famine Joel 1.4 See the Note there or as some will of the Assyrians whom the divine justice made a scorpion to Israel as
lurking-holes as he did Adam out of the thicket 2 Chro. 33.11 Manasseh from among the thornes Jonah from the sides of the ship the Duke of Buckingham in Rich. the thirds time c. Be sure saith Moses your sinne will finde you out Speed Num. 32.23 and Gods hand will hale you to punishment Though they climb up to heaven That is by an hyperbole to high and strong places as the Babel-builders the Benjamites that fled to the Rock Rimmon and there abode four moneths Judg. 20 47. the gibing Jebusites that were so confident of their strong-hold of Zion that they flouted David and his forces 2 Sam. 5.8 the proud Prince of Tyre and others thence will I bring them down From their loftiest tops of Pride and creature-confidence which God loves to confute and defeat as I might instance in Nebuchadnezzars Xerxes Haman Sejanus Bajaezet that terrour of the world and as he thought superior to fortune yet in an instant with his state in one battle overthrown into the bottome of misery and despaire Turk hist 287. and that in the middest of his great strength The same end awaits the Pope and his hierarchy ruet alto à culmine Roma that Jupiter Capitolinus shall be one day unroosted by him who casteth the wicked down to the ground Psal 147.6 Verse 3. And though they hide themselves in the top of Carmel In densis sylvis inter spelaea ferarum Lawfull enough it is in some cases to hides David did oft and Elias and Christ and Paul 2 Cor. 11.32 and Athanasius and diverse other Saints Tertullian was too rigid in condemning all kind of hiding in evill times Lib. de suga on persecution But to hide from God who searcheth Jerusalem with lights and to whom the darknesse and the light are both alike Psal 139.12 to whom obscura clarent muta respondent silentium confitetur this is base and bootlesse Carmel shall not cover them nor any other starting-hole secure them from divine justice The poore Jewes were pulled by the Romanes out of privyes and other under-ground places where they had hid themselvss as Josephus writeth and so were those Samaritans served by the Assyrians who ferreted them out and slaughtered them and though they be hid from my sight as they think but that cannot be for He like the Optick vertue in the eye sees all and is seen of none in the bottome of the sea which how deep and troublesome soever is to God a Sea of glasse like unto Chrystal corpus diaphanum a pervious clear Rev. 4. transparent body such as he sees thorow and hath the sole command of thence will I command the serpent For there is that crooked serpent Leviathan there are also creeping things innumerable Esay 27.1 Psal 104.26 to arrest wicked men as rebels and traitors to the highest Majestie and to drag them down to the bottom of hell All elements and creatures shall draw upon them as servants will do upon such as assault their Lord. Rebellisque facta est quia homo numini creatura homini as Austin truely and trimly avoucheth Verse 4 And though they goe into captivity c. And so may hope the worst is over Surely the bitternesse of death is past yet it shall prove otherwise The hypocrites hope is as the giving up the ghost saith Iob and that 's but cold comfort 1 Sam. 15.32 Or as the spiders web spun out of her own bowels and when the beesome comes swept to the muck-hill before their enemies whose custome was to drrive their captives before them Lam. 1.5 young and old naked and barefoot even with their buttocks uncovered Esay 20.4 Or before their enemies that is before they are taken captive by the enemies by a voluntary yeeldance in hope of quarter for their lives The Jewes indeed had a promise from the Prophet Jeremy chap. 21.9 That if they went out and fell to the Chaldeans that besieged them they should have their lives for a prey but the ten tribes had no such promise made them They were strangers from the covenants Ephes 2.12 and therefore could look for no mercy Loammi and therefore Lo-ruhamah Hos 1. the Ark and the Mercy-seat were never sundred thence will I command the sword See Esay 13.15 16. Jer. 9.10 and 43.11 Ezek. 14.17 and I will set mine eyes upon them Emphaticoteâ—on est qâ—am si dixiâ—set Oculos pluraliter Mercer Heb. eye viz. the eye of my providence that oculus irretortus whereby I will look them to death and take course that nothing shall go well with them see a little below vers 8. Jer. 21.10 Psal 34.16 In Tamerlanes eyes sat such a Majesty as a man could hardly endure to behold and many in talking with him became dumb He held the East in such awe as that he was commonly called Turk hist 211.236 The wrath of God and terrour of the world Augustus Cesar frowned to death Cornelius Gallus and so did Queen Elizabeth Sir Christopher Hatton Lord Chancellour Gods enemies are sure to perish at the rebuke of his countenance Psal 80.16 and if he but set his eyes upon them for evil and not for good all occurrences shall certainly work together for the worst unto them Verse 5. And the Lord God of Hosts is he c. Here the Prophet proveth what he had said in the foregoing verses by an argument drawn from the wonderfull power of God which profane persons are apt to question that they may harden their hearts against his fear Consider saith He first that He is the Lord God of Hosts and as the Rabbines well observe he hath the upper and lower troops ready prest as his horse and foot to march against his enemies Next that he toucheth the land as it were with his little finger and it shall melt like the fat of lambs before the fire it shall crumble to crattle moulder away and be moved because he is wroth Psal 18.7 and shall men be unmoved shall they bee more insensible then the senselesse earth The people of Antioch though many of them gave their hands for Chrysostoms banishment yet terrified by an earthquake which wrought in them an heart-quake as it had done in the Gaoler Acts 16. they immediately sent for him again But thirdly the tremend power of God appears in this that The land shall rise up wholly like a flood and it shall be drowned as by the flood of Egypt God can flote it and flood it at his pleasure See chap. 8.8 Water is naturally above the earth as the garment above the body saith David and would but for the power and providence of God prove as the shirt made for the murdering of Agamemnon where the head had no issue out Let God be seen herein and mens hearts possessed with his holy fear who can so easily pull up the sluces let in the Sea upon them and bury them all in one universall grave of waters Fear ye not me
too The Branch grew out of the root of Jesse when that goodly family was sunk so low as from David the king to Joseph the carpenter Besides all was out of order both in Church and State when Christ came and close up the breaches thereof Heb. wall up by unwalling as the Hebrew hath it Num. 24.17 all the children of Seth by subduing the sons of men the godly seed to the obedience of faith by bringing into captivity every haughty thought c. 2 Cor. 10.4 5. that at the name of Jesus every knee may bow Philip. 2.10 and getting a full conquest by the preaching of the gospell which shall quickly close up all ruptures and raise up all ruines by chasing away terrours and false-worships doctrines of devils and traditions of men whereby the Scribes and Pharisees had made the commandement of God of none effect and I will build it as in the dayes of old in those purer times of David and the other holy Patriarches who made up but one and the same Church with us and were saved by the same faith in Christ Jesus that Lamb of God slain from the foundation of the world Rev 13.8 Mine antiquity is Jesus Christ said Ignatius the Martyr As we preferr the newest Philosophy so the ancient'st Divinity saith Another Verse 12. That they may possesse the remnant of Edom That they which are called by my name which are called Christians viz. the Apostles and their successours to the end of the world may possesse together with Christ to whom the Father hath given the Heathen for his inheritance and the uttermost parts of the earth for his possession the remnant of Edom those few of them that receive the faith who are but as a remnant to the whole peece an handful to a houseful Psal 2. â— And not of the Edomites onely those inveterate and hereditary enemies to the Israel of God but of all the heathen which are called by name who beseech and are baptized into Christs name being content to receive his mark and to professe his Religion which formerly they were perfect strangers to These and those first Preachers of the Gospel and Planters of Churches being Israelites by birth are said to possesse by inheritance because Christ was pleased to make use of their ministery and upon these his white horses to ride abroad the world conquering and to conquer Rev. 6.1 2. In a like sense it is promised Esa 14.2 that the house of Israel shall possesse their proselytes in the land of the Lord for servants and for handmaids and take them captives whose captives they were and rule over their oppressours Such a change shall the Gospel make saith the Lord that doth this For indeed none else could have done it Effectual conversion is his work alone God perswade Japhet c. Noah may speak perswasively but God onely can perswade Rebecca may cook the venison but Isaac onely can give the blessing Paul may plant c. Deus potest facere nec solet fallere Verse 13. Behold the dayes come saith the Lord that the plowman c. The Gospel of peace brings with it the peace of the Gospel and with peace plenty with the horn of salvation the horn of plenty a confluence of outward comforts and contentments Boâ—us Deus Constâ—nâ— tantis terrenâ— implevit muâ—â—â—bus qâ—anta â—pâ—â—re nullus â—uderet Dâ— C D. l. 5.25 Elizabetha gloriâ—sissima foeliciss soemina Thuan. Hist lib. 124. as in Solomons dayes and Constantines whom God prospered and blessed beyond all that he could have wished saith Austin and Q. Elizabeths whom for her care to propagate the Gospel He made to be the happiest woman that ever swayed scepter as her very enemies were forced to acknowledge so liberal a paymaster is the Lord that all his retributions are more then bountiful and this his servants have not ex largitate sed ex promisso out of his generall providences but by vertue of a promise which is farre sweeter The Masorites have observed that in this verse are found all the letters of the Hebrew Alphabet as also in 26 more verses of the Old Testament to note say the Calvinists that in the kingdome of the Messiah there shall be great abundance of all things plenum copiae cornu or if that should fail yet plenty of all spiritual benedictions in heavenly things In instauratione casulae Davidicae coâ—apsae Merc. Amama Eph. 1.3 and contented godlinesse 1 Tim. 6.6 which hath an autarkie a self-sufficiency so that having nothing a man possesseth all things 2 Cor. 6.10 This the Prophet expresseth in the following words by many excellent hyperbole's though to say sooth Christus regnum ejus non patiuntur hyperbolen All words are too weak to set forth the worth of Christ and his kingdom the plowman shall overtake the reaper In signis hyperbole saith Mercer no sooner shall harvest be ended but seeding shall succeed and that promise fulfilled Levit. 26.5 all businesses belonging to the tillage of the ground and the inning of the fruit shall have their fit and sutable seasons where under the name of corporal blessings spiritual also are to be understood and indeed those blessings out of Zion are farre beyond any other that come out of heaven and earth Ps 134.3 and the treader of grapes him that soweth seed precious seed Ps 126.5 sowing-seed as one englisheth it drawn out of the seed basket and cast all along upon the land the meaning is that the vintage shall last so long that the seeds-man shall scarce have time to do his businesse for waiting upon the wine-presse and the mountains shall drop sweet wine Or juice of pomegranates more delicious liquor then that which the Italians profanely call Lachrymae Christi or that which at Paris and Lovaine is called Vinum Theologicum or Vinum Cos that is â—oloris odoris saporis optimi the best in the countrey for colour savour and taste to please the palate and al the hils shal melt sc with milk honey oyl as Joel 3.18 the same almost with this And the heathen Poet hath the like Subitis messor gaudebit aristis Claudian lib. 1. in Ruffin Rorabunt querceta favis stagnantia passim Vina fluent oleique laeus Ver. 14. And I will bring againe the captivity of my people There is an elegancy in the original that cannot be englished and God seemes delighted with such Agnominations as hath been before observed to shew the lawfull use of Rhetorike in divine discourses Act. 26.18 so it be not affected abused Idolized This promise is fulfilled when beleevers are by the gospel brought from darknesse to light and from the power of Satan unto God that they may receive forgivenesse of sins and be set free from the tyranny of corruption and terrour of death Heb. 2.14.15 Colos 1.13 Luk. 1.74 Zach. 9.11 Psa 68.19 and they shall build the wast cities Restore the sincere service of God as those noble Reformers did
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
Sennacherib will be â—re long at Lachish Esay 36.2 Hannibal ad portas begone with all possible speed hast hast hast She is the beginning of sin to the daughter of Zion Not partner onely but Authour and Ring-leader Such are all haeresiarchs and inventers of evil things Rom. â—â— 30. These shall drink deep of Gods wrath here and be cast alive into the burning 〈◊〉 Rev. 19.20 Some apply the words to the confederacy of Lachish with Jerusalem against king Amaziah 2 King 14.19 slain at this city for the transgressions of Israel were found in thee The often-change of person in this verse is remarkable The chief sinne that Lachish stands charged with is that being near to Beersheba she had learned her manner Amos 8.14 that is her rites and religions instituted by Jeroboam and transmitted them to Jerusalem Superstition soon spreads and is catching like the Jerusalem-Artichoke it quickly over-runs the ground and chokes the Heart Verse 14. Therefore shall thou give presents c. And so seek to make thee friends among the Philistines but such carnall confederacies never prosper The Greek Churches Anno 1438. afraid of the Turks sent and subjected themselves to the Bishop of Rome that they might have the help of the Latine Churches but shortly after they were destroyed their Empire subdued and swallowed up by the Ottoman greatnesse c. How much better were it to send a Lamb to the Ruler of the earth Esay 16.1 to bring presents unto Him that ought to be feared Psal 76.11 even to God who cutteth off the spirits of Princes and is terrible to the Kings of the earth verse 12. Was he not so to Sennacherib whom Lachish here feared and fled from to Nebuchadnezzar Belshazzar Xerxes who after he had â—â—â—ted over two millions of men into Greece and beaten the Hellespont for battering his bridge of boats over it with three hundred stripes was defeated routed Hered and forced to flee back in a poor fishers boat to save his own life The houses of Achzib that is of a lie shall be a lie to the kings of Israel Or have been a lie to the kings of Israel never true to those that trusted them And wilt thou confederate with them and confide in them Verse 15. Yet will I bring an heir unto thee Or a Possessour who shall lay claim to thee as by right of inheritance This heir was the Assyrian and those Colonies brought by him into the cities of Israel 2 King 17.34 These took upon them as heirs and owners of the countrey till turned out afterwards by Iosiah King of Judah 2 King 23.4 8. Here is another elegant allusion as this Chapter is full of them for Mareshah signifieth an Inheritance or Possession And if it were Miâ—ah's own countrey as many think we may see the Prophets integrity in not bearing with his best friends but taking the same liberty to tell them of their sins and dangers that they did to commit the one and to incurre the other Physician heal thy self said they to our Saviour Luke 4.23 that is thine own countrey as it is there explained He shall come unto Adullam the glory of Israel Haply so called because David was once there hid and harboured and the place thereby renowned Or because it was a strong-hold wherein Israel gloried and trusted but in vain sith the enemie should come to it and surprize it Some think poor Adullam is called the glory of Israel ironically and by way of scorn Some read it thus O glory of Israel to wit then lost and overthrown and they make it to be a deep sigh of the Prophet fet from the bottome of his heart whereby he witnesseth that he is greatly sorry for the ruine of the Israelites Danaeus that hee might move them also to mourn in like manner This he further presseth them to in the next words Verse 16. Make thee bald and poll thee i. e. Make most bitter lamentation he alludes to a custom among the Easterlings of tearing off the hair of their heads and beards in times of great heavinesse See Iob 1.20 Esay 15.2 Jer. 7.29 Ezr. 9 3. In other cases baldnesse was forbidden Israel lest they should symbolize with Heathens but in case of sorrow for sin they were called to it Esay 22.12 for thy delicate children To whom thou hast been rather a parricide then a parent L. Flor. dealing by them as that falâ—e School-master in Italy that brought forth his schollers to Hannibal as the Eaglâ— when he is old and loseth his feathers and with them not onely his beauty but also his swiftnesse and courage CHAP. II. Verse 1. VVO to them that devise iniquity Or labour affliction vanity a lie The Hebrew word Aven is of large use applied to all kinde of sinne which causeth pain sorrow and misery and here in particular to covetousnesse that root of all evil to a mans self and others 1 Tim. 6.9 10. Our Prophet flings a Wo at it as doth likewise Habakkuk chap. 2.9 calling it an evil covetousnesse as the Prophet Esay tells us that for the uniquity of his covetousnesse God was wroth with Israel and smot him Esay 57.17 The world counts it a light offence and casts a cloak of good husbandry over it 1 Thes 2.5 But this disguise will serve such no better then that which Ahab once put on and perished Let no man deceive you with vain words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those plaistered words 2 Pet. 2.3 used by hels Proctours for because of these things sc fornication covetousnesse c. those peccadillo's as they are counted cometh the wrath of God upon the children of disobedience Ephes 5.6 For why They devise iniquity cogitant quasi coagitant they plot and plow mischief being men of wicked devices Prov. 14.2 talking eftsoons to themselves as that covetous caitif did Luk. 12.17 beating their brains about their worldly projects and resting no more no not upon their beds by night a time and place appointed for rest when men should together with their clothes put off their cares and compose themselves to sleep that nurse of nature and sweet parenthesis then one doth upon a rack or bed of thorns Thus they work evil upon their beds They work hard at it having the devil for their task-master who shall therefore also be their pay-master He hath their souls here as in a sling 1 Sam. 25.29 violently tossed about and restlesse they are his drudges and dromedaries driven about by him at his pleasure 2 Tim. 2.26 wholly acted and agitated by him Eph. 2.2 having as many Lords as lusts 1 King 21.4 wherewith their hearts are night and day exercised 2 Pet. 2.14 without intermission See this in Felix who at the same instant trembled and coveted a bribe in Ahab who sick of Naboths vineyard laid him down upon his bed but rested not His heart did more afflict and vex it self with greedy longing for that bit of earth then the vast and spacious
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
