with an hot iron And when some said it was too cruel an act I would to God said he that with searing mine own lips with an hot iron I could banish out of the Realm all abuse of oathes Those that plead they have gotten a custome to swear and therefore they must be born with shall have the like answer from God that the thief had from the Judge He desired the Judge to spare him for stealing had been his custome from his youth and now he could not leave it The Judge replied it was also his custome to give judgement against such malefactours and therefore he must be condemned And lying Fitly linked with swearing Some gravell or mud ever passeth away with much water so do some lies with much swearing How oft do men forget their oathes and swear again that they have not sworn at all Should mens excrements come from them as oft and they not feel it they would be full sorry and ashamed thereof Now swearing and lying 〈◊〉 file men much worse then any jakes can do Mark 7.22 and render them odious to God and good men Lying is a blushfull evil Therefore doth the liar deny his lie as ashamed to be taken with it and our ruffians revenge it with a stab God rankes and reckons it with the most monstrous sins and shuts it out of heaven Revel 21.8 Aristotle saith Arist Ethic lib. 4. c. 7. It is in it self evil and wicked contrary to the order of nature which hath given words to expresse mens mindes and meanings destructive to humane society Pythagoras was wont to say that in two things we become like unto God Aelian Var. hist 1. In telling truth 2. In bestowing benefits Now Mentiri is contra mentem ire To lie is to utter a known untruth with an intention to deceive or hurt The Cretians of old were infamous for this The Friars of late 'T was grown to a proverb among our forefathers A frier a lier 'T is now amongst us Every lier is or would be a thief Hence lying and stealing go coupled here but betwixt them both stands killing Tit. 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as ushered in by the former and oft occasioned by the later Pro. 1.19 and killing This follows fitly upon the former for truth hath alwayes a scratcht face The devil was first a liar and then a murtherer Joh. 8.44 He cannot so well murther without he slander first The credit of the Church must first be taken away and then she is wounded Cant. 5.6 The people here in England once complained that Humphrey Duke of Gloucester that noble Patriot Speed was twice murthered first by detraction and then by deadly practise The French have a Proverb Those that have a minde to kill their neighbours Dog make the world beleeve he was mad first This is their Proverb and accordingly was their practise in the Massacre of Paris A little before which they gave out that the Protestants met by night to plot against the State and to commit all manner of uncleannesse amongst themselves This is an old trick of the Devil and his Instruments first to belie the Church and to represent her to the world in the ugliest hue and then to persecute her like as of old they used to put the poor Christians in Bears or Lions skins and then bait them with dogs Paulus Fagius reports a story of an Egyptian who said that the Christians were a colluvies of moist filthy lecherous people And for their keeping of the sabbath he saith they had a disease upon them and were therefore faine to rest every seventh day The Papists accused the Waldenses those ancient Protestants for Manichees and that they affirmed there were two beginnings of things God and the devill c and all because they constantly affirmed that the Emperour had no dependance upon the Pope They gave them out also for Arrians and published their Croisado's against them as enemies to Christ and all because they denyed that a crust was transubstantiated into Christ To make way for the ruine of England by the gun-powder-plot they gave out beyond sea that the people here looked as black as devils were grown barbarous and did eat young children That we held opinion to worship no God to serve the times to prefer profit before right to pretend the publike cause to our private lusts to cover hatred with flattery Eudaem Johannes to confirme tyranny by shedding innocent blood to keep faith no longer then will serve our own turnes c. And if the plot had taken effect they had fathered it upon the Puritans having proclamations ready framed for the purpose that under that name they might have suckt the blood and reveld in the ruines of all such here as had but the love or any shew of sound religion The word here used for killing signifies to kill with a murthering weapon such as David felt in his bones Psal 42.10 such as Colignius and other the poore Protestants felt in the French Massacre where the Queen of Navarre was poisoned the most part of the peerelesse Nobility in France murthered together with their wives and children and of the common people an hundred thousand in one yeare in diverse parts of the realme What should I speake of the innocent blood of Ireland for which God hath already and yet still will make diligent inquisition If the blood of Abel had so many tongues as drops Gen. 4.10 what then of so many righteous Abels Surely I have seen yesterday saith God the blood of Naboth 1. King 9.26 Murther ever bleeds fresh in his eye to him many yeares yea that eternity that is past is but yesterday Neither is he wanting to punish it even in this present world He avengeth the innocent blood that Manasseh shed a long while after his death he would not pardon it no though Manasseh repented of it 2 King 24.4 The mountains of Gilboah were accursed for the blood of Saul and Jonathan spilt upon them 2 Sam. 1. and what a deale of doe we find in the law made when a man was murthered Deut. 21.1 2. c. the valley where the expiatory sacrifice was slaine in that case was from thenceforth to be neither eared nor sowen Verse 4. c. in all to shew what a precious esteem God hath of mans life and what controversie with a land for shedding of blood and stealing Those publici latrones especially publike theeves that sit in purple robes and by wrong judgement oppress and rob the poor innocents are here intended as Calvin thinks See Isa 23. and 33. So are all others that either by force or fraud get into their hands their neighbours goods whether I say it be by violence or cunning contrivance the Lord is the avenger of all such 1 Thes 4.6 So that though haply they lie out of the walk of humane justice and come not under mans cognizance yet God will find them out and send his
and his truth shall be thy shield and buckler Under this shield and within this strong-hold of the promises God had made them in the foregoing verses these prisoners of hope these heires of the promises were to shroud and secure themselves amidst those dangers and distresses as incompassed them on every fide And that they might know that the needy should not alwayes be forgotten Psal 9.18 the expectation of the poor should not perish for ever here 's as precious promise of present comfort even to day do I declare that I will render double unto thee Though you be now at never so great an under yet I do make an open promise unto you verbis non solum disertis sed exertis I do assure you in the word of truth that I will render unto thee thou poor soule that liest panting under the present pressure double that is life and liberty saith Theodoret Grace and Glory saith Lyra Or double to what thou hopest I will be better to thee then thy hopes saith Hierom Or double that is multiplied mercy but especially Christ who is caled the Gift of God by an excellency Ioh. 4.10 the Benefit 1. Tim. 6.2 that which shall abundantly countervaile all crosses and miseries Mar. 10.30 Iob had all double to him Valentinian had the Empire Q Elisabeth the Crown God will be to his Hannah's better then ten children Verse 13. When I have bent Judah for me God himself did the work though by the sons of Zion as his instruments whom he used and prospered against the sons of Greece that is the successours of Alexander the Great who led them out of Greece against the power of Persia and who seizing upon Egypt and Syria crusht and ground the poor Jews betwixt them as betwixt two milstones This Prophesie was fulfilled in the Maccabes but may have on eye to the Apostles who were some of them of Judah some of Ephraim that is of the ten tribes as of Zebulon Psal 45.5 Nepthali c. these Christ used as bowes and arrowes in the hand of a mighty man whereby the people fell under him the sons of Greece especially where so many famous churches were planted as appeares by the Acts and the Revelation See Rev. 6.2 with the Note and made thee as the sword of a mighty man given thee both armes and an arme to weild them For it is God that strengtheneth and weakeneth the armes of either party in battel Ezek. 30.24 It is he also that rendreth the weapons vaine or prosperous Isa 54. ult Ier. 50.9 This Judas Maccabeus well understood and therefore had his name from the capitall letters of this motto written in his Ensigne Mi camoca belohim Jehovah who is like thee O Lord among the Gods St. Paul also that conquered so many countries and brought in the spoiles of so many soules to God whence the change of his name from Saul to Paul as some think 2 Cor. 10. 1 Cor. 15. from Sergius Paulus the Proconsul whom he converted to the faith Act. 13.9 The weapons of our warfare saith He are mighty through God to the casting down of strong-holds Not I but the grace of God that is with me c. And ye men of Israel why look ye so earnestly upon us saith Peter as if by our own power of holinesse c. Act. 3.12 Verse 14. And the Lord shall be seen over them shall be conspicuous amongst them he shall appeare for them in the high places of the field he shall make bare his arm and bathe his sword in blood How many do you reckon me at said Antigonus to his souldiers when they feared the multitudes of their enemies May not God say so much more to his Hath ever any waxed fierce against him and prospered If he but arise onely his enemies shall be scattered Psal 68.1 and those that hate him shall flee before him his arrow shall go forth with the lightening Here the former matter is illustrated by many lofty tropes and allusions either to those ancient deliverances at the red-sea and against the Canaanites and Philistines by thunders lightening and tempest or else as Calvin rather thinks to the terrible delivery of the Law with thunderings and lightenings and sound of trumpets to the great amazements of the people insomuch as Moses himself said I exceedingly fear and quake He confers Habak 3.3 4 5. and further alledgeth that Teman here rendred the South was the same with Sinai and lies South from Judaea Lightening thunder and whirl-winds are a part of Gods Armies which he can draw forth at his pleasure against his enemies Such things as these fell out oft-times in the warres of the Maccabees And how the Lord mightily assisted his Apostles whose arrowes went forth as the lightening swiftly suddenly irresistibly and whose thunder gave a loud alarum to all Nations I need not relate Vers 15. The Lord of hosts shall defend them Heb. Paulum quoâ—iescunque lego non verba mihi audire videor sed tonitrua shall hold his buckler over them which none can strike thorow and they shall devour sc their enemies that till then did eat up Gods people as they eat bread Psal 14.5 and subdue with sling-stones with weak means as David did Goliath and they shall drink and make a noise Tumultuabuntur quasi temulenti 'T is a Catechresis signifying the very great destruction of their enemies so that they might be even drunk with their blood if they had any mind to it the tongues of their dogges should be dipped therein as Psal 68.23 24. and they shall be filled like bowls c. that held the blood of the sacrifices and as the corners of the altar which were all besprinkled with the blood of the sacrifices A Lapide applies all this to those heavenly Conquerours and more that is Triumphers the Apostles and Martyrs Verse 16. And the Lord their God shall save them Not defend them onely as Lord of Hosts verse 15. but as a further favour save them as their God in Covenant with them as the flock of his people rescuing them as David did his lamb from the lion and bear and tending them continually as the stones of a crown Costly and precious or Monumentall-stones with crowns on the top and set up for Trophies Verse 17. For how great is his goodnesse He shuts up all with this sweet Epiphonema or exclamation admiring the singular goodnesse of God to his people in all the former particulars and yet promising them Abundance of outward necessaries even to an honest affluence they should have store of corn and wine so much as should make them succulent and vigorous full of sappe and good humours Provided that first they content not themselves with the naturall use of the creature but tast how good the Lord is And next that they put this promise into suit by their prayers as chap. 10.1 CHAP. X. Verse 1. ASK you of the Lord rain Ask it and have
and Iacob-like 1 Pet. 1.17 when they see nothing but visions of love and mercy as he did at Bethel yet then to cry out How dreadful is this place Psal 130.4 There is mercy with thee that thou mayst be feared unto you O Priests Whom I look upon as the chief of my children given me in lieu of Israels first-born the lot of mine own inheritance that stand ever before me and should by soundnesse of doctrine and holinesse of life vindicate my name from contempt and get me honour before the people Singular holinesse is required of ministers above others a double spirit they had need to wish for as Elisha Things in the sanctuary were double to those that were common as the shekel cubit c. Ministers are called Angels and they must walk as angels ne sit nomen inane crimen immane lest God renew his old complaint The leaders of his people have caused them to erre Isa 9.16 It was the complaint of Pope Pius the second In hist Austriaca that there was no notorious wickednesse committed in the Catholick Church cujus prima origo à sacerdotibus non dependeat the first beginning whereof arose not from Church-men John Hus cryes out of the priests of his time Multa quae illi ordinem dicunt c. Bel. Hussit p. 9 Many of those things that they call by the name of order have brought all things in Christendom out of order Cornelius à Lapide upon this text in his popish way bewaileth it that the ignorance and profanenesse of many of their priests had given occasion to Luthers heresie to spread the further We also have no lesse cause to complain that the insufficiency and impiety of some of our ministry hath opened the black mouth of Campian and his popish complices to bark out Ministris eorum nihil vilius Their Ministers are very base For prevention let the souls of ministers be purer then the Sun-beams as Chrysostom saith they should be and let their lives be so unblameable that no man may speak the least evil of them without a manifest lie c. that despise my name This is the crime they are directly and expresly charged with They had not honoured God as a Father feared him as a Master therefore they had despised and slighted him Not to do God right is to do him wrong not to reverence him is to rob him not to blesse him is to blaspheme him Job 1.5 That 's an excellent saying of Fulgentius Deum si quis parum metuit valde contemnit hujus qui non memorat beneficentiam anget injuriam i. e. whoso feareth God but a little slights him overmuch and he that maketh not honourable mention of his bounty doth him a great deal of injury The very not serving of God the not sacrificing to him is a crime Mal. 3.18 Eccles 9.2 How much more then a slubbered service a corrupt sacrifice There is a contempt in this latter which is worse then a bare neglect and displeasing service is double dishonour Hence the present contest with those greasie priests that despised Gods name the Septuagint hath it Ye that esteem my name at a low rate that misprise it as the French translateth it that have base and bald conceits of me and of my nomen Majestativum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Majestick Name as Tertullian termeth it that take me not into your hearts under the name and notion of an infinite Highnesse the great and mighty Maker and Monarch of the whole world Our safest eloquence concerning God is our silence saith Hooker But if we take in hand to say any thing of him Nullis vocibus tam plenè Deum significamus saith learned Scaliger quam its quae ignorantiam nostram praetendunt We can set forth God so fully by no words as by those that set forth our ignorance of his excellency The very heathens when they would swear by their Jupiter out of the meer dread and reverence of his name forbare to mention him The Jews would not pronounce the name Jehovah Suidas here used in the text The first among the Christians that pronounced Jehovah was Petrus Galatinus Psal 111. following the pronuntiation of the Syriacks and Greeks If at any time we take Gods holy and reverend Name into our thoughts and truly we should think of him almost at every breath we draw according to that Let every breath praise the Lord Remember to think of God as of One at all to be thought of Psal 150. as one whose Wisdom is his Justice whose Justice is his Power whose Power is his Mercy and all himself Good without quality great without quantity Everlasting without time Omnipresent without place containing all things without extent c. This is to magnifie God to make roomth for him in our hearts and the contrary is to despise his name And ye say wherein have we despised thy Name Loe the impudencie of these frontlesse Hypocrites They traverse their aceusation stand upon their justification and put God to his proofs How ordinary is it with people still to palliate their sinnes and plead their innocencie Hos 12.8 In all my labours they shall find none imquity in me that were sin that were a foul business But men have learned to draw a fair glosse upon a foule hand to cast a colour as the Calf-fish doth to deceive the fisher-man to hide their sinnes as Adam Job 31.33 by down right denyall as did Cain Gehezi Ananias and Sapphira or else by excusing and extenuating Gen. 4.9 2 Kin. 5.25 Acts 5.8 as Saul 1 Sam. 16.20 21. Or at least by a senselesse silence not acknowleging their sinnes or being affected with them but rather out facing as Judas John 13.21 with Mat. 2.24 Sinne and shifting came into the world together and so they continue Satan knowes there 's no way to purge the sick soul but upwards therefore he holds the lips close that the heart may not disburden itself and have ease Prov. 28.13 Verse 7. Ye offer polluted bread upon mine altar Bread that is Sacrifices and Oblations so Rabbi David expounds it out of Levit. 21.6 and Levit. 3.3 and Num. 28.2 For the Hebrews call all kind of meat by the name of bread though it be flesh of Oxe Lamb or Goat offered in sacrifice to God whom they made account that they feasted in their sacrifices Psal 50.13 Hence that of the Psalmist in the person of God will I eat the flesh of Bulls or drink the bloud of Goates Now the bread was reckoned polluted when it was neither lawfull nor acceptable but prohibited and therefore abhorred as much every whit as Ezekiels bread prepared with mans dung Cap. 4.13 of which he saith verse 14. Ah Lord God behold my soul hath not been polluted neither ever came there abominable flesh into my mouth What sacrifices God had flatly forbidden see Levit. 22.20 21 22 c. Take we heed that we despite not
