and replanted by forreiners for seventy yeers space but enjoyed her Sabbaths resting from tillage and all other employments for they laid the pleasant land desolate They by their sinnes rather then the Babylonians by their Armies did all this spoil as Daiel also confesseth chap. 9.16 and Nehemiah chap 1.8 Sin is the great make-bate hell-hag trouble-town that hurled confusion over the world at first and brings desolation still to pleasant countreys Palestins was very pleasant not more by the nature of the soil Ezek. 20. â— then by Gods speciall blessing a land that he had espied out for them flowing with milk and honey which was the glory of all lands This land they had laid desolate or for an astonishment as some render it or for an In qua quid as Montanus reads it What 's here Nothing of its old pleasantnesse CHAP. VIII Verse 1. AGain the word of the Lord of Hests As for reprehension in the former chapter so for consolation in this that they might not be discouraged or say as once they did There is no hope but lifting up the hands which hung down and the feeble knees they might go on to lay the last stone with joy To which end also no lesse then 18. severall times in this one chapter God is stiled the Lord of Hosts that resting upon Gods Power and Goodnesse whereof they are assured by many precious promises as upon the Jachin and Bozez the two main pillars of a Christians faith they might have strong consolation Came to me See the Note on chap. 7.8 Verse 2. I was zealous for Zion See the Note on chap. 1.14 Jealous as an husband zealous as a loving Father for Non amat qui non zelat saith Augustine and a Father being rebuked by some for his exceeding forwardnesse for his friend answered Ego aliter amare non didici I know not how to love any otherwise then earnestly God therefore to ascertaine his people of the truth of the ensuing promises and to cure their unbelief lets them know that all this he will do for them of his free grace without their desert As at first he loved them meerly because he loved them Deut. 7.7 8. so out of the same love he will bestow upon them all the good things here mentioned See the like Esay 9.6 7. where after a sweet description of Christ his kingdome and Benefits he concludes all with The zeal that is the tender love and free grace of the Lord of Hosts will performe this Feare ye not So 2 Sam. 7. 21. For thy words sake that is for thy Christs sake and according to thine own heart hast thou done all these things which thou hadst promised According to thine own heart that is ex mero motu out of pure and unexcited love or zeal which is the top of all the affections and the heate of the heart Verse 3. I am returned unto Zion After a long absence as it may seem by the late troubles and that dismall dispersion chap. 7.14 God was gone aside and returned to his place till they should acknowledge their offence and seek his face in their affliction said He they will seek me early Neither was he frustrated as appeareth Hos 5.15 with 6.1 Come and let us return unto the Lord say they Do so and then I will come againe unto you as the raine as the later and former raine unto the earth with a Cornu-copia of peace plenty and prosperity Neither this only will I do as a stranger in the land or as a way-faring man that tarrieth for a night but I will dwell in the middest of Ierusalem My Shechinaeh Ier. 14.8 or setled habitation shall be in the middest of it sc in my Temple there scituated Maimonides saith that the Hebrew word here used signifieth continuationem stationis a sure and setled abode such as was that of the God-head of Christ in his Manhood For the Word was made flesh and dwelt amongst us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word seemea to be made of this Shacan in the Text. and Ierusalem shall be called a city of truth A faithfull city Esay 1.17 A Verona rightly so called a place where the sincere service of the true God is set up and practised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in opposition to other cities such as Athens was wholy given to idolatry Act. 17.16 that went a whoring after lying vanities and so forsook their own mercies Ioh. 2.8 and the Mountain of the Lord of Hosts the holy mountaine This and the former clause may safely and fitly be extended to the holy Catholike Church of the new Testament also whereof Jerusalem and the Mount Moriah whereon the Temple stood were Figures The Rabbines themselves expect the good things here promised to be performed when their Messias shall come quem tantis vlulatibus exposcunt Verse 4. There shall yet old men and old women dwell in the streets of Ierusalem Because the Ancient of dayes the just Lord is in the middest thereof Zeph 3.5 Iam. 1.17 and he will give every good gift and perfect giving that is both Temporall and Spirituall The Fâ—ther of lights will be to His both a Sun and a Shield and no good thâ—ng will he withhold from them that walk uprightly Psal 14.11 Godlnesse hath the promises of both lives 1 Tim. 4.8 Christ is heire of all Heb. 1.2 and the Saints are his coheires Rom. Esay 9.6 8.17 He is the everlasting father and withall the Prince of â—eace his Children and subjectâ— shall have both the upper and nether spring both the