gloriae animalia popularis aurae mancipia vilia ac Hierome cals Crates the Philosopher may it not fitly be said of them as Hos 9.7 The Prophet is a fool the spiritual man is mad and as Ezek. 13.3 Surely these are foolish prophets that follow their own spirit and have seen nothing O Israel they Prophets are like the foxes in the desert c. A wonderful and horrible thing is committed in the land The Prophets prophesie falsely and the Priests beare rule by their means and my people love to have it so and what will ye do in the end thereof Jer. 5.31 All will be naught no doubt There is not a more dangerous creature then a parasitical Prophet Ezekiel calleth them the devils dirt-dawbers chap. 13.10 his upholsters for they sowe pillowes c. And these are Prophets for this people fit lettice for such lips dignum patellâ operculum a singular plague of God upon the men of this world who deserve to be deceived for why they have desired it and it best pleaseth their vitiated palats Most people having first flattered themselves are well content to be soothed up by others and I cannot but accord him that saith If there were Judges ordained for flattery they would have no doings there being so very few that will complain that they are flattered Verse 12. I will surely assemble O Iacob all of thee An Evangelicall promise saith Diodate after Others of gathering together the Universall Church under the kingdom of Christ contrary to the precedent dispersion vers 10. Assembling I will assemble and gathering gather them sc into the bosom of the Church called therefore Ecclesia as culled and collected out of the world and Church or Kirk of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it belongs to the Lord Christ who gathereth his together as the hen doth her chickens and died not for that Nation of Jews onely but that also he might gather together into one the children of God that were scattered abroad Joh. 11.51 52. Here He is called the breaker up and his Apostles likewise those that have broken up and have passed thorough the gate c. doing great exploits and subduing souls to the ohedience of the faith as here in Britain where Cesar himself could not break thorow but Territa quaesitis ostendit terga Britannis as Pompey in Lucan upbraids him Hence Tertullian saith Britannoruni inaccessa Romanis loca Christi patuerunt Christ brake into those places of Britanny that the Romans could never come at He is that King against whom there is no rising up Prov. 30.31 He is Jehovah on the head of his people or in the fore-front of them as their Captain Generall to lead them on and bring them off safely in all encounters Habent ista amplissimam promissionem saith Gualther here this is an excellent promise and carrieth in it a most sweet consolation Quasi Ante signanus Ductor Lapid But I rather think it to be a continuation of the former threatning I will surely assemble them sc to the slaughter I will gather them together sc that they may be broken in pieces I will put them or pen them up together as the sheep of Bozrah that are fat and fit and appointed for the slaughter See Esay 34.6 Esay 8.9 Bozrah was a rich pasture countrey in Edom from whence most fat sheep and meet for meat were sent to the shambles As the slock in the middest of their fold So will God first shut you up by strait sieges and then number you out to the sword and ye shall all bow down to the slaughter Esay 65.12 There is a memorable story of the suffering of certain good people in Calabria Anno 1560. by the hands of the bloody Papists there A great sort of them being thrust up in one house together as in a sheep-fold the executioner comes in and among them takes one and blindfoldeth him with a muffler about his eyes and so leadeth him forth to a larger place where he commandeth him to kneel down which being done he cutteth his throat and so leaving him half-dead and taking his butchers knife and muffler all of gore-blood Acts Moâ—â— fol. 859. cometh again to the rest and so leading them one after another he dispatched them all to the number of eighty eight In Ireland many like barbarous butcheries have been committed by those breathing devils the Romish Rebels those fat-wolves worrying Christs flock in the midst of the land But shall they thus escape by iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 20.29 No verily in thine anger cast down that people O God Psal 56.7 Give them blood again to drink for they are worthy A Lapide saith that Bozrah signifieth Rome and that Micah here after a sort foretelleth that the Church of Rome should bee the common sheep-fold of the sheep of Christ under one chief shepherd the Pope But this conceit is far fetcht and Rome the slaughter-house of the saints is no otherwise Bozâ—ah then that she is of Edom the Rabbins for Dumah Esay 21.11 Jegnalegâ—â— dam. read Roma and call the Court of Rome the wicked kingdome of Edom and that her brats as the Vultures young ones do glut-glut blood so the Hebrew soundeth Job 39.30 and where the slâ—â— aâ—e there is she They shall make a great noise Heb. a humming noise By reason of the multititude of men or rather wolves Lycanthropi wherewith they are invironed to their no small heart-break Verse 13. The breaker up is come up before them The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breach-maker shall handle them hardly and cruelly as Gally-slaves or men condemned to the mine-pits Vna salus victis nullam sperare salutem They have broken up Made havock and laid heaps upon heaps And their king shall passe before them Not onely fex populi but Rex ipse shall bee carried captive as were Hoshea and Zedekiah the city being broken up Jer. 52.7 And the Lord on the head of them Jehovah that man of warre Exod. 15.3 going before them as Captain of the enemies forces to avenge the quarrell of his covenant Levit. 26.25 CHAP. III. Verse 1. AND I said viz. at another time and in a new discourse the heads whereof 〈…〉 we have here recorded A stinging Sermon it is preached to the Princes and Prophets those great Heteroclites in the house of Israel For as in a fish so in a Church and State corruption begins at the head and as â—heume falling from the head upon the lights breeds a consumption of the whole body so is it here To the chieftains therefore and Capitanei our Prophet applieth himself And as it is said of Suetonius that ealibertate scripsit Imperatorum vitas quà ipsi vixâ—runt that hee wrote the Emperours lives with as much liberty as they lived them so did Micah as boldly reprove the Princes sinnes as they committed them Such another Preacher amongst us was Latimer and after him Deâ—ring who in his Sermon
sciatse esse Theologum Luth. which who so can do let him thank God saith Luther and let him know that he is a Divine indeed and of might Or of manhood virtue prevalency against an adversary patience under whatsoever crosse occurrences for the truths sake and for my pâ—ain-dealing A minister had need be a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every inch of him and to play the man 1 Cor. 16.13 yea as the good souldier of Jesus Christ to suffer hardship being strong in the Lord and in the power of his might He must be like the diamond in the High-priests brestplate for hardnesse and hardinesse as of Athanasius Nazâ—aâ—zen testifieth that he was Magnes Adamas both a loadstone for his lovelinesse and humility and an Adamant for his resolute stoutnesse and magnanimity against those that were evil to declare unto Jacob his transgression and to Israel his sinne to tell them of their wickednesse with the same liberty that they commit it See here the true picture of a Preacher both how he must be gifted and how deeded A thanklesse office it is with the world to be thus bold and busie and very many ministers affect to be counted no medlers they think it enough to preach toothlesse truths and not to incurre the displeasure of people by telling them of their transgressions and Gods judâ—gements But this is not the garb and guise of those that are sent and gifted by God see Ezek. 3. and 33. Vers 9. Hear this I pray you ye heads c. He had had a bout with them before but because little good was thereby done he is at them again according to that counsel of the wiseman In the morning sow thy seed Eccles 11. â—â— in the evening withhold not thy hand for thou knowest not c. Preach the word saith the Apostle be instant or stand over the work in season out of season c. 2 Tim. 4.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostome told his Antiochians that he would never give over preaching against that sinne of swearing till they gave over their swearing which because he could not get them to do he breaks out into these words It will be an hard speech unto you but I will speak it Though there be so many thousands of you yet there cannot be found an hundred that shall be saved and I tell you true I doubt of them too Ye heads of the house of Jacob and Princes of the house of Israel As bad as they were he gives them their titles The devil also is to have his due he is called by the holy Ghost Prince of the ayr and his Angels are stiled Principalities powers Rulers of the darknesse of this world Eph. 6.12 See the Note on vers 1. that abhorre judgement They were not onely ignorant of it vers 1. but abhorred it and therefore abhorred it because they knew it not Plato could say that if morall vertue could be beheld with mortal eyes it would attract all hearts to it self But these as natural bruit beasts made to be taken and destroyed spake evil of those things that they understood not 2 Pet. 2.12 and what they knew naturally as bruit beasts in those things they corrupted themselves Jude 10. being carried away by their impetuous and imperious lusts they not onely did that which was evil but also hated the light of the law that reproved and sentenced them licensing others by their practise at least to do the like Such Centaures and Cyclopes were these princes of Israel grown such Heteroclites these heads of the house of Iacob The whole head was sick Isai 1.5 the Rulers were a scab Chap. 5.7 The Lord looked for judgement but behold oppression for righteousnesse but behold a crie 〈◊〉 Caff They had made the age not unlike that under Nero wherein nothing almost was unlawful but villany was acted by authority and pervert all equity Heb. they pervert c. It is spoken to others in token of abomination See the like Gen. 49.4 with the Note Now equity or rectitude is perverted when the guilty are acquitted and the innocent condemned 2 Chron. 19.7 See Esay 5.20 23. when there is accepting of persons and receiving of gifts Vers 10. They build up Zion with blood Heb. bloods that is with goods gotten by rapine and robbery to the utter undoing of many poor oppressed whose livelihood is their life Mar. 12. ult Luk. 8.43 How much better Selymus the great Turk who being upon his death-bed moved by Pyrrhus the Bassa to bestow the great wealth taken by him from the Persian Merchants Turk hist â—â—â— upon some notable hospital for relief of the poor took order that those evil-gotten goods should be forthwith restored again to the right owners to the shame of many Christians who will not be drawn to do so Our Henry the seventh indeed in his last will and Testament devised and willed restitution should be made of all such moneys at had unjustly been levied by his officers But how few such princes are to be found Speed â—â—â—â— It is held a goodly thing to build Zion though it be with blood and Jerusalem with iniquity But God as he will not have ex rapina holocaustum so he infinitely abhorreth all those who under pretext of religion in building some poor hospital with the fragments of their accursed wealth seek to make him a party a partaker of their cruelty as those did Esa 66.3 4 Mar. 7.11 Mat. 23.14 Our Henry the third when he had after his many great exactions sent the Friar-Minors a load of freese to clothe them Dan. hist 168. had the same sent back again with this message That he ought not to give almes of what he had rent from the poor neither would they accept of that abominable gift Zion is not to be builded or beautified with bloods c. Vers 11. The heads thereof judge for reward Being so many locusts latrones cum privilegio as one saith Well might Saint Paul say that covetousnesse is the root of all evil 1 Tim. 6.10 It is here assigned as one cause and carnal security as another of that Regiment without righteousnesse here justly complained of And it was the worse because it had over-run all sorts of such as were in place of power whether Civil or Ecclesiastical The Princes and Judges took gifts which they should not only not have taken but have hated Prov. 15.27 they should have shaken their hands from holding of bribes Esay 33.15 sith there is a curse to such Magistrates with an Amen to it Deut. 27.25 and Psal 15.5 exclusion out of heaven Stapleton Olim didici quid sint munera said one once Raine is good said another and ground is good sed exeorum conjunctione fit lutum of the mixture of these two is made dirt So Giving is kind and taking is courteous yet the mixing of them maketh the smooth paths of Justice foule and uneven Nec prece nec
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
to rise from earthly things to heavenly from corporalls to spiritualls See Rom. 10.15 Esay 52.7 O Iudah keep thy solemn feasts c. which hitherto hindered by the enemy thou hast intermitted Perform thy vows made in the day of thy distresse bring presents to him that ought to be feared Psal 76.11 2 Chro. 32.23 for the wicked Heb. Belial that stigmaticall Belialist Sennacherib that lawlesse yokelesse masterlesse monster that merum scelus that is so portentously so peerlesly vitious He is utterly cut off His Army by the Angel himself by his sonnes his Monarchy by the Babylonians See Esay 27.1 2. CHAP. II. Verse 1. HE that dasheth in pieces is come up before thy face Nebuchadnezzar the elder that maul of the whole earth Jer. 50.23 that brake and dispersed the Nations as a Maul or great Hammer doth the hardest stones See how like a right Pyrgopolynicis he vaunteth of his valour and victories Esay 10.8 9 10 11 c. So Demetrius was sirnamed Poliorcletes the Destroyer of cities Attilas called himself Orbis flagellum the scourge of the World Julius Caesar was Fulmen belli The thunderbolt of warre he had taken in his time a thousand Towns conquered three hundred Nations took prisoner one million of men and slain as many These were Dtssipatores indeed and dashers in pieces rods of Gods wrath and this they took to be a main piece of theit silly glory How much more honour was it to Augustine M. Cottons pref to Hilder on Joh. 4. to be stiled Haereticorum malleus the hammer of Heretikes and to Mr. Hildersam to bee Schismaticorum malleus the maul of Schismatikes and lastly to Luther that he could thus say of himself Pestis eram vivus moriens ero mors tua Papa I living stopt Romes breath And dead will be Romes death Is come up before thy face Nineveh lay high and those that went thither were said to go up Hos 8.9 Nebuchadnezzar is said here to be come up to it long before he did which sets forth Gods omniscience Known to him are all his works from the beginning of the world Act. 15.18 Psal 139.2 and present to him are all things both past and future and to come up before Nineveh's face who thought none durst have been so bold as to look her in the face But though she had been a terrour yet now shee is a scorn as was likewise Ephraim when he offended in Baal Hos 13.1 See the Note there Keep the munition watch the way c. Ironicè omnia q.d. Do all this if you think it will do any good But 't is all to no purpose you are an undone people your enemies are above fear and you below hope you have hitherto delighted in warre you shall now have enough of it you have troubled the world with your armes and Armies now you shall meet with your match a people terrible from the beginning Up therefore and do your utmost Neglect nothing that may serve for your necessary defence but it will not be for except the Lord keep the city the watch-man waketh but in vain Psal 127.1 Verse 2. For the Lord hath turned away the excellency of Jacob as the excellency of Israel Both the ten tribes carried captive already and the other two vexed by Sennacheribs invasion have taken their turnes and have had their part of bitter affliction and shalt thou O Niniveh altogether escape unpunished Never think it Especially sith thou hast exceeded thy commission and exercised an unheard of cruelty upon Gods people for he was but a little displeased but ye have helped forward the affliction Zach. 1.15 See the Note there for the emptiers have emptied them out The Assyrians have spoyled and pillaged till they have left neither men nor meanes behind them such clean work they have made sweeping all before them like a sweeping raine that leaveth no sood Prov. 28.3 Omnia corradunt converrunt and marred their vine-branches that is their sons and their daughters saith Lyra their cities and villages say others like a malicious vinedresser that not only cuts off the luxurious or barren branches but pulls up the yong sprouts by the rootes and so marrs the vineyard The Assyrians endeavoured utterly to destroy the whole seed of Abraham without any mercy or compassion and this undid them The jealous and just God cannot beare with such boares out of the wood that wast his vines Psal 80.13 Ver. 3. The shield of his mighty men is made red Panoplia terrorens auget All was red a colour much affected by the Medes Persians and Caldees to shew that they were a sanguinary nation and not more gold thirsty Esai 13. Herodot Diod. Sic. Xenophon Curtius then blood-thirsty the valiant men are in scarlet A colour affected by martiall men that would seem to feare no colours The Lacedemonians used it much when they went to fight that if they should be wounded their blood might not appeare upon their apparrell for the discouragement of themselves and encouragement of the enemy by such a sight The Romish Cardinals are clothed in scarlet and are created by a red hat which the Pope giveth them in a token that they should be ready to shed their blood for the Catholike faith which if they should do as never any of them yet did they would be no better then the Devils Martyrs sith it is the cause and not the punishment that maketh a true martyr A Tiburn-tippet as plain Mr. Latimer was wont to speake would well become those scarlet-Fathers who like bels will be never well tuned till well hanged for their blood-guiltinesse and soule-murther especially In the kingdome of Naples there were two notable theeves the one named Pater-noster Reinold de idol Rom. prafet the other Ave-Maria who at severall times had murthered one hundred and sixteen men and were therefore deservedly put to a cruel death But nothing so cruel as the Pope and his Conclave deserve for their sending of so many soules daily to that great red dragon red with the blood of soules which he hath swallowed as St. Peter hath it 1 Pet. 5.8 Rev. 12.3 the charrets shall be with flaming torches Those currus falcati charrets armed with sithes and hookes with and in which they were wont to fight these shall be with flaming torches carried along in them either to light them fighting by night or else to fire the enemies houses and to terrify their hearts and the firr trees shall be terribly shaken with the rattling of the charrets and clattering of the armour In a bloody fight between Amurath the third king of Turks and Lazarus Despot of Servia the noise of warlike weapons the neighing of horses and outcries of men were so terrible and great that the wild beasts in the woods stood astonied therewith the trees seemed to be shaken and the Turkish histories to expresse the terrour of the day vainely say Turk Hist that the Angels in heaven amazed with that hideous
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
done by God not by Fate or Fortune or any necessity of Nature that states and kingdoms must have their times and their turnes their rise and their ruine as Politicians dote Osorius'de Nobil l. 3. Ver. 7. And it shall come to pass that all they â—hat look upon thee shall flee from thee Thou shalt be a very Magor-missabib a terrour to all that are round about thee so that they shall decline thee and stand a loof off Resilient à te they shall leape back from thee faith the Vulgar translation as if they had trod upon a snake Vbi simul hominum mores exprimit saith Gualther This is the manner of most people they measure friendship by profit and shamefully forsake those in adversity whom they were wont to follow and fawne upon in prosperity David complaines of such dealing and Ovid and many others And say Niniveh is laid wast which most men held impossible Tempera fuerint nubila solus eris Cum fortuna perâ—t nulius amicus erit and never looked to have seen such a day So Rome was called Aurea and AEterna and the Romans once thought as it is said Dionysius did that the monarchy of the world had been tied unto them with chaines of adamant But God confuted their golden dreames by breaking their Empire and giving up their city six severall times in one hundred thirty nine yeares into the hands of the Barbarians who exercised therein all kind of cruelty Besides that it is observed that Rome since it became Papall was never besieged by any enemy but it was taken The finall ruine of it is daily expected according to that prophecy of St. John Rev. 18.2 Lib. 8. Babylon is fallen is fallen and that other of Sibylla afore recited Tota eris in cineres quasi nunquam Roma fuisses Who will bemoane her Heb. Who will move his lips for her Some perhaps will shake his head or shoot his bolt at her but none open his mouth to bemone her It was the just hand of God to set off all hearts and shut up all mouthes from her that had been so unreasonably mercilesse and hard-hearted Iam. 2.13 Whence shall I seek comforters for thee q.d. So odious thou art that none will do thee that good office or if they would so calamitous thou art that no comsort will fasten For as to sore eyes the gentleft medicine is troublesome so is comsort ministred to such as are in an hopelesse condition The care that tasteth words as the mouth doth meat is at such a time imbittred and out of tast Ver. 8. Art thou better then populous No Heb. No Amon a great corn-countrey and therefore populous Amon i.e. Nu. tritia Alma mater for where victuall and good trading is to be had thither people will repaire apace No that is Alexandria was the nurfing mother of Egypt and Egypt was called the worlds barn or storehouse horreum unde hauriatur Gen. 42.1 It is called Ier. 46.25 Amon de No and Ezek. 30.11 Hamon No and Verse 14.16 No without any addition This was the old name of this city before it was destroyed by Nebuchadnezzar to whom God had given Egypt as his pay for his paines in taking Tyre It was reedified by Alexander the great and he called it after his own name Alexandria Amon it was called for the reasons above-given Though there be that sech that name of it from Ham the son of Noah Theodoret will have it so called from Iupiter Hammon whose sonne Lib. 2 p. 51. Pausan Lib. 3. Lib. de Isid et Osirid Alexander desired to be held and from whom the Egyptian husbandmen were called Ammonii and their arable Ammonia as Herodotus writeth Plutarch also telleth us that the Africans worship an unknowne God by the name of Amon that is in their language Heus tu quis es This city therefore is called No Amon probably to distinguish it from other cities of the same name as Alexandria Egypti Caesarea Philippi Augusta Vindelicorum c. Iosephus saith that it abounded in people Lib. 2. de bell Iud. Gap 16. and wealth being little lesse then Hierusalem in compasse Thinkest thou now O Niniveh saith God here that thou art in a better or safer condition then this city once was but I am magnum infoelix nil nisi nomen habet Let Niniveh go to Ierusalem Succurrat illud mutato nomine de te Fabula narratur to Shiloh Ier. 7.12 and do as Scipio did when beholding the downfall of Carthage he fore-saw and bewailed the like future destiny of Rome his own countrey That was situate amnng the rivers which is held the best situation for profit pleasure Lib. 17. and strength That had the waters round about it The river Nilus begirt it saith Strabo but could not mott it up from Gods fire See Psal 33.17 Prov. 21.30 with the Note Whose rampart was the sea and her wall was from the sea She had the Egyptian sea on one side and the lake of Mareôtis on the other which the Hebrews called the Sea Verse 9. Ethiopia and Egypt were her strength No was the Metropolis of Egypt and knew no end of her power as bearing rule over Ethiopia the strong and Egypt the infinite some read this text and as having all the rest of the peoples inhabiting Afrike and Lybia for her confederates Chus Valida et Egyptij infiniti Drusius See Ier. 46.9 where the Prophet speaketh of such People as brought aide to Egypt against the Caldees but were foiled and worsted Of the huge armies that Ethiopia was able to raise see 2 Chron. 14.9 and 16.8 Egypt for her strength was called Rahab Psal 87.4 and 89.11 that is mighty and proud Put and Lubim were thy helpers By Put Hierome understandeth Africa which was over anent Alexandria the sea between a wast continent thrice as big as Europe and by Lubim Lybia a considerable part of that continent somtimes put for the whole These would have been helpers to No but could not because over-powred by Nebuchadnezzar sent against them by God Leagues entred into with wicked men profit not those whom God will punish The Grecian Churches Anno 1438. being afraid of the Turks sent and subjected themselves to the Bishop of Rome that they might have the help of the Latine Churches but shortly after they were destroyed and their Empire subdued and swallowed up in the Turkish greatnesse It is gathered by some out of Revel 16.14 15 16. that the Pope and his adherents shall towards the end of the world for the restoring of his decayed authority call in the help not onely of Popish Princes but of forraign States out of Asia Africa and America to suppresse the heretikes as they call us and to root out Religion but with evil successe for they shall associate themselves onely to be broken in pieces Esay 8.9 these Auxiliaries shall speed no better then those subsidiarie Syrians did 2 Sam. 10.18 19.