Aarons rod better then the rest that it alone should bud and the rest lye dry by it n Num. 17.8 every name was alike written in their rod there is nâ— difference in the letters nor in the wood it is Gods choise that made the distinction So what was the floore of a Jebusite to the Lord above all other soâ—les to build an Altar on after the raging plague in Davids time o 2 Sam 24.18 As in places so in persons God maketh men to differ p 1 Cor. 4.7 and that is ever worthiest that he pleaseth to accept Araunah a Jebusite by nature but made a Proselyte by grace giveth his freehold as a King to the King q 2 Sa. 24.23 This deed of his or rather this work of Gods free grace is long after remembred by the prophet as some not improbably interpret him Ekron shall be as the Iebusite r Zach. 9.7 That is say they the barbarous people of Palestina shall be as the famous Araunah by kindred indeed a Jeâ—usire but by Gods gracious acceptation and adoption an Israelite Like as elsewhere Jether that was by his country and Ismaelite Å¿ 1 Chro. 7.17 is for his faith and religion called an Israelite t 2 Sam. 17.25 So then to summ up this reason albeit by nature that 's never a better of us but all are in the same hatefull and wofull condition all cut out of the same cloth as it were the sheers only going between Yet when grace once comes and sets a difference when that divine nature u 2 Pet. 1.4 as St. Peter calleth it is transfused into a man and he begins to be like unto God in some truth of resemblance the Lord cannot chuse but love and delight in his own image where ever he meets with it Now the persons of such being once in acceptation through Christ Gods beloved one x Eph. 1 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their sacrifices cannot but be well accepted also Thus the Lord had respect to Abel and his offering to Noah and his burnt-sacrifice to Abraham and his intercession for Sodom to Iobs request for his friends to Davids for his people to Pauls for those in the ship Will you know a reason Abel was a righteous person y Heb. 11.4 Noah his favourite z Gen. 6.8 Abraham his friend Iob his servant a Iob 1.8 David his corculum b 1 Sam. 13 14 or darling Paul his elect vessell c Act. 9.15 Hence their high acceptance in the court of heaven and hence that singular delight and complacency that God took in their services For though the sacrifice of the wicked is an abomination to the Lord yet the prayer of the upright is his delight d Prov. 15.8 Psal 4.3 The blood of a swine is as well coloured and as fair to see to as the blood of a sheep but the former was an abhomination to the Almighty and present death to the party that brought it when the later might with good leave and liking be powred about his Altar and the sacrificer depart with the publican justified and accepted And that 's the second thing we were speaking to respecting the services of Gods people in all which there is something of Gods and something of their own This later God graciously overlooks taking notice only of his own part in that we do and hence our acceptance If this be not plain enough take it thus The Lord leadeth his people by his spirit into good works by governing the habits of grace infused and producing therehence acts of grace which though mixed with corruption as from us for who can bring a clean thing out of an unclean e Iob 14.4 Denominatio fit à potiori saith Iob Yet are they good before God who winks at the imperfections and have a true goodnesse in them being therefore denominated and called from the better part good works f 2 Tim. 2.21 good fruites g Mat. 12.33 fruits of the Spirit h Gal. 5.22 who exerciseth our faith hope love zeal fear of God humility and other graces in producing them Whence it is that passing by infirmities in the manner God looks upon all our religious performances as fruits of the vine i Esay 5.4 whereupon he is pleased to feed heartily the Church her self as knowing like another Rebeccah such savoury meat as he best loved inviting him thereunto Let my beloved come into his garden and eat his pleasant fruits k Cant. 4. ult which accordingly he did as followeth in the next chapter l Cant. 5.1 SECT IIII. Vse 1. It s otherwise with the wicked Their persons are hated their performances rejected and why FOr Use of this point God gives diligent heed to Use 1 and takes great pleasure in the religious performances of his faithfull people this as it must needs be marvelous comfortable to the saints so it cannot but be exceeding terrible to the wicked and unregenerate with whom alass it is farr otherwise if they mark it For they are all Cursed with a curse even with Cains curse the Lord had no respect to his sacrifice m Gen. 4.5 with Sauls curse whom the Lord would not answer neither by dreames nor by Urim nor by prophets n 1 Sam. 28.6 with Moabs curse he shall come to his Sanctuary to pray saith the Prophet but shall not prevail o Isa 16.12 with the curse of Davids enemies who cryed out but there was none to save them Yea to the Lord but he answered them not p Psal 18.41 Or if he do hear them as he did sometime that Non-such Ahab q 1 Kin. 21.29 nay the devill himself r Matt. 8 32 yet it is for no other end then that he may come upon them the more justly and consume them after he hath done them good Å¿ Iosh 24.20 their preservation is no better then a reservation to some further mischief But usually the Lord frownes upon such and turnes the deaf ear unto them and worthily for these three causes among many First they cannot present him with any service truly good and acceptable so long as they are out of Christ t Heb. 11.6 All their actions naturall civill recreative religious are abhomination Not the plowing u Prov. 21 4 onely but the prayer of the wicked is sinne x Prov. 15 8 saith Solomon Pray they cannot indeed to speak properly because they want the spirit of prayer that spirit of grace and of deprecation y Zach. 22.10 Say they may with those many in the Psalm Who will shew us any good but pray they cannot as there Lord lift thou up the light of thy countenance upon us z Psal 4.5 Wish they may with Balaam the Soothsayer O let me die the death of the righteous and let my last end bee like unto his a Num. 23.10 But 't is a David onely that can pray in
river of Gods pleasures Psal 26.8 which cast him into a sweet slâ—â—â— at which time one clad all in white seemed to stand before hâ—m and to say Samuel Samuel be of good cheer for after this day tho shâ—â—t never be hungry or thirsty more for soon after this he was buried and from that time till he should suffer he felt neither hunger nor thirst as himself declared though he were kept by the cruel B of Norwich with 2. or 3. morsels of bread every daâ— and thâ—ee spoonfuls onely of water Mercer expounds this text of spirituall thiâ—st the same that was foretold by Amos. Am. 8 Ideoque subdit vers 4. saith Oecolampadius and therefore God addeth in the next verse that he will not have mercy upon her childrer but will kill them with death huâ—â— them to hell as he threateneth to do Jesâ—bel's children Ren. 2.23 Oh when the poor soul shall be in a wildernesse in a dry and thirsty land scorched and parched with the sense of sin and feare of wrath when the terrours of God fall thick upon it even the invenomed arrowes of the Almighty Besides the bufferings of Satan that haile shot hell-shot of fiery darts Eph. 6. so called for the dolour and distemper they work in allusion to the poisoned darts used in war by the Scythyans and other nations the venemous heat whereof is like a fire in the flesh when conscience I say shall by this means lie burning and boyling what would it not gieve for a cup of consolation Phil. 2.1 Gen. 16.14 Judg. 15.19 yea for any consolation in Christ as the Apostle hath it for any Beer-lahai-roi to fill the bottle at yea for any En-haccore any cleft in a jaw-bone to revive a thirsty Sampson that must else be slaine with thirst David never so desired after the water of the well of Bethlehem as he did after God in a dry and thirsty land where no water was Psal 63.1 As the hunted Hart the Hind saith the Septuagint panteth after the water-brookes so panteth or brayeth my soul after thee My soul thirsteth for God c. Oh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 42 1.2.3 when shall I come and appear before God The tears have been my meat c. Hunters say the Hart sheds tears or somthing like when hotly pursued and cannot escape He is a beast thirsty by nature and whose thirst is much increased when he is hunted The female especially in whom the passions are stronger then in males Christ that Aicleth Shachar that is the morning-Hart or stagg as he seemeth to be stiled Psal 22.1 in the title felt his soul heavie to the death in his bitter agony and tasted so deep of that dreadfull cup that in a cold winter night he swat great clods of blood which through cloths and all fell down to the ground And when this lamb of God was even a roasting in the fire of his fathers wrath he cryed out I thirst At which time men gave him cold comfort even vineger to drink but God his Father most sweetly supported him so that he might better say then David In the multitude of my perplexed thoughts within me thy comforts have refreshed my soul But what shall those poore creatures do that are strangers to the promises and have no water of the well of life to relieve them when Gods wrath is as a fire in their bones and falleth upon their flesh like molten-lead or running-bell-mettle Then they that have suckt in sin as an Ox sucks in water shall suck the gall of aspâ— and venom of vipers and have none to pitty them Francis Spira fele this spirituall thirst c. Verse 4. And I will not have mercy upon her children Lo here another And to those foure afore and more dreadfull then the rest Like as that in the 16. of Jeremy vers 13. where I will not shew you favour was worse to them then their captivity in a strange countrey Say that God do cast off his people yet if he say Ezek. 7.5 they shall be as if I had not cast them off and will hear them Zech. 10.6 the affliction is nothing so great as when he sends an evill an onely evill without mixture of mercy as here Oh this pure wrath this judgment without mercy must needs be very heavy when it is once grown to hatred there is little hope Hos 9.15 All their wickednesse is in Gilgal for there I hated them God is not of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hater of mankind but the contrary Titus 3.4 But such is the venemous nature of sin and so contrary it is to Gods both holy nature and just law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he cannot but hate it in whomsoever he finds it yet with this difference that he pitties it rather in his Saints hates it in his enemies as we hate poyson in a toad but we pitty it in a man because in the one it is their nature in the other their disease And as revenge is the next effect of hatred wicked men may expect no better dealing from God then a man would afford to his stubborn enemy Pharoah had plague upon plague neither did the Lord leave him till he had dasht the breath out of his body so true is that of the Psalmist Psal 18. With the froward thou wilt wrestle and that of Solomon The back slider in heart shall be filled with his own wayes He hath made a match with mischief he shall have his belly-full of it Prov. 14 He would needs have his own way and had it for I would have purged him but he would not be purged Now I will have my way another while for thou shalt not be purged from thy filthinesse any more till I have caused my fury to rest upon thee Ezek. 24.13 So our Saviour to those refractory Jewes in the Gospell I would have gathered thee as the hen gathereth her chickens I would but thou wouldst not therefore they shall lay thee even with the ground and thy children within thee And I will not have mercy upon her children Lo God is so incensed by a generall defection that he will make havock and destroy even the mother with the children which was Jacobs great fear Gen. 32.11 yea he will dash the mother in pieces upon the children as Shalman did at Betharbel Hos 10.14 he will put young and old into the same bag together as fowlers deal by birds which yet was forbidden by a law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qualis mater talis filia Partus sequitur ventrem Deut. 22.6 his eyes shall not spare children as Isai 13.19 And why For they are the children of whoredoms They are maliex malis as Hierom interprets it they love and live in the adulteries of their mother they take after her as the birth usually followeth the belly and as in a Syllogisme the conclusion followes the weaker proposition Those Jewes in the Gospel boldly boasted
Pekah as he had done Pekahiah Menahem killed Shallum as Shallum had done Zacharias so true is that of the Poet Ad generum Cereris sine caede sanguine pauci Descendunt Reges Juvenal siccâ morte tyranni What got most of the first Caesars by their adoption or designation to the Empire Nisi ut citius interficerentur but to be killed so much the sooner All or most of them till Constantine died unnaturall deaths As afterwards Phocas the traytour killed the good Emperour Mauritius stewing him in his own broth Heraclius slew Phocas putting him to a shamefull and tormentfull death c. Conradinus King of Germany and Duke of Sweveland was beheaded by Charles King of Naples and Sicily Balthas exner Val. Max. Christian. pag. 274. and the heads-man presently beheaded by another ne extaret qui jactaret tam generosum sanguinem à se effusum saith mine Authour that there might not be any left to boast that he had spilt so noble blood Our Richard the third Daniels hist 249. that bloody and deceitfull man is said to have used the instruments of his cruell plots his cut-throats I mean as men do their candles burn the first out to a snuffe and then having lighted another tread that under-foot Faux that fatall actor of the intended Powder-tragedy should have been thus rewarded by his brethren in evil had the plot taken effect It is that famous and never to be forgotten fifth of November 1651. wherein I writ these lines And therefore in way of thankfulnesse to our ever-gracious Deliverer I here think good to set down the relation as Mr. John Vicars in his Quintessence of cruelty or Poem of the popish Powder-plot hath declared it to the world as he had it from Mr. Clement Cotton the Composer of the English Concordance who also received it from Mr. Pickering of Titsmarsh-grove in North-hampton-shire and it is thus This Mr. Pickering being in great esteem with King Iames had an horse of speciall note on which he used to hunt with the King This horse was borrowed of him a little before the blow was to be given by his brother in law Keyes one of the Conspiratours and conveyed to London for a bloody purpose which thus was plotted Faux on the day of the fatall blow was appointed to retire himself to St. Georges-fields where this said horse was to attend him to make his escape so soon as the Parlament-house was blowen up It was likewise contrived that the said Mr. Pickering noted for a Puritan should be that very morning murthered in his bed and secretly conveyed away As also that Faux himself should have been murthered in St. Georges-fields and there so mangled and cut in pieces as that it might not be discovered who he was Whereupon it was to be bruited abroad that the Puritans had blown up the Parliament-house And the better to make the world beleeve so there was Mr. Pickering with his horse ready to make an escape but that God stirred up some who seeing the hainousnesse of the fact and he ready to escape by flight in detestation of so horrible a deed fell upon him and killed him and so had hackt him in pieces And yet to make it to be more apparant to be so indeed there was his horse found also which was of speciall speed and swiftnesse to carry him away and upon this rumour as massacre should have gone thorow the whole Kingdome upon the Puritans But when this plot thus contrived was confest by some of the Conspiratours and Faux in the Tower was made acquainted with it who had been born in hand to be bountifully rewarded for that his service in the Catholike cause when he saw how his ruine was contrived he also thereupon confessed freely all that he knew touching that horrid and hideous conspiracie which before all the torture of the rack could not force him to The truth of all this is attested by Mr. William Perkins an eminent Christian and Citizen of London who had it from the mouth of Mr. Clement Cotton which I could not but here insert as coming to my minde and Pen on the very day whereon 46. years since it should have been acted when my self was but four yeers of age and it being the utmost that I can remember but if ever I forget let my right hand forger her cunning Remember O Lord these children of Edom Psal 134.5 7 8. c. these Romish Edomites Esauites Jesuites who said Rase it Rase it even to the foundation O daughter of Babylon c. The Rabbines call the Romists Edomites they interpret the mount of Esau Obad. ver 21. to be meant of Rome and well they may for their blood-guiltinesse for which they are hated of God Psal 5.6 Who cannot but remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that their sins as a cart-rope have reached up to heaven Rev 18.5 there having been a concatenation or a continued series of them as the Greek there imports and as some here interpret blood touching blood according to Esay 1.15 Your hands are full of blood And Chap. 4.4 The filth of the daughter of Zion and the blood of Jerusalem This sence the Chaldee Paraphrase maketh The Septuagint with their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mingle blood with blood seem to understand it of incestuous matches and mixtures forbidden Levit. 18.6 and yet avowed by David George and his disciples and practised in the Court of Spain by Papall dispensation Verse 3. Therefore shall the land mourn Here the Lord proceeds to give sentence and it is dreadfull indeed Lugebit terra languebit incola c. You will not mourn therefore your land shall the ugly face of your sin shall appear in the miserable desolation of your Countrey There is no truth mercy or knowledge of God in your land which even groans under your burden the axeltree thereof being ready to break therefore it shall be eased of you by my sore and great and strong sword which shall soon make work amongst you and lay all wast And as Gods red horse of warre is followed by the black horse of famine and that blace one by the pale horse of pestilence Rev. 6.4 5 8. so shall it be here As by swearing and lying c. you have broke out so shall my whole wrath break out upon you as mighty torrent As blood hath touched blood so punishment shall follow hard upon sin for these two are knit together with chains of Adamant saith the Poet. if thou do evil sin lies at the door saith God Gen. 4.7 that is supplicium imminet idque proximum praesentissimum saith Junius there Evil shall hunt the wicked man to destroy him his sin shall find him out as a blood-hound and haunt him as an hell-hag Where iniquity breaks-fast calamity will be sure to dine to sup where it dines and to lodge where it sups No sooner had man sinned but the earth was cursed for his sake Gen. 3.17