blessing of the right hand sprituall blessings in heavenly things in Christ Jesus and also of the left Riches and honour delight and pleasure life and length of dayes peace and prosperity c. Pro. 3.16 17. and 8.18 Psal 112.2 3. Deut. 28. and every man with his staff in his hand his third leg as they call it q. d. they shall live so long that they shall need a staff a servant or a son such as Scipio was to his old decrepit father to leane upon because the strong men the legs shall bow themselves Eccles 12.3 that is bend and buckle under their burden They shall not be cut off by the devouring sword of warr that slaughter-man of mankind that layes hepes upon heapes and by chain-bullets cuts its way through a heap of men at once without respect of old or yong and the streets of the city shall be full of boyes and girles Lads and lassed as the Hebrew seemes to sound that mind little else but play as if with Leviathan they had been made to sport or as those people of Tombutum in Africa who are said to spend their whole time in singing and dancing But this they could not do if the times were troublesome and the souldier at his boody play according to that of Abner 2 Sam. 2.14 Let the yong men now arise and play before us that is thrust their swords in their
seasonable and sweet as when misery weighs down and nothing but mercy turns the scale therefore Judah shall have mercy when Israel shall have none True it is that Judah was not at this time much better then Israel Aholibah then Aholah they were scarce free from Sodomy and many such like foul abominations But what of that if God come with a non obstante as Psal 106.8 Neverthelesse he saved them for his names sake c. who shall gainstand him If he will shew mercy for his names sake what people is there so wicked whom he may not save See Esay 57.47 Ezek. 20.8.14.22.44 Add hereunto that Israel and Syria were confederate against Judah thought to have made but a breakfast of them Isay 7.5 c. but God here promiseth Judah mercy and lets them know to their comfort that there is more mercy for them in heaven then there can be misery in earth or malice in hell against them True it is that even after this gratious promise made to Judah it went very hard with them See 2. Chron. 28.6 there 120000. of them were slâ—in in one battle and 200000. of them carried captive yea and all this by these Israelites here rejected from that mercy that Judah is promised besides abundance more misery that befell them by Edomites Ver. 17. Philistines 18. Assyrians 20. c. Ecclesia hares Crucis saith Luther The Church as she is heire of the promises so is she of the Cross and the promises are alwayes to be understood with condition of the cross The palsy-man in the Gospel healed by our Saviour heard Son be of good cheere thy sins are forgiven thee and yet he was not presently free'd of his disease till after a dispute held with the Pharises which must needs take up some time and the case cleared Jesus said Arise take up thy bed and walk and so shew thy self a sound man But to go on Judah shall be saved and not Israel that envied Judah and maliciously sought their ruine David looketh upon it as a sweet mercy that God had spred him a table in the presence and maugre the malice of his enemies Psal 23.4 Mat. 8.11 And the children of the kingdome so the Jewes are called shall gnash their teeth and be even ready to eat their nailes at the reception of the Gentiles This was it that put the men of Nazareth into an anger and our Saviour into a danger Luk. 4.25.26 By the Lord their God that i by the Lord Christ by Messiah their Prince by the word of the Lord their God saith the Chaldee here that word essentiall John 1.1 that true Zaphnath Paaneach that is Saviour of the world as Hierome interprets it whereof Joseph was but a type This horn of salvation or mighty Saviour able to save them to the uâ—â—ost that come unto God by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7.25 God raised up for there unworthy Jews and even thrust him upon them whether they would or no Isay 7.13.14 that all might appear to be of free grace Well might God say 〈◊〉 have mercy upon the house of Judah matchlesse mercy indeed mercy that rejoyced against judgement Mans perversness breaketh not off the course of Gods goodness Judah shall be saved by the Lord their God who is Alius from his Father but not Alâ—â— a distinct person not a distinct thing This Angel of Gods presence saved them in hâ— love and in his pitty he redeemed them c. Isay 63.9 even the Angel that had redeemed their father Jacoh from all evill Gen. 48.16 and that soon after this prophesie destroyed so many thousands in Senacheribs army Not by bow ner by battle c. but by his own bare hand immediatly and miracul usly 2. King 19. where we may see that when Senacherib after the example of his father Salmaneser who had captivated the ten tribes came up against Judah having already devoured Jerusalem in his hopes and thinking to cut them off at a blow as if they had all had but one neck they were saved by Jehovah their God the Virgin daughter of Zion knew well the worth and valour of Christ her champion and that made her so confident Esay 37.22 She knew whom she had trusted not with her outward