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
birds and fishes not by way of Hyperbole as the Rabbines dreams but because in common calamities in warlike tumults and when God will destroy a people indeed the beasts also are killed up the foules hunted away the fish-pooles wasted c. Let those that will not beleeve this look into Illyricum Thracia Macedonia Greece and divers parts of Turky laid utterly desolate and empty both of men and other creatures Hierome upon this text and likewise upon Hos 4. affirmeth the same of his native countrey wasted so with Warre ut praeter coelum coenum crescentes vipres condensa sylvarum cuncta perierint that besides ayre and earth and briars and forrests all was destroyed And that we may not wonder at this severitie of God hear what the same Father saith elswhere of his ungracious countrymen In mea patria de us Ven er est in dâ—em vivitur sanctior est ille qui ditior In my countrey their belly is their god Epis ad Chremat their glory is in their shame they minde earthly things and so their end hath been destruction and utter desolation as Phil. 3.19 Gualthers Note here is very good herein we may observe saith he the judgement of God and his wonderfull providence that whereas we see in populous places rivers and pooles to abound with fish woods and fields with birds and beasts though they bee continually caught and carried away yet where there want men to make use of them there are few or none to be found For as they were all made for man so when men are consumed they also are consumed as is here threatned Non ita temerè fieri putemus c. Let Gods hand herein be acknowledged and his anger appeased by faith in Christ Jesus and repentance from dead works that our land may be sowed with the seed of men and of beasts And the stumbling-blocks with the wicked Those Balaams blocks In lib. Reg. those moments and monuments of idolatry that so much offend God and cause offence and ruine to those that worship them as Eucherius interpreteth it who are here called wicked with an accent and by a specialty And I will cut off man from off the land Even the better sort of men too who shall be wrapt up together with the wicked in the common calamity The good figges as well as the bad are packt to Babylon but with this difference that God will there set his eyes upon the good for good Ier. 24.6 as the corne is cut down as well as the weeds but for better purpose Saith the Lord who hath spoke it twice that you may once well observe it and lay it to heart Verse 4. I will also stretch out mine hand upon Judah To whom I have so long stretcht out my hand in vain to reclaime them Esay 65.2 Prov. 1.25 If God do but put forth his hand to afflict as Satan sollicited him to doe against Job chap. 1.11 and 2.5 who can abide it but if he stretch it out as here woe be to those that must feele the waight of it His hand is a mighty hand 1. Pet. 1.6 the same that spannes the heavens and holds the earth as a very little thing Esay 40. Lord saith David who had felt it in part who knoweth the power of thine anger Even according to thy fear so is thy wrath q. d. Let a man fear thee never so much he is sure to feele thee much more who falleth under the stroke of thine heavy hand Oh keep out of his fingers who can crush us to death before the moth Job 4.19 And upon all the inhabitants of Jerusalem who are therefore worse then others because they should be better and shall fare the worse for their external priviledges wherein they glory And I will cut off the remnant of Baal from this place That which remained since Josia's reformation 2 King 23.3.4.5 saith Diodate shall a Nation be born at once Esay 66.8 And the name of the Chemarims Baals chimney-chaplaines They are translated idolatrous priests 1 Chron. 23.5 But because we find them here mentioned as distinct from the Priests therefore many Expositores hold that they were certain Ministers of their idolatry different from the priests such as the Monks are among the Papists The vulgar rendereth it Aedituos Underlings to the other Priests Elias in Tijby saith they were such as were shut up in cloisters Chemarim Atrati thy are called either from their black garments or because they were smutched with burning incense or from the brand-markes they had superstitiously set upon their bodies or because of their pretended fiery zeal and fervency in their religion such as are the Saorisici Seraphici among the Papists who falsly and foolishly call them the Lights of the World sc to light them into utter darknesse Verse 5. And them that worship the host of heaven upon the house tops Called elsewhere the Queen of heaven the constellations and heavenly bodies whom they thought to worship so much the more acceptably if in an open place and on high in the very sight of the starres Observent ista qui hodie Astrologiam judiciariam prositentur saith Gualther Let those amongst us observe this who professe judiciary Astrologie for these worship the starres no lesse then did the heathens of old and doe openly bring in Heathenisme again whiles first they call the starres by the names of those heathenish deities that ought to be abolished and next they subject to those starres all events of things yea man himselfe as touching all his manners and fortunes which the Scripture affirmeth to depend upon the eternal providence of God alone This is intolerable impiety and they that fall into it shall not escape the just judgement of God And them that worship and that swear by the Lord or to the Lord consecrating themselves as by oath to his service and that swear by Malcham that is by their King Epec. Eur. as the Egyptians did of old Gen. 42.15 The Spaniards at this day in the pride of their Monarchy are grown also to swear by the life of their King There are a sort of mongrell Christians in the East called Melchites Niceph. as one would say Of the Kings Religion because they resolved to doe as Melech the King commanded them though it were to make a mixture of religions as these in the text would and as our late Modelatours Sancta Clara and others of whom one said well that they had made a pretty shew had there been no Bible to tell us that the jealous and just God hateth and plagueth halting betwixt two lukewarmnesse and neutrality in religion all dow-baked duties speckled birds plowing with an Oxe and an Asse mingled seeds linsey-wolsey garments Lev. 19.19 Upon which text the Doway Doctours note is Here all participation with heretiks and schismatiks is forbidden But by Malchâ—â— most understaud here an Idoll of the Ammonites otherwise called Mosecâ— served in Tophet near
David they might disarm his indignation Saving a little pains in this case doubleth it and the best that can come of negligence is repentance It is better that we should try our selves then that he should try us in his furnace of temptation or other affliction Do it therefore before the day passe as the chaffe or before the chaffe or stubble passe in that day passe before the wind wherewith God shall winnow you who would not winnow your selves The scholer that will not scan his own verses shall find that his master will scan them to his cost And the tradesman that will not cast up his books shall have his books to cast up him at length Before the fierce anger of the Lord come upon you As a mighty torrent of fire such as you are never able to avoid or abide Abused mercy turneth into fury neither will God suffer his patience to stand still for a sinning stock Twice in a breath these hypocrites are here told what to trust unto for more suretie Verse 3. seek ye the Lord all ye meek of the earth Here the prophet turneth himselfe to the better sort for upon those hypocritical halters afore mentioned he had but lost his sweet words he did but wash a blackmore We read not in Scripture of any hypocrites conversion and what wonder for whereas after sinne conversion is left as a means to cure all other sinners what means to recover him who hath converted conversion it selfe into sinne This made our Saviour say to his Disciples concerning the Pharisees those cankered hypocrites Let them alone Mat. 15.14 and himselfe weary of wasting words upon them called to the multitude and said here ye and understand verse 10. In like sort this Prophet here Seek ye the Lord for it is past time of day with them to seek him therefore they shall goe with their flocks and their herds to seek the Lord but they shall not find him he hath withdrawn himselfe from them Hos 5.6 Concerning seeking the Lord see the Note on Am. 5.6.8 All ye meek of the earth This is the character the distinctive note of a true Christian who as he is sure to be afflicted affliction and meeknesse grow both upon the same root in the holy tongue so by affliction hee is meekened and mortified his flesh is crucified with the affections and lusts and so he is fitted to seek the Lord to lie at his feet and say speak Lord for thy servant heareth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag The e meek and lowly ones are they whom God will teach Psal 25.9 beautifie Psal 149.4 solace Isai 29.19 and 61.1 save God will save the humble person Job 22.29 Now meeknesse and humility are a pair of twin-sisters never asunder Sorores collactanea See how they goe coupled Mat. 11.29 and the Seventy render this text all the lowly of the earth that are as low as th earth in your own eyes and esteeme Which have wrought his judgement i.e. have been doing at it qui fecistis praecepta etsi non perfecistis who aime at perfection though ye cannot attain to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solo aquatus Psal 103.18 who think upon his Commandements to doe them having respect to them all and wishing well to the worke Psal 118.5 6. which God graciously accepteth as a working his judgement and yet would have you to abound more and more Wherefore Seeke righteousnesse seek meeknesse i. e. further measures of holinesse and degrees of grace Let him that is holy be holy still let him persevere grow and advance forward toward the high prize proposed unto him taking for his motto that of Charles 5. Plus ultra further yet perfecting holinesse in the fear of God 2 Cor. 7. 1. So 1. Tim. 6.11 But thou O man of God that is O godly man as the life of God is put for a godly life Eph. 4.18 see 2 Kings 4.9 fly these things what things heterodoxies ver 3 4 5. and love of money ver 9 10. And follow after Gr. persecute pursue alacriter acriter righteousnesse this is the totum hominis Ecles 12.13 the bonum hominis Mic. 7.8 and by way of distribution comprehendeth as to God godlinesse and faith as to men love patience meeknesse It may be ye shall be hid in the day of the Lords wrath possibly ye may probably ye shall be pardon of sinne ye shall be sure of mitigation also of sorrow if not prevention saved ye shall be or more gently handled or so inwardly calmed that ye shall be able to call your souls to rest when others are at their wits ends You shall be safe under the covert of Gods wings and in the hollow of his hand when others that are without God in the world shall be as a naked man in a storm an unarmed man in the field or as a ship at Sea without anchor subject to dash and split against rocks and quick sands Verse 4. For Gaza shall be forsaken and Askelon c. Here is dainty Rhetoricke in the Originall This Prophet was as Quintilian saith a good Oratour ought to be Vir bonus dicendi peritus a good man and a master of speech The Hebrew tongue seemeth to have bin in the prime and flourish when Esay Micah and Zephany prophecied like as the Latine was about Tullies time The Philistines are here threatened for a terrour to the impenitent Jews who should tast of the same whip and for the comfort of the Godly who should be hid when these their enemies should be utterly destroyed Gaza was so forsaken according to its Prophesie that it was therehence called Gaza the desart Askelon according to its name became ignis ignominia the reproach of the fire that wasted it and as a mercilesse element laid it desolate Act. 8.26 Ashdod called in the New Testament Azotus Act. 8. shall also according to its Etymon be wasted with fire and her inhabitants driven into a far country as Captives at high noon when the Sun in those hot climates especially is most parching and scorching they shall be driven out with all the disadvantage that may be And Ekron shall be rooted out Ekron was the place where Beelzebub the Prince of Devils had his throne Virg. The Poets put it for hell Flectere si nequeo superos Acheronta movebo Threatened it is therefore here not without an elegancy that cannot be englished with utter extirpation The grand-devill had nested and nestled himselfe as near the holy land as might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. but he shall not long rest there the Hebrew child will disquiet the great Pan e. Verse 5. Woe to the Inhabitants of the sea coast These were the Philistines they lay between the Jewes and the Sea God having so disposed of it that his people might not have much commerce with forreign nations nor learn their manners Into havens and maritime towns there is
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
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
three-hours darknesse especially but he delivering himself as a mighty Conquerour their horns stick fast as it were in his crosse as Abrahams ramme by his horns stuck fast in the brier c. and he stood among the myrtle-trees that were in the bottom Myrrhe-trees some render it Here Christ that horseman and head of his Church keepeth himself as touched with the feeling of our infiunities Heb. 4.15 as suffering and sorrowing with his people who are fitly compared to myrtles that grow in a shady grove in vallies and bottoms and by waters sides amantes littorae myrtos Virg. Georg. Blessed are ye that sowe beside all waters Esay 32.20 Myrtles also are odoriferous and precious Esay 41.19 and 55.13 so are the Saints Esay 43.4 Colos 4.6 they cast a good scent where-ever they go by the grace of God that is in them as Alexander the Great is said to do by the excellent temperament of his body Lastly Levit. 23.40 with Neh 8.15 the Jews at their joyfull feast of Tabernacles used myrtle-branches among others to testifie their thankfulnesse for a settlement in the promised land after so long wandring in the wildernesse The Gentiles also in their solemn feasts enterludes and cingebant tempora myrto wore garlands made of Myrtle Virg. Georg Let us keep the feast Let us keep holy-day saith the Apostle 1 Cor. 5.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who himself did over-abound exceedingly with joy had an exuberancy of it at that constant feast of a good conscience Diogenes could say that a good man keeps holy-day 2 Cor 7.4 all the yeer about Christ crowneth the Kalendar of his peoples lives with continuall festivals here how much more in heaven Pliny tells us Plin. lib. 15. cap. 29. that ex myrto facta est ovantium corona subinde triumphantium of Myrtle was made among the Romans the crown or garland of those that did shout for victory or ride in triumph and behind him were there red horses i. e. horse-men Nam nimis crassum est illud commentum fuisse locutos equos saith Calvin here These horse men are Angels as verse 10. deputed to severall offices and executions for judgement foâ—mercy or both shadowed by the divers colours of their horses Verse 9. â—alvin Then said I O my Lord what are these Thus the Prophets enquired and searched diligently as saith Saint Peter 11 Epist 1.11 for the truth of things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as hunters seek for game and as men seek for gold in the very mines of the earth who not content with the first oar that offereth it self to their view dig deeper and deeper till they are owners of the whole treasure See Prov. 2.4 and rest not till ye see that blissefull sight Ephes 1.18 19. and the Angel that talked with me Or in me as the Vulgar rendreth it This was some created Angel who might reveal things to the Prophet by working on the phantasie and spirit by way of information and instruction as Dan. 9.21 Luk. 1.11 Apoc. 1.1 I will shew thee what these be How ready are the holy Angels to serve the Saints Heb. 1.14 rejoycing more in their names of office then of honour of employment then preferment to be called Angels that is Messengers or Internuntio's then Principalities Thrones Dominions Ephes 1.20 accounting it better to do good then to be great to dispense Gods benefits then to enjoy them Hence they are with and about the Saints as their companions guides protectours monitours and rulers of their actions as here Verse 10. And the man that stood among the myrtle-trees The man Christ Jesus that is ever with his Church and in the midst of his people that feedeth among the lillâ—es and walketh in the middest of the seven golden candlesticks He being asked by the foresaid Angel answered him in Zacharies hearing for he is Palmoni hammedabber that excellent Speaker as Daniel calleth him and therefore asketh him of the vision Dan. 8.13 These are they whom the Lord hath sent As his Epoptai or Overseers and Intelligencers Not that God needeth them as Princes need the counsell and aid of their subjects The holy Angels receive möre from God then they performe or bring to him But he maketh use of their service about us 1. For the honour of his Majesty and comfort of our infirmity 2. To make out his love unto us by employing such noble creatures for our good 3. To make and maintain love and correspondency between us and Angels till we come to walk arm in arm with Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Zach. 3.7 and to be like unto them yea their equals Luke 20.36 if not more Ephes 1.23 Verse 11. We have walked to and fro thorow the earth Itavimus we have coursed up and down with incredible swiftnesse Hence they are called the charrets of God Psal 68.17 Heb. Gods-charret to note out their joynt-service as of one as here his horsemen ready prest to do his pleasure and behold all the earth sitteth still and is at rest excepting the Church alone which like Noah's Ark is ever tossed up and down till it rest at last on the everlasting mountain then she shall have her happy Halcyons then she shall see her enemies afar off as Lazarus did Dives or as the Israelites at the red-sea did their persecutours dead upon the shore Mean-while she must not expect to be calm and quiet for any continuance Joh. 16.33 Joh. 16.20 Esth 3.15 Esay 21.10 1 Cor. 3.9 In the world ye shall have trouble And ye shall weep and lament but the world shall rejoyce they shall revel and laugh themselves fat The king and Haman sat down to drink but the city Shushan was perplexed The Church is called Gods threshing-floor because threshed with continuall crosses and Gods-husbandry because he will be sure to plow his own ground and to make long furrows upon their backs whatsoever become of the waste and to weed his own garden though the rest of the world be let alone and grow wild Moab is not poured from vessell to vessell Jer. 48. Job 10.10 â— but setleth upon the lees when the Israel of God is poured out as milk and crudled like cheese as Job speaketh in another case Verse 12. Then the Angel of the Lord That Advocate with the Father Jesus the Juft One 1 John 2.2 who appeareth for his afflicted people and feelingly pleads for them as being afflicted in all their afflictions even the Angel of his presence that saveth them Esay 63.9 It much moved him to hear that Gods enemies were in better case then his people and this put him upon the following passionate expostulation O Lord of Hosts How long wilt thou not have mercy on Jerusalem c. Vsquequo Domine Calvin had these words much in his mouth thereby breathing out his holy desires in the behalf of the afflicted Churches Melch. Adam in vita with whose sufferings hee was more affected
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