they flourished at this time in Court and Country they waxed fat and kicked The Priests are here accused of detestable ingratitude and of unsufferable pride and insolency As they were multiplyed or magnified they have sinned against me that is they have abused my gifts to my great dishonour Like fed hawkes they have forgot their master Nay like yong mules which when they have sucked turn up their heels and kick their dam so did these haughty and haunty Priests Psal 17.10 Psal 119.70 Their hearts were fat as grease they were inclosed in their own fat but they delighted not in Gods Law Cum ipsis opibus lascivire coepit Ecclesia saith Platina The Church began to be rich and wanton at once rich and riotous They had golden chalices but wooden Priests Repugnante contra teipsum felicitate tuâ as Salvian saith to the Church in his time thy prosperity is thy bane What would he have said if he had seen the Pope in his Princely State thundering from his Capitoll and heard their big-swoln titles of Padre benedicto Padre Angelo Archangelo Cherubino Seraphino c. Spec. Europ Ammianus Marcellinus a heathen historian inveiged against the Bishops of Rome even in those purer times for their pride and luxury Odi fastum illius ecclesiae saith Basil I hate the haughtinesse of that Western Church It caused the lamentable separation of the Greek Church from the Latine the other four Patriarches not without the like pride and stomack dividing themselves from the Bishop of Rome and at their parting using these or the like words Thy greatnesse we know thy covetousnesse we cannot satisfie thy encroaching we can no longer abide live to thy self And yet if they could have held them there and shunned those evils which they blamed in others walking humbly with God and committing themselves to him in well-doing they might have flourished to this day But wrangling away the truth and contracting rust with long ease and prosperity God was forced to scour off that their rust with bloody War by the Turks Of whom these Churches being in fear and danger fled to carnall combinations sent and subjected themselves to the Bishop of Rome that they might have his help But all in vain for shortly after they were destroyed and lost all God covered them with confusion and turned their glory into shame So he hath done the Roman glory in part and will do more every day Parei Medullâ— Roma diu titubans varijs erroribus acta Corruet et mundi desinet iste caput God will cast dirt in the faces of proud prelates Isa 23.9 be will stain the pride of all glory cast upon them with ignominy reproach Prov. 18.3 crush their crown with a woe Esay 28.1 change their glory their dignitie and greatnesse wherein they gloried into shame not without much bitternesse in the change as the Hebrew word here used seemeth to import Miserum enim est fuisse felicem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 8. They eat up the sin of my people that is the sin-offerings as Exod. 29 14. This they might lawfully do Levit. 6. and 10.17 But they were greedy dogs and looked every one to his gain from his quarter Esay 5.6.11 They winked at the peoples sins and cared not what evils they fell into so that they would bring in store of fat and good expiatory sacrifices which made for the Priests advantage They ate that on earth which they were to disgest in hell they fed upon such diet as bred the the worm of conscience that never dyes Just so the Papists do at this day they teach the people though they sin yet by giving mony for so many Masses to be mumbled over by a greasie Priest or by so many indulgences and Dirges purchased of the Popes pardon-mongers they shall be delivered etiamsi per impossibile matrem Dei vitiassent I tremble to English it Tecelius told them so in Germany and got huge masses of mony for the Popes coffers The common sort of Papists for want of better teaching will say When we have sinned we must confesse and when we have confessed Specul Europ Psal 14. we must sin again that we may confesse again and make work for new indulgences and Jubilees But have these workers of iniquity no knowledge that eat up Gods people as they eat bread that drink up the blood of souls much more worth â—hen the lives that Davids men had jeoparded to procure him the water of the well of Bethlehem which therefore he durst not drink of This surely is that filthy lucre Ministers should be free from 1 Pet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5.2 Let all non-residents look to it that carry onely forcipes et mulctrum those instruments of a foolish shepherd Zech. 11.15 See the Note there feeding themselves but starving the flock an heavy account will they one day make to the Arch-shepheard of this their sacrilegious rapacity and they set their hearts on their iniquity Heb. they lift up their souls that is they not onely prick up their ears as Danaeus expounds it to listen after sins and sin-offerings but they greedily desire and earnestly look after such emoluments such belly timber being gulae mancipia slaves to their guts and wholly given up to gormandise See the same expression and in this sense Jer. 12.27 Deut. 24.15 Ezek. 24.25 and compare the practise of Popish Priests who make infinite gain of every thing almost as their ringing of Saints-bels places of buriall selling of licenses for marriage and meates selling of corpses and Sepulchres All things are saleable and soluble at Rome and the savour of gaine sweet though it come out of a stinking stewes or Jewes counting-house The Priests had a trick by wires to make their Images here wag their chaps a pace if some good gift were presented as if otherwise Act. and Mon. to hang the lip in token of discontent Verse 9. And there shall be like people like priest i. e. they shall share alike in punishment as they have done in sin neither shall their priesthood protect them any more then it did Elies two sons whose white Ephod covered foule sins A wicked Priest is the worst creature upon earth Who are devils but they that were once angels of light and who shall have their portion with the devill and his angels but those dehonestamenta cleri male monetae minstri bad-liv'd ministers It was grown to a proverb in times of Popery that the pavement of hell was pitcht with souldiers helmets and shavelings-crowns Letters also were framed and published as sent from hell wherein the devill gave the Popish clergy no small thanks for so many millions of soules as by them were daily sent down to him Matth. Paris ad Ann. 1072. The Priests might haply hope to be priviledged and provided for in a common calamity for their office-sake As Chrysostom saith that Aaron though in the same fault with Miriam Numb
for I will give them to do it both to will it and to work it for otherwise afflictions Gods hammers do but beat cold iron wicked men grow worse for corrections as water is more cold after a beat as naughty boyes are more stubborn or more stupid after a whipping These also may cry to God as prisoners at the bar or malefactours upon the rack yea seek him early after a sort and yet not finde him Prov. 1.27 no though they seek him with their herds and flocks Hos 5.6 because they seek him not early and earnestly or diligently as Prov. 7.15 inflamedly as Baruch Nehe. 3.20 and Jabez 1 Chro. 4.10 accurately and anxiously as the Church sought her beloved Cant. 5.1 as the Virgin Mary sought her lost Son Luke 2. they seek him not for himself but for his corn wine and oil Hos 7.14 they seek not him but his they seek him not till they have nothing else to seek to Most justly therefore may God reject their suits and regest upon them Judg. 10. Depart from me ye wicked Get ye to the gods whom ye have chosen c. Justly may he say to them as once Jephta did to his country men Do ye now come to me in your distresse who in your prosperity said unto me Depart from us we will none of the knowledge of thy wayes Those that will finde God must seek him early O satisfie us early with thy mercies Psal 90.14 They must seek him early and late too Esay 26.9 alwayes and by all means as the Apostle speaketh in another case but especially in affliction as here for he lookes for it Our Saviour being in an agony prayed more intensively so did David out of the deep Jonah out of the whales belly the Church when she was in danger as she thought of losing God then she set up her note and cryed Thou art put in the midst of us Jer. 14.9 leave us not Extingui lucem nec patiare tuam Thus afliction exciteth devotion in the Saints and although they seek the Lord and his strength seek his face evermore yet especially In their distresse they cryed unto the Lord and he heareth them Psal 120.1 in the night of affliction they take the light of a lively faith and seek him early And that they may not fail to finde him they call in help of others as here in the next chapter Come and let us return c. CHAP. VI. Verse 1. COme and let us return unto the Lord c. So sweetly was Gods expectation answered as likewise it was in David Psal 27.8 No sooner could God say Seek ye my face but his holy heart answered as it were by an eccho Thy face Lord will I seek Look what God aimeth at in his administration to his elect he will have it He will have out the price of his Sons blood who gave himself for us that he might redeem us from all iniquity c. Tit. 2.14 and that he might give repentance to Israel and forgivenesse of sins Act. 5.31 See the proof and practice hereof in these Jewish converts Come and let us return to the Lord c. See how in those dayes and at that time the children of Israel shall come they and the children of Judah together going and weeping they shall go and seek the Lord their God They shall ask the way to Zion with their faces thitherward saying Jer. 54 5. Come and let us joyn our selves to the Lord in a perpetual Covenant that shall not be forgotten Judah and Israel could not agree at other times but when they are in a weeping condition then they could when they passed through the valley of Bara Psal 84. and made it a Bochim with their penitent tears even they could go from strength to strength or from company to company one company coming this way and another that and not rest untill every one of them in Zion appeareth before God Psal 84.6 â— This was fulfilled partly when the Lord turned again the captivity of Zion out of Babylon and those that had sown in tears reaped in joy those that went forth weeping and bearing precious seed came again with rejoycing and brought their sheaves with them Psal 126.5.6 confer Jer. 29.13 partly under their captivity and oppression by the Romanes which was when Christ came and by his Apostles converted thousands to the faith so that multitudes of them were â—aily added to the Church Acts 2. and 3. And lastly at that long looked for calling of the Jewes when they shall flie to Christ crucified as the doves unto their windows Isai 60.20 when they shall bring their brethren as an offering to the Lord upon horses in chaerets and in litters that is though sick weakly and unfit for travell yet rather in litters then not at all every one exciting other and saying Come and let us return unto the Lord. c. Return unto him from whom we children of Israel have deeply revolted Isai 31.6 Let us not pine away in our transgressions aa those Ezek. 33.10 for yet there is hope in Israel concerning this thing Ezra 10.2 we have done all this wickednesse yet let us not turn aside from following the Lord for this were to adde rebellion to sin 1 Sam. 12.20 this were worse then all the rest Come let us return unto the Lord By our sins we have run from him by repentance let us return unto him See for this the Note on Zach. 1.2 If the wicked have their Come Prov. 1.11 Esay 56. ult should not the Saints have theirs as Esay 2.3 Zech. 13.21 See the Note Should not Andrew call Philip and Philip Nathaneel as one linke in a chain doth another c. True grace is communicative charity is no churle the Saints like not to go to heaven alone For he hath torn Rapuit not cepit as the vulgar by a foul mistake of capio for rapio in the Hebrew Lexicons Here these converts confesse that their affliction neither came forth of the dust Job 5.6 nor without their desert they acknowledge God to be the Lion that tore them Chap. 5.14 and not without cause for that they had wickedly departed from him This is is one property of true repentance still to justifie God and to say as Mauritius the Emperour did after David when he saw his wife and children slain by the traytour Phocas c. Righteous art thou O Lord in all thy wayes and just in all thy proceedings Another property of it is Psa 119.137 to bring a man to God with some assurance of healing He will heal us For he is Iehovah the Physician Exod. 15.26 Now Omnipotenti medico nullus insanabilis occurrit morbus saith Isidore To an Almighty Physician no disease can be uncurable Ephraim went to the Assyrian upon sight of his disease but he could not heal him Chap. 5.13 But God both can and will Here he is compared both to a Physician he will heal and
once said Judg. 9.29 Vbi est Rex tuus ubinam nunc servit te c. Where is the king where is he let him now save thee in all thy cities so Polanus rendreth it Can they save thee who cannot save themselves It is a Sarcasticall concession See the like Deut. 32.37 38. Judg. 10.4 Am. 4.4 And observe that Gods to deride and insult over men in their carnall confidence and his people are licenced to do so too so it be out of pure zeal Psal 52.6 7. and not out of private revenge and thy judges Or chief Officers Princes that are necessary to a King and are called his Comites cousins and counsellours whereof thou saidst and wast set upon it thou wouldst needs have them contra gentes as they say and hadst soon enough of them Strong affections bring strong afflictions Give me a king and princes It was partly their ambition and partly discontent with the present government as the present is alwayes grievous that prompted them to this request 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thucyd. and they had it but for a mischief It is not alwayes in mercy that prayers are answered for Deus saepe dat iratus quod negat propitius God oft throwes that to his enemies when they are over-importunate which he denies to his friends in great mercy to their souls They do best that acknowledging him the onely wise God pray Not our but thy will be done c. Verse 11. I gave thee a king in mine anger As once before he gave them Quails to choak them A king that is all those kings they had since they fell off from the house of David These were Gods gifts but giftlesse-gifts which hee cast upon them in his anger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a punishment both of the sinnes of Davids ho use and likewise of the peoples rebellion It was ab irato potius quam ab exorato Deo Take him saith He sith you will needs have him with all that shall follow after The hypocrite shall raigne that the people may ensnared Job 34.30 Set thou a wicked man over him saith the Psalmist and let Satan stand at his right hand Psal 109.6 See Dan. 8.23 Saul was an hypocrite Jeroboam a wicked man so were all his successours in that Throne Levit. 26.17 it is written as an heavy curse of God If you still trespasse against me I will set Princes over you that shall hate you mischievous odious princes odious to God malignant to the people and took him away in my wrath Heb. In mine immoderate wrath that passed the bounds This is spoken of God after the manner of men for he cannot exceed or over-do fury is not in him Esay 27.4 but here he threateneth to take away king and kingdome together as he did Hosea by the Assyrian that carried them all captive Observe here that better a bad Magistrate then none for this latter is the fruit of Gods utter indignation Those Anabaptists that from this Text inferred that no Christian can with a good conscience take upon him kingly dignity should have observed that as an evil king is reckoned as a plague to a people so a good king is to be held a speciall blessing to them Verse 12. The iniquity of Ephraim is bound up sc in a bundle or fardle or fagot as the French hath it And like as all fardles are opened on a Fair-day so shall Ephraims iniquities be brought to light and punished at the last day As the housholder bindeth up the tares in bundles at harvest and burneth them so shall it be in the end of the world The Son of man shall send forth his Angels and they shall gather out of his kingdom all scandals and them which do iniquity and shall cast them into a furnace of fire c. Matth. 13.30 41 42. As the Clark of Assizes bindes up the inditements of malefactours in bundles or seals them up in a bag for more surety and at the Assizes brings his bag takes them out and reads them so will it be at that last and great day My transgression is sealed up in a bag saith Iob and thou sowest up mine iniquity viz. as the writings or informations of a processe which is ready to be sentenced See Deut. 32.34 Ier. 17.1 Hos 9.9 Sinners shall one day know that Gods for bearance is no quittance Job 14. ◠that however he is silent for a season and thereupon they are apt fondly to conceit him to be such another as themselves yet He will confute them and set their sins in order before their eyes Psal 50.21 Their actions are already in print in heaven and God will one day read them aloud in the ears of all the world And then though their sinne be hid for present all shall out to their utter shame and everlasting contempt Dan. 12.2 that last light of the day of wrath shall reveal all Rom. 2.5 punish all Hos 9.9 Whatever God hath threatned shall then be inflicted whatever arrowes are in the bow-string shall then flee and hit and stick deep And the longer the Lord is in drawing the heavier they will light Morae dispendium foenoris duplo pensabitur the longer He forbeareth the heavier He punisheth So that there shall be no cause why sinners should say Where is the God of judgement Mal. 2.17 See the Note God will enquire after their iniquity and search after their sin Iob 10.6 Verse 13. The sorrows of a travailing woman shall come upon him This Common-wealth was before compared to a mother chap. 1. 3. And as a woman that hath conceived is not for a while discerned to be with child till she biggen and burnish and grow near her time so is it with sinners see it elegantly set forth by S. Iames chap. 1.14 15. The sorrows of a travailing woman are known to be unexpected exquisite and inevitable so shall Gods judgements be upon the workers of iniquity such as they shall never be able to avert to avoid or to abide This is set forth by an apt similitude ordinary in holy Scripture Mic. 4.9 10. Psal 48.7 Ier. 49.29 and 50.43 c. And whereas some might say A travailing woman is soon delivered her pain is sharp but short she hath hope not onely of an end but of a birth the joy whereof maketh her remember her anguish no more Ioh. 16.21 The Prophet replieth that it is otherwise with Ephraim he is an unwise sonne that will be the death both of his mother and of himself He hath no list to help himself and to get free of the straights and petils of the birth by passing thorow the narrow womb of Repentance and being born anew God stands over him stretching out his hands all the day long to do a midwives office to take him out of the womb as Psal 22.9 to cut his navell and wash off his blood to salt him and swaddle him as Ezek. 16.4 but he hath no minde