condition onely but with her inward and everlasting with her precious soul saying with David I am thine save me for I haue sought thy precepts Psal 119.94 I will not trust in my bow neither shall mine arme save me but thy right hand and thine arme Psal 44.3.5 and the light of thy countenance for thou hast a favour unto me See the Note on Zach. 4.6 and on 14.3.5 That 's an excellent passage Psal 21.13 Be thou exalted O Lord in thine own strength so will we sing and praise thy power Vers 9. Now when she had weaned Lo-ruhamah That is after that the patience of God had waited and long looked for their conversion but all in vaâ—ne he resolved upon their utter rejection And first he sent for his love tokens back againe Esa 66.11 he weanes them and takes them off from those breasts of consolation the holy Ordinances deprived them of those dugs better then wine Cant. 1 4. that they had despised carried them far away from that good land that abounded with milk and hony the men of the East should be sent in upon them to eat their fruit and drink their milk Ezek. 25.4 This nation saith a Divine is sick of a spirituall plurisie we begin to surfet on the bread of life the unadulterated milk of Gods word and to spill it Now when God seeth his mercies lying under table 't is just with him to call to the enemy to take away Say not here with those in the Gospell threatned with this judgment Luk. 20.16 God forbid Think it not a thing impossible that England should be thus visited The Sea is not so calme in summer but it may be troubled with a storme the mountain so fâ—me but may be moved with an earthquake We have seen as fair Suns as ours fall from the midst of heaven for our instance Lege historiam ne fias historia Surely except we repent and reforme a little better then we have done yet a removall of our Candlestick a totall eclipse of our Sun may be as certainly foreseen and foretold as if visions and letters were sent us from heaven as once to the seven Churches of Asia who sinned away their light c. And bare a sonne Not a daughter as before but a sonne because under Hosea the last King of Israel that Kingdom began a little to lift up the head and to stand it out against the Assyrian But this was but extremus nisus regni the last sprunting of that dying State For soon after Samaria the chief City was close besiegeâ— and although it held out three whole yeers with a Masculine resolution yet at length it was sacked and all the people of the land
heart according to the good pleasure of his will he loved them because he loved them Deut. 7.7 8. and 10.14 in the wildernesse especially where they grieved him fourty years together and tempted him ten times Num. 14.22 But God had said of Israel He is my sonne even my first-born Exod. 4.22 and so higher then the kings of the earth Psal 89.27 He had chosen him for his love and now loved him for his choice This sonne of his he called out of Egypt to keep a feast to the Lord in the wildernesse Exod. 5.1 that is to serve him Exod. 4.23 to serve him acceptably Heb. 12.28 to set up his pure worship according to his own prescript in the Mount Exod. 25.40 This was altogether as delightfull to God as grapes in the wildernesse are to a wearied parched traveller And this the rather because it was the kindnesse of their youth Vno anno septies fructus sufficit the love of their espousals which was as the first ripe of the figs in the first time at the first bearing for the fig-tree bears twice a year and the Egyptian fig-tree seven times a year saith Solinus Now the first-ripe-fruits are Ladies-meat we say or longing-meat Gods soul doth even long after the first-ripe-fruits Mich. 7.1 as we prize even Nettle-buds when they bud out first If the Vine do but flourish the Pomgranates bud the tender grapes appear Cant. 6.11 7.12 he will pour his spirit upon the seed and his blessing upon the buds Esay 44.3 Hee liketh not those arbores autumnales Jude 12. that bud at latter end of harvest he made choice of the Almond-tree Ier. 1.11 because it blossometh first So he called for first-fruits of the trees and of the earth in the sheaf in the threshing-floor in the dough in the loaves yea for ears of corn dried by the fire and wheat beaten out of the green ears Lev. 2.14 to signifie how pleasant unto him is the primrose of our age but they went to Baal-peor See Num. 25.3 with the Note Heb. they went in to him which obscoenum quid turpe denotat as Gen. 16.2 so Psal 106.28 They joyned themselves also to Baal-peor and ate the sacrifices of the dead that is sacrifices offered to the infernall Gods or to Pluto the Devil whom the Phoenicians called Moth or Death in the behalf of the dead and separated themselves Heb. Nazarited themselves ad religiosè colendum they became Votaries to that shame i.e. to that shamefull and abominable Idoll that blushfull Priapus Tarnâ—â— qui referebat viri pudendi speciem and whose worshippers are brought in saying Nos pudore pulso stamus sub Iove coleis apertis c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we rake a dunghill as Cyril speaks in like case in discoursing of such dunghill-deities Isidor interpreteth Baal-peor simulachrum ignominiae an image of ignominy and most sure it is that idolaters