was straitned for them because I saw that they received my grace in vain and considered not of my care for their good Theodotion and Srmmackus render it Anima mea exanimata est I am dispirited as it were and even disheartened to do any more for them and their soul also abhorred me And so they became God-haters as Rom. 1.30 and therefore hateful to God Tit. 3.3 hateful as hell so the word imports yea more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and worse for hell is but an effect of Gods justice but wickednesse is a breach of his Law The Prophet here seemeth to allude to those murmurers in the wildernesse that disdainfully cryed out Our soul loatheth this light bread Num. 21.5 Let Gods servants take heed how they hang loose toward him and lest by disuse and discontinuance of a duty there grow upon them an alienation of affection a secret disrelishing and nauseating at that which we oughtmost deeply to affect and duely to perform Surely as loathing of meat and difficulty of breathing are two symptomes of a sick body so are carelesnesse of hearing and irksomness of praying two sure signes of a sick soul Verse 9. Then said I I will not feed you Now the wrath of the Lord arose against his people so that there was no remedy as 2 Chron. 36.16 Now his decree brought forth Zeph. 2.2 Now he growes implacable inexorable peremptory Wherein neverthelesse the Lord might very well break forth into that speech of the Heathen Emperour when he was to passe sentence upon a malefactour Non nisi coactus I would not do this if I could do otherwise Christ could not tell Ierusalem without tears that her day of grace was expired that her destruction was determined As a woman brings not forth without pain as a hee stings not till provoked so neither doth God proceed against a sinfull people or person till there be an absolute necessity lest his truth and justice should be questioned and slighted See Ezek. 12.22 23 24 25. Fury is not in God till our sins put thunderbolts into his hands and then who knoweth the power of his anger Psal 90.11 Es 33.14 who can abide with everlasting burnings If he but cast a man off as here and relinquish the care of him he is utterly undone Saul found it so and complaines dolefully but without pitty that God had forsaken him 1 Sam. 28.15 and the Philistines were upon him all miseries and mischief came rushing into him as by a sluce Let us so carry matters that God may not abandon us that he may not refuse to feed us and take the charge of us as a shepheard He yet offereth us this mercy as Alexande did those he warred against while the lamp burned that that dieth let it die viz. of the murraine or pestilence For man being in honour if God but blow upon him abideth not but is like the beasts that perish pecoribus morticinis saith Tremellius the beasts that die of the murrain Vatablus thinks pestilence sword and famine are here threatened under the names of death of cutting off and of devouring one another All which befell the refractary Jews in the last siege the history whereof will make any mans heart bleed within him that hath but the least spark of grace or good nature It went hard with them when the rest that the pestilence and sword had left fell to eating the flesh one of another when the mother killed and boyled the dead body of her harmlesse suckling and eating the one half reserved the other for another time Behold O Lord and consider to whom thou hast done this saith the Prophet Shall the women eat their fruit and children of a span long Lam. 2.20 Oh the misery or rather mock of mans life And oh the venemous nature of sinne that moves God who is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man-hater but delights in mercy to deal so severely with his poor creature Verse 10. And I took my staffe even Beauty and cut it asunder In token that he had cast off his office of shepherd he breaks his staffe the ensigne and instrument of his office and this in token that he had broke his covenant which hee had made with all the people ◠i. e. with all the tribes of Israel which were as so many severall peoples over whom God had reigned but now rejected and in whom He delighted more then in all the nations of the world besides The Saints are called All things Colos 1.20 because they are of more worth then a world of wicked men Heb. 11.38 And the Jews have a saying that those seventy souls that went with Iacob into Egypt were as much as all the seventy Nations in the world What great account God once made of them above others see Esay 43.3 4. Deut. 33.29 But now behold they are discarded and discovenanted I have broken my covenant and ver 11. it was broken in that day that is in the day that they put themselves out of my precincts I put them out of my protection That peace that I had granted to my people that they should bee no more molested by any strange Nation which was verified from the time of the Maccabees till a little before the coming of Christ shall now be forfeited The glory is departed the Beauty broken in pieces the golden head of the picture Religion defaced and good order banished all things out of order both in Church and State for so they were when Christ came to his own and his own received him not he found them in Dothan that is in Defection as Ioseph found his brethren therefore he now disowns and disavowes them as much as once he did when they had made a golden calf Thy people which thou broughtest out of the land of Egypt have corrupted themselves saith God to Moses upon whom he now fathereth them Exod. 32 7 as if he had never been in covenant with them Danaeus upon this Text concludeth that the Jews are now strangers from the covenant of God and that this is hereby confirmed for that they are without Baptisme the seal of the covenant Verse 11. And it was broken in that day When they filled up the measure of their fathers sinnes and added this to all their other evils that they crucified the Lord of glory the Mediatour of the new Covenant Heb. 12.24 Now they were by an irrevocable decree to bear their iniquities and to know Gods breach of promise as once was threatened to their faithlesse fathers Num. 14.24 and so the poor of the slock i. e. the lowly and meek Mat. 11.19 the Apostles and other of wisdomes children these all justified her and glorified God when they saw his severity against their refractary countreymen Euseb Hist lib. 3. cap. 5. and themselves sweetly secured and provided for at Pella See the Note on verse 7. that waited upon me Heb. that observed me by obeying my precepts Pagnine tendreth it
speaketh of the times of the Gospel chap. 12.10 and of the kingdom of Christ Sequitur ergo saith Mr. Calvin here well and worthily non modò legem illam fuisse Judaeis positam quemadmedum nugantur fanatici hemines qui vellent hodie sibi permitti orbis turbandi licentiam sed extenditur ad nos etiam eadem lex It followeth therefore that that Law Deut. 13.9 was not made for the Jewes onely as some brain-sick people conceit it who would fain get leave to trouble the world with their fopperies but the same law extendeth it self even to us For if at this day theeves and witches and adulterers c. are held worthy of punishment how much more are heretikes seducers blasphemers who poison mens souls rob God of his glory confound the whole order of the Church c. See Rom 13.4 1 Pet. 2.13 14. and hold to that old Rule Non distinguendum ubi scriptura non distinguit Men must not distinguish where the scripture doth not that his father In whose heart there is naturally an Ocean of love to his own child as we see in David toward Absalom in old Andronicus the Greek Emperour in our William the Conquerour and Maud his wife toward their unnaturall sonne Robert Curtuoise whom she maintained out of her own coffers in his quarrell for Normandy which the king her husband knew Speed 452. and took as a cause rather of displeasure then of hatred as proceeding from motherly indulgence for advancing their sonne that begat him This is twice here repeated for honours sake to these zelots who forgat all naturall and carnall respects for the vindication of Gods glory and his sincere service See Mat. 10.37 with the Note there thou shalt not live sc to do more mischief and to draw more souls to the devil Non Catilinae te genui sed patriae said Aulus Fulvius when he slew his own sonne taken in Catalines conspiracie I begat thee not for Catiline but for thy countrey More to be commended a great deal then Philip that bloody king of Spain who said openly that he had rather have no subjects then Lutheran subjects that he would not leave a Lutheran in his dominions that if he thought his shirt smelt of that heresie he would tear it from his own back And out of a blind zeal he suffered his eldest sonne Charles to be murthered by the cruel Inquisition because he seemed to favour our profession For which noble exploit that mouth of blasphemy Hieron Catina the Pope gave him this commendation Non pepercit filio suo sed dedit pro nobis He spared not his own sonne but gave hm up for us O horrible for thou speakest lies in the name of the Lord Lies in hypocrisie doctrines of devils 1 Tim. 4.12 Rev. 2.24 depths of Satan that artificer of lies and father of them Joh. 8.44 which yet he would fain father and fasten upon the God of Amen or of truth as he is called Psal 31.5 like as varlets beget bastards and lay them at honest mens doors to be kept Thou speakest lies in the name of the Lord. This is to substitute the devil in the place of God or to transform God so as that he should nothing differ from the devil No wonder therefore though he that break the least commandement and teach men so Mat. 5.19 be called least in the kingdom of heaven especially if he pretend Gods authority for it as the false Prophets of old and the Swenckfeldien heretikes alate entitle themselves The Confessours of the glory of Christ For this is the highest indignity or rather contumely that can be put upon God It is a more detestable evil then to kill an innocent man yea to commit parricide or treason Imo quaecunque poterunt numerare scelera non pervenient od hoc crimen saith Calvin upon the text Let Sectaries and Seducers look to it those harmlesse hornlesse creatures as they would be accounted shall thrust him thorough when he prophesieth As Phineas did that stinking couple in the flagrancie of their lust Num. 25.8 and as Levi in like case consecrated himself to the Lord even every man upon his sonne and upon his brother Exod. 32.29 He said unto his father and mother when Gods glory required it I have not seen him neither did he acknowledge his brethren nor know his own children Deut. 33.9 All naturall relations and self-respects should be drown'd in the glory of God and the good of our own and other mens souls They should be even swallowed up thereby as the fuell is by the fire and as the sorcerers serpents were by Moses serpent or the fat kine by the lean Verse 4. The Prophets shall be ashamed every one of his vision Of their Midianitish dreams which they had first dreamed and then told it for gospel to their fond neighbours They shall be so clearly convinced that they shall blush and bleed to think how they have been besotted how many souls they have murdered how oft they have even stradled over hell-mouth and yet have been preserved 2 Thess 2.10 12. See the Note This makes them shame and shent themselves in the presence of God and his people Ezra 9.6 saying O my God I am ashamed and blush to lift up my face to thee my God for our imquities are increased over our head and our guilt is grown up to the heavens This was fulfilled in those Scribes and Pharisees that afterwards became beleevers and said with Saint Paul Beware of the concision For we are the circumcision Philip. 3.2 3 which worship God in the spirit and rejoyce in Christ Jesus and have no considence in the slesh Luther revolted from the Popish religion which he had held and maintained taking it for an honour to be called Apostate by them that is as he interpreted it One that had fallen off from the devil Bugenhagius when he first read Luthers book de captivitate Babylonica pronounced it to be the most pestilent piece that ever was published Qui fidem diabolo datam uon servavit But afterwards when he had better considered he grew ashamed of that rash censure and protested that Luther onely was in the right and all that held not the same that he did were utterly deceived Latimer was of the like mind after that he had once heard Bilneys confession Vergerius after he had read Luthers books with purpose to confute them Denckius and Hetserus two great Anabaptists in Germany retracted their former false doctrines and repented of their licentious and abominable practises Sâ—ultet Annal. the former of them being converted by Occolampadius grew ashamed of his pretended visions and died piously at Basile The later was beheaded at Constance for his multiplied adulteries Ibid. which first he sought to defend by Scripture but afterwards died very penitently confesting his former filthinesses giving glory to God and taking shame to himself These two were learned men well skilled in
Bradsord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3.3 Job 41.27 shall be crusht in pieces in feeling as that Martyr said and let all those scoffers that make childrens play of Gods dreadfull menaces as St. Peters word importeth that Leviathan-like esteem Gods iron as straw that read his Propheticke burdens as they do the old stories of forraine warres or as they behold the wounds and bloud in a picture or piece of Arras which never makes them smart or feare Let all these I say read and ruminate that flaming place Jer. 23.33 37. and let them know that if they belong to God Am. 5.12 he will cripple their iron sinews by the sense of their many and massy or bony sinnes As if otherwise he will fall upon them with his full weight and grind them to powder Mat. 21.44 Cavete cavebitis autem si pavebitis to 〈◊〉 The two Tribes of Judah and Benjamin with those few of the ten Tribes that returned amongst them from the Babylonish captivity These though we never find them again going a whoring after Idols the sinne that they had paid so dear for and had now bought their wit yet forgetfull of former both beatings and benefits as children are they soon returned to their old flagitions practises of Polygamy blasphemy sacriledge defilement of Divine Worship unlawfull marriages c. and so had lost in a manner the fruit of their sufferings putting God to his old complaint why should ye be smitten any more c. and causing him to sigh out as even sick of them Ah sinfull nation c. Reprobate silver shall men call them c. by Malachi Heb. by the hand of Malachi i. e. by his mouth and Ministery Isai â—â— Jer. 6. Hand is put for Mouth by a Catachresis because the hand is the Instrument of Instruments as saith the Philosopher See the like Exod. 9.35 Numb 4.37 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 8.11 One Expositor noteth here that this expression by the hand is used to teach us that Prophets and Ministers must preach not with their Tongues only but with their hands too lest they be found in number of those Pharisees that say but doe not that bind heavy burdens and hard to be born upon other mâ—ns shoulders but they themselves touch them not with one of their fingers Mat. 23.3 4. Let our hands also preach as well as our tongues nè dicta factis deficientibus erubescant as Tertullian speaketh lest talking by the Talent and working by the the Ounce our hands give our tongues the lye by Malachi i. e. Mine Angel or an Angelicall man Not an heavenly Angel as Origen held Litera Jod in fine format nomen adjectivum ut in Nochri alienus Chopshi liber nor as told and taught by an Angel how to deliver and deport himself in his office like as when that Bathâ—gol or voice from heaven came to Christ Joh. 12.28 the people that stood by and heard it said that it thundered others said an Angel spake to him ver 29. But either he was so called by his parents at his birth and circumcision as Angelus Politianus and others or else so sirnamed by the good people of those times as whose disposition communication conversation countenance and whole carriage were Angelicall Chrysostom for like cause calleth Paul Angelum terrestrem an earthly Angel And the Authour to the Hebrewes speaking of those faithfull Martyrs that lived and suffered soon after Malachi's time he saith Of whom the world was not worthy Heb. 11.38 Meaning that they were fitter to be set as Angels in heaven to be fixed in the region of happinesse to shine sull fair upon the Coelestial shelf as that Martyr said then to abide here among sinners Act. and Mon. Chrysostom in his 55. Homily upon Matthew calleth certain religious men of his time Angels for their sanctimony and celestiall conversation And Dr. Tailor Martyr blessed God that ever he came in company with that Angell of God John Bradford Verse 2. I have loved you saith the Lord Thou hast loved us might they reply whilest we were willing and obedient Thou lovest them that love thee Prov. 8.17 and shewest mercy to thousands of them that love thee and keep thy commandements Lam. 5.22 Exod. 20. But now thou hast utterly re ecled us thou art very wroth against us Nay saith God I do love you so Tremelline renders this Text I am Jehovahs I change not Chap. 3.6 I do rest in my love and will seek no further Zeph. 3.17 Surely Israel hath not been forsaken nor Judah of his God of the Lord of Hosts though their land was filled with sin against the Holy One of Israel Jer. 51.5 Thus it was before the captivitie But how after See Zach. 1.17 The Lord had professed before that he had been sore displeased with their Fathers verse 2. and it appears ver 3 4. they were no better then their Fathers all which notwithstanding see a sweet promise ver 17. Cry yet saying Thus saith the Lord of Hosts My cities through prosperity shall yet be spread abroad and the Lord shall yet comfort Zion and shall yet chuse Jerusalem There are four Yets in the Text and all very gracious ones to shew that the fulnesse sinne in us doth not abate the fulnesse of love in God toward his people And the same in effect is thankfully acknowledged by those holy Levites at their solemn fast held much about the time of our Prophet Malachy Nehem. 9. where they make a catalogue of the many fruits and expressions of Gods love to themselves and their fathers Besides extraordinary favours not a few he gave them good Lawes verse 13. good Sabbaths verse 14. his good spirit to instruct them 20. He forsook them not when they dealt proudly against him 16 17. but crowned them with outward comforts 21 25. afflicted them when they provoked him 26 27. sent them Saviours when they cryed to him 27. after often revolts was often intreated 28. with held his worst and consuming judgements for a long time 30 31. And was there not love in all this Might not God well say I have loved you Ribera thinks there is an Aposiopesis in the words as if God would have said more but very grief breaks off his speech out of a deep sense of their detestable ingratitude David hath such an abrupt expression Psal 116.1 I love because the Lord hath heard my voice Such a pang such a passion he felt that he was not able to say I love the Lord but I love and soâ—breakes off abruptly The like whereunto may here be conceived of God who cannot endure to have his love lost his grace undervalued as it was by these obstreperous Questionists who put him to his proof as those did Jer. 2.25 yet ye say wherein hast thou loved us Their late captivity and calamity so stuck still in their stomacks that they could not see wherein he had shewed them any love But
yet they pleaded I know not what liberty permitted them by Moses but this was but a politike coverture of iniquity Mat. 18.8 9. The like hereunto was the sin of Saul 1 Sam. 15. of Jezabel 1 King 21.13 of those Jews Joh. 19.7 of those Libertines 2 Pet. 2. Jam. 2.8 9. of all Heretikes that plead Scripture for their heresies and some others impudently impious who lest they should seem to be mad without reason abuse Gods holy word to the defence of their unreasonable and irreligious practises These mens judgement now of a long time lingereth not and their damnation sleepeth not 2 Pet. 2 3. therefore take heed to your spirit A repetition of the dehortation of which see verse 16. Good things must be often inculcated Phil. 3.1 one exhortation must peg in another till they stick in our souls as forked arrows in the flesh Men do not use to lay ointments onely upon their lame limbes but rub them and chafe them in so here Austin perswades the Preacher so long to insist upon a necessary point till by the gesture and countenance of the hearers he perceiveth that they understand and relish it Chrysostome being asked by his people when he would give over preaching against swearing answered Never till you leave your swearing Verse 17. Ye have wearâ—ed the Lord with your words Laborare scâ—â—stis Dommunâ— so the Vulgar renders it Ye have put the Lord to pain as it were ye have even tired out his patience whilest yee have made him to serve with your sinnes and have wearied him with your iniquities Esay 43.24 I have long time holdon my peace I have been still and refrained my self saith the Lord Esay 42.14 Now will I cry like a travailing woman that hath long time bitten in her pain I will destroy and divour at once God can bear and forbear as well as any other Who is a God like unto thee for this saith Micah chap. 7.17 Were the patientest man upon earth in Gods room but for a very short space to see and hear the provocations and indignities daily done unto him by the sinfull sonnes of men he would soon be weary of it he would quickly make a short work upon the earth Rom. 9.28 It would trouble his patience to spread out his hands all a day long to a rebellious people Esay 65.2 to give forty dayes respite to Nineveh that bloody city full of lies and robbery Nahum 3.1 to be grieved fourty yeers long with a perverse people and to suffer their evil manners in the wildernesse Acts 13.18 to bear four hundred years with those wretched Amorites who had filled the land from one end to the other Ezek. 4.5 6 with their abominable uncleannesses Ezra 9.11 In the fourth of Ezekiel God is brought in as lying upon his left side for three hundred and ninety years a long while to lie on one side without turning on the other and all to set forth his long-sufferance Our text tells us that hee is patient even ad defatigationem usque toward the wicked he bears till he can bear no longer See the like Rom. 9.22 and the reason Rom. 2.4 and the ill use that is made of it Eccles 8.11 12 13. till they tire out him that is indefatigable Jer. 15.6 and make him weary of repenting But is this a safe course they take 1 Cor. 10.22 Do they provoke the Lord to wrath Are they stronger then he Hear ye now O house of David Is it a small thing for you to weary men but yee will weary my God also Esay 7.13 Will he not put an end to his abused patience that justice Deut. 16.20 Ezek. 1. justice as Moses hath it actuall and active justice may take place God in Ezekiel is said to sit upon a throne to shew his slownesse but this throne hath wings to shew his swiftnesse to come if need require His patience passeth along as a pleasant river But if men stop the course of it by their blasphemies and contumelies as here and presse him with their provocations as a cart that is loaden with sheaves Am. 2.13 God will surely have his full blow at them Nah. 1.2 6. Rom. 2.4 Heb. 12.29 with your words that is with your continuall contentions and quiblings or with those ensuing words blasphemous enough and Atheisticall together with your bold justification of them yet ye say wherein c. when ye say every one that doth evil c. As if they should say God punisheth not but prospereth the wicked therefore he loveth and favoureth them above better men Job Jeremy and David were once for a fit in the same errour but soon recanted it when once the waters of the Sanctuary had cured their eye-sight Psal 73.17 for such are sand-blind and cannot see far off 2 Pet. 1.9 or where is the God of judgement q. d. No where either there is no God or at least Corn. à Lapid not a God of that exact precise impartiall judgement such an Emphasis there is in the Heb. Diagoras turned Atheist because his adversary that had robbed him was not presently thunder-struck The like is recorded of Porphyry Lucian Averroes and others See the Notes on chap. 3.14 15. CHAP. III. Verse 1. BEhold I will send my messenger It is well observed by the learned that this whole Prophecy of Malachy though distinguished as now into severall Chapters yet is but one entire Sermon at once delivered Those Atheists that asked in the precedent verse and they did it with an accent too that they might not be slighted where is the God of judgement are here fully answered and that they might the better attend they have it with a note of pregnancy Behold I will send c. q. d. differtur quidem judicium sed non aufertur Tandem veniet profectò veniet Judgement comes not so soon as you call for it but come it will be sure it will For behold I send in the present tense my messenger the Baptist and at his heels as it were Messiah the Prince who shall reforme and rectifie all disorders For judgement saith He come I into the world that they which see not might see and that they which see might be made blind Joh. 9.39 And then you that call for judgement shall have enough of it when ye see my Messenger harbinger or herald know that I am hard at hand Behold this is set here as the sound of a trumpet before some Proclamation to arouse mens attention I will send Heb. I do send or am sending though the thing was not done till four or five hundred years after but in Gods purpose and promise it was a done thing already All things are present with him for he is a pure act his whole essence is wholly an eye or a mind he is all things eminently exemplarily and contains all things in himself Hence he knows temporal things after an eternall manner mutable things immutably contingent things infallibly future things