for their dignity they are the Lords Ministers as likewise the good Angels are and their fellow-servants so according to their duty they must be first in holy exercises going in and out before Gods people in the perforâ—â—nce of their trust and that worthy work of theirs 1 Tim. 3.1 for the which 〈◊〉 are to be very highly esteemed in love 1 Thess 5.13 Let Ministers therefore pray hard for their people as did Aaron Samuel Paul c. Let their prayers at â—asts especially be well watered with teares those effectuall Oratours that cry to God for mercy Psal 39.12 as blood doth for vengeance Gen. 4.16 as theirs were Judg. 20.23 and Judges 2.5 and 1 Sam. 7.6 and as Ezra chap. 10.1 and â—remy chap. 9.1 and 13.17 and why but for corruption in Magistrates Ministers All sorts a generall defection drawing on a generall desolation Oh let Gods two faithfull witnesses be clothed in sack-cloth Rev. 11.3 teaching Gods people with many tears and temptations Act. 20.19 20 31. both publikely and from house to house yea not ceasing to warn them night and day with tears to redeem their own sorrows by sound repentance It is said of Athanasius that by his tears as by the bleeding of a chast Vine he cured the leprosie of that tainted Age. And of Luther that by his prayers and tears he had prevailed with God that Popery should not over-run his countrey Act. Mon. In vita Luth. during his dayes When I am dead said He let those pray that can pray Melancton his Colleague writeth that he constantly prayed with abundance of tears for he knew that as Musick upon the waters sounds farther and more harmoniously then upon the land so prayers joyn'd with tears finde much respect with Christ who could not but look back upon the weeping women and comfort them though he was then going to his death between the porch and the altar This was that void place where the Priests prayed after the sacrifices were offered Ezek. 8.16 As in man there is Body Soul and Spirit 1 Thess 5.23 so in the Temple at Jerusalem 1. between Solomons Porch Act. 3.11 and the Altar of burnt-offering was the outer great Court 2. Chron. 4.9 where the people met for preaching and prayer Next there was the second Court for the Priests onely and here was the Altar of incense Luke 1.9 10. Thirdly the most Holy place for the High-priest to enter once a year Num. 17.10 The first is here spoken of the outer Court where the priests might bee best heard to pray and seen to weep and the people might comport and say Amen the want whereof St. Paul counts no small losse 1 Cor. 14.16 and let them say Spare thy people O Lord c. Other exercises there were usually performed at publike fasts as Reading the Scriptures Jer. 36.5 27. expounding and preaching Neh. 8.4 8. examining censuring and punishing such sinnes as then most raigned Neh. 9.2 Ezr. 9.2 Josh 7. and 22. Binding themselves to God by a Covenant of better obedience Nehem. 10.18 29 30. Contributing to good uses Esay 58.7 and 2 Chron. 31.3 4. But the chief businesse and duty of the day was as here Prayer to God for pardon of sinne and removall of shame and other punishment whence also it was called A day of Atonement or Expiation Spare thy people O Lord c. Brevis oratio sed tota affectibus ardens saith Mercer A short prayer but very affectionate So are all Scripture-forms they have fulnesse of matter in fewnesse of words Quam multa quam paucis How much in a little as Tully said of Brutus his Laconicall Epistle See Numb 6.24 25 26. Hos 14.2 Luke 18.13 Matt. 6.9 10 c. which is both a prayer and a pattern as the standard is the exactest measure Why then should any man fall out with forms and call them idols odious as swines-flesh c Why should they say that the use of the Lords Prayer is the Note of a formalist Is not this to speak evil of good c. and give not thine heritage to reproach Suffer us not for our sinnes to be forced by famine to beg bread of our enemies the Ammonites and Moabites for that will reflect upon thee Lord and turn to thy dishonour as if thou hadst no care of thine heritage couldst not maintain thy servants See a like prayer to this Num. 14.11.12 16 17 c. and Deut. 9.26 27 28. and learn to deprecate shame and reproach as a fruit of sinne and a piece of the curse Deut. 28. Lev. 26. 1 Sam. 2.30 Beg of God 1. To keep thee from reproachfull courses such as may expose thee to the scandall of the weak and scorn of the wicked David is much in this petition 2. To hide thee in a pavilion from the strife of tongues Psal 31.20 either to preserve thee from aspersions or so to oil thy name that they may not stick 3 To give thee good repute and report among the best 'T was God gave Solomon honour and he promiseth it to all his as a reward of religion Prov. 22.4 that the heathen should rule over them It is an heavy hand of God upon his people when Pagans or Papagans have dominion over them Neh. 9.9 10 27 c. Psal 79.1 c. and 80.1 2 c. and 137.1 2 c. Lam. 1.2 4 5. They are bloody in their positions and dispositions See Rom. 1.31 their government is tyrannicall such as the Spaniards is over the poor Indians the Turks over Greece the Rebels over the English in Ireland c. The Saints also are 1. Consciencious and cannot yeeld to their unlawfull commands as the three children 2. Zealous and cannot but contest as Steven Paul at Athens the Martyrs 3. Friendlesse and destitute Matt. 10.16 as Paul afore Nero Christ afore Pilate forsaken of all Pray therefore as here and prevent such a mischief by shunning Ierusalems sinnes of ignorance ingratitude incorrigiblenesse formallity c. and by putting our necks under the yoke of Christs obedience observing from the heart that form of doctrine which he hath delivered unto us Rom. 6.17 wherefore should they say among the people Where is their God q. d. Why should they cast our religion in our dish why should they twit us with thy neglect of us why should thy name be blasphemed and thy power traduced as it were on a publike theatre This was that which most galled these good souls as it had oft done David before them that God with whom they quartered armes should be reproached for their sakes and thorow their sides and his glory defaced This was as a murthering-knife in Davids bones Psal 42.10 and worse to him then all the evill that he had suffered from his youth up Our nature is most impatient of reproach for there is none so mean but thinks himself worthy of some regard and a reproachfull scorne shewes an utter disrespect which flowes from the very superfluity of malice You
past imagination and the heavens and the earth shall shake The heavens with thunder the earth with earth-quake to the terror of the wicked but comfort of the godly Hag. 2.6 for the Lord will be the hope or harbour of his people they shall have a good bush on their backs in the greatest tempest they shall not be afraid though the earth be removed and though the mountaines be cast into the middest of the sea Psal 46.2 fractus si illabatur orbis Hora◠Impavidos ferient ruinae O the force of a lively faith and the privy armour of proof that beleevers have about their hearts O the dignity and safety of Gods people in the worst of times Hab. 3.18 19. Happy art thou o Israel who is like unto thee O people saved by the Lord the shield of thy help the sword of thine excellency and thine enemies shall be found lyars unto thee and thou shalt tread upon their high places Deut. 33.29 Verse 17. So shall ye know that I am the Lord your God you shall experiement that which during your deep afflictions ye made some doubt of and were ready to say as Gideon did to the Angell If the Lord be for us why is it thus with us or as your unbeleeving forefathers in the wildernesse Is God amongst us as if that could not be and they athirst dwelling in Zion Defending my people and dispensing my best blessings to them The Lord that made heaven and earth blesse thee out of Zion Psal 134. ◠The blessings that come out of Zion are farr beyond those that otherwise come out of heaven and earth then shall Ierusalem be holy with a double holinesse Imputed and Imparted the profane being purged out here in part but heareafter in all perfection This our Saviour sweetly sets forth in those 2. parables of the tares and of the draw-net Mat. 13. Or It shall be holy that is deare to God and under his care favour and protection from the dominion direption and possession of profane Heathens and there shall no strangers passe through her any more either to subdue her and prejudice her as the proverb runs of the great Turk that wherever he sets his foot no grasse growes any more such havock he makes or to fasten any filth or contagion upon her See Rev. 21.27 where St. Iohn alludeth to this text as all along that book he borroweth the elegancies and flowers of the old Testament to set out the state of the New in succeeding ages If this promise be not so fully performed to us as we could wish we must lay the blame upon our sins whereby the Reformation is ensnarled and our prosperity hindred Behold the Lords hand is not shortned that it cannot save neither his ear heavy that it cannot hear But your iniquities have separated betwixt you and your God and your sins have hid his face from you that he will not hear Esay 59.1 2. Nothing intricates our actions more then sin this is that devill in the ayre that hinders our happinesse this is that Make-bate Hell-hag Trouble-town charme this devill and make him fall from his heaven which is to do hurt and we shall inherit the promises The godly man only prospers Psal 1.3 Verse 18. The mountains shall drop down new wine By these hyperbolicall expressions is promised plenty of all things pertayning to life and godlinesse such a golden age as the Poet describeth Flumina jam lactis jam flumina nectaris ibant Flavaque de viridi stillabant ilice mella Ou Metam Where it must be observed that spirituall good things are promised under the notion of temporall as of Must Milk c. Ob populi infantiam by reason of the infancy of that people of that time The mountaines i. e. the most barren places shall drop down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without our labour shall yeild plentifully New wine strong consolations and Scripture-comforts for strong Christians And the hills shall flow with milk that unadulterated sincere milk of Gods word for his babes 1 Cor. 2.2 1 Pet. 2.2 And all the rivers of Judah shall flow with waters Sanctuary-waters wholesome doctrines such as have a healing cooling quenching quickning property in them Esay 44 3. and a fountain shall come forth viz. Baptisme that laver of regeneration Tit. 3.5 that fountain opened Zach. 13.1 that pure river of water of life clear as chrystal that washeth away sin Rev. 22.1 Acts 22.16 and shall water the the valley of Shittim That dry valley in the borders of Moab neer to Jordan Num. 25. Josh 2. and not far from the dead Sea Here it was that the Israelites defiled themselves with the daughters of Moab as Jarchi noteth but shall bee purified and sanctified with the washing of water by the word Ephes 5.26 Tarnovius renders the Text Qui irrigabit vallem cedrorum which shall water the valley of cedars those choisest trees planted in the paradise of God Psal 92.13 For saith He as the Tabernacle was built and garnished of old with Shittim-wood for the most part Exod. 25.5 26.15 27.1 30.1 so is the spirituall temple with these spirituall cedars Verse 19. Egypt shall be a desolation By Egypt and Edom are meant all Christs adversaries whether they be professed open enemies as were the Egyptians or false brethren as the Edomites Romists have been both and shall therefore be desolated Rev. 17.16 with 11.8 For the violence against the children of Judah From the very cradle of the Church Exod. 1. yea sooner for Esau in the very womb justled his brother Jacob and offered violence against him that he might lose no time because they have shed innocent blood in the land The Saints blood is called innocent blood 1. Because their sinnes are remitted 2. Because they are causelesly killed And this is a land-desolating sinne The innocent blood spilt by Manasseh brought the captivity the Marian times our late troubles The blood of the Martyrs shed by Turk and Pope whom the Jew-Doctors understand by Egypt and Edom here shall be the ruine of them both Verse 20. But Judah shall dwell for ever Perpetuitas Ecclesiae declaratur saith Mercer The perpetuity of the Church is declared and assured The blood of Martyrs is the seed of the Church Christ is with his to the end of the world and those Roman persecutours who sought to root out Christian Religion and erected pillars in memory of what they had done or rather attempted that way what got they thereby but perpetuall ignominy besides the irrepairable losse of their souls bodies and fortunes Tu vero Beza Herodes sanguinolente time The Church as the Palm-tree spreadeth and springeth up the more it is oppressed as the bottle or bladder Duris ut ilex tonsa bipennibus Horat. Cur. 4.4 Plin. l. 18. c. 16. that may be dipt not drowned as the oak that taketh heart to grace from the maims and wounds given it and sprouts out thicker as
Fenugreek which the worse it is handled the better it growes as Pliny saith No fowl is more preyed upon then the pigeon no creature more killed up then sheep yet are there more pigeons then birds of prey more sheep then slaughter-men c. Verse 21. Optatus For I will cleanse their blood that I have not cleansed i. e. I will clear their consciences from dead works from the stain and sting of all sinne that they may not question their right to these precious promises but boldly take the comfort of them I will say unto them Such were some of you but ye are washed but ye are justified but ye are sanctified Be of good cheer therefore sith your sinnes your bloody sinnes are forgiven you Or thus I will cleanse their blood that is I will declare that the blood of the godly which the world thought to have been justly spilt was indeed innocent blood and that they were slain without cause This I will do partly by rooting out and damning their enemies and partly by clearing their innocencie and crowning their constancy Thus Mercer Levely c. for the Lord dwelleth in Zion This is the last promise but not the least It referreth saith Danaeus to Christ taking our flesh by the which he dwelt among us being God manifest in the flesh 1 Tim. 3.16 and Joh. 1.14 The word was made flesh and dwelt amongst us and we saw the glory thereof c. This is reserved to the last place as the causa cumulus felicitatis especially since he dwelleth with his Church for ever as it is in the precedent verse and maketh her a true Jehovah Shammah as she is called Ezech. 48.35 A COMMENT OR EXPOSITION Of the Prophesie of AMOS CHAP. I. Verse 1. THE words of Amos Not of that Amos who was father to Isaiah as some Ancients for want of Hebrew mistook it but a man of meaner rank 2 Cor. 11.6 rude in speech but not in knowledge tam sensuum nomine quam simplicitate verborum clarus as Hierom saith of Didymus The Jews firname him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Stammerer as if he had been a man not onely of a low but of a letsome language one that had an impediment in his speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vt Michael Balbus as Mark 7.32 and this they gather from his name Amos which signifieth a burthen as if this herds-man had had bovem in lingua a clog upon his tongue and could not utter himself freely But let this passe for a Jewish tradition True it is that Amos is by interpretation a burden and no lesse true that the words of Amos are onerosa prophetia the burthen of the word of the Lord to Israel by Him See the Note on Mal. 1.1 who is a vehement Prophet laden with reproofs and threatnings Comminationibus ac reprehensionibus Onustus as Luther saith of him such as the land was not able to bear said that Malecontent Amaziah who had sel in aure his gall in his ears as they write of some creatures But truth must be spoken however it be taken neither may Gods Ministers meddle with toothlesse truths onely as Balac bid Am. 7.10 Neither curse nor blesse at all but bind heavy burdens if need be upon the shoulders of obstinate sinners that may cripple their iron sinewes and make them buckle under the sense of Gods unsupportable displeasure who was among the herdmen of Tekoah He was no Prophet neither was hee a Prophets sonne but an herdman and a gatherer of Sycomore fruit chap. 7.14 1 Cor. 1.27 and extraordinarily called to this high office by Him who chooseth the foelish things of the world to confound the wise and the weak things of the world to confound the mighty who enabled the dumb Asse to forbid his Masters madnesse 2 Pet. 2.16 and sent this down-right Net-herd to deal with a bruitish people worse then the Ox an Asse that have no understanding Psal 32. Esay 1.3 Job 10.4 and who had changed the glory of the uncorruptible God into a four-footed calf and creeping things Rom. 1.23 Tekoah is said to be six miles from Bethlehem twelve from Jerusalem Kimchi in loc in cap. 3.10 seituate in the tribe of Judah 2 Chron. 11.6 Quinquius that learned Hebrew therefore is utterly out in saying that Tekoah was a great townin the tribe of Asher which he saw concerning Israel He not onely heard these words but saw them in a vision he had them by revelation from God See the Note on Hos 1.1 concerning Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodot Or against Israel that is the ten revolted tribes who had many Prophets sent them to foretell their captivity God loves to foresignifie In the dayes of Vzziah c. At the same time with Hosea and Isaiah and Micah when Procas Sylvius was king of the Latines and Sardanapalus of the Assyrians as Hierom saith and in the dayes of Ieroboam the second not that funestum Iudaeis caput that Jeroboam the sonne of Nebat 2 Kin. 14.20 25. 2 Chro. 26.6 7 8 c. who caused Israel to sinne Under the raign of these two kings Judah and Israel were in great prosperity and bewitcht therewith applauded themselves in their impiety as Psal 73.5.6 This Prophet therefore is sent to rouse them and rub them up to tell them their own and what they should trust to Two years before the earthquake That notable earth-quake famous and fresh in most mens memories Whether it sell out just then when Vzziaâ— attempted to offer incense and was therefore smitten with leprosie 2 King 15.5 as some Ancients affirme or whether at that instant when Esay in a vision saw the Lord in his glory and the posts of the door mooved Esay 6.4 as some Rabbins tell us I have not to say It seems to be foretold chap. 3.5 and so terrible it was that people fled from it Zach. 14.5 See the Note there Josephus maketh mention of it in the ninth Book of his Antiquities chap. 11. and telleth us that half a great hill was removed by it out of its place and carried four furlongs another way so that the high-way was obstructed and the kings gardens utterly marred God by such extraordinary works of his shâ—weth his justice and displeasure against sinne Psal 18.8 Esay 13.23 as also his special mercy to his praying people as at Antioch in the yeer 529 and at Bern Anno 1584 near unto which city a certain hill carried violently beyond and over other hills is reported by Polanus who lived in those parts to have covered a whole village that had 90 families in it one half house onely excepted Polan syntag 841. wherein the master of the family with his wife and children were earnestly calling upon God Oh the terrour of the Lord and oh the power of prayer Verse 2. And he said The Lord will roar This is spoken for the terrour of the wicked as the
for spending thirteen yeares in building his house and planting those paradises about it Eccle. 2.5 and the people of Syria shall go into captivity unto Kir A place of Media Strabo l. 17. called by other Authors Cyrrha or as others think Cyrene in Egypt or Afrrica This was fulfilled 50. yeares after by Tiglath Pileser saith the Lord who spake the word and it was done Psal 33.9 and 148.5 And what wonder when his Fiat onely made the world and he can as easily unmake it if he please Verse 6. For three transgressions See the Note on ver 3. of Gaza One of the five chief cities or Satrapies of the Philistines an ancient name Lib. 1. de situ erb cap. 11. Gen. 10.19 Deut. 2.23 1 Sam. 6.17 and not so first called by Cambyses making it his Magazine when he marched against Egypt as Mela would perswade us I will not turn away Or I will not convert them as some render it so verse 2.9 c. i. e. non reducam ad misericordiam suam I will shew them no mercy but they shall have an evill an only evill Ezek. 7.5 without mixture of mercy This is punishment enough because they carried away captive the whole captivity This cruely God singleth out as before as a singular sin that shall be surely punished Now that is called a whole or perfect deportation when none escapeth but all of all sorts sexes and sizes are carried away as by a sweeping raine or universall deluge Jer 13.19 Judab shall be carried away captive all of it it shall be wholy carried away captive Whether this were Judah or Israel that was so inhumanely dealt with by the Philistines we find not Something like it we read 2 Chron. 21.16 17. Ioel. 3.6 See the Note there to deliver them up to Edom Or to shut them up in Edom their most inveterate deadly enemy to whom the Philistines delivered or sold them on this condition or bargaine that they should hold them there in perpetuall and irrevocable slavery Verse 7. But I will send a fire i. e. an enemy saith Drusius which as a fire shall consume all This was fulfilled by Vzziah 2 Chron. 