left off their Idols in deepest dangers shall be ashamed of their expectation of help from them Jer. 3.19 and 11.13 and their abominations were according as thâ— loved Or according as they listed so some interpret it or according as they loved the Moabitish women more or lesse so they worshipped their Idols Solomon did the same Or they became as detestable as their very Idols which they loved and worshipped Or I abominate them as much now as ever I loved them before and how much that was he had shewed in the beginning of the Verse Now there is nothing that goeth more to Gods heart then the losse of his love upon an unthankfull people He had healed their back-slidings in Egypt where they had worshipped Idols Ezek. 16. hee had loved them freely and immensely Now therefore that they should so slight such a love to go after such a shame and so to undo themselves for ever this was monstrous ingratitude this was an unsufferable injury Verse 11. As for Ephraim their glory shall flee away as a bird Heb. Ephraim by a Nominative absolute Or O Ephraim as with a sigh or a shriek for grief and horrour of their ensuing calamity exilium excidium exitium The Lord afflicts not willingly nor grieves the children of men Lam. 3.33 It goes as much against the heart with him as against the hair with us witnesse this patheticall expression See also chap. 11.8 Their glory that is their God as in the next verse Or Hier. Epist 7. their children as in the next words They worshipped Baal-peor for fruitfulnesse but it shall not do For either they shall be punished with barrennesse or else with a luctuosa foecunditas as Hierom saith of Loeta who buried many children a dolefull fruitfulnesse their glory shall flee away as a bird Suddenly swiftly irrecoverably shall their numerous posterity which they looked upon as themselves multiplied and eternized be cut off be snatcht away by the hand of death so that Rachel like they shall refuse to be comforted because her children were not or as Cratisiclea in Plutarch Plut. in viâ— Cleom. who seeing her dear children slain before her and her self ready to be served in like sort uttered onely this word Quò pueri estis profecti Poor children what 's become of you From the birth and from the womb and from the conception In all these states shall the curse follow them close Either they shall not conceive or die in the womb or be stifled in the birth they shall all prove Icabods It is God that gives strength to conceive as he did to Sarah Hannah Elizabeth c. It is he that formeth us in the womb and that by the book Psal 139.15 16. and preserveth us there Job 10.8 when neither we can shift for our selves nor our parents provide for us It is he that taketh us thence Psal 22.9 10. as a nurse or midwife doth the new-born babe It is he that keepeth us in the cradle and in childhood when we are subject to a thousand deaths and dangers for puerilitas est periculorum pelagus it is a just wonder that any childe attains to maturity But if wicked mens children do so as oft they do for they are full of children and leave the rest of their substance to their babes Psal 17.14 yet it follows Verse 12 Though they bring up children yet will I bereave them If his children be multiplied it is for the sword and his off-spring shall not be satisfied with bread Iob 27.14 This was fulfilled in Ahabs seventy sonnes beheaded together 2 King 10.6 in whom he had vainly promised himself the establishment of his house which God had threatned to root out In Iehu and his posterity after the fourth generation Those Romans that went out against the enemy at the Porta scelerata as it was thereupon called and never returned again and that Eckins Raschachius a German Captain at the siege of Buda Anno 1541. whose sonne a valiant young Gentleman being got out of the army without his fathers knowledge bare
shall find some saith Erasmus that if death be threatened can despise it but to be belied or reproached they cannot brook nor from revenge contain Gods people can bear wrongs best of any compell them to go a mile thei 'le be content if it may do good to go two yea as farr as the shooes of the preparation of the Gospell of peace will carry them But if wrong be offered to God if he be any way dishonored or his Name bored through by blasphemies O what a stomack they have presently and how blessedly blown up are they with a zeale of Gods glory which even eateth them up Verse 18. Then will the Lord be jealous or Zealous for his land Then dicto citiùs straight upon 't no sooner shall you repent as is prescribed but the Lord will be jealous c. Of Gods jealousie for his people see the Note on Zech. 1.14 and 8 2. And of the happy effect of fasting turned to feasting see the Note on Zach. 8.19 See also Judg. 20.23 Ezra 9.6 Dan. 9.20 2 Chron. 