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
he rebuked the red-sea and it was dried up Psal 105. and as he rebuked the winds Mat. 8.26 the fever Luk. 4.39 the devil Mat. 7.18 he will say unto them Abite 〈◊〉 hine Get you hence and that 's enough for they are all his servants Psal 119.91 He is the great Centurion or rather Lord of Hosts that faith to this creature Go and he goeth and to another Come and he cometh c. if he do but say Who is on my side who all creatures look out at their windows as ready prest to do his pleasure neither is there any so mean amongst them or so despicable that cannot if set on by him make the proudest on earth stoop and say This is the singe of God But of this see more in the 1. Dost on vers 18. of this Chapter Let all that look for Gods blessing either upon their persons or possessions make their peace with God the genealogie of corn and wine is resolved into him Hos 2.22 and bring him all his tythes into the store-house c. les hee blast their fair hopes out off the meat from their mouthes take his own and bee gone take away his corn in the time thereof and his wine in the season thereof c. Hos 2.9 The Jews in our Saviours time suis malis edosthi were punctuail in paying their tythes even to a potherb Marth 23. And at this day though not in their own countrey nor have a beviticall Priesthood yet those of them that would bee reputed religious Godw. Heb. Antiq p. 277. do distribute in lieu of tythes the tenth of their increase unto the poor being perswaded that God doth blesse their increase the more For their usuall proverb is Dectma in dives fias â—ythe and be rich Of the young Lord Harrington the last of that name it is reported by Mr. Stock who preached his Funerall that he constantly gave the tenth of his yearly revenue to pious and charitable uses And of reverend Mr. Will Whately Minister of Banbary it is likewise recorded in his life that he set apart and expended for many years before he died for good uses the tenth part of his yearly comings in both out of his temporall and ecclesiasticall means of maintenance and that he never thrived in his outward estate till he took that course Besides the sweet comfort that the spirits of his wealth thus distilled as it were brought to his conscience both in life and at death and the blessing of a good name left behind him according to that which follows next in the text And all nations c. Verse 12. And all nations shall call you Hessed viz. for the abundance of outward comforts and commodities by the which the Nations measured mens happinesse saying Blessed is the people that is in such a ease Psal 144.15 Cyprus was for this cause anciently called Macaria that is the blessed countrey as having a sufficiency of all things within it self and England was called Regnum Dci the kingdome of God or the Fortunate Island and Englishmen Deires as those that were set safe de ira Dei from the wrath of God In the time of Pope lement the sixth as Robert of Avesbury testifieth when Lewis of Spain was chosen Prince of the Fortunate Islands and for the conquest thereof was to raise an Army in France and Italy the English Agent at Rome together with his company departed and gat home as conceiving that the Prince was bound for England then the which they thought there was not a more fortunate Island in the world Of the Island of Lycia Sol nus saith Lyciam Horatius claram dicit that all the day long the sky is never so cloudy but that the Sun may be seen there Semper in Sole siva est Rhodos The Rhodes is ever in the Sun-shine saith Aeneas Sylvius And of Alexandria in Egypt Ammianus Marcellizus observeth that once in the day the Sun hath been seen to shine over it I confesse the same cannot be said of England I remember also what I have read of a certain Frenchman who returning home out of England and being asked by a countreyman of his that was bound for England what service he would command him into this countrey Nothing but this said the other When you see the Sunne Per duos enim menses quibus ibi fui Solem mihi videre non licuit Garincieres de tabe Anglica p 84. Vt finem atque initium lucis exiguo discrimine in ternoscas Nomentque ex eo sortitam Polyh c. 17. have me commended to him for I have been there two moneths and could never see him in all that space Belike he was here in the deep of winter For at Summer Solistice Tacitus in the life of Agricola hath observed that the Sun shineth continually in Britanny and neither setteth nor riseth there but passeth so light by us by night that you can searce say we have any night at all But if we speak of the Sunshine of Gods grace and favour either for spirituals or temporals as Delos is said by Solinus to have been the first countrey that had the Sun shining upon it after the generall deluge and therehence to have had its name so was England one of the first Hands that both received Christ and that shook off Antichrist And for temporall blessings all nations call us blessed and count us a delightsome land indeed a land of desires such as all men would desire to dwell in for the exceeding fruitfulnesse and pleasantnesse of it it being the Court of Queen Ceres the granary of the Western world as forreigne Writers have termed it the paradise of pleasure and garden of God as our own Chronicler The truth is We may well say of England as the Italians do of Venice by way of proverb He that hath not seen it cannot beleeve what a dainty place it is and he that hath not lived there some good space cannot understand the worth of it Our Mr. Ascham Schoolmaster to Q. Eizabeth had lived there some time and had soon enough of it for though hee admired the place he utterly disliked the people for their loose living And the like alasse may be too truly affirmed of us We live in Gods good land but not by Gods good lawes we eat the fat and drink the sweet but we sanctifie not the Lord God in our hearts we live not as becometh Christians Our hearts like our Climate hath much more light then heat light of knowledge then heat of zeal our lukewarmnesse is like to be our bane our sinnes our snuffes that dimme our candlestick and threaten the removall of it O si siat id in nobis saith One quod in Sole videtur qui quibus affulserit ijs etiam calrem colorem impertire solet O that the Sun of righteousnesse would so shine upon us as to warm us and transforme us into the same image from glory to glory as by his Spirit O
as boyling and swelling with spite and spleen against God and his people deal arrogantly and insolently doing wickedly with both hands earnestly Exod. 18.11 and 21.11 and working their own ends confidently and daringly these we call and count happy because wealthy and well underlaid as they say because they live in the height of the worlds blandishments But the whole book of Ecclesiastes is a clear and full confutation of this fond conceit had they but ever read or regarded it How can the proud person be happy that hath God for his profest enemy what was all Hamans honour to him when the king frown'd upon him what was Ahah the better for his ivory palace his gold and his jewels in every place when the heaven was brasse above the earth iron beneath Surely God abhorreth pride as an abomination of desolation Psal 31.23 and though he preserveth the faithfull yet sooner or later he plensifully rewardeth the proud doer Like metall in the fire when they shine brightest they are nearest to melting and like a bulging wall they will shortly fall Swelling is a dangerous symptom in the body so is pride in the soule Telluntur in altum ut lapsu graviore ruant Neither are they therefore to be reputed ever awhit the more happy because they come not in trouble like other men but prosper in their wickednesse For God is never more angry with such then when he seemes best pleased Pharaeh had fair weather made him till he was in the middest of the Sea fatting cattle are but fitting for the shambles Never was Jerusalems condition so desperate as when God said unto her My fury shall depart from thee I will be quiet and no more angry Ezek. 16.42 Nor Ephraims as when he said I will not punish your daughters when they commit whoredom And Ephraim is joyned to idols let him alone Hos 4.14 17. sc till I come and setch my full blow at him Clem. Alexandrinus cites Plato expressing himself thus Although a righteous man be tormented although his eyes be digged out yet he remains a blessed man and the contrary they that work wickednesse are set up Heb. they are built up sc in posterity and prosperity of all sorts The Psalmist expresseth it thus They are full of children and leave the rest of their substance to their babes Psal 17. Thus God built the midwives houset that is he gave them children for their mercy to those new-born-babes Exod. 2.21 Thus he builded David an house 2 Sam. 7. And thus those that return to the Almighty have a gracious promise that they shall be built up Iob 22.23 That these stout and stift Stigmaticks were built up and prospered though after so sweet an invitation they turned not to him that smot them we need not wonder sith it is their portion as David sheweth all they are like to have or must everlook for Besides Is not God the true proprietary of all Is not the earth the Lord purse with the sulnesse thereof Mat. 20.13 and may he not do with his own as he pleaseth Add hereunto that what wicked men have they have it with a curse and for mischief their table is a snare to them they are like to pay dear for their sweet morsels as Haman did for his wine at Esthers banquet Bernard calles the wicked mans prosperity misericordiam omni indignatione crudeliorem In Psal 91. a merey more cruel then any adversity Austin affirmeth Nullum mare tam profundum quam est Dei cogitatio ut mali floreant c. No sea is so deep as the divine dispensation that good men should suffer bad men prosper They are built up with blessings as they say the Phenix builds her nest with hot spices wherein she is afterwards burned They build as those at Babel and feather their nests as if their lives were rivetted upon eternity but as their foundation is laid upon fire-work so brimstone is scattered upon their habitations Iob 18.15 If the fire of Gods wrath but touch it all will be quickly consumed Dioclesian that bloody persecutour despairing of ever rooting out the Christian religion as he had endeavoured to do gave over his empire in a discontent and decreed to lead the rest of his life quietly But he could not escape so For after that Fuseb de vita Constant lib. 5. his house was wholy consumed with lightening and a flame of fire that fell from heaven he hiding himself for fear of the lightening died within a little after Their inward thought is saith the Psalmist of such wicked Atheists that their houses honours riches nephews shall continue for ever and their dwelling place to all generations they call their houses after their own names as Cain called his new-built city Enoch after the name of his son that he might leave him Lord Enoch of Enoch Neverthelesse man being in honour abideth not he is like the beasts that perish Psal 49.11 12. The use to be made hereof see ver 16. Be not thou afraid when a wicked one is made rich when the glory of his house is increased c. yea they that tempt God are even delivered Still these Miscreants are grunting out their grudges aginst God What this sin here instanced viz. of tempting God is hath been shewed before in the note on ver 10. of this chapter Here it is to be taken for an audacious daring of God to take vengeance as Num. 15. These very worst fort of sinners are sometimes not only spared but prospered Ier. 12.1 c. Their Epha is not yet full their iniquity not found to be hatefull enough yet But the wicked is kept by the patience of God unto the day of destruction and shall be brought forth to the day of wrath as condemned Malefactours are to execution some by posterns and by-gates others thorough the market place so here He that hath stollen a good hoâ—se ride gallantly mounted for present till shortly after followed close by Huâ— and cry he is soon apprehended sentenced and brought to condign punishment And this is the very state of presumptuous sinners and will be I know well that because sentence is not presently executed therefore the hearts of the sons of men are set in them to doe wickedly Felix scelus virtus vocatur as we see here The proud are called happy Eccles 8. Cicero because for present in prosperity See the like Ier. 44.11 Gen. 30.18 Dionysius after the spoile of an Idol-temple finding the winds favourable in his navigation Lo said he how the Gods approve of Sacriledge But the weaknesse of this argument see set forth by Solomon Eccles 9.1 2 3. with the Notes there God gives outward things to the wicked no otherwise then as if a man should cast a purse full of gold into a jakes He gives them riches to furnish their inditement out of them as Joseph put his cup into their fack to pick a quarrel with them and lay theft to their
beloved soul as the Septuagint and Vulgar render it c. See my Righteous mans Recompense Part 2. Chap. 2. and I will spare them Or indulge them as David did Mephibosheth 2 Sam. 21.7 Vide ubi supra Chap. 4. 5. Verse 18. Then shall ye return and discern See The Righteous mens Recompense ad calcem CHAP. IIII. Verse 1. FOR behold the day cometh This Chapter should not be divided from the former for here Gods different dealing with the righteous and the wicked proposed in the former verse is further amplified by diverse effects of Christs coming in the flesh And if any ask saith an Interpreter how this was verisied of that his first coming we answer It was inchoative and by way of preparation then and shall be consummate in the day of the last judgement This day comprehendeth all that time that is called by the Apostle the ends of the world 1 Cor. 10.11 and the world to come Heb. 2.5 all the administrations of Christs kingdome from his Incarnation to the end of all things which also is at hand and as it were under view already Behold The day that notable day so long-looked for by the Jews who boasted of a Redeemer and promised themselves all possible comforts then Tune â—nâ—m Deus nos dignabitur clarissima visione saith Jachiades on Dan. 12.4 tunc intelligemus res ipsas prout sunt Then shall we have a most clear vision of things as they are c. Lo that day cometh not such a day as you imagined but like that in Amos A day of darknesse and not light even very dark Am. 5.20 Dan. 3. Ezek 7.6 and no brightnesse in it A day that shall burn like an oven Nebuchadnezzars oven seven times more heated then it was wont This day is come the end is come it watcheth for thee behold it is come It was fulfilled in part upon this people at the destruction of Jerusalem by the Romans and their miserable exile ever since for their unbelief Howbeit all these are but the beginning of sorrows their present sorrows but a typicall hell the pile whereof is sire and much wood the breath of the Lord like a stream of fire doth kindle it Isa 30 33. It is said to be prepared for the devil and his angels Mat. 25.41 as if the All-powerfull wisdome did deliberate and as it were sit down and devise most tormenting temper for that most formidable fire The fire of the last day shall surely be very terrible when all the world shall be on a light fire and wicked men shall give account with flames about their ears with the elements melting and falling like scalding lead or burning bell-mettall on their heads But all this will be but a shadow or spark of that fire of hell the smoke whereof ascendeth for ever and ever Rev. 19.3 Some have held the fie of hell to be no true materiall and corporeall fire but metaphoricall qualem novit Deus The most conspire in the contrary Tenent because bodyes are to be punisht by it De civ Dei lib. 21. c. 10. How spu its are also thus tormented as the rich gluttons Luk. 16. Austin sits down and admires he mystery He tells us that for vehemency of heat it exceeds our sire as far as ours doth fire that 's painted on a wall I would we had not cause to complain that preaching of hell is but as the painting of fire which men can look on and handle without hurt or affrightment Esse aliquos Manes Nec pueri credunt nisi qui nondum are lavantur Juven Surely he that observes the impiety of this age may say to us as Cato did to Caesar Credo quae de info is dicuntur falsa existimas I beleeve you think hell to be a very fable and all the proud yea and all that do wickedly c. Those proud whom you pronounced happy chap. 3.15 because jolly and full of worldly prosperity rich and renowned those workers of wickednesse whom you looked upon as set up built upon a firm basis God shall abase every one that is lifted up he shall repay the wicked-doer to his face Deut. 7.10 and into his bosom Esay 65.6 What ever arrowes are in the bow-string will one day sly and hit and strike deep They shall be as stubble saith the text as stubble that is fully dryed Nah. 1.18 even when they be folden together as thorns Who would set these briers and thorns against me in battle saith the Lord I would go thorough them I would burn them together Esay 27.4 Did he not deal so by Pharaoh Senacherib Herod the Primitive persecutours c Those mighty Magnifico's that here seemed fortes ferrei aenei strong and made up as it were of brasse and iron shall appear to be but as stubble that cannot stand before Gods fire the day that cometh shall burn them up Heb. shall so burn them ut flamma ex ipsis excitetur as to set them aflame Here Ghrist burneth up his enemies with invisible judgements inward terrours and torments pangs and plunges a very hell in their consciences a fore-tast of eternall torment as was to be seen in Belshazzar and our Rich. 3. But what willthey do at the last day when the law they shall be judged by is a fiery law Deut. 33.2 the tribunall of fire Ezak 1.27 the Judge a consuming fire Heb. 12.29 his attendants flaming Seraphims his pleaing with sinners in flames of fire 2 Thess 1.7 the place of punishment a lake of fire fed with a river of brimstone Isa 30.33 what can be the fruit of such a fiery proceeding but utter excision Surely this fiâ—e will leave them neither root nor branch Verse 2. But unto you that fear my name What shall be the condition of graâ—â—esse persons hath been said already Now for the righteous that they have not served God in vain it shall well appear by the many benefits they shall reap and receive by Christ five whereof are heâ—e recited 1 Imputation of Christs righteousnesse which is compared to the illightening of this lower world by the beames of the Sun 2. Remission of sins which is compared to the healing or diseases 3. Regeneration which is likened to a sick mans walking forth when he is somewhat recovered 4. Spirunall grouth as calves of the stall 5. Victory over all enemies corporall and spiritual which shall be trodden under foot as ashes of the furnace ver 3. shall the Sun of righteousnesse arise So Christ is called as by other Prophets Isa Psal 84.11 60.1 2 19. Luks 1.78 Ioh. 8.12 to signific the joy of Gods elect at the sight of him as those that have long layne in darknesse count it a Pleasant thing to see the light A Sun of righteousnesse he is said to be 1. As afferting and vindicaing the righteousnesse of God called in question by those Blasphemers 2. As bestowing upon his people a double righteousnesse Imputed and Imparted as the Sun