26.6 whence it was afterward called Gaza which is desart Act. 8.26 which shall devour the palaces thereof built likely in the blood of the poor afflicted and having sinne at the bottome which blew up all at length as the voyce from heaven said to Phocas Cedren hist pag. 543. who likewise laid his foundation in blood See the Note on verse 4. Verse 8. And I will cut off the inhabitant from Ashed These other foure Satrapies of the Philistines Gath is not mentioned because haply Time had now triumphed over it so that it lived by fame only were the worse likely and fared the worse for Gaza's ill neighbourhood like as Hamath did for Damascus Zech. 9.2 and I will turn mine hand Not in mercy as Zech. 13.7 but for further miscief I will have a double blow at Ekron where Beelzebub the Grandiabolo is worshipped Iterabo plagam and when I have done with the rest I will begin againe with Ekron Acheronta movebo and the remnant of the Philistines This is dreadfull but due to them and just upon them for their savage dealing with Israel verse 6. This was fulfilled by Hezekiah conquering all that countrey 2 King 18.8 See Iosephus lib. 9. cap. 13. Verse 9. For three transgressions of Tyrus That crown of the sea Esay 23.8 mediâ insuperabilis undâ till Alexanders time who joyned it to Continent and afterwards ruined it Charged it is here as those before 1. with incurable obstinacy 2. with extreame cruelty because they delivered up the whole captivity which either themselves had taken or that had fled to them for refuge in some common calamity but were betrayed by them into the hands of their bitterest enemies See verse 6. and acknowledge the truth of that divine proverb The tender mercies of the wicked are cruel they help their clients no otherwise then the wolfe in the fable helped the sheep of his cough by sucking his blood and have not remembred the brotherly covenant that passed of old betwixt David Solomon and Hiram their king Or rather that between Jacob and Esau and their respective posterity which the Tyrians should have promoted by labouring a reconciliation betwixt these dissenting brethren but they contrariwise blew up the coales and rather stirred up more strife then stinted it They called not to mind what unity and amity ought to be between people so neer allyed and what good offices they should therefore have done for them Protinus indigni fraternum rumpere foedus Horat. Thou shalt not abhorr an Edomite for he is thy brother This is Gods argument to Israel Deut. 23.8 Should not the Tyrians have said the like to the Edomites and so sought to have pacified them rather then gratified them in their hereditary hatred and deadly feud c. they put themselves amongst those worst of men which given over of God though they know the law how that they which commit such things are worthy of death yet not only do the same but also take pleasure in those that do them Rom. 1. vlt. Verse 10. Therefore I will send a fire upon the walles of Tyrus This was fulfilled shortly after in the warr that Salmanasar waged against the Tyrians whereof see Joseph lib. 9. chap. 14. Or in Nebuchadnezzars warr with them whereof read Ezech. 29.18 Jer. 27.3 and 47.4 Joseph cont Appion lib. 2. Or Alexanders Curt lib. 4. Justin lib. 11. It is good for men to tremble at Gods judgments whiles they hang in the threatenings as Josiah did and not to tempt the Spirit of the Lord as Ananias and Sapphira did Act. 5.9 by putting it to the proof whether he will be dicti sui Dominus as good as his word Verse 11. For three transgressions of Edom c. i. e. of the Edomites the Rabbines understand the Romists those false-brethren the Popes blood-hounds See the parallel made by D. Taylor in his sermon called the Romish Edomite because he did pursue his brother with the sword First when he drove him from house and home for fear of his life which he threatened to take from him Gen. 27. and afterwards came against him returning home-wards with foure hundred cut-throates at his heels Gen. 32.6 8. to smite the mother with the children ver 11. Next in his posterity those sworn swordmen of the devill that denied Gods Israel passage in the wildernesse comming out against him with much people and with a strong hand Num. 20.20 to his great discouragement Num. 21.4 And ever after bote him an aking tooth and waited him a shrewd turn joyning with the enemy and taking all advantages of mischief See 2 Chron. 28.17 Psal 137.7 Obad. 10.11 Malice is commonly hereditary and runs in the blood And as we use to say of Runnet the older it is the stronger and did cast off all pitty
consalanei others amici that are seldome either satisfied or sure have laid a wound under thee The Hebrew word signifieth both a wound and a plaister they would secretly wound them lay a wound under them and yet seeme willing to bind up their wounds and heale them by applying a plaster such dawbing there is in the world Fide deffide Cavebis autem si pavebis there is none understanding in him that is in Edom. and this seemeth spoken by way of Apostrophe to the Israelites whose comfort is intended in this whole Prophesie It is as if it had been said Edom holds himself wise but will shew himself a very sot destitute of common sense such as taketh not notice that these are the wounds with which he was wounded in the house of his friends the witâ—al is either insensible of it or else well content with it till he hath bought his wit and begins to open his eyes but not till the paines of death are upon him as it is said of the Mole Verse 8. Shal I not in that day saith the Lord c. Edom was famous for wisdome as appeareth by Eliphaz the Temanite and other of Iobs friends who were Idumeans and Rabshakeh could say that counsel and strength are for waâ—r Esa 36.5 what a price did Agamemnon sat upon Nestor and Darins upon Zophirus Scipio did nothing without his Polybius and ascribed most of his victories to his advise Prov. 20.18 Every purpose is established by counsel and with good advice make warr saith Salomon Romani sedendo vincnnt passed for a proverbe of old The Romanes conquered by sitting in counsel and Cyreas got more cities by his wisdome then Pyrebus by his puissance But where no counsel is the people fall Prov 11.14 and this was Edoms case in that day that is at that time when their confederates betrayed them to their enemie and desolation was at next doore by God destroyed their wise men he either cut them off or infatuated them Deus quem destruit dementat When God intends to undo a man say the Dutch he first puts out his eyes and befools him Pliny saith of the Eagle that setting upon the Hart hee lights upon his hornes and there flutters up and down filling his eyes with dust born in her feathers that at last he may cast himself from a rock and become a prey God blindeth the understanding and expectorateth the wisdome of those whom he designeth to destruction Surely the Princes of Zoan are fools the wise counsellours of Pharaoh are become bruitish they have also seduced Egypt The Lord hath mingled a spirit of perversities in the middest thereof c. Esay 19.11 12 13 14. Verse 9. And thy mighty men O Teman thy Gyants thy Champions that durst look death in the face upon great adventures in the field these were now dismayed and dispirited their courage was quailed and even broken with fear as the word signifieth so that as Saul when the Devil had preached his funerall made haste and fell with the fulnesse of his stature all along on the earth as being sore afraid 1 Sam. 28.20 so shall it be with the mighties of Teman that is of Edom for Teman was nephew to Esau and sonne to Eliphaz Gen. 36. and of him some city or part of the countrey took its denomination The Chaldee and the Vulgar Latine take the word Teman appellatively and render it thus Thy mighty men shall perish from the South or those that dwell to the Southward of thy countrey and so are more remote from the Northern Chaldees yet they shall no sooner hear of their coming but they shall tremble and forget their prowesse to the end that every one of the mount of Esau may be cut off by slaughter Heb. every man be he never so manly and magnanimous Of the mount of Esau of Idumea which was mountaneous and therefore fitly called Seir that is rough and rugged nay be cut off by slaughter so that they shall live by fame onely and hardly that Verse 10. For thy violence against thy brother Jacob For thine open violence Hence tachmas the vulture who liveth by rapine Levit. 11.10 thine iniquity rapine injury done by force and in publike view set upon the top of a rock that all might behold it Ezek. 24.7 against thy brother thine own mothers sonne Psal 50.20 This is no small aggravation of thy sinne that it is in germanum Iaeob thy nearest Allies Edom had other sinnes not a few but this was the chief and is therefore here and elsewhere chiefly alledged as the cause of their utter ruine Ezech. 25. and 35. Amos 1. Mal. 1. Nothing is more hatefull to God then unnaturalnesse A brother is born for adversity Prov. 17.17 his birth bindes him to it and hee must first offer violence to himself that is unkind to his distressed brother he must tear the dictates of nature out of his own heart And however at other times brethren may jarre and jangle yet at a strait and in a stresse good nature if there be any remains of it will work and good blood will not belie it self Israel was charged for this cause not to abhor an Edomite because he was his brother Deut. 23.7 and yet the Edomites used them as discourteously in their passage to Canaan as the Moabites and Ammonites did Num. 20.20 21. they were also their perpetuall enemies and of a devilish vindictive spirit toward them to the very last hence their ensuing doom shame shall cover thee for thy violence covering thee as a garment and for thy pride compassing thee as a chain Psal 73.6 The face of such as are ashamed is wont to be covered with blushing the blood flushing to the outward parts to relieve them and as it were to hide their shame Hence the Hebrews say that those that blush for shame are covered with shame Mic. 6.10 Psal 69.8 and 35.26 and 109.17 29. Iob 18.22 Those that shame the counsel of the poor because the Lord is his refuge Psal 14.6 shall themselves be covered with confusion here and be raised up at last day to shame and everlasting contempt Dan. 12.2 And thou shalt be cut off for ever Aeteruùm ex ima decisus stirpe peribis Esay prophcieth the same irreparable ruine to Edom chap. 34.10 and so doth Ezechiel chap. 35.9 That which Ieremy speaketh of seventy years continuance only of their serving the king of Babel chap. 25.11 it is not meant of an end of their captivity but of the Babylonish Monarchy Verse 11. In the day that thou stoodest on the other side Over-anent curiously cying and maliciously promoting by thy virulent tongue and violent hands the downfall of Israel Nemo curiosus quin malevolus saith an Ancient These Edomites fed their eyes with their brethrens miseries as with a pleasant spectacle At first perhaps they were onely lookers on but afterwards they stood against them in battel when they saw them worsted and took part with their enemies See
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
few grapes of Sodom clusters of Gomorrah But for good grapes pleasant fruit godly people there is a wondrous scarcity of such Diogenes lighted a candle at noon-day to look for a man the Host of Nola went to the graves to call for the good men of the town Tully saith that if there be one good Poet in an age it is well Christ wondred at one good Nathaniel and tells us in the same chapter that they are but few that receive him and with him the adoption of sons Ioh. 1.12 Clusters we must not look for buâ— if there be found two or three berries in the top of the uppermost bough four or five in the outmost fruitfull branches it 's well Sufficit mihi auditor unus sufficit nullus Isa 17.6 Paul when he came first to Philippi had a poore audience only a few women Act. 16.13 and one convert neither had he much better successe at Athens and no Church could be planted there Act. 17. my soule desired the first ripe fruites praecocem fructum the rath-ripe fruit as a great dainty a precious rarity We highly prize nettle-buds when they first bud so doth God our young services Ier. 1.11 he made choice of the almond tree because it blossometh first so of Ieremy from his infancy He called for first-fruites of trees and of the earth in the sheafe in the threshing-floore in the dough in the loaves He would have eares of corne dried by the fire and wheat beaten out of the green eares Lev. 2.14 He would have the primirose of our child-hood There were three sorts of first-fruites 1. Of eares of corne offered about the Passeover 2. Of the loaves offered about Pentecost 3. About the end of the yeare in Autumne Now of the two first God had a part not of the last He likes not of those Arbores autumnales Jude 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that bud at later end of harvest Conversion as Divines observe usually falleth out between eighteen yeares of age and eight and twenty Besides Abraham in the old Testament and Nicodemus in the New we have not many instances of men converted in old age When people grow croked and rooted in evill practises they are hardly ever set straight againe Remember therefore thy Creator in the dayes of thy youth Eccles 12.1 his soule delighteth in the first ripe fruites Remember that Jesus Christ shed his blood for thee when he was but 8. dayes old and took thee into his family by baptisme when thou didst hang on thy mothers brest Verse 2. The good man is perished out of the earth Heb The Saint or gracious man that out of mercy obtained of God can extend mercy to men Rari quippe boni Of such it may be said as One doth of faithfull friends in this age that they are all for most part gone on pilgrimage and their return is uncertaine and there is none upright among men None to speak of that maketh straight pathes for his feet Heb. 12.13 that foots it aright according to the truth of the Gospell Gal. 2.14 that walketh evenly Gen. 17.1 and accurately 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were by line and by rule Eph. 5.15 and that halts not between two opinions as those Israelites but is right in his judgement and undefiled in his way Psal 119.1 rather desiâ—ing to be good then to seem to be so few such to be found surely black swans you may count and call them Sed nec Brutus erit Bruti nec avunculus usquam Inven. They all lie in wait for blood A company of sanguinaries blood-suckers hunting for the precious lives of men but especially of such as reprove them in the gate If you touch them in their lusts they will seek to touch you in your life as Ioash did Zachary and as the Priests and people said of Jeremy This man is worthy to die All malice is bloody and wisheth him out of the world whom it spiteth they bunt every man his brother with a net They add fraud to their force and craft to their cruelty these seldome goe fundered as some write of the asp he never wanders alone without his companion with him and as the scripture speakes of those birds of prey and desolation none of them shall want their mate Esa 34.16 The matter is made the worse because it is a brother whom they hunt whether he be so by race place or grace a brother should be better dealt with Verse 3. That they may de evill with both hands earnestly Heb for good and all or for adoe that they may speak and do evill as they can Ier. 3.5 and seek to out-sin one another like unhappy boyes that strive who shall go furthest in the dirt Nolunt solita peccare saith Seneca Et pudet non esse impudentes saith Austin Luther testifieth of the Monkes in Germany that they were so desperately wicked ut nihil cogitent quod non idem patrare ausint that they could not devise that wickednesse which they durst not do The Prince asketh A beggerly practise for a Prince but so base they were grown and so greedy of filthy lucre The Prince asketh and by asking onely compelleth for who dare deny him If some Naboth do he shall die for it There is a memorable story of a poor man in Spain to whom when the Lords Inquisitours sent for some of his pears which they had cast their eye upon he for fear of offending brought them his pears Heyl. Geog. tree and all by the roots and the Judge asketh for a reward Heb. Plaut The Judge for a reward sc will gratifie that sordidum Poscinummium the Prince who when he giveth him his Commissions hinteth to him haply Dio. as Nero did to his publike Officers Scis quid nobis opus est Thou knowest what I want and must have see then that thou help me to it Speed Such trading there was likewise betwixt our Rich. 2. and Judge Belknap with his fellows To this purpose the Chaldee paraphrast here The Prince saith He requireth supplies of the Judge and this bespeaketh him Fac pro me retribuam tibi Negotiate for me and I will be thy pay-master favour me help mee at my need and I will requite thy curtesie whensoever thou wilt Thus muli mutuo scabunt one hand claws another and betwixt the oppressive Prince and uncoscionable Judge the law is slacked and judgement doth never go forth for the wicked doth compasse about the righteous therefore wrong judgement proceedeth Hab. 1.4 and the great man hee uttereth his mischievous desire Heb. he speaketh out the corruption of his soul He doth it Emphaticum est pronomen Ipse saith Calvin This same He hath a speciall Emphasis in it q. d. This impudent man being now past all grace for Illum ego periâ—sse dico Curtius cui perit pudor boasteth of his villany and thinks to bear it out bravely because it is facinus majores abollae
striving as they say the toad doth to die with as much earth in their mouthes as may be till at length their Never-enough be quit with fire-enough in the bottom of hell Nenessan the Lawyer was wont to say He that will not venture his body shall never be valiant he that will not venture his soul never rich O curvae in terras animae coelestium inanes Is it nothing to lose an immortall soul to purchase an everlasting death to sink into the bottomlesse lake under this thick clay Verse 7. Shall they not rise up suddenly that shall bite thee Rent and tear thee as hunting-dogs do the beast they pursue See Esay 13.14 21. Jer. 58. and 51. The interrogation here used importeth both the certainty of the thing and their security as if no such thing could possibly befall them Suddenly therefore saith the Prophet shalt thou be surprized and spoyled by the Persians when thy city Babylon is held impregnable and boasteth of provision enough laid in for twenty years siege Security is the certain Usher of destruction as we see in Benhadads army and those Midianites Judg. 7. and the Amalekites 1 Sam. 30. and Pompeyes marching against Caesar and the French at the battle of Agincourt so confident they were of a victory that they sent to our King Henry 5. Speed 795. who was then in the field against them and gat the day to know what ransom hee would give c. Verse 8. Because thou hast spoyled many nations God loves to retaliate as hath before been oft observed to spoil the spoilers by a remnant of the people by such as were of no note and much unlikely to do such exploits Thus he spoiled these Babylonians by Cyrus and his Medes the Persians by Alexander and his Macedonians whom they so slighted that Darius in his proud Embassie to him called him his servant but himself the King of kings and Cousin of the gods So the Roman Empire was miserably rent and torn by the Gothes Vandals Hunnes Lombards people not before heard of and the Greek Empire by Turks Tartars Saracens Scythians c. taht it might the better appear haec non sine numine fieri that it was the Lords own doing who often suffers his enemies like Adoniah's guests to feast and frollick in a jocund security and promise of continued prosperity But at last when they are at the height of their joyes and hopes he confounds all their devises and layes them open to the scorne of the world and the spoyle of the remnant of the people whom they vilified because of mens blood Heb. bloods every drop whereof had a tongue to cry to God for vengeance saying Rev. 16.6 Psal 55.23 Give them blood to drink for they are worthy Oh let not bloody and deceitfull men live out half their dayes That souldier can never answer it to God that hath not a good cause and striketh not rather as a Justicer then as a souldier and for the violence of the land Heb. of the earth though principally of that land of desires the promised land and the inhabitants thereof whom he that touched touched the apple of Gods eye â—â—hon that little man in the eye that may not be medled with Zach. 2.8 of the city Jerusalem called the city by an excellency and by a better right then ever Rome was See Lam. 1.1 and Jeremies elegie there over it when captivated by these Chaldees Verse 9. Wee to him that coveteth an evill covetousnesse For there is a good covetousnesse which few are guilty of 1 Cor. 12.31 Covet earnestly the best guifts And yet shew I unto you a more excellent way Covet earnestly the best graces such as are faith hope and charity these better then gifts A shop full of barrells enrich not unlesse they be full of commodities Gifts as to heaven are but the lumber of a Christian 't is grace makes him rich toward God and of that he cannot be too covetous But the covetousnesse of the Caldeans here threatened and thundered against was of another nature It is called an evill covetousnesse and hath its name in the Originall of piercing or wounding as Joel 2.8 and fitly both in respect of a mans self 1 Tim. 6.10 and others Prov. 1.19 Am. 9.1 and here Woe to such and destruction too as Hos 7.13 The Lord to shew his just indignation against Covetous persons smiteth his fists at them as Balac did at Balaam Num. 24.10 See Ezek. 22.13 Behold I have smitten mine hand at thy dishonest gaine which thou hast made and at thy blood which hath been in the middst of thee Now lest people should object or conceive that those were but great words and that the Lord would not do so as he said or that they should deale well enough with Him therefore it followeth verse 14. Can thine heart endure or can thine hands be strong in the dayes that I shall deale with thee I the Lord have spoken and will do it to his house i. e. his family and posterity which he intends to advance but indeed undoes them by leaving them a cursed hoard of ill-gotten goods wherein they do them a greater displeasure then Joab and Gehezi did in leaving their children the leprosy for a legacy Iob speaketh chap. 15.34 as though the wicked when they set up their houses by pilling and polling by getting riches without right did but make a stack of wood and then comes a spark of Gods wrath and makes an end of all As in another place Brimstone saith He shall be scattered upon his habitation chap. 18.15 so that if the fire of Gods displeasure do but light upon it De vita Constant lib. 5. c. Thus Dioclesian that cruell persecutour had his house wholy consumed with lightening and a flame of fire that fell from heaven upon it as Eusebius tells us Add hereunto that many times there comes a son that is as good with a fork as his father was with a rake as great a spend-all as his father was a get-all that he may set his nest on high and there feather it at his pleasure see Obad 4. and secure his children like as the Eagle builds on high to save her yong from the serpent that seekes to destroy them that he may be delivered from the power of evill which he hat cause to feare from others to whom he hath been so injurious and oppressive But how will he be hid or freed from the terrours of his own guilty conscience well he may build cities with Cain and set up high towers with Phocas but what said the oracle to him Though thou set up thy strong-holds as high as heaven yet sin at the foundation thereof will soon overturn all and lay it levell with the ground Verse 10. Thou hast consulted shame to thy house c. Thou hast taken a wrong course both for thy house of the kingdome so the Persians called the kings palace Dan. 4.27 which shall be blown