20. Bacah turned into Berachah besides the constant experience of these and former times of the happy successe and unmiscarrying returns of holy fasting and prayer no instance to the contrary God usually answers his humbling people as here according to the desire of their hearts neither so only but according to the request of their lips also Aug. Confess l. 5. c. 8. Psal 21.2 he fits his mercy ad cardinem desiderii and lets it be to his even as they will They say Spare thy people and accordingly he will pitty or spare his people saith the Prophet They would not have God to give his heritage to reproach by inflicting famine upon them as if they served an hard master that would affamish them To this God gives a full answer in the next verse Behold I will send you corn c. Again they desire God to take care of his own great name and to vindicate it I will saith God by doing greatest things for you Verse 20. and by causing the blasphemers to return and discern that their Rock is not as your Rock themselves being judges and that to ask where is now their God Deut. 32. is as great folly as if one should say betwixt the space of the new and old moon Where is now the Moon when as it is never neerer the Sun then at that time There are some Interpreters of good note that read this verse not in the Future but in the Preter tense thus Then was the Lord zealous for his land and pittied his people Mercer Leveleus sc when once he saw them seriously to repent he did all this that followeth for them Neither maketh it any thing against this interpretation that the repentance of this people their assembling and fasting c. is not recorded For no more is it that Moses went to Pharaoh according to Gods command to threaten those swarmes of flies Exod. 8.20 or that Esay took his son Shear-iashub and went to Ahaz to confirme and comfort him as God had commanded Esay 7. which yet we doubt not but the Prophet did This is an ordinary Aposiopesis and pitty his people Or spare them pardon them The word signifies to shew mercy to him whom by all right thou mayest justly destroy Ezek. 5.11 1 Sam. 15.3 Oh the divine Rhetorick and omnipotent efficacy of Repentance This is the rainbow which if God seeth shining in our hearts he will never drown our soules Fulgent Dat poenitentiam poste à indulgentiam He gives his people to repent and then spareth them as a man spareth his own son that serveth him But it is otherwise with those that partake not of the divine nature Mal. 3.17 they are fierce and implacable as is the devill who workes effectually in them as a smith doth in his forge Henry the fourth Emperour of Germany came in the middest of a sore winter upon his bare feet to the gates of the castle of Canusium and stood there fasting from morning to night for three dayes together waiting for the judiciall sentence of the Pope and craving pardon of him which yet he could not obtaine by his own or others tears or by the intercession of any Saint save only of a certain harlot with whom the Pope was then taking his filthy pleasure The Emperour mistooke who thought that the Pope could be pacified by fasting and prayer This God required another kind of sacrifice then these Verse 19. Yea the Lord will answer and say unto his people He will say it in answer to their prayers see the Note on verse 18. Fear not my people that ye shall be a reproach among the Heathen for Behold I will send you as a token of my love and a pledge of better blessings Corn and wine and oyle all that heart can wish or need require a sufficiency of outward comforts and if not a superfluity yet an honest affluence as Psal 23.5 6. and boldnesse to conclude from temporals to spirituals as there David doth because bestowed in mercy and as an answer to prayer for God never said to the seed of Jacob Seek ye me in vain he scorns that whether it be for Bona throni or Bona scabelli as Austin distinguisheth Good things of this life or a better upper springs or nether springs though we ask but the one as here yet we shall have both Nay take two saith He as once Naaman did to Gehezi take thy back-burthen take even as much as thou canst bring faith to bear away God deales with his servants as the Prophet did with the Shunamite when He bad her ask what she needed and she found not what to ask he sent for her againe and makes her a free promise of that she most wanted and desired a son 2 King 4.16 So oft God is pleased to do for his servants exceeding abundantly above all that they ask or think David asked but life of God and He gave him length of dayes for ever and ever Psal 21.4 This people prayed that God would not for that turn give his heritage a reproach among the heathen and He gratiously promiseth that he will never any more make them a reproach c. so they continue penitent for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies perpetuity as Mercer noteth and not for a time only as Lyra would have it Verse 20. But I will remove farr off from you the Northen army sc of vermine of those destroying creatures that came from to the North. Ab Aquilone nihil boni was a Proverb amongst this people God promiseth here to free them of that mischief and to disimpester the country of those noysome Insects Gratiae privativae plures sunt quam positivae saith Gerson Gods privative favours to us are more then his positive hence mans happinesse is usually called salvation which properly betokeneth the privative part thereof Little do we consider or understand from how many deaths and dangers