must not be written on any parchment but what is made of the skin of a clean beast nor read but in a clean place No man must touch it but with the right hand and not without a kisse of reverence they usually carry it in procession about their synagogue with many ornaments of crowns and scepters the children kissing it as it passeth by them No man must sit in the presence of it nor so much as spet before it c. Whereas the Gospel of grace they utterlly reject and abominate as a Volume of vanity That Italian Translation that they had of the New Testament is called in and taken from them Evangelâ—â—â— Aven gelaion Eliah in Thesh Rad gillaion Buxâ—orf syneâ— cap. 1 p. 4. for their horrible abuse of it this being still the twelfth Article of their Creed I believe with a perfect faith that the Messiah is yet to come No marvell if the Apestle would not have us ignorant that blindnesse in part is happened to Israel Rom. 11.23 That lesser part or rather particle of them that are proselyted to our religion they pretend that they are none other then poor Christians hired to personate their part Voyage into Levant And yet they give compleat dispensation to counterfeit Christianity even to the degree of Priesthood In the day of their expiation their Rabbi doth absolve them from all their perjuries and deceits used against Christians He also assures them that they are not bound to keep any oath but what is sworn upon their own Torah or Law of Moses brought out of their Synagogue Weemse to the reading whereof they depute one third part of their day and wherein they are generally so expert that they have it as ready as their own names The mischief of it is Facilius quâ—â— nomen soum recitat Joseph Cont Appion lib. 2. that they are too much affixt to it and will needsly be saved by it which the Law cannot do for them as being weak through the flesh Rom 8 3. The Law is a yoke of bondage as Hierome calleth it and they who look for righteousnesse from thence are like oxen who coil and draw and when they have done their labour are fitted for slaughter Luther fitly calleth such drudges the devils Martyrs they suffer much and take much pains to go to hell And in another place he saith Qui scit inter Logem Evangelium disting siere gratiâ—â— agat Dto sciat se esse Theologum He that can rightly distinguish between Law and Gospel hath cause to praise God and may well passe for a Divine Moses my servant A farre higher title then Sonne of Pharaohs daughter for this was to be Pharaohs God Exod. 7.1 and higher then the kings of the earch Psal 89.27 No marvell though Moses so esteemed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when Nâ—â—â—t king of Romans an Heathen did and Augustus the Emperouâ— câ—â—igratius fuit 〈◊〉 pietatis quam potestatis saith Tertultian he preserred prety before Monarchy so did those three succeeding Emperours Câ—â—stantine 〈◊〉 and 〈◊〉 who called themselves Vassallos Christi the vassals of Christ as 〈◊〉 reporteth It was noted as a great both presage and desert of Dâ—â—ins his ruine when in his proud Embassie to Alexanaer he called himself the King of kings and Cousin of the gods but for Alexander he called him his servant That was worse in John Oneal father to the Earl of Tirone that rebell Anno 1398 who blasphemously inscribed himself in all places 1 great John Oneal Cousin to Christ friend to the Queen of England and foe to all the world c. Camd Eliz. 2 Pet. 2 What big bâ—bbles of words were these as Peter calls them His pretended Successour stileth himself the servant of Gods servants and one day in the yeer in an apish imitation of our Savtour washeth certain mens feet But he acteth as Dominâ—s â—â—gnorum munâ—i which is one of the Devils titles and can endure to be called by his Parasites Dominus Deus noster Papa Our Lord God the Pope Moses held it honour enough to be the servant of the Lord and yet he was Vir Dâ—o longe acceptissimus quo 〈◊〉 habuit antiqua aetas mitius sapientius sanctius highly accepted in heaven and the most meek wise and holy man that Antiquity ever had or mentioned as Bellarmine himself acknowledgeth which I commanded him in Horeb Moses then was not the Law-maker as Solon Lycurgus Zaleucus c. but onely Gods Minister to utter what he would have him deliver or at utmost a Mediatour Gol. 3.19 not of expiation for so Christ onely but of communication of the Law to all Israel Exod. 20.19 wherein he was faithfull in all Gods house as a servant Hob. 3.5 Famulus inginuus a servant of the better sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of worship as the word there seemeth to import The place where Moses received the Law is mentioned Horeb the same with Sinai Act. 7.30 Exod. 19.1 18. to inmind them of the terrour of the Lord on that mountaine when God came down upon it with ten thousand of his Saints Deut. 33.2 from his right hand went a fiery law for them Heb. a fire of law And surely that fire wherein the law was given and shall one day be required is in it still and will never out Hence are those terrours which it flashth in every conscience that hath felt remorse of sinne Every mans heart is an Horeb and resembleth to him both heaven and hell The sting of death is sin and the strength of sin is the Law 1 Cor. 15. to all Israel And it is reckoned as a singular priviledge to that people Neh. 9.14 Rom. 9.4 Prospers conceit was that Judaei were so called because they received Jus Dei the Law of God Josephus calleth their Common-wealth a Theocratie or God-government That of Philo is not so solid that their law was given in a wildernesse because it is to be learned in a wildernesse seeing there we cannot be hindered by the multitude But what a wretched conceit is that of the Jews at this day that the law of Nature shall bring to heaven those that observe it but the Hebrews unto whom the Law of Moses was peculiarly given by keeping it shall have a prerogative of glory How shall the Lion of the tribe of Judah roar upon them at that day and say Do not think that I will accuse you there is one that accuseth you Joh. 5.45 even Moses in whom ye trust Get you to him whom ye have chosen but cold comfort ye are like to have from him a very froward generation he ever found you children in whom is no faith Deut. 33.20 with the statutes and judgements that is with the Ceremoniall and Judiciall Law But what meant that false Rabbin to adde to this Text these following words Quamdiù non venit dies juâ—icy R. David Till the day of judgement comes as if men were bound till
profitably of him the whole week after Our infinite week-day wandrings and wofull trisling out our golden hours in idle and evill thoughts comes much-what from our customary and carnall keeping of Gods holy-day z Esay 58.13 Sixtly exercise your selves in the word of life be swift to hear and 〈◊〉 Gods holy word Search and study the scriptures a Ioh. 5.39 These will 1. free the heart from impure lusts Wherewithal shall a young man one that is in the heat of his passions cleanse his way b Psal 119.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rub off his filth It is a metaphor from glasse which though rub'd never so clean will soon gather dust again Answer is made there by taking heed thereto accrding to thy word 2. It will fill the head with good notions of God and his nature his word and his works c. * Hieronymus de Nepot vit cum assiduâ lectione meditatione diuturnâ pectus suum bibliothecam christi effecisse Cogitationes innumerae sunt uno die cas quis colliget quis corriget quis reprimet quis exprimet Sphinx philos so that no rome shall be left for worse thoughts which else will be stirring For the thoughts of a man are never idle as ye know save when he sleeps nor then many times but are like a mill that turns round uncessantly while it hath water and if it want other grist will grind and grate upon it self Lastly to sett all the former awork add hearty prayer to him that is both the heart-maker and heart-mender too Pray him to make the meditations of our hearts ever acceptable in his sight c Psal 19. and when we are in a good frame to keep it ever in the imagination of the thoughts of our hearts and to prepare our hearts unto himself d 1 Chron. 19.18 as David beggs in the behalf of his people Pray him to open your understandings to sanctify your wills and affections to raise up and ravish your hearts to fix your quicksilver as one speaks that is in meditating upon good things to grant you strength of memory stedfastnesse of imagination staâ—ednesse of minde sharpnesse of conceit soundnesse of judgement and all other necessary gifts and abilities that ye may so meditate upon Gods precepts that withall ye may have respect to his wayes e Psal 119 15 16. SECT XII The Conclusion LOe this is the way walk in it And 's as many as walk after this direction peace shall be on them and mercy and upon the Israel of God f Gal. 6.16 For Do they not erre that devise evill but to them that think upon good things shall be mercy and truth g Prov. 14.28 Mercy and truth be with you h 2 Sam. 15.20 Amen The Righteous mans Recompence OR GODS JEWELS MARKT AND MADE UP FROM MENS MISUSAGES The Text MALACHI 3.17 And they shall be mine saith the Lord of Hosts in that day when I make up my Jewels And I will spare them as a man spareth his own sonne that serveth him CHAP. I. The Text divided GODS gracious acceptation of his people and their holy services hath been hitherto described and discovered Followes now his righteous remuneration and rich respects to their persons which he highly prizeth for They shal be mine saith the Lord of Hosts in that day when I make up my Jewels 2. To their performances which he bountifully rewardeth And I will spare them as a man spareth his own sonne that serveth him Then shall ye return and discern c. The former without forcing points us to these three positions 1. That God is the Lord of Hosts 2. That this Lord of Hosts will have his day to do good to his people and to make them up as his Jewels from the worlds misusages 3. That this people of his shall be gratiously owned and greatly honoured in that day SECT I. That God is Lord of Hosts What these Hosts are why called Hosts what it is to be Lord of Hosts FIrst God is the Lord of Hosts So he is frequently stiled in the old Testament Doct 1 Lord of Sabaoth which is all one in the New thought this more seldome because the old Law was given in fear the new in love as Hugo will have it Now touching this title here and elswhere given to God let us see 1. What these Hosts or Armies are whereof he is Lord. 2. Why they are called his Hosts 3. What it is to be Lord of these Hosts and what honour accrues and is a scribed to God by this Attribute In treating whereof I must intreat my Reader the same that the Oratour did His when he spake of Socrates Vt majus quiddâ—m de â—is quà m quae â—â—ripta sunt suspicarentur Cic. 3. de Oratore Loquimur de Deo non quantum debemus sed quantum possumus Gratian. Imperator and Lucius Crassus that they should imagine some greater matter then here they finde written forasmuch as in speaking of God we speak not what we ought but what wee are able as that Emperour hath well observed in his Epistle to Ambrose First then these Hosts whereof God is said to be Lord Soveraigne are all creatures heaven in earth and under earth 1. In heaven there are 1. Angels which are calâ—ed The Host of heaven 1 King 22.19 An heavenly Army or the multiâ—ude of the heavenly Host Luke 2.13 the armies that are in heaven following the Lord Christ upon white horses c. Rev. 19.13 The Authour to the Hebrews calles them the heavens as some conceive it Chap. 7.26 Not because they were coworkers with God in the creation of the world as the Rabbins will have it Goodw. Child of Light c. 102. for though Angels are called Elohim Psal 8.5 yet it was Jehovah Elohim onely that made all things of nothing Gen 2.4 Esay 45.24 Neither yet because they move the heavens and governe the whole world as the Jews after the Platonists beleeved and thereupon fell into the sinne of Angel worship Ratione pluralis Elohim ex Hebrais aliqui existimant so iarchum Deo Angelos in opere creationis c. Pareus in Gen. 1.1 Hebrai Platonicis imbuti opinionibus Angelos coelorum motores tâ—tiusque mundi gubernatores esse putabant c. Pareus in Heb. 2.5 intruding into those things that they had not seen Colos 2.18 and curiously prying into those secrets whereof there is neither proof nor profit Howbeit that they have under God a main stroke in ordering the course of naturall and civil affairs it may be proved out of Ezekiel Chap. 1. where the beasts are said to stir the wheels as themselves are stirred by the Spirit of God And for the manner of their motion every one of them is said to have four faces that is they can look every way at once and to have calves feet round that is they are apt to go every way and this with the greatest facility that
can be Next below the Angels in Gods hosts are the Sunne Moon and Stars those Coelestial bodies 1 Cor. 15.40 the glorious furniture of the visible heavens The Queen of heaven Jre 44 17. called also the Host of heaven Deut. 4.19 Act 7.42 Zeph. 1.5 These fought in their courses against Sisera Gods enemy Judg. 5.20 And so they do still by their light Vidore licebat in eodem loco aquam ignemque simul de coelo cadere Ignis non attingebat Romanos neque imber juvabat barbaros sed eos non secus inflammabat ac oleum c. Dio Cass in vita M. Antonin Philos heat and influence causing stormy tempestuous and unseasonable weather to the annoyance of the Adversary as once of the Quades and Marcomans upon the prayers of the thundering Legion as they were afterwards called in the dayes of Marcus Antoninus the Phisosopher Emperour And as in the Battle between Edward the third of England and Philip of France who being enraged with a former defeat marched with fury into the field elevated with a false hope of triumphant victory there fell at the instant such a piercing shower of rain as dissolved their strings and mae their bowes unusefull And at the breaking up of the showre Daniels Hist of Eng. fol. 237. the Sunne shone full in the face of the French dazeling their sight c. and on the backs of the English as it all made for them Miliâ—es nobis qui aâ—â—ant retulerunt extorta sibi esse de manibus quaecunque jaculibantur cùm à Theodosij partibus in adversarios vehemens ventus iret qui ipsorum tela in eorum corpora retorqueret Aug. de civ dei lib. 5. cap. 26. Rupertus ventos nominat scopas mundi qued Deus illâ—s everrat expurget aeris corruptionem Job 38.23 Hence the superstitious Heathens and some degenerate Jews in seremies time worshiped this 〈◊〉 of heaven as they called it set up the constellations of heaven for gods â—â—oposition to which petty Gods he is called Lord of Hosts God of these gods maker and master of them all And these are his heavenly hosts his cavalry his high-land forces not to mention here the meteors whether fiery as thunder and lightning or aiery as winde and earthquakes or watery as rain hail c. All which God is said to keep by him in his treasury and to bring them fort in the day of battle Secondly Gods armies in the earth are al terrestiall bodies 1 Cor. 15.40 Rabbi Kimchi well obsâ—â—â—eth that God hath magnleh chelo b and matteh cheloth his upper â—nd lower troops as his horse and soot ready prest Mark 16.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xâ—noph Ejus conciliis militant etiam quâ— ejus conci his repugnant Greg Agunt quod vult Deus sed non volunt quod vuâ— Deus Bern The Turks bear no weapons but in travel then some of them seem like a wal king armory Blounts voyage p. 79. D Willet on Rom. Gorran in Rom. 9.29 1 Tim. 1 20. expounded both lifeless and living creatures All which continue and keep their station this day according to hiae ordinâ—nce saith David for they are all thy servants Psal 119.91 and at thy beck and check Esay 45.12 Plato was wont to say that the earth was a kinde of living creature having stones for bones rivers for veines trees for haire c. Put Philo better sayth that the world is after a sort a great man and a man little world In the Gospel man is called every creature Go forth into all the world saith our Saviour and preach the Gospel to every creature that is to man the Model of the whole creation the master-piece of Gods handy-work A wise Philosopher could say that man is the end of all things in a semicircle that is All things else were made for him and he imself is made for God His servant he is and sworn souldier as Nebuchadnezzar is called and Cyrus and Ashur the rod in his hand For even the wicked also do the will of God though unwittingly partly besides and partly against their own wils And in this sense one nation may be Gods host to punish another or to sheath their own swords in their own bowels as Midian But especially this holds true of the Church militant which is terrible as an army with banners and every member thereof is a spiritual warriour harnessed like a travelling Turk capapee with that heavenly Panophe Eph. 6.13 resisting the devil who fleeth from him Jâ—m 4.7 The Israelites marching out of Egypt are called the Lords hosts Exod. 12.41 In relation whereunto some have thought that God assumed to himself this title because the Ark that testimony of his special presence marched in good aray and all comly equipage in the midst of the camp But to speak forwards Thirdly under the earth besides those creatures that passe thorough the pathes of the sea Psal 8.8 Whales and whirl-pooles Dragons and Leviathans that serve to swallow up Gods Jonasses and afterwards to ship them to land again The very Devils also are at Gods command and appointment as is intimated according to some in that Angelical â—risagion Holy holy holy Lord God of hosts that is saith Gorran of Angels men and devils True it is he is called Prince of the air but that is by divine permission for a season And God of this world but no otherwise then Absalom was once called the king viz. by usurpation Take him in his greatest power what is the Devil else but Gods officer or executioner to blinde the reprobate and to teach others that belong to God not to blaspheme that is by afflicting their bodies and buffeting their consciences to warn them not to walk unchristianly to the scandal of the weak and the scorne of the wicked These then are Gods hosts Hosts they are called and so we descend to the second quaere 1. Reas 1 For the huge number and mighty multitude infinitely surpassing those numerous armies of Xerxes Tamerlane 2 Cor. 14.9 the Ethiopians in Asa's time that brought a thousand thousand into the field the biggest army that I remember to have read of in holy Writ but no way comparable unto the Lords hosts who besides all other creatures innumerable attendant hath thousand thousands of Angels ministring unto him Dan. 7.10 and ten thousand times ten thousand standing before him as waiting an errand and that would be glad of an office He bringeth them out by number and calleth them all by their names Esay 40.20 which no earthly Generall can do Reas 2 2 They are called hosts for their Eutaxie quasi milites in statione â— collocati sunt Shindler Pentag Acceperunt pro tsebi jucundites decus ornamentum Ib. Reas 3. Math. 8. the comly and lovely order of them keeping their stations as it were in martial manner and battel-ray Whence the Septuagaint commonly render this word used for