agere aevum c. Let the Jews beleeve a Providence not I c. saith that profane Poet. But behold here were Jews yea and that in good Iosiah's dayes that said in their hearts those feculent hearts of theirs full of dregs and drosse the Lord will not do good neither will he do evill Nec benè pro meritis capitur nec tangitur ira Of such practicall Athiests that say in their hearts there is no God and live thereafter there are great store even amongst us of such dust-heaps we may find in every corner And when men are once arrived at this Terra del Fuogo this desperate degree of Atheisme what wonder though they run riot in all sinfull licentiousnesse Verse 13. Therefore their goods shall become a booty Their evill-gotten goods ver 9.11 Ecc. 4.1 2 3. for a proof of my providence which they blushed not to deny shall be carried away by the Chaldees to their unmedicinable sorrow and heart-breake and their houses a desolation because built in blood See Nah. 2.11 12. they shall also build houses but not inhabite them c. Ex lege mutuatur minas That they might the more regard his words The Pophet makes use of the menaces of the Law Deut. 28.30.39 whereof the Prophets were Interpreters applying as here the generall doctrine thereof to the people of their times To rebuke or exhort men in good words in Gods own words is the readiest way to prevaile with them unlesse they be Lucifugae scripturarum as Tertullian saith of the Marcionites and Valentinians which yet will take hold of them howsoever Zech. 1.6 Verse 14. De Resur carn The great day of the Lord is neer it is neer It is the day of the Lord that fatall day appointed by him to ruine the nation for with him it is all one whether it be done against a nation or against a man only Iob 34.29 Next it is his great day because therein the great God will set himself to do great matters How much more at the day of judgment called also a great day Rev. 6.17 and 16.14 This great day is neer yea very neer it hasteth greatly it hath wings and wind under those wings as Zech. 5.9 it will be upon men ere they are aware neither will any thing more hasten it then their security and fearelesnesse Think the same of the last day which cannot but be at hand and then the transgressours shall be destroyed together the end of the wicked shall be cut off Psal 37.38 even the voice of the day of the Lord Methinks I heare it Fallor Ovid. 5. Fast an armasonat non fallimur arma sonabant Mars venit veniens bellica signa dedit Hierome speaketh thus of himself whether I eat or drink or sleep methinks I heare that last trump sounding these words in mine eares Arise ye dead and come to judgment Surgite mortui venite in judicium A very necessary meditation the mighty man shall cry there bitterly How much more the turba imbellis the weak and cowardly they shall take up a loud lamentation and cry with the breaking of their loines Verse 15. That day is a day of wrath a day of trouble and distresse c. By this Synathroismos or heape of words the Prophet would affray and arrouse these dead and dedolent sinners settled upon their lees so wedded and wedg'd to their wicked practises that nothing can sunder them but an extraordinary touch from the hand of heaven See Ioel 2.1 2 3. and Amos 5.18 19.20 with the Notes and confider what the terrour of the Lords last day will be Verse 16. A day of the trumpet with its horrid Taratantara and alarme not of those that shout and praise God neither with a noise of joy and trumph as Num. 23.21 Psal 47.5 Ezra 3.11.12 but of those that shout with broken sounds in the day of battel as Amos 1.14 in classico with a vocifciation Turk Hist and horrible howling such as the Turks at this day make when they storm a city against the fenced cities and against the high-towers wherein ye trust but in vaine These high-towers were built at the corners of the walls Hence the Hebrew text here hath it Against the high-corners Great men and such as beare up the weight of the common-wealth are sometimes called by this name 1 Sam. 14.38 Draw ye neer hither all ye chief of the people Heb. All ye corners See the like Zach. 10.4 Judg. 20.2 Neither men nor meanes were ever true to those that trusted them Our help is in the Name of the Lord that strong tower whereto the righteous run and are safe Prov. 18.10 Verse 17. And I will bring distresse upon men that they shall walk like blind men The Dutch have a Proverb God puts out the eyes of him whom he intendeth to destroy i. e. he besotts and infatuates them they shall be consilij auxilij inopes in rebus liquidis aqua baerebit they grope for the wall like the blind they grope as if they had none eyes they stumble at noon-day as in the night they are in desolate places as dead men Esay 59.10 This was long before threatened Deut. 28.28 29. because they have sinned against the Lord Sin is the mother of misery See my Love-tokens pag. 111 112. c. and their blood shall be powred out as dust Then which nothing is more vile and abject the enemy shall make no more of spilling their blood then of sprinkling a little dust Copissimè adjectissimè Tarnou and their flesh as dung spread upon the land to manure it The Hebrew word for flesh here may seem to signifie wormes-meat Our bodyes are no better Lechum Drus why then do we pamper and prink them up Verse 18. Neither their silver nor their gold shall be able to deliver them in the day of the Lords wrath We were not redeemed with corruptible things as silver and gold 1 Pet. 1.18 Money hath drowned many a soule 1 Tim. 6. delivered none See Prov. 11.4 with the Note Esay 13 17. Ezek. 17.19 It is righteousnesse and not riches that delivereth from death Prov. 10.2 Money can neither pacifie God nor sill the conscience nor stop the enemies mouth but inflame them rather with an unsatisfiable desire of enjoying all as Rome did the Gaules and Cyprus the Romanes and as the pearles usually cast out with the flood Sextus Rufus and gathered at the ebbe drew Caesars affection for the conquest of Brittaine Sueton. but the whole land shall be devoured by the fire of his jealousie The sins of Gods people are not onely disobediences but treacheries because of the covenant God is thereby provoked to jealousie which is cruel as the grave or hard as hell the coales thereof are coales of fire which hath a most vehement flame Cant. 8.6 the wore signifies the consuming flame of God for he shall make even a speedy riddance of all them that
grace as we say and as good at resisting the Holy Ghost as ever those Jews were that had a whores fore-head Jer. 3.3 sinews of iron and brows of brasse Esay 48.49 When neither fear of God nor shame of the world will rein men in what hope is there of such Illum ego periisse dico cui periit pudor saith an Heathen Curtius He is an undone man that knoweth no shame Prevent it in time for the modest beginnings of sinne at first will make way for immodest proceedings The thickest ice that will bear a cart beginneth with a thin trembling cover that will not a pibble Verse 6. I have cut off the nations And hang'd them up in gibbets as it were before your eyes for your admonition ut ruina majorum sit cautela minorum Greg. Mor. that their destruction might be your instruction that seeing your neighbours house on fire you might look to you own that observing other to suffer ship-wrack you might see to yor tackling This is the use God expects we should make of his judgements upon others Luke 13.3 5. and 17.26 29. Matt. 12.13 41.42 1 Cor. 10.1 2 c. and surely he deâ—erveth to be made an example that will not take example by others their towers are desolate Or their corners sc of their munitions whereon towers were set Or their extremities q. d. I have over-turned them from one end to another Drusius and Ribera interpreteth it of their Princes See the Note on chap. 1.16 I made their streets wast c. See chap. 2. vers 5 6 14 15. To the end that when my judgements were thus on the earth the inhabitants of the world but especially of the Church might learn righteousnesse Esay 26.9 that the righteous seeing the vengeance might wash his feet in the blood of the wicked Psal 59.10 taking warning by his harmes Observe here by the way what great account God makes of his people sith for their instance and instruction hee thus wasteth the wicked like as the Persian kings when their sonnes had committed a fault made their servants to be beaten before them Verse 7. I said surely thou wilt fear me As in a schoole when one boy is whipt the rest tremble and as in the Common-wealth poena ad paucos metus ad omnes so it should be in the Church Other mens woes should be our warnings others sufferings our sermons others lashes our lessons Gods house of correction a school of instruction where we should hear and fear and do no more so Deut. 17.13 He that trembleth not in hearing shall be crusht to piece in feeling said that Martyr and receive instruction This I promised my self of thee but am disappointed Jer. 5.3 See verse 2. thou art therefore ripe for destruction So their dwelling should not be cut off They should have redeemed their sorrows and saved their citie And this God speaks to others as weary of speaking any longer to them to so little purpose but they rose early and corrupted c. Manicabant they made hast that no time might be lost the wofully wasted that best part of the day the morning which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 furthereth every businesse in corrupting their practises doing evil as they could Once saith a Reverend man Peters argument was more then probable These men are not drunk for it is but the third hour of the day Drunk cup. by D. Harris Now men are growen such husbands as that by that time they will return their stocks and have their brains crowing before day Verse 8. Therefore wait ye upon me saith the Lord c. Stand forth and hear your doom which that ye may know that I do not precipitate or rashly passe upon you Wait ye upon me c. and yet that ye may not presume upon my patience know that there is a day set a determination setled for your full payment Nostra Deus sub it is non damnat crimina pocnis Compensat long as sed gravitate moras to gather the nations To put them up as it were sheep into a pound for slaughter See more of this Jer. 25. to pour upon them mine indignation Here 's mention made of Gods prey of his indignation fierce anger fire of jealousie against nations and kingdomes the better to perswade people to that which they are so hardly drawn to beleeve viz. that God is not made all of mercy but though fury be not in him to speak properly Isay 27.4 Exod. 34.7 Yet that he will not by any means Clear the guilty but punish them severely taking vengeance of their inventions Psal 99.8 Verse 9. For then will I turn to the people a pure language Then when my sword hath rid circuit Eccles 14.17 and bin bathed in the blood of all nations for their many and mighty sinnes I will turn to the people I will turn mine hand upon the little ones mine elect that remnant reserved for royal use These I will bring not into the fire onely but through it and will refine them as silver is refined c. Zach. 13.7 9. so that their tongue shall be as choice silver Pro. 10.20 their lip shall be a pure lip at it is here a lip of excellency Prov. 17.7 so that they shall scatter pearls Mat. 7.6 throw abroad treasure Mat. 12.35 even apples of Gold in shrnes of silver Prov. 25.11 1 Joh. 3.3 they shall purifie themselves as God is pure Old things shall be past with them all things shall become new new constitution new communication new conversation Look how the Conquerour sought to bring the French tongue into England commanding it to be taught in schooles spoke in courts c. so doth the Lord Christ wo rideth about the world upon his white horses the Apostles and other Ministers conquering and to conquer Rev. 6.2 where-ever he prevails hee turneth to such a pure language even the language of Canaan not the Hebrew tongue as R. Abraham senses this text which all nations shall speak saith he in the kingdome of Christ what they doe in heaven I have not to say some are confident but words of grace Col. 4.6 words of truth and sobernesse Act. 26.25 right words Job 6.2 spiritual speeches Ephes 4.29 Scripture language 1 Pet. 4.11 That they may call upon the name of the Lord As all Gods people doe 't is their character 1 Cor. 1.2 he hath no dumb children they no sooner breath but pray Act. 9.11 for prayers is the breath of the spirit Rom. 8.26 and the fruit of faith hence it is called the prayer of faith and under the phrase of calling upon the name of the Lord here is meant beleeving in his name and reposing upon Christ for safety here and salvation hereafter To seâ—ve him with one consent Heb. with one shoulder that is unanimously and with conjoyned endeavours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A metaphor from oxen yoked setting their shoulders together to the work 〈◊〉 〈◊〉 〈◊〉 〈◊〉
saith David Psal 51.4 Lo there lay this pinch of his grief that he had offended so good a God It was the Myrrhe and its scent that Christ had dropped on the bars of the door that waked the drousy Spouse and made her bowels fret Cant. 5. This made her first weep in secret and then seek out after him whom her soul loved She first went to enquire of the Lord as Rebecca did Gen. 25.22 and then she hears from him those sweet words Cant. 2.14 Oh my dove that art in the clefts of the rocks that hast wrought thy self a burrough a receptacle of rest in the Rock of ages in the secret places of the stars whither thou art retired as for security so for secrecy to mourn as a dove and to pray for pardon Shew me thy face which now appeareth most orientally beautiful because most instampt with sorrow for sin Let me hear thy voice which never sounds so melodiously as when thy heart is broken most penitentially for sweet is thy voice and thy countenance comly and their wives apart Sarah had her peculiar tent Ge. 24.65 wherein she dwelt Ge. 18.6 died Ge. 23.2 Rebecca likewise had her retiring-room whither she went to enquire of the Lord Ge. 25.22 Rachel Leah had their several tents apart from Iacobs Ge. 31.33 Miriam and her women do apart by themselves praise God for deliverance Exo. 15.20 Esth 4.16 I and my maidens will fast likewise saith Esther In a time of solemn humiliation let the bride-groom go forth of his chamber and the bride out of her closet Ioel 2.16 See 1 Cor. 7.5 Amongst both Jews Greeks and Romans the women were separated from the men in publike acts and assemblies in times of common calamity especially as may be gathered out of Plutarch Athenaeus Virgil Livy ad templum non aequae Palladis ibant Iliades Stratae passim Matres crinibus Templa verrentes veniam irarum coelestium exposcant saith He The men by themselves and the women by themselves sought to appease the angry Gods Here they are severed to shew that they wept not for company sed sponte proprio affectu as Calvin hath it but of their own accord and out of pure affection they freely lamented not so much for Christs dolorous death as for that themselves had a chief hand in it and were the principal causes of it The best kinde of humiliation is to love and weep as that woman did Luk. 7. who made her eyes a fountain to wash Christs feet in and had his side opened for a fountain to wash her soul in as it is Chap. 13.1 A remnant according to the election of grace Rom. 11.5 all the families that remain Out of every family of this people God will have some converts A thing so incredible that to perswade it the Prophet may here seem to some prophane person to use more words then needeth CHAP. XIII Verse 1. IN that day there shall be a fountain opened Nunc fructum poenitentiae adiungit sath Calvin here This is the fruit of their repentance No sooner mourn they over Christ but they are received to mercy I said I will confesse my transgressions unto the Lord and or ever I can do it thou forgavest the iniquity of my sin that is both the sting and stain of it the guilt and the filth Psal 32.5 the crime and the curse Repent and your sins shall be blotted out saith Peter to those nefarious Kill-Christs Act. 3.9 God will crosse the black lines of your sins with the red lines of his sons blood 1 Ioh. 1.6 A fountain shall be opened not a cistern but a spring a pool better then that of Siloam which is by interpretation Sent Iohn 9.7 and so a type of Christ who loved us and washed us from our sins with his own blood and hath made us kings and priests unto God and his father to him be glory and dominion for ever and ever Amen To seal up this matchlesse mercy to us Rev. 1.5.6 he sent first by the hand of his forerunner and baptized those that repented for the remission of sins Mat. 3.2 Act. 2.38 And afterwards he set wide open this blessed fountain this laver of regeneration and renewing of the holy Ghost Tit. 3.5 Saying by his Ministers to every beleever as once to Paul Arise and be baptized and wash away thy sins calling on the name of the Lord. Act. 22.16 whereunto salvation is promised Rom. 10.13 Ioel 2.22 Baptisme also is said to save us 1 Pet. 3.21 sc sacramentally for it sealeth up salvation to the beleever Mar. 16.16 and is of perpetual and permanent use to him for that purpose his whole life thorowout ut scaturigo semper ebulliens as a fountain bubbling up to eternal life Here then the Sacrament of Baptisme is prophecied of and promised And hence haply the Baptisme of Iohn is said to have been from heaven Mat. 21.25 All the Levitical purifications pointed to this Kings-Bath of Christs meritorious blood this ever-flowing overflowing fountain for the grace of our Lord Jesus hath abounded to flowing over as S. Pauls expression is with faith and love which is in Christ Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither can it ever be dried up as was the river Cherith the brooks of Tema c. but is an inexhausted fountain a fresh-running spring for all that have but a minde to make toward it Tam recens mihi nunc Christus est ac si hac horâ fudisset sanguinem saith Luther Christ is still as fresh and soveraign to me as if this very hour he had shed his blood He was the Lamb slain from the beginning of the world and shall be so to the end thereof Cruci haeremus sanguinem sugimus intra ipsa Redemptoris nostri vulnera figimus linguam saith Cyprian of the Lords Supper i. e. We cleave to the crosse at this holy ordinance we suck Christ's blood we thrust our tongues into the very wounds of our Redeemer and are hereby purged from all pollutions of flesh and spirit to the house of David and to the inhabitants of Ierusalem i. e. To all sorts and sexes of penitents be they noble or ignoble strong Christians or weak see Zach. 12.8 none shall be secluded from this fountain thus opened or exposed to all not sealed and shut up as that Cant. 4.12 God is no respecter of persons but in every nation he that feareth him Act. 10.34 35. and worketh righteousnesse is accepted of him for sin and for uncleannesse i. e For all sorts of sinnes though they be such as in their desert do separate us from communion with God and company of men See Levit. 12. and 15. render us worthy to be excommunicated proscribed and banished out of the world as pists and botches of humane society by a common consent of nations as the obstinate Iews are at this day for their inexpiable guilt in crucifying Christ The vulgar here