12. do yeeld their strength i. e. their utmost fruits which they could not do without God into whom therefore the Prophet Hosea rightly resolveth the genealogie of corn wine oil c. Hos 2.22 It is no otherwise with us in spirituall regards For though we have grace yet we cannot bring forth that grace to act without new grace like as trees though they be fitted to bear fruits yet without the influence of the heavens Aug. Enchir. chap. 32. they cannot put forth that fitnesse in fruit Nolentem praevenit Deus ut velit volentem subsequitur ne frustra velit Verse 23. Be glad then ye children of Zion ye righteous Ones Psal 32.11 and none else for joy is the Just mans portion and none have any reason to rejoyce but such nay they are flatly forbidden it Hos 9.1 See the Note there Let Israel rejoyce in him that made him let the children of Zion be joyfull in their king Let the Saints be joyfull in glory Gaudeant in re gaudeant in spe Psal 139.2.5 gaudeant de possessione gaudeant de promissione saith Bernard If Plato could tell the Musicians Philosophers knew how to dine and sup without them they could bee merry without a fidler how much more may Zions children Be it that there is a cord in the sinne of the wicked to strangle their joy with yet the righteous sing and are merry Prov. 29.6 In the greatest fail of all outward comforts they can rejoyce in the Lord their God as here and as David at the sack of Ziklag 1 Sam. 30.6 and Habakkuk amidst all the miseries of the world and malice of Satan Habak 3.17 It is in the Lord their God that they rejoyce it is an holy and spirituall joy not profane and carnall as is the worldlings who feedeth upon ashes c. Esay 44.20 rejoyceth in a thing of nought Am. 6.13 his joy is no better then a little counterfeit complexion crackling of thorns c. For he hath given you the former rain moderately as a pledge of his love and as a fruit of the Covenant Moderate showers ye shall have neither too much nor too hastie rain of righteousnesse in such measure and moderation as shall be needfull and he will cause to come downe for you The vanities of the Heathen cannot give rain Jer. 14.22 nor can the heavens yeeld showers God therefore must be waited upon Jam. 5.7 and prayed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 18. and the thundring Legion so famous in Church-history He must not have cause given him to complain of mens brutishnesse and inadvertency as Jer. 10.13 14. the former rain that fell in October when they had sown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint James calleth it the morning-rain chap. 5.7 and the latter rain Heb. the gathering rain because it fills and fits the corn for ingathering as falling about May and a little afore their harvest In the first not moneth but primo quoquo tempore as soon as is fit See Zech. 10.1 with the Note Verse 24. And the floors shall be full of wheat Such fatness shall Gods footsteps drop that your houses shall be full of all precious and pleasant riches Prov. 24.4 so that you shall as rich men love to do de pleno tollere acervo Onely take heed you have not as that rich fool aenimam triticeam a wheaten soul that your abundance get not within you as the Pharisees did Lvke 11.41 so that they did not more possesse then were possessed by what they had that ye set not your hearts upon your riches Psal 62.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 difficile est opibus non â—radere mentens Mortial and the fats shall overflow There shall be plenty of all things as Prov. 3.10 the fruits and effect of that rain promised before And doth not God daily turn water into wine when of water falling upon the vine and concocted by the heat of the Sun he produceth the grape whence wine is pressed Verse 25. And I will restore to you the yeers c. I will so make up your former losses that there shall remain no signe nor sense thereof See a like promise Zech. 10.6 they shall be as though I had not cast them off with the Note there See also Esay 60.10 my great army sc the locusts see above verse 2 5 11. Magaleh chesoth Matteh cheloth Kimchi God is Lord of Hosts and as the Rabbines well observe he hath the upper and lower troops as his horse and foot ready prest Verse 26. And ye shall eat in plenty and be satisfied which what a great blessing it is see Hagg. 1.6 with the Note and Eccles 6.1 2. with the Note and praise the Name of the Lord your God Not haunch up Gods creatures as swine do swill but tasting the sweetnesse of the Creatour in them lift up many an humble joyfull and thankfull heart to Him This was better then the former blessing for naturally fulnesse breeds forgetfulnesse of God Deut. 32.15 That hath dealt wonderously with you Heb. ad mirificandum sc in so sudden and strange a change of his hand whereby he hath made himself marvailous as he delights to do by working wonders such as mans power connot perform nor reason reach unto and my people shall never be ashamed As they have been among the heathen ver 19. and as those are that pray to no purpose Deo confisi nunquam confusi Their faith is unfained and therefore their hopes unfaileable Rom. 5.5 Verse 27. And ye shall know that I am in the mid'st of Israel These temporall blessings shall seal up my love to you and presence of grace with you True it is that no man knoweth either love or hatred by all that is before them Eccles 9.1 because all things come alike to all verse 2. But