away his stomack as he did also for 40. dayes together in the mount of God In a word the Lord of hosts hath a thousand means ready and at hand to provide for his people his strength and wisdome ever busieth and bestirreth it self for their comfort The Lord saith Peter who had tried it knowes how to preserve his own 2 Pet 2.9 Phil. 4.12.13 1 King 22. Heb. 11. Act. 7. and to deliver the godly out of temptation And I can do all through Christ that strengtheneth me saith Paul whether it be to be full or to be hungry to abound or to be abased A beleever walks about the world like a Conquerour as Michaiah did after he had seen the Lord on his throne with all the host of heaven about him So Moses after he had by faith seen him that is invisible and Steven after he had seen the son of man on the right hand of God Angels authorities and powers being made subject unto him 1 Pet. 3.22 And as in temporall so in spirituall regards also this holds true for the soul and inward man of the heart much distressed many times by wicked spirits in high places Ephe. 6.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about our interest in heavenly priviledges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Xerxis exercitu Aristi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1.19.2 Cor. 12 9 Luke 22.31 Rev. 12.8 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom 8 37 They have the upper ground of us which is no small advantage they assault us out of the air and there-hence buffet and batter us with their fiery darts so called for the dolour and distemper they work in us like a fire in the flesh and the likest hell of any thing with the haile-shot hell-shot of their temptations But God succours us by the supplies of his spirit and by the visible ministry of his angels as he did our Saviour in his agony and after his great temptations His grace is sufficient for us his strength made perfect in our weaknesse The serpents head is broke his work dissolved his trenches thrown down and himself driven out of the field by the Captain of our salvation the author and finisher of our faith who hath also prayed that our faith fail not even at such times as Satan desires to have us as a challenger Goliath-like desires to have one of the other side to combate with Michael and his angels have disarmed and driven out the dragon and his angels they overcame him by the blood of the Lamb yea the saints do overcome or are more then conquerours because through faith in Christ they overcome before they fight they are sure of victory aforehand And although Satan is said to make warre upon the Saints and to overcome them Revel 13.7 yet this is but spoken according to humane conceit and in regard of outward persecutions But thanks be to God who maketh us alwayes to triumph through Christ 2 Cor. 2.14 The gates of hell shall not prevail against us that is Mat. 16.18 all the power and policy of hell combined for in the gates sate the Elders to consult in time of peace and at the gates was planted the best munition in time of warre Impostours should deceive if it were possible the very Elect as that third part of the stars of heaven but that cannot be Object not here that Satan with a full mouth as a fell Lion roars upon you Obj and threatens to ruin you It is a Spanish Proverb The Lion is not so fierce as he is painted Sol. Satan in sidiis tanquam Leo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5 8. Christus insub sidiis tanquam Leo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 1.10 Obj. Rev. 12.15 Draco multis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scaligero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quia animal venenatum homini infestū Sol. Rom. 16.20 Colos 2.15 1 Cor. 15.55 1 Joh. 4 nor is the Devil so powerfull 〈◊〉 he makes himself well he may shake his chain at us but he cannot set his fangs in us well he may nibble at the heel but he cannot hurt us in the head He that is born of God keepeth himself and that wicked One toucheth him not that is Tactu qualitative saith Cajetan with a deadly touch Besides Christ is a Lion also even the Lion of the Tribe of Judah the victorious Tribe that can out-roar Satan and easily over-master him As for thee that humblest thy self at his feet for mercy assure thy self he will never trample on the yeelding prey Oh but Satan is not onely a Lion but a dragon hee not onely roars but spets poyson yea spews out of his mouth floods of venemous and violent temptations yea he is a great red dragon colour'd and died red as it were with the blood of souls he hath swallowed and besides he hath seven heads to plot and ten horns to push me into the pit of perdition Rev. 12.3 True all this but Mi-ca-el who is as the strong God Christ our onely Michael hath with his sore and great and terrible sword punished Leviathan that crooked piercing serpent and slain the dragon that is in the sea Esay 27.1 Under our feet he will tread him shortly as he hath done already under his own triumphing over him on the crosse with Death where 's thy sting hell where 's thy victory To be brief The Lamb with his two horns can do more then the dragon with his ten Stronger is he that is in you then he that is in the world Christ is that stronger man that casts out the strong man armed out of his castle and spoils his goods Oh but he hath so strongly entrenched himself in my heart Obj by a herd of base lusts and a frame of evil thoughts that he will hardly ever out if at all The weapons of our warfare are not carnall Sol. but mighty through God to the pulling down of strong-holds or trenches casting down imaginations and every thing that exalts it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ 2 Cor. 10.4 5. Christs Ministers are called his white horses whereon he rides about the world conquering Rev. 6.2 and to conquer And although for their persons they be mean and contemptible yet their message and ministery is that power of God to salvation Rom. 1.16 Luk. 10 which the Devil cannot stand before Our Saviour saw Satan falling as lightning from the heaven of mens hearts when the Apostles were abroad preaching the Gospel We preach Christ crucified saith St. Paul unto the Jews a stumbling-block and to the Gentiles foolishnesse But unto them that are called both Jews and Greeks Christ the power of God and the wisdome of God 1 Cor. 1.22 23. And a verse or two before It pleased God by the foolishness of preaching to save them that beleeve As unlikely a means in the worlds eye to do such a feat as the blowing of rams horns to over-turn
Reason the 4. from Gods goodnesse BUt besides God will send forth his mercy as well as his truth for the â—alvation of his people This mercy moved him at first to make a sure covenant with them and to marke them out for his own and doth still to shew himselfe as he did oft for Moses seasonably and sweetly for their support and succour For they shall be mine saith the Lord of Hosts c. So they were ever may some say Ob. Sol. Yea but then they shall be mighty and mercifully declared to be the children of God by a kinde of resurrection from the dead as the Apostle speaketh of the head and it holds as true of the members Rom. 1.3 Thus God left his people in Egypt and afterwards in in Babylon till their civill estate was dead and buried as it were As after the captivitie these good soules in our text seemed so far given up and cast off by God as if he had had no further care of them or part in them But they shall be mine saith the Lord of Hosts in the day c. That is the time is at hand when it shall well appeare by my mercies to the one and judgments on the other who are mine who not which are pearles which are pibbles which precious Jewels which reprobate silver which are sons which bastards though all things now seeme to tend to a confusion and no such difference be yet discerned and acknowledged And the sooner shall this day come because the proud adversary lookes upon my people as outcasts my servants as abjects my children as fatherlesse For in thee the fatherlesse findeth mercy Hos 14.3 And because they called thee an outcast saying This is Sion whom no man seekes after therefore I will heal thee of thy wounds c. Jer. 30.17 The righteous shall see this and rejoyce but all iniquitie shall stop her mouth Whoso is wise and will observe these things even he shall understand that it is of the loving kindnesse of the Lord. Psal 107. ult SECT V. Reason 5. from Gods Justice LAstly I might easily not unfitly argue out of ver 18. of this chapter from the Justice of God ingaged for his oppressed people For being judge of the whole earth Gen. 18.25 as Abraham once urged it for his Nephew Lot he must needs deal righteously between man and man rendring to every one according to his works Now who seeth not for present that dayly verified that above was wickedly objected Behold we call the proud happy yea they that work wickednesse are set up c. ver 15. when godly men o'tother side are usually held under hatches being destitute afflicted tormented even such of Gods worthies as the world is not worthy of yet such unworthy usage they mostly meet withall Now that Gods Justice may be cleared and every mouth stopped what more requisite then that God should set forth a fit time to set all to rights among the sons of men and to rectifie those things which even to godly men other-whiles seem less equally carried that Gods dear children being propitiously pardoned preciously esteemed and graciously recompensed the wicked may self-condemned return and discern between the righteous and themselves between him that serveth God and him that serveth him not It is even â— righteous thing with God to render tributional to them that trouble you but to you who are troubled rest with us if not before yet certainly when the Lord Jesus shall be revealed from heaven with his mighty Angels c. 2 Thes 1.6 7. SECT VI. Reasons from the Saints themselves SEcondly from God Reas 2 turne your eyes to the people of God and so they come here commended and described unto us 1. by their near relation to God they are his Sub persecutione Ariana Basillo Magno ista aliquando injecta est cogitatio An Ecclesias suas prorsus dereliquit Dominus an novissima hora est Psal 34.19 21 his Jewels his sons his servants his serviceable sons his righteous servants and can such be alwayes unremembred So some have feared but time hath confuted them 2. By their rare qualifications For 1. habitually they are men fearing God religious and godly persons and therefore heires of the promises of good things for both lives 1 Tim. 4.8 And for evills be they never so many or great he that feareth God shall come forth of them all Eccles 7.18 Many saith David the father are the troubles of the righteous but the Lord delivereth him out of them all but one affliction slayeth the wicked because his shadow is departed from him And of the same minde is Solomon his son Though the righteous man fall seven times into misery yet he hath time to rise again but the wicked at one evill fall downright Prov. 24.16 2. They actually expresse this holy habit of Gods true fear in their hearts 1. by setting their thoughts awork to chew upon Gods holy name and to roll it as sugar under their tongues that thence as Sampsons out of his hony-comb they might suck out strong consolations For the Name of the Lord is a strong tower the righteous run to it and are safe And In the fear of the Lord is strong confidence and his children have a place of refuge Prov. 10. Prov. 14.26 Now shall the saints think upon Gods name and he not think upon their needs Yea I know the thoughts that I think toward you saith the Lord thoughts of peace and not of evill and all to give you an expected end Jer. 29.10 11 For after 70. yeers be accomplished at Babylon loe they must have their time of suffering as he hath his of saving I will visit you and performe my good word toward you to cause you to returne to this place 2. By setting their tongues a work to vent those holy thoughts of theirs as opportunity was offered And first for the vindicating of Gods glory so much opposed and obscured by those above-said Belialists moved with a great zeal for the Lord of hosts as Elias once was against the pleaders for Baals service and saying as some will have this text to be read Verily the Lord whom you blasphemously charge with deep oscitancy or foul iniquity doth harken and hear both your detestable contumelies and his peoples pious performances and there is a book of remembrance written before him c. Next they spake often one to another as often as they met and might for mutuall help and incouragement stirring up themselves among themselves to take better hold of God and not by a shamefull recidivation or comporting with the times to lose those things that they had wrought but that they might receive a full reward a Ioh. Thus were those ancient Christians occupied both within dores and without at home in their own hearts and houses and abroad also among their foes on the one hand and their friends on the other and what their practise was then is
perfect purity clarity dignity and festivity For their habitatition they are stately Mansions in a lightsom city For their company the sacred Trinity the glorious Angels the crowned Saints Ioh. 14.2 Rev. 21.23 And if it be such an honour to converse familiarly with kings and great personages what is it then with the King of glory and all those heavenly courtiers to enjoy the company of the blessed Patriarches Prophets Apostles Martyrs Confessours our dearest friends and acquaintance whom it is probable we shall know as Adam did his wife upon the first sight in paradise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysâ—â—â— and as Peter and Iohn did Moses and Elias in that glimps of heavens glory they had in the monnt Sure it is we shal perfectly love them as our selves and rejoyce in their happinesse as much as in our own whereby our joyes shall be according to their innumerable number multiplied and increased Next for their dignity and glory they shall sit upon Christs throne with palms in their hands and crowns on their heads Now beyond the excellency of a crown mortal mens wishes extend not But the crown we are speaking of is a crown of glory 1 Pet. 5.4 A crown of righteousnesse 2 Tim. 4.8 A crown of life Iam. 1.12 an incorruptible crown 1 Cor. 9.25 A crown not consisting of some precious thing without us Corona significat absolutionem consummationem perfectionem evinciendo capiti destinatur quae absolutiss eminentissima pars est Scultet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 12.4 but of royal excellency such as wherewith our souls and bodies bedight and adorn'd shall out-shine the sun in his strength what shall I say more but indeed why do I say so much For as one being asked what God was answered Si scirem Deus essem So if I should undertake to describe heaven it were requisit that I should have been at heaven And yet he that had been there St. Paul I mean could say no more then that he had heard there wordless words words unspeakable not possible to be uttered And when he doth speak of heavens happinesse he commonly useth a transcendent kinde of expression as finding words too weak for such a purpose Lo thus shall it be done to the man whom the king immortal will honour in the day when he makes up his Jewels Consider him well as God bad the devil do Iob and know that there is none like him in the whole earth again Goe forth saith the spouse and behold King Solomon with the crowns wherewith his mother crowned him in the day of his espousals So say I behold the godly Christian as crowned with all the forenamed priviledges and prerogatives Cant. 3.11 look upon him as once the city of Shushan did upon Mordecai when the king would do him honour and then tell me whom you have to esteem and account of to set up and side with to prize and prefer in your best affections and expressions Not the rich but the righteous not the great but the gracious not the worlds minions though never so accomplished with all the ornaments of nature art pollicie preferment but Gods Jewels and darlings righteous and religious persons Psal 16.3 Sapè sub attrita latitat sapientia veste Heb. 11 Sic Bruti baculus apud Plutarch cujus intùs solidum aurum corneo velabatur cortice Joh. 6. Esay 53 2Vt templo Dei corporaliter in eo habitantes Bez. those excellent ones of the earth in whom was all Davids delight and should be ours also Despise them not for their outward meannesse the true treasure is carried in earthen vessels and there may be a precious pearl in a leathern purse Iohn Baptist had a girdle of skin about his loins and Elias was a rough hairy man for his outward habit it was course and homely Those ancient worthies went about the world in shipskins and goat-skins but they were like the Ark whose out-side was of goats-hair and badgers skins but the inside pure gold Christ himself whom that Ark typified was hid for awhile under the carpenters son The carnal Capernaites could see nothing in him more then in another man how can this man said they give us his flesh to eat he had no form nor comlinesse saith that Evangleical Prophet and when we shall see him there is no such beauty that we should desire him And yet in him the God-head dwelt bodily that is personally and in him were hid all the treasures of wisdom and worth Colos 2. And the like may be said of many a poor Christian cast out by the world as unworthy their company or countenance but readily received and highly honoured by God himself the blessed spirit and all men that have their senses exercised to discern good and evil But as the root of Iesse was rugged and unsightly so are his branches many of them Howbeit the kings daughter is all glorious within that 's her comfort black she is Cant. 1.5.6 vide Plin. lib. 6. c. 28. Solin cap. 36 Psal 83.3 See Ptov. 15 24 but comly as the curtains of Solomon as the tents of Kedar which were rough but rich as pitcht in the deserts of Arabia Gods servants are called his Hidden ones According to the fashion of the wealthy he pleaseth himself in hidden treasure It is enough that his own eyes behold his Jewels and such to whom the father shewes them The ideots of the world set a very low rate a light price upon Gods precious ones but it s all the wit they have for wisdom is above to the foolish saith Solomon he cannot skill of it It sufficeth to wisdom that she is justified of her children who know how to do her reverence in what garb soever she please to shew her self I know thy poverty saith Christ to one of the seven churches but that 's nothing Rev. 2 Jam. 2.5 God hath chosen the poor of this world rich in faith to be heires of his kingdom in Christ Who can have the face to despise any one for his outward wants and indigence when Abraham the father of the faithful and heir of the world had not a foot of land that he could call his own more then a burying-place when Christs mother was not wealthy enough to bring a lamb for her purification when Christ himself had not twenty pence at hand to pay the tribute mony nor a pillow to rest his head on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syllarium vocabat Caesar Dio. Act. 12. when tired out with hard toile and travel And who o't'other-side would admire any for his worldly wealth and outward magnificence when Pharaohs horses had costly trappings Cant. 1.8 and the Midianites camels had chaines of gold about their necks Iudg. 8.26 when Dives ruffles in his silkes every day and Herod glitters in his cloth of silver who yet to the eye of heavenly wisdom were no better then so many stinking carcases stuck
of Jerusalem the truely religious discetned her beauty in the dark night of her tribulation and confessed that she was fair and glorious Chap. 6.1 Christ also passing by her former remissenesse and unworthy usage of him professeth that she was as amiable in his eyes as ever her hair teeth temples all as fair and well featured yea that she was fair as the Moon cleer as the Sun that Sun of righteousnesse having blotted out all her sins as a cloud Isa 44.22 so that none of her transgressions could be found though lookt for Fer. 50.20 but every tongue that rose up against her should she condemn Isa 54.17 Further he hath provided that every body do love and honour his people he hath given a charge to that end in diverse scriptures Now what is wanting in men himself will make up honoring pleading for them in the hearts of their very enemies who cannot but be confounded many times and stand amazed at the height of spirit and resolution that possesseth their hearts and at the sober and undaunted majesty that shines in the faces of those that fear the Lord. Now if he say Grace Grace unto us it should suffice to encourage us in building the towre of godlinesse Yea it should make us hold out to lay the very last stone thereof with joy Zach. 4.7 being vexed at nothing more then at the vile dulnesse of our hearts that are no more affected with there indeleble ravishments SECT XIV Let the Saints see their duty and be carefull 2. Next 1 Pet. 2.9 Mat. 5.14 Qui in excelso aetatem agunt corum sacta cuncti mortales novere Salust ad Caesarem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess 3.2 compact of meer incongruities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazian in Mat. 19 Ideò deteriores sumus quia meliores esse debemus 1 Sam. 6.3 In maxima libersate minimalicentia Salust Deus in circuitu sanctorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 5.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Posse nolle nobile est Benesicium postulat officium as Gods servants must see their dignity and take comfort in it so must they also look to their duty and take care about it And thisis to walk worthy of the high and heavenly vocation wherewith they are called remembring alwayes that they are a chosen generation a royall priesthood a peculiar people the light of the world the salt of the earth to season the rest a city seated on an hill conspicuous to all the countrey The Sunne may go assoon unseen as they unobserved there are that watch for their halting and snatch at any thing whereat they may snarl and cavil be it but an indiscreet speech that falls from such it 's enough to break down the banks of blasphemy Oh labour to silence these absurd men to stop an open mouth to cut off all occasion of obloquy Any spot is spied in white apparrell and the least stain doth evil upon a royall robe A small flaw in a jewel is a great blemish and so is a small defect in a Christian His heart is made pure by the blood of Christ and fine white linen is sooner and deeper stained then course rags Therefore are such worse saith Salvian though they be no worse then others because they ought to be better Adde hereunto that it is some singular thing that God requires of his servants He will take that from Philistines that he will not brook from Israelites who thought they might carry Gods Ark in a new-cart as those Pagans had done before them but they payed for their presumption Greatest States afford least liberty His Saints are round about him and like good Angels they stand always in the presence of their heavenly Father All holy circumspection therefore and exact walking is required of them even an excellency above ordinary Every Calling hath a comelinesse appertaining to it The Scholler behaves himself otherwise then the clown the Courtier then the carter the Prince then the pesant so should a Christian otherwise then an unbeleever then a profligate professour a carnall Gospeller He should walk nobly bravely gallantly worthy of God and as becometh a Saint considering that of Bernard in every enterprize of his an liceat an deceat an expediat whether the thing bee lawfull seemly suitable to his state Not stretching alway to the utmost of his chain lest he break a link but beating off a sollicitation to sinne as Nehemiah did to cowardize Shall such a man as I do it God forbid that I should part with my patrimony said Naboth that I should leave my fat and my sweet said the Vine in Jothams parable that I should look back with Lots wife having set my hand to Christs plow that I should flinch from my colours having taken his presse-money disgrace his house being received into his retinue Great things are bestowed upon me great things are expected from me Every mercy calls for duty every deliverance commands obedience God hath elected me for a vessel of honour shall I defile my self with the kitchin-stuffe of uncleannesse He hath bought me with a price shall not I yeeld my self up to his service He hath adopted me for his childe shall not I carry my self as a childe he hath sanctified me by his spirit shall I pollute his temple He hath inrighted me to a kingdom and keeps a crown for me shall I lay it to gage for ever trifle shall Isay with Esau what is this birth-right Oh let there be no root of bitternesse no profane person amongst you as Esau who for one morsel of meat sold his birth-right and is therefore so often branded for it with this is Edom. CHAP. IIII. God is a Father to all his faithfull servants And I will spare them as a man sparethhis own son that feareth him VVHat gracious respects and high honours the God of heaven puts upon the persons of them that fear him Psal 115.13 both small and great hath been said already That which follows in the text concerneth their performances Psal 19.11 For every childe in Gods house know's his own work in doing whereof as there is great reward so there is no little favour shewed him in case it be not all out so well done For I will spare them saith the Lord of hosts as a man spareth his own son that serves him I will be no lesse propitious unto him then is the most indulgent parent to his most obedient childe Videmus ergo c. We see then saith judicious Calvin the Prophets purpose in this precious promise 1. That they shal serve God and serve him as sons do that is ingenuously and freely 2 That God will graciously accept the service of such taking in God part from them what they are able and pardoning the rest These are his notes upon the text and these shall be ours Doct 1. That God is a father to all his faithful servants Deus nobis est Pater nos sibi reconciliavit in