can suck honey out of a flower so cannot a flye they should busie their eyes and regard the work of the Lord Isai 5.12 Psal 35.27 Ezek. 3.12 yea they should so consider the operation of his hand as to say sensibly Let the Lord be magnified Blessed be the glory of the Lord from his place God hath delivered me out of all trouble saith David and mine eye hath seen his desire upon mine enemies The Edomites stood looking on and laughing at the Israelites destruction Obad. 12.13 God saw this and it displeased him as he is wondrous sensible of the least indignity done to his people He therefore payes them home in their own coyn and promiseth his Israel that they shall rejoyce when they see the vengeance Psal 58.10 they shall wash their feet in the blood of these wicked ones become more cantelous by their just destruction Learn we hence First To have our eyes open upon the judgements of God whether general or personal that nothing of this nature passe our observation lest we incur the curse denounced Isa 5.12 and be made examples to others because we would not be warned by the example of others Lege historiam ne fias historiae Sodom and Domorrah are thrown forth as Saint Iude hath it for an example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 June 7. Ingentia beneficia flagitia supplicia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 2. suffering the vengeance of eternal fire And Herodotus saith That the ruines and rubbish of Troy are set forth for an example of this rule That National sins bring national plagues and that God greatly punisheth great offences Let him that looketh upon me learn to fear God These words were engraven upon the standing picture of Sennacherib after that God had by an Angel slain his Army and sent him back with shame to his own countrey as the same Herodotus testifieth Secondly Learn we how far forth we may look upon the overthrow of the wicked with delight viz. Not as our own private but as Gods professed enemies Not simply for their ruine but as it is a clearing of Gods glory and of our integrity Psal 9.16 1 Sam. 25.39 Not out of private revenge but pure zeal for God and his cause I say pure zeal for it is difficult to kindle and keep quick the fire of Zeal without all smoke of sinister and selfe-respects And ye shal say The Lord will be magnified c. Or The Lord hath magnified himself i. e. hath declared himself mightily to be a great King above all Gods by executing judgement upon these Grandees of the earth Exod. 18.11 and making out that In the thing wherein they dealt proudly he was above them Hâ—nce it is that praise waiteth for God in Zion 1 Sam. 12.28 his Name is great in Israel He is sent unto as sometime Ioab sent to David to come and take the city of Rabbah to take the glory of all their deliverances and victories Not unto us Lord not unto us say they but to thy Name be the praise Hunniades would not own or accept the peoples applanses and acclamations Turk hist but ascribed all to God So did our Henry the fift at the battel of Agincourt Speed 799. where he won the day He would not admit his broken Crown or bruised Armour to be born before him in shew which are the usual ensigns of war-like triumphs He also gave strait order that no ballad or song should be made or sung more then of thanksgiving to the Lord for his happy victory and safe return c. Dan. 101 Polyd. Virg. lib. 19. So our Edward the third after his victory at Poictiers where he took the French King prisoner Anno 1356. took speedy order by Simon Arch-Bishop of Canterbury that eight dayes together should be spent in magnifying the Lord from the border of England From the borders of Israel Or from beyond the borders of Israel viz. thronghout the wide world The Saints have large hearts and could beteem the Lord much more praise and service then they have for him Psal 1.45.2 Psal 48.10 Psal 103. They would praise him infinitely and according to his excellent greatness filling up the distance as it were and calling in all the help they can get of Angels men unreasonable and insensible creatures as David did c. Verse 6. A son honoureth his father Heb. Will honour his father Nature teacheth him this lesson to reverence his father Pater est si pater non esset said the young man in Terence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierocl It is my father I must not crosse him Our parents are our houshold Gods said another heathen and to have all possible respect from us To God and our parents saith Aristotle we can never make recompence There is no nation so barbarous that acknowledgeth not this natural axiom A son must honour his father and a servant his master as Eleazar did Abraham the Centurions servants him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by being at his beck and check in all things Servus est nomen officii A servant is not one that moveth absolutely of himself but he is the masters instrument and wholly his saith Aristoâ—le and therefore oweth him all love reverence and obedience as if he were many Masters in one the word here used for Master is plural Now from this Principle in nature thus laid down the Lord tacitly accuseth them First Of Ingratitude for his great love to them evinced and evidenced in the former verses Secondly Of contempt cast upon him and his service as appeareth first by the application of that natural law confirmed by the custom of all countries If then I be a father c. As you commonly call me and claim me Ier. 3.4 Iohn 8.41 We have one Father even God And you have been long since taught Io to do by Moses and told by what right I come to be your Father though with an exprobration of your detestable undutifulnesse Deut. 32.6 Do ye thus requite the Lord Is not he thy Father and is not he by the same right and reason thy master too that hath bought thee Hath he not made thee and established or preserved thee Hath he not more then all that adopted and accepted thee for his childe 1 Pet. 1.3 begetting thee again unto a lively hope by the resurrection of Jesus Christ from the dead unlesse thou be still in thy sinnes then the which thou canst not chuse unto thy self a worse condition All which considered what more equal then that I should have both love from thee as a father and fear as a master A mixture of both is required of all Gods children and servants that they yield unto him an amicable fear and a reverent love that they look at once upon his bounty and severity Rom. 11.12 and so call God Father that they spend the whole time of their sojourning here in fear that they fear God and his goodness
God was in Christ reconciling the world to himself Not imputing our sins but stretching out to us the golden scepter of his grace Get in to him therefore till this be done though thou shouldest spend thy time in gathering up pearls and jewels thou art an undone creature this hath been by your means Heb. From your hand q. d. You Priests have effected it and are in fault about it It is long of you that I and my service are so slighted as hath been before demonstrated you have eaused the people to abhor the offering 1 Sam. 2.17 you should have better instructed the people in their duties and not have suffered them so to pollute mine altar with their carrion-sacrifices and if God reject your prayers as here and even curse your blessings as Chap. 2.2 and curse your seed ver 3. you have to thank your selves All this is by your means Accept therefore of the chastisment of your iniquity leave quarrelling and lay the blame of all where it should be wash you make it clean c. For till then will he regard your persons will he receive you to favour and hear your prayer Or will he think the better of you for your office and dignity of Priest-hood No sure but the worse For scdes prima vita ima the highest place and the basest life agree not Dignit as in indigno est ornamentum in luto even royalty without righteousnesse is but eminent dishonour and men of mark are therefore the worse because they should have been better Height of place ever addes two wings to fin Example and Scandal whereby it soars higher and flies much further If the Sun be eclipsed and obscured a thousand eyes gaze upon it a lesser star may be darkned and none take notice A small flaw is noticed and noted in a jewel a small spot in a swan not so in a swine One fly may corrupt a box of precious ointment when a hundred flies in a tar-barrel do no hurt to it Verse 10. Who is there amongst you that would shut the doors To be a door-keeper in Gods house to have any the meanest employment about him David though destined to a Diadem looked upon as an high preferment Those Nethinims mentioned in Ezra and Nehemiah were none other but the Gibeonites who were made drawers of water to the Temple as a kind of punishment God who is a liberall paymaster made this crosse a mercy Their employment so neer the House of God gave them fit occasion to be partakers of the things of God The Lord did wonderfully both reward and honour them So he did all others though but porters that had any office about his house Know ye not saith Paul that they which minister about holy things live of the things of the Temple and they which wait at the Altar though but to kindle a fire upon it are partakers with the altar 1 Cor. 9.13 Even so hath the Lord ordained that they which preach the Gospel should live of the Gospel Should have if not tythes as they had yet honorary stipends double honour Calvin 1 Tim. 5.17 daplex id est multiplex as Esay 40.1 2. Jer. 17 18. Or double comparatively to that of widows indeed verse 2. which yet was honourable maintenance Et ex publico alebantur The Priests of the old Testament were plentifully provided for by tythes and other revenews appointed them by God True it is that in the captivity little commodity was made of the priesthood whereupon some priests who had married themselves into the noble family of Barzillai took scorn to be in the priests register but called themselves after the family of then wives Now after the return from Babylon the priestood grew into some gain and grace again and then these degenerate priests would fain have thrust in among the priests of the Lord but the Tirshatha would not suffer them Ezra 2.61 Howbeit those priests that had stuck to their offices and been faithfull in them did not serve God on free-cost neither was he behinde hand or in arrere with any of them as appears by this text but as they did their work so they had their wages God put into the heart of good Nehemiah to take order that these tythes were duely payed in to the treasurers for that purpose appointed Neh. 13.10 11. What reason had these priests therefore to be so gripple and greedy of filthy lucre as to take such lame and lean sacrifices of the people or if fat and good to change them for worser of their own as holding any thing good enough for God which because they did I have no pleasnre in you saith the Lord of Hosts neither will I accept an offering at your hands I care not for your persons I respect not your performances The Lord had respect first to Abel and then to his offering Gen. 4.4 and Psal 4.3 But know saith David to those that vilipended him that the Lord hath set apart him that is godly for himself and this he makes the ground why his prayer should be heard The blood of a swine may look better and brighter then the blood of a sheep yet might it not be offered unto the Lord because it was of a swine Sordet in conspectu judicis quod fulget in conspectu operantis A piece of wood may shine in the night from its rottennesse and that be fair in the sight of men that is abomination before God Luke 16. The swan was rejected for sacrifice because of his black skin notwithstanding his fair feather Lev. 11.18 The wicked mans incense stinks of the hand that offereth it and all his devotion is but a beautifull abomination There is in Lombard this sentence quoted out of Augustin Omnis vita infidelium peccatum est nihil bonum sine summo bono The whole life of unbeleevers is sinne neither is there any good without the chiefest good Ambros Spiera the Postiller saith Crudelis est illa sententia This is a cruel sentence But saith not the holy Scripture the very same in effect Prov. 15.8 Heb. 11.6 Joh. 15.5 What though Papists talk much of Opus operatum and teach that good works by whomsoever performed are accepted of the Lord as justice in an Atheist is a good and acceptable work to him Jam. 5.16 Saint James assures us that it is the effectuall fervent prayer of a righteous man onely and of one reconciled to God that availeth much Psal 32.6 Psal 50 And for this shall every one that is godly pray unto thee saith David The lepers lips should be covered according to the law And to the wicked God saith What hast thou to do c It is said of witches and their good prayers as they call them Si magicae Deus non vult tales si piae non per tales If those prayers be abused to witchcraft God will have none of them and if they be never so good God will not have them from such
gion is a curious clock-work if but one wheel be distempered all may go wrong David in numbring the people omitted that duty Exod. 30.12 13 14 15. aâ—â— thence the plagne Verse 4. Then shall the offerings of Judah and Jerusalem That is of the Latine Church and of Rome saith Ribera A partiall fancy of a Ponish Interpreter boldly prâ—pou 〈◊〉 barely proved and therefore as he affirmeth without reason so hâ— may bâ— dismâ—ssed without refutation Uaderstand it rather of the whole church whâ—â—â—soâ—ver in Cities or Countries and observe that neither Judah nor Jeruâ—dâ—m how highly soever honoured or favoured otherwise shall have their oftering accepted in heaven unlesse their hearts be first purified by faith Till then Rom. 12.1 their sacrifices how specious soever are neither living but dead works as the â—uthow to the Hebrews calles it nor holy that is pure and unpolluted 1 Cor. 7.34 unlesse themselves be partakers of the grace of life 1 Pet. 3.7 and can boldly say with David preserve my soule for I am holy or one whom thou favourest Psal 86.2 So Psal 4.3 he makes this the ground of his hope that his prayer shâ—â—ld â—â— heard that the Lord looked upon him as a godly person God regards 〈◊〉 the praye if the man be not right The blood of a sheeep and of a swine are like yea it may be the blood of a swine is better and sweeter then of a sheep yet was â—t not to be offered because of a swine See Heb. 13.16 Philip. 4.18 Joh. 15.16 Psal 147 11. Esay 62.4 Heb. 11.6 Look how light saith Chrysâ—stâ—ne maketh all things pleasing to men so doth faith to God True faith is like tâ—e salt that healed the waters 2 King 2.21 O pray Christ to cast in a cursefulâ—â—â— it into our hearts or else we lose all our services nay we do worse then lose our labour for displeasing service is double dishonour we do but take paines to go to hell See more of this matter in the Notes on chap. 1. verse 9 10. as in the dayes of old as in former years i. e. As the sacrifices of Abel Abraham Aaron c. as the prayers and holy performances of David Eliah Samuel who is thought to be the same with Pethuâ—l loâ— 1.1 which signifieth a I'erswader of God and that he was so called because he could have what he would of God Cornelius Paul c. were very effectuall and available and did wonders even to the opening and shutting of heaven Iob. 41 14. as Eliab to the opening of the doores of Leviathan as Ionah to the delivering even graves of their dead as Heb. 11.35 c. so they shall be still as effectuall as those Ancient Saints we draw near with a true heart in full assurance of faith having our hearts sprinkled from an evill conscience and our bodyes washed with pure water Heb. 10.22 See Iam. 5.16 17 18. and Hos 12.4 The Prophet speaking of Jacob his wrestling with God by weeping and his prevailing by praying so that he was knighted for his good service and dubb'd Israel or a Prince of God subjoynes for our comfort God found him in Bethel and there he spake with us So then what encouragement accesse and successe Iacob had at Bethel the same have we provided that we so carry the matter that it may be said of us as Psal 24.6 This is the generation of them that seek him of them that seek thy face this is Jacob Provided that as Jarob wrestled in the night and alone and when God was leaving him and upon one leg so do we amidst all difficulties and discouragements Verse 5. And I will come neer to you to judgement q. d. You conceit mea great way off and put far from you the thoughts of my comming having been so bold as to ask Where is the God of judgement c. Behold I come quickly and my reward is with me Not as you desired to avenge you of your enemies but as justice requireth to be avenged of you for your impieties which I have here billed up against you And that ye may not think to escape know that as I am a Judge at hand so a present witnesse test is festinantissimus a most swift witnesse to evict and punish you for your most secret sins So then howsoever the Lord spare long yet he will be at length both a hasty witnesse and a severe Judge against those that abuse his patience he will not alwayes stand them for a sinning-stock but pay them home for the new and the old Ier. 6.6 Mic. 1.3 God owed a revenge to the house of Eli and yet at length by the delation of Doeg takes occasion to pay it It is a vain hope that is raised from the delay of judgement No time can be any prejudice to the Ancient of dayes If his word sleep it shall not dye but after long intermissions breaks forth into those effects which men had forgotten to look for and ceased to fear The sleeping of vengeance causeth the overslow of sin Eccles 8.11 and the overslow of sin causeth the a wakening of vengeance Psal 50.21 so that sometimes he strikes ere he gives any sinther warning as Absalom intending to kill Amnon spake neither good nor evill to him Subito tollitur qui diu toleratur Till the fiery serpents God had ever consolted with Moses and threatened ere he punished Now he strikes and sayes nothing The anger is so much more by how much lesse notified Still revenges are ever most daugerous and deadly when God is not heard before he is felt as in hewing of wood the blow is not heard till the axe be seen to have struck or if he be heard to say as Neh. 1.9 what do ye imagine against the Lord he will make an utter end affliction shall not arise up the second time it s a signe he is implacably hent and meanes to have but one blow The wickeds happinesse will take its end surely and swiftly The end is come is come is come saith Ezechiel chap. 7. The Lord is come near to you to judgement and he will be a speedy witnesse Judge and witnesse both which in mens courts cannot be but God being infinitely both wise and holy may be and will be both witnesse and Judge against the workers of iniquity and when they are as Adonijah's guests were 1 King 1. at the height of their joyes and hopes he confounds all their devices and layes them open to the scorn of the world to the anguish of their own guilty hearts and the dint of his own unsupportable displeasure which is such as none can avert or avoid Ad poenam tardus Deus est ad praemia velox Sed pensare solet vi graviore moram Poena venit grovior quò magè sera venit against the sorcerers Or Juglers Wizzards Negromancers c. See the several sorts forbidden and to be punished Deut. 18.10 By Gods law such might not be suffered to live