yet from this text we may comfortably conclude that if the good things of this life make us more cheerfull thankfull hopefull if Mercy excite us to duty and the sense of Gods love makes us love God his wayes and people with a desire to love them more then we are loved of God who is in us of a truth 1 Ioh. 4.10 19. and we may know it too For if instinct of nature teach dammes to know their young ones and the young their dammes shall not Gods spirit teach us to know him that he is in the middest of us not by his omnipresence only but by his gratious presence yea that he is the Lord our God and none else and that while we hold us to this anhcor-hold of the faithfull soul we shall never be ashamed Psal 31.1 That was a brave speech of Luther and one of those that a man would fetch upon his knees from Rome or Jerusalem to be author of them Joh. Manl. loc com pag. 145. Ipse videret ubi anima mea mansura sit qui pro ea sic solicitus fuit ut vitam pro ea posuerit Let
Him see to it where my soul shall rest who took so much care for it as that he laid down his life for it Verse 28. And it shall come to passe afterwards sc In the dayes of the Messiah which is called the world to come Heb. 2.5 but especially after his Ascension see Ioh. 7.37 Act. 2 where this prophesie was fulfilled and this place taken for the first text preached on by the Apostles verse 17. to the conversion of three thousand soules at one sermon For together with the word there went forth a power Luk. 7. 2 Tim. 1.7 even that Spirit of power of love and of a sound mind here promised to be powred out not distilled only see the Note on Zech. 12.10 and that upon all flesh Spirit upon flesh the best thing upon the basest yea upon all flesh without respect of persons or difference made of sex age or condition provided that they know and acknowledg themselves to be but flesh Gen 6.3 corrupt and carnal animas etiam incarnavimus Bern. as an Ancient complaineth and that whatsoever is of the flesh is flesh Ioh. 3.6 for who can bring a clean thing out of an unclean that whole Man is in evill and whole evill in Man neither can it be gotten out in any measure till the heart be mollified and made tender as flesh Ezeh 11.19 and 36.26 27. which cannot be done till men be taught of God and drawn out of darknesse into his marvelous light till they be spiritualized 2 Cor. 3.18 and transformed into the same image from glory to glory as by the spirit of the Lord. and your sons and your daughters shall prophesie This was fulfilled Act. 2. as St. Peter sheweth For the new Testament is but the old unfolded and fulfilled as was also typified in the two Cherubims of the sanctuary looking intently into the Propitiatory Christ Rom. 3.25 but with their faces turn'd one towards another Exod. 25.20 See Act. 26.22 It was fulfilled I say in that visible descension of the holy Ghost upon the Apostles and the rest Act. 2. Act. 8.15 17. and 10.44 So that this makes nothing at all for the Enthusiasts raptures and dotages the true offpring they are Funcc Chronol of those ancient Euchites or Messalanii who leaving their trades gave themselves to much sleep and called their dreams and phantasies prophesies Anno Dom. 371. your old men shall dream c. your yong men shall see visions i. e. God will no less open his will unto them then he did of old to the Prophets by dreams and visions for by the conduct of the Spirit they shall be led into all truth and holinesse they shall be all a royall Priesthood 1 Pet. 2.5 Rev. 1.6 full of all goodnesse filled with all knowledge able also to admonish one another Rom. 15.14 Verse 29. And also upon the servants they shall be the free-men and women of Jesus Christ 1 Cor. 7.22 by as full a measure of Gods free and noble Spirit bestowed upon them as upon their Masters and Mistresses The Trent Translation hath it upon my servants and my handmaids But there is no such pronoun in the Original though it is true that all that have the spirit are his and the contrary Rom. 8 9. Eph 1.13 The scope of the text is as Mercer well noteth to shew that ut gratuitum commune Christi beneficium sic spiritus as the benefits of Christ are free and common to all his people so is the Spirit And surely next to the love of Christ in dwelling in our nature we may well wonder at the love of the holy Ghost that will dwell in our defiled soules and act in them as he doth For there are diversity of gifts but the same Spirit 1 Cor. 11.4 as the divers smels of flowers come from the same influence and the diverse sounds in the organ froin the same breath Verse 30. And I will shew wonders in the heavens Prodigia beneficia credentibus a Lapid malefica horrifica incredulis saith Cornelius a Lapide who interpreteth the text of those signes and wonders that shall precede the day of judgment and for confirmation here of alleageth chap. 3.2 together with Mat. 24.29 Luk. 21.25 And had he looked a little higher into those chapters and taken in all the troubles that befell the Church from our Saviours ascension to his second comming together with those horrible calamities and confusions that shall befall the wicked for contempt of the Gospell and persecution of the professors thereof he had done right in mine opinion It is ordinary