magna sed quia sua Sen. ep 66. sic et prolem De mercatore pro filijs suis duobus captis seipsum offerente ut filijs servatis ipse interficeretur lege Sozom. lib. 7 cap. 24. or wel-favour'd as for that he is his There needs no other argument to a father but that this is my child So is it with God Deut. 7.7 Ezek. 36.32 Secondly a father loves hugely there is an ocean of love in a fathers heart he loves his child as well if not better then himself as Joab twitted David with his excessive love to his unnaturall Absolom There is also an immense incomparable incomprehensible love in God toward his children an hyperbole an excesse of love a love passing knowledge Eph. 3.19 And that passeth all the dimensions It is higher then heaven Psal 36.5 deeper then hell Psal 86.13 longer then the earth and broader then the sea Psal 98.4 Psal 104.24 a transcendent boundlesse bottomlesse love truely exalted above the love of naturall parents which yet is wonderous great Psal 103.13 Esay 49.15 But infinitly short of Gods love it makes not the tith of it Thirdly a father loveth constantly and unchangably yea though his child be never so untoward and disobedient as David did his Amnon and his Absâ—â—em even to the last of them did he love them So and much more then so doth God his children For as himself is an everlasting father so is his love everlasting Esay 9.6 49.14 His compassions faile not Lam. 3.22 He cannot grow out of kinde nor be weary of loving Having loved his own saith the evangelist to the end he loved them Ioh. 13.1 Frown he can if need be hate he cannot hide his face he may for a while but his heart is ever earning towards them his bowels are turned within him his repentings are kinled together scoâ—â—e them he doth other-whiles with the rods of men Hos 11.8 Psal 89. Esa 57.7 8 9◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1 Psal 27.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13. but the sure mercies of David he will never take from them Naturall parents may prove unnaturall not so our heavenly father he is all bowels they may hate where they loved they may loath whom they liked but he rests in his love Zeph. 3.17 He hates putting away Hos 2. Davids father and mother may cast him out but then God will gather him Father Abraham may forget us and Israel may disown us Esay 63.16 But God hath said I will not leave thee I will not not not forsake thee The Fathers and governours of the Church may under a faire pretence of zeale cast us out and say let the Lord be glorified but then shall God appeare to our joy and they shall be ashamed Esay 66.5 The fathers of our flesh are mutable and fickle-minded Jam. 1.17 but with the father of light is no shaddow of change his love lasteth to all eternity without any alteration SECT III. Other reasons from the effects of his fatherhood NExt as Gods affection to his children is more then fatherly so are his expressions and provisions for them too For 1. Besides his eternall electing them to the adoption of children Eph. 1.4 It was he that took us out of the womb Psal 22.9 Hos 13.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 28.19 that we might not Ephraim-like that unwise son stay over-long in the birth and dye before we saw his marvelous light It was he that baptized us into his own name whereby we are called as a childe by his fathers 2. He loves the very places they first breathed in the better for their sakes Ps 86.7 and the very ground they tread upon Hence Judaea the seate of the church is called a delightsome land Mal. 3.12 the glorious land Zach. 7.14 â—om 4.13 Psal 89.12 the land of desires or ornaments Dan. 11.41 yea Canaan for this is called the whore world and Tabor and Hermon is put for the East and West of the world 3. He chargeth all sorts as they love him to love his lambs his little ones to handle them gently for his sake He feeds them with sincere milk streaming from those full-strutting breasts of consolation the lively oracles he brings them forth butter in a lordly dish Judg. 5.25 he makes them ready and unready Esay 66.11 Act. 7. Ezek. 36.25 as new-borne-babes lulling them asleep in a holy security shifting them in their scapes by the clean water of his spirit in their sanctification and the clean linnen of Christs righteousness in their justification He keepeth them from fire from water the fire of temptation which the Dragon spers and the water of persecution which he spews out of his mouth as a flood Rev. 12.4 15 to drown theâ—t avelling church and to devour her babe as soon as it was borne All this God doeth for his children assoon as they are any thing Afterwards as they grow up to any bignesse he beares them in his bosome as a nursing-father bears the sucking child Num. 11 1â— carries them in his armes till such time as they can go Esa 46.4 guides them with â—is eye when they begin to finde their feet I taught Ephraim also to go 1 Thes 2.7 taking them by their armes Hos 11.3 leads them in his hand as a horse in the wildernesse Es 63.13 If the way be too rough for their tender feet or too long for their short legs he lifts them over by his spirit he chargeth also his angels to bear them in their hands who are as glad of such an office as the servants are to get their yong master in their armes It 's certain that no yong Prince goes better guarded and attended then a childe of God Heb. 1. ult Next for their diet and apparrell God feeds his children with the kidnyes of wheat with the hidden Manna with the bread of life with the best of the best fat things full of marrow Gen. 47 12 Luk. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diog apud Plutarch Prov. 15.15 wines on the lees well refined Isa 25 6. Thus he nourisheth them as Ioseph did his fathers family in Egypt as a little child is nourished And for appaâ—rell they have it of the finest Bring forth the best robe and the best ring c. the righteousnesse of the saints even the red upper-coat of Justification and the white under-coat of sanctification They are ever in their holy-day cloaths their festivall apparrell every day-being the christian mans holy-day and he having within him a continuall feast 6. For their teaching and tuition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 16.8 Eph 5.9 Cant. 2.4 Such comfort there is in Christs presence though but in the womb as it made Iohn to spring Luc. 1 Shindler Pentag Buxtorf Lexic Cartw Harm The North is a nippingwind the South a cherishing wind but both for the saints D. Sibbes they are all taught of God
of them as Jacob did Laban of his sheep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 31.10.16 as the Israelites did the Egyptians of their Jewels the same word is used there as here and it is a wonderfull significant word saith Mercer S. Paul imitateth it when he saith the creature shall be delivered from the bondage of corruption This God doth when he snatcheth away kingdomes from tyrants wealth fron worldlings strength from roysters spirituall common gifts from the proud and secure Zech. 11.17 See the note there when men abuse mercies they forfeit their right in them wicked men have not onely a civill title but a right before God to the things that they possesse It is their portion Psal 17.14 And what Ananias had was his own whiles he had it Act. 5. And God gave Egypt to Nebuchadnezzar as pay for his pains in taking Tyre True it is all was forfeited in Adam but wicked men have yet a right to all they do enjoy in a lawfull way by divine donation till the day of execution As when a traitour hath his life given him for a time at least he hath meate and drink also given him to maintain his life for that time God dealeth not as that cruel Duke D'alva did who starved some prisoners after that he had given them quarter saying Though I promised you your lives Hist of Netherl I promised not to finde you meate That which wicked men are charged with and shall be accountable for is not their right to use the creatures but their not right using them This makes the creature cry in its kinde and long for liberty even as birds do that thrust a long neck out of a cage so much the Apostles word importeth Rom. 8.19 And God who heareth the cry of the widdow and fatherlesse and looseth his prisoners Psal 146.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heares and frees the poor creatures groaning under mans abuse c. Given to cover her nakednesse This is the end of garments so called quasi gardmentes they arme and fence our bodies against the injury of winde and weather against heate of summer cold of winter They also cover our nakednesse and deformity those parts especially that are by an Antiphrasis called verenda pudenda here principally perhaps intended because they ought never to be laid naked but kept covered pudoris gratia for common honesty sake that the shame of thy nakednesse do not appeare Rev. 3.18 Vatab. Nature teacheth to cover our nakednesse Therefore also when a man hath commttted a sin he blusheth the blood as it were would cover the sin But nothing will do that save onely the righteousnesse of Christ the fleece of that immaculate lamb of God whom therefore we must put on Rom. 13.14 in all his offices and efficacies Our first parents indeed were born with the royall robe of originall righteousnesse on their back but the devill soon stript them of it and therehence they became sore ashamed of their bodily nakednesse but chiefly of their spirituall which therefore they sought to hide as they could their privities especially Whence some are of opinion that to look upon the nakednesse of another is a sin against nature The Prophet Habakkuk taxeth it in the Chaldees Chap. 2.15 and the Hebrewes there say It was a filthy custome amongst them common at their feasts Cloathes are the ensignes of mans sin and the cover of our shame To be proud of them is as for a thief to be proud of his halter to brag of them is as for the Lazar to brag of a plaster laid to his filthy sore the finenesse of such is their filthinesse their neatnesse nastinesse as one speaketh Verse 10. And now will I discover her lewdnesse Or her filthinesse basenesse foolishnesse saplessnesse perhaps the same with her nakednesse verse 9. See the Note there How shamelesse the Heathen Idolaters were the worshippers of Priapus especially which Ierome and Isidore say was the same with Baal-peor and made Maacha the mother of Asa guilty of that villany with their infamous Nos pudore pulsa stamus sub Jove coleis apertis c. is notoriously known how they ran about naked in their Lupercalia Bacchanalia and other beastly solemnities God threatneth to make her naked here in another manner Chaldeus reddit ignominiam ut quam velatam desiderabant apertam contemnant Hieron to her utter disgrace and ignominy He had threatned her before with poverty now with scorn and contempt these go seldome asunder but when self-procured they are very grievous See Deut. 28. Fornicatours are fools Ier. 29.23 Gen. 34.7 Shechem committed folly in Israel and is therefore called a lad or a childe ver 19. Neque distulit puer for his witlessenesse as being carried not by right reason but blind affection So Amnon was for this as one of the fools in Israel 2 Sam. 13.12 a Nabal a Nebulo one that falls below the dignity of a man below the stirrup of reason flagitious and profligate Spirituall fornicatours are all this and more They hunt after lying vanities and so forsake their own mercies Jonas 2.8 being singularly foolish as the word here used importeth and miserable by their own election The indignity and iniquity of their practise see Ier. 2.9 10 11 12 13. Satan deals by them as he did by Adam when he gave him an apple for Paradise and set him to the tree of Knowledge that he might not taste the tree of life And like unto them saith a Lapide here is every wicked person who by Satans perswasion preferreth the creature before the Creatour earth before heaven the devil before God hell before heaven sin before sanctity evil before good These are lewd persons of sordid and servile dispositions homines ad servitutem parati as Tiberius said of the Romans men of an under-spirit as those 1 Chron. 4.23 Hedge rogues Mr. Dyke calleth them In the sight of her lovers That her whom they have so desired whiles she was veiled they may deride when laid open There can nothing befall a woman more grievous then to be stript naked but especially before her sweet-hearts Lam. 3.8 All that honoured her despise her because they have seen her nakednesse yea she sigheth and turneth backward It is the paint or the dresse many times that makes the lewd woman lovely Think the same of Idolatry how pompous is it and theatricall but God will detect it and make it ridiculous every day more and more Erasmus was very instrumentall this way and did prejudice Popery by his witty jearing as much as Luther did by his stomacking and inveying saith One. Though it cannot be denied Capito but that Pruriginosa istorum hominum scabies asperiori strigali fricanda fuerat Amama Anibarb Praefat. the scabby hides of those Popelings called for a sharper curry-comb as another Learned man phraseth it and none shall deliver her out of my hand Not her idols not her confederates An idol is nothing in the
world and all Nations set by God are as a drop of a bucker or dust of a ballance they can no more stand before him then a glasse-bottle can before a cannon-shot 1 Cor. 8.4 Isai 40.15 It was bootlesse therefore for this adulteresse to hope for help from her lovers when God once took her in hand He would give her her due Ipsis spectantibus stantibus instar stipitum whiles they look on and stood like so many stocks not daring to stir for her rescue and relief See for this Rev. 18.10 with the Note Verse 11. I will also cause her mirth to cease Idolaters are frollick and jovial the greatest mirth-mongers the merry Greeks of the world set altogether upon the merry pin Job 21.13 they spend their dayes in pleasure and suddenly turn into hell Thus it was with these old idolaters See Amos 6.4 And thus it is with the Papists at this day They have a Proverb amongst them Spiritus Calvinianus est spiritus melancholicus A Calvinisticall spirit is a melancholy spirit Turn Protestant once and you must for ever bid adieu to mirth and jollity and lead a Monkish melancholy life In their supplication to King Iames for a Toleration they used this as an argument for their Religion above ours because more suitable and pleasing to mans nature Revel 13. It is indeed an alluring tempting bewitching religion Sir Walter Rawleigh knew what he said That were he to chuse a Religion for licentious liberty lasciviousnesse and merry-living he would be a Papist Hence the whole world is said to wonder after the Beast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quâ—d omnium animalium amicus sit Isidor which is said to be like unto a Leopard or Panther Now the Panther is admired and followed by most other beasts of the field and thence hath his name either for the beauty of his hide or for the sweetnesse of his smell So is the Pope for those sensual delights and swinish pleasures he alloweth his followers Lupanar utriusque Veneris Roma condidiâ— saith Agrippa concerning Pope Sixtus Quintus But what should I rake in that dunghill Such sinfull mirth as it is base born so it is of short continuance God will make it to cease and to go soon out in a vexing snuffe For why There is a snare or cord in the sinne of the wicked sc to strangle their joy with but the righteous sing and are merry Prov. 29.6 yea they are merry or right set in their mindes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Sept. here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostles word signifies Iames 5.13 and therefore they sing yea and shall sing for joy of heart when wicked men shall crie for sorrow of heart yea howle again for vexation of spirit Esay 65.14 Mean-while their mirth is but the hypocrisie of mirth It may wet the mouth but not warm the heart smooth the brow but not fill the breast It is like a little counterfeit complexion As they repent only in the face Mat. 6.16 so they rejoyce only in the face 2 Cor. 1.5.12 Indeed they revel rather then rejoyce the end of that mirth is heaviness Pro. 14.13 as lightening is attended with thunder as comets end in a pestilent vapour Let the Lord but turn his hand take away his corn c. destroy vine and fig-trees c. and this carnal mirth is at an end their light is put out in obscure darknesse they lye down in sorrow and are all Amort they are filled with unmedicinable perplexities and are ready to run mad Deut. 28.34 Whereas a godly man as he hath a constant spring of comfort within him and can be merry without musick so he can stand under the greatest weight of affliction without buckling as Paul he can be medjis tranquillus in undis as Noah he can confidently say wth Habakkuk Although the figtree shall not blossom neither shall fruit be in the Vines c. Yet will I rejoyce in the Lord I will joy in the God of my salvation Chap. 3.17 Her feast-dayes her new-moones Not the matter of their joy onely shall be abolished but the times too She shall neither have holy-dayes nor good dayes as they are called Esth 8.17 to keep and celebrate Here then the Lord shewes how he will uncover this harlots nakednesse Viz First he will strip her of her spirituals and next of her temporals Verse 12. Her feast-dayes new-moons sabbaths and solemn-feasts were but apish imitations of those commanded by God whose ape Satan will needs be Habent vespae favos simiae imitantur homines Waspes also have honey-combs as well as Bees and apes will be doing at mens actions Satans synagogue may seem a true Church The ten revolted Tribes kept also diverse solemne dayes partly commanded by the Law as new-moons and sabbaths and partly instituted by Ieroboam in honour of their idols as now among the Papists in pretended honour of the Saints with feasting dancing ringing roaring of organs c. These solemnities therefore the Lord here first utterly disowneth calling them her feast-dayes her sabbaths c. and none of his because they did lacte gypsum miscere mingle lime with milk as Irenaeus saith of Plato Non mea tua funt as Martial saith of his Epigrams ill read by another And secondly that he will take them away sc by carrying themselves away captive See Chap. 9.4 5. and so pull off their vizour wash off their varnish of rites and ceremonies and lay them open to all in their own colours Verse 12. And I will destroy her vines and her fig-trees Not her wine and her figs onely i. e. her delicious drinks and sweet-meats even all her plenty sed vineta ipsa ficeta as Rivet observeth which shews a great deal of anger for fruit-trees were not to be destroyed in an enemies countrey like as he discovered a great deal of fear of the Spanish Inquisitours Heyl. Geog. 52 c. that brought one of them his pears which he had sent for tree and all by the roots It is wisdome to meet God by repentance lest he stub up root and branch together lest he overturn overturn overturn so as it shall be no more Ezek. 21.27 lest he crie Cut it down Luke 13.7 why cumbreth it the ground sith it is not for fruit let it be for the fire whereof she hath said These are my rewards The wages of my wickednesse the hire of my Harlotry Deut. 23.18 Ezek. 16.34 pretium mâ—ritorium Adultery is costly Whores must have their rewards they lie in wait for a prey Prov. 23.20 and will soon bring a rich man to beggery Prov. 6.26 Solomon himself was so exhausted by such shee sinners so they call them Cruces et crumenio ulgas suck purses the Poet calleth them that he was forced to oppresse his Subjects to supâ—ly his coffers which occasioned the losse of ten Tribes Harlots know no other language but that of the