doth his light Ioh. 1.16 It is further said here that he shall arise that is he shall appear and shew himself on earth who now lieth hid as it were in heaven as the materiall Sun doth under the Horizon God was manifested is the stesh 1 Tim. 3.16 Manifested out of the bosom of his father out of the womb of his mother out of the types of the law c. In his Nativity he came forth as the Sun doth as a bridegroome out of his chamber In the whole course of his life he rejoyced as a Gyant to run his race He enlightened and warmed the dark and dry hearts of men he filled them with the fruits of righteousnesse Ioh. 15.5 He could not be stay'd or stopped in his course He made his gospel to run and be glorified He was and is still in continuall motion for the good of his Church as the Sun in heaven is for the good of the world He went under a cloud in his passion and brake forth again in his Resurrection From heaven he daily darts forth his beams of righteousnesse and showres down all spirituall blessings in heavenly priviledges Eph. 1.3 The Sun sucks up foul water from the earth drawes it up into the ayte not to hold it there but first purifies it and then distilles it down again with a fattening and fructifying property Hereupon the thankfull earth brings forth most fair and fragrant fruits and flowers c. Semblably this â—un of righteousnesse took on him our sins and miseries sordes nostras induit assumed our humane nature not to retain it and glorify it in himself alone Philip. 1 10 but that we might be conglorisied and in the mean space filled with those fruits of holinesse which are by Jesus Christ unto the glory and praise of God And as the Sun the nearer he runns to the earth the weaker he is in operation as in winter-time But the higher in heaven the more effectuall So while Christ was not yet ascended the holy Ghost and his grace were not in that full measure imparted nor Churches gathered as afterwards Ioh. 7.39 Lastly at that last and great day he will shew himself in speciall manner a Sun of righteousnesse clearing all obscurities bringing to light the hidden things of darknesse causing his peoples most holy faith that now lyes hid in great part to be found to praise honour and glory Chearing up their spirits after manifold tribulations healing all their spiritual maladies for he comes with healing under his wings and making them as so many Sampsons whose name signifies a little Sun in the Noon of their full strength Ipse est ergo nester Apolle sanitatis praeses A Lap. Solisus For the righteous shall shine as he Sun in the kingdome of their Father Mat. 13. I shall shat up this discourse with that observation of an Ancient When the Sun of righteousness was yet in his Mothers womb he might be said to be in Virgo when on the Cross in Taurus when he rose from death in Leo when he shall come again to judgement in Libra And as when the Sun is in Libra the day is of an equall length so when Christ cometh all shall be perfected with healing in his wings that is in his beames This implies sicknesse in all to whom Christ comes the world being as it were a great Hospitall or Nesoromium though few feel it and that true of every person that is spoke of the whole people Esay 1.6 The whole head is sick c. O my head my head said the Shunamites son my belly my belly faith the Prophet my leaenesse my leanenesse c. And surely it were happy if men would be more sensible of their malady and make out to this Jehovah Rophe this Almighty Physitian Exod. 15.26 that wants neither will nor skill to cure all that come unto him See him hanging out his tables as it were and setting to sale his eye-salve Rev. 3.18 for there he begins the cure Act. 26.18 Hear him 1. Complaining of our dulnesse backwardnesse frowardnesse Ior. 8.22 Ezech. 24.13 Hos 7 1. 2 Wishing we had more care of our poor soules Oh that this people were wise c. Why will ye dye 3. Threatening Ezek. 24.13 4. Promising Hos 14.4 mat 11.28 5. Performing Psal 103.3 2 Cron. 30.20 Lastly providing all sorts of physick for us preventing purging restoring corrosives of the law lenitives of the Gospel plaisters of his on blood for here Sanguis medici est curaio phrenetici and requiring us no more but to come unto him as they of old did to the brazen serpent with sorrow for sin and faith in his name having a good opinion of our Physician and casting our selves wholy upon him for cure Calling upon him as blind Bartimaeus did and crying out as that Martyr did at the stake Son of God shine upon me and immediatly the Sun shone out of a dark cloud so full in his face Act. and Mor. fol. 1398. that he was constrained to look another way What shall I say more this blossed Sun of Righteousnesse must be sought in the West if we will get the kingdome as Strato's servant in Justin did by the advise of his master Lib. 18. whom he had preserved upon the cross I mean and in the state of his Abasement so shall we be sure to finde healing in his wings that is the gracious influence of the holy Spirit convaying the vertue of Christs blood to the conscience as the beames of the Sun do the heat and influence thereof to the earth thereby calling out the herbes and flowers and healing those deformities that winter had brought upon it and ye shall go forth To shew that ye are thoroughly healed ye shall rise up and walk Where the spirit is there is liberty live things love to be stirring 2 Cor. 3.17 and those that are restored to health after sicknesse are not satisfied till they can go about their businesse in their accustomed strength Quod sanitas in corpore id sanctitas in corde Holinesse is to the soul what health is to the body Let men 〈…〉 out that Christ Jesus hath wrougtht a cure upon their soules by being 〈◊〉 and 〈…〉 in his work Life consists in action Esâ—y 38.16 O Lord by 〈…〉 and in all theâ—â— things is the life or my spirit saith Hezekiah And 〈…〉 in them saith the Lord as the fish lives in 〈…〉 lives in the oyle and as the creature by his food Vp 〈…〉 Live betime live quickly and apace Some men live 〈…〉 then others in a moneth as wiâ—e men speak more in two words 〈…〉 two hundred or as one piece of gold is more worth then twenty of 〈…〉 what to do for God as David did Psal 116.12 serve out your 〈◊〉 as he Act. 13.36 do not idle it out wear out do not wast out slame out Hie suns est Vacla 〈…〉 out burnout be not blown out Be not buried alive as 〈…〉
still the guise of godly persons Now should God in the mean-while be unrighteous to forget their work and labour of love that they have shewed toward his Name Heb. 6.10 which they have stoutly vindicated and toward his saints to whose souls they have ministred and do minister by wholsome admonition and Christian incouragement SECT VII When God will make up his Jewels BUt what is that time and when is that day Quest that the Lord mill make up his Jewels and shew himself propitious to his afflicted people 1. Generally and indefinitely at any time no one day excepted or exempted Answ God judgeth the righteous and God is angry with the wicked every day Psal 7.11 Thus God judg'd David that is he justified him and avenged his quaâ—rell when he was angry with Nabal the churle Nabal pamphagus and after ten dayes sicknesse struck him with death Blessed be the Lord saith he upon the news thereof that hath judged the cause of my rebuke at the hand of Nabal 1 Sam. 25.39 and so hath cleered his own glory and mine integrity There is no time wherein the righteous may not rejoyce when he seeth the vengeance Psal 58.10 11 and wash his feet in the blood of the wicked So that he shall be able to say Verily there is a reward for the righteous Verily He is a Goâ— that judgeth in the earth Particularly and for instance there are three more speciall dayes of deliverance to the people of God First in an exigence and utmost distresse when they know not what to do with Jehosaphat nor whither to turn them with David Cùm duplicentur lateres Venit Moses Capino when they are at a dead list with Ionah and at their wits end with the children of Israel under the Egyptian bondage and at the red sea when the children are come to the birth and there is not strength to bring forth as in Hezekiah's dayes Senacherib had already in his hopes and conceit swallowed up the city Omnibus Judaeis perâ—â—de ac si unum jugulum haberem extremum ictum intentabat Bucholc Statuae Senache ihi inscriptum refert Herodot lib 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sa 23 26 27 Esay 37.7 9 Canes lingunt ulcera Lezari Turca mitigat edictum Augustanum SculAnnal and was fetching his deadly blow at all the people of God as if they had all had but one neck when God put a hook into the nostrills of that great Leviathan and turned him back yea sent sorth an Angel that destroyed his army to the terrour of other nations God delights to bring his people to the mount with Abraham yea to the very brow of the hill as the Nazarenes brought our Saviour Luk. 4. till their feet slip and then delivers them In the Mount will the Lord be seen for the saving of his Isaacs from the fatall stroke of his Peters from the destroying sword of his Daniels from the lions gripe of his whole Church from Hamans plots and Papists conspiracies When Saul had hemmed David in on every side to take him there came a messenger in the nick to Saul saying Hast thee and come for the Philistines have invaded the land When Senacherib had taken all the defenced cities of Judah and was advancing toward Jerusalem God sent a blast upon him and made him hear a rumour that Tirhakab King of Ethiopia was come forth to make warr with him When Charles the fifth was mustering his forces to root out the Lutheran heresy out of Germany he was called off by God to fight with the Turk who at that very time made an irruption into Hungary and the cosine countries Secondly in a common calamity in an overflowing scourge a sweeping showre that takes all afore it Such as was that horrible devastation and destruction of Jerusalem first by Nebuchadnezzar when God manifestly made up his Jewels graciously provided for his Ieremies Baruchs Ebedmelechs Gedaliahs whose father Ahikam had formerly freed the prophet Ieremy out of danger chap. 39.24 and 48.5 and 26.24 As for those faithfull ones that went into captivity God had for their sakes sent the good figs Daniel with his three fellowes and others before them in a former captivity under Jeconiah Jer. 2.4 as so many Josephs to provide for them in a farre-countrey Next when the City was razed and harased by the Romans which calamity seems to be here principally and particularly pointed at as appeareth by the first second and third verses of the fourth Chapter For behold the day cometh that shall burn like an oven Repetit eorum verba non sine spe ie ironicae Calvin and all the proud and all that do wickedly which those blasphemers above had pronounced happy and high above others shall be stubble and the day that cometh shall burne them up saith the Lord of Hosts that it shall leave them neither root nor branch that is neither sonne nor nephew as the Chaldee Paraphrast and after him Kimchi expounds it This was literally and punctually fulfilled upon the unbeleeving Jews thirty eight yeers after our Saviours Resurrection 1 Thes 2.15 16 Quodvis verbum exaggerat crimen Rolloc in loc Joseph de bell Jud lib 6. c 4. l. 7. c. 18 Who forasmuch as they would not know at the least in that their day the things that belong'd to their peace but both kil led the Lord Jesus and their own Prophets and Apostles being displeasing to God and thwart to all men so filling up the measure of their sinnes therefore came wrath upon them to the utmost But what will God do for his Jewels in this common combustion in this utter desolation and dissolution of the Jewish Nation See what follows But unto you that fear my Name the proper badge and character of a true Christian shall the Sun of righteousnesse arise with healing in his wings It is fair weather with Gods children mostly when it is foulest with the wicked At once the fire falls upon Sodom and the Sunne riseth upon Zoar Abraham stands upon the hill and sees the cities burning and ye shall go forth sc to Pella and other hiding places provided for you and there shall ye grow up as calves of the stall And ye shall tread down the wicked for they shall be ashes in reference to the burning oven above-mentioned under the soles of your feet in the day that I shall do this that is in the day when I thus make up my Jewels saith the Lord of Hosts Which second and third verses of the fourth Chapter for the first verse depends on Chap. 3.18 and explains it as they contain a just Comment upon my Text so do they acquaint us with diverse precious pledges and priviledges whereby God will seal up his dearest love to his most esteemed Jewels in most afflicted times of common calamitie These are â—1 Light that is joy by the arising of the Sunne of righteousnesse upon them See Esther 8.16 2. Health to
own greater glory to make himself a name in the earth when thus in a moment in the turning of a hand he turns the wheel causing light suddenly and sweetly to spring forth not onely in but out of deepest darknesse All that we have here to do is to leave the labouring Church in Gods everlasting armes Deut. 33.27 〈…〉 agens de 〈…〉 Melch. Adam Jer 8.20 Psal 90.13.14.15 Isai 45.15 as Moses speaketh crying out unto him day and night How long Lord holy and true doest thou not judge and avenge our blood on them that dwel on the earth Lord how long shal the wicked how long shall the wicked triumph How long wilt thou not have mercy on Ierusalem and the cities of Iudah against which thou hast had indignation these threescore yeers Thou shalt arise and have mercy upon Sion for the time to favour her yea the set time is come Psal 102.13 The sight of the rubbish moved affections of prayer hence they knew the set time of help was at hand as when we bid our children ask us any thing it is because that we mean to give it them the harvest is past the summer is ended and we are not saved Return O Lord how long and let it repent thee concerning thy servants O satisfie us early with thy mercy that we may rejoyce and be glad all our dayes make us glad according to the dayes wherein thou hast afflicted us and the yeers wherein we have seen evil c. This was the course that Daniel took in like case when he understood by books the number of the yeers that the set and appointed time was now past he set his face by earnest prayer to seek out that God that hideth himself and so to draw him out of his place to punish the inhabitants of the earth for their cruelty and to plead the cause of his oppressed people Isai 26.21 A time there is set we all now for the fall of Antichrist Roma diu titubans vartis erroribus acta Corruet mundiâ— desinet esse caput Luk. 18.7 9 This cannot be far by all signes and tokens well nigh fulfilled and accomplished And for the elects sake should not those dayes be shortned would they but cry day and night to him that heareth prayers though he bear long with them I tell you that he would avenge them speedily And that he doth it no sooner may we not thank our own dulnesse and slacknesse to ply the the throne of grace with faithful and fervent prayer For when the son of man cometh to destroy that wicked one with the brightnesse of his coming shall he finde faith upon earth 1 Thes 2. such a vigorous and victorious faith as would make Gods remembrancers pray and faint not which is the drift of that parable of the importunate widow to make mention of the Lord and to give him no rest till he establish and make his Jerusalem a praise in the earth Isaiah 62. 6 7 SECT IX Comfort under personal crosses and grievances NExt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas apud Socrat. hist Eccles lib. 3. cap. 14. Isai 26 Heb. 10. Hab. 2 Rev. 22. Psal 37. Hab. 2. Heb. 10.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A military word from souldiers who recoyle and leave their standing Prov. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. here 's a word of comfort and encourragement to each particular Christian as touching his personal crosses and encombrances whatsoever Let none faint or shrink under the heaviest burden of their light affliction sith it is but for a moment as Paul hath it for a few dayes onely while you would say what 's this as Jacob computed it Mourning lasteth but till morning saith David for a very little while saith Esay for a smal pittance of time saith the Author to the Hebrews after Habacuc and then he that shal come will come and will not tarry Behold I come quickly saith Christ and my reward is with me But what shall we do in the mean while Feed on faith saith David The just shall live by faith saith Habacuc yea and make a good living of it too For 1. It will rein him in that he shall not run from his colours forsake his captain to seek for help of the God of Ekron to bring it in by the back-door that he shall not make more hast out of his present presures then good speed according to that He that beleeveth maketh not hast he can be content to wait Gods leisure and not to anticipate his time 2. Faith again fetcheth comfort and support as the merchants ship doth treasure from afar it makes a man look thorough the present durance to the furure deliverance which faith saluteth afar off and resteth as confident of the accomplishment of Gods promise by hope as if it were already in hand Faith taketh and individuateth the promise applies and appropiates that to it self He shall deliver thee in six troubles yea in seven there shall no evil touch thee No devoratory evil as Tertullian termeth it shall touch thee tactu qualitativo as Cajetan hath it with a deadly touch Touch thee it may to thy smart but not at all to thy hurt Touch it may thy feet as Jordan did the Priests feet that bore the Arke but sure the proud waters shall not go over thy soule Psal 124.5 Psal 94.13 Ezek. 36.11 For God will give thee rest from the dayes of adversity untill the plt be diged for the wicked Yea I will settle you after your old estates will do better unto you then at your beginnings and ye shall know that I am the Lord. Now all these and the like promises saith takes for present pay counts them sure-hold and so lives upon them and the just by it 3. Faith puts a mans head into heaven gives him to walk with God in affliction sets him as it were into the upper region above all stormes as Henoch who seing and walking with him that is invisible was taken up even before he was taken up Here below are many changes of weather but above with God there is a continuall serenity Now the way of the righteous is on high saith Solomon and as waters abide not on ground that lyes high so neither doth the sense of afflictions lye long on mindes lifted up in heavenly contemplations I will not say but such may be surprized by a common calamity by a deluge of destruction that overspreads the whole land But usually God doth either hide his Jewels then in the golden cabinet of his gracious providence that they shall not be much the worse for it as he did the Israelites in Goshen the disciples in Pella the marked mourners in the hollow of his own hand Or if they be wrapt up in a common condition with others Psal 129 3â—4 yet God will make a manifest difference in that day For either he will give them their lives for a prey Thou hast afflicted me sore saith David