with the Prophets to set forth horrible commotions by such figurative expressions See Ier. 4.23 c. Isay 13.10 Rev. 6.12 Those that have received the Spirit of Adoption must not dream of a delicacy but expect persecution Christ came to send fire on the earth Luk. 12.49 Neither may Persecutors hope to escape unpunished but look to be pursued by divine justice See the Note on Rev 6.15 How heavie was the hand of God upon Jerusalem that slaughter-house of the Saints and afterwards upon the Ten Persecutors of Rome 1 Nero whom Tertullian rightly calleth Dedicatorem damnationis Christianorum quippe qui orientem fidem primus Rema cruentavit the first bloody Persecutor of the Christian religion lost thirty thousand of his subjects by the pestilence had his army utterly routed and cut off in Britanny both the Armenia's revolted from him the Senators rose up against him and compelled him to be his own deaths-man 2 Demitian was butchered by his souldiers 3 Trajan dyed of a dropsie 4 Severus dyed miserably here at York 5. Maximinus with his sonn was cut in peeces 6. Decius dyed in a farr country 7. Valerian was flea'd by Sapores king of Persia who took him prisoner 8. Aurelian was slain by his own men 9. Dioclesian poisoned himself 10 Maximian hang'd himself What should I speak of Julian Anastasius Heraclius c. The French persecutors Francis the second Charles the ninth Henry the third the Guises c. Philip the second of Spain who returning out of the Low countries fell into a storm and suffered shipwrack to the great danger of his life Hist of Gennc of Trent 417. He said he was delivered by the singular providence of God to root out Lutheranisme which he presently began to do with all his might He afterwards died miserably of the lousie disease Q. Mary died of a tympany or else of grief of heart for K. Philip's unkind departure Speed forraine losses Callice surrendred hurt done by thunders from heaven and by fire in the royal navie extream dearths raging her conceptions fayling c. What heavy judgments befell divers particular persecutors of those times Poole Gardiner Bonner Morgan Story Burton see Acts and Mon. 1902. 1904. c. 1915. George Eagles alias Trudge-over the world having hid himself in a cornfeild was Mr. Leigh his Saints Encouragement Ep. to Read for mony descried
one day Psal 11 Quorum vivere est bibere and whose profane proverb it is Bibere sudare est vita Cardiaci But what an heathenish basenesse is that of the Papists besides an horrible abuse of Gods holy ordinance that at Rome a Jewish maid may not be admitted into the stews of whoredome unlesse she will first be baptized De contin lib. 3. cap. 4. Espensaeus a modest Papist writeth it not without detestation Verse 4. Yea and what have ye to do with me O Tyre c. Or what are yee to me I value you not but look upon you as vile persons how great soever in the world See Dan. 11.21 Or what have I to do with you what wrong have I done you that ye invade my land and molest my subjects It is an idle misprision to sever the sence of an injury done to any of his members from the head and it was a malapert demand of the devil What have I to do with thee O Jesus the Son of the living God whilest he vexed a servant of his But there is an old enmity betwixt them and their seed Gen. 3.15 and it will never be extinct while the world stands Israel had given Tyre and Zidon as little cause to quarrell them as once they had done Moab whom they had assured that they would not meddle nor molest them Howbeit Moab was distressed or irked fretted vexed at them Numb 22.3 carried with Satanicall malice against Gods people because of a different religion and sought their ruine Lo this was the case of Tyre Zidon and Palestine near neighbours but bitter enemies to the Church Bats flie against the light malice breaks all bonds and vents it self by utmost inhumanity Mercer understandeth by those nations verse 2 3. the open and professed enemies of the Church and by these neighbouring peoples here mentioned those more subtle adversaries that pretend love and can draw a fair glove upon a foul hand but will take the first opporunity to do the Saints a mischief and to spet their poyson at them This is an old stratagem of the Devil still practised by the Renegado Jesuites amongst us Will ye render me a recompense and if ye recompense me c. Num meritum mihi refertis an etiam infertis so some render it Whilest ye afflict my people is it to be avenged on me for an old injury I have done you or is it rather to pick a quarrell with me who have done you no wrong Surely whether it be this or the other I shall handle you according to your deserts swiftly and speedily will I return your recompense Repentè è vestigio â—ieere while you 'le say what 's this I will execute my fierce wrath upon you and you shall soon feel what it is despitefully to spit in the face of heaven and to wrestle a fall with the Almighty See Obad. 15. God cannot bear long with sins of this high nature He resisteth the proud persecutours Verse 5. Because yee have taken my silver c. Sacriledge is a second sinne they here stand charged with Yee have taken that is taken away by which obfervation ye shall easily reconcile the Psalmist Psal 68.19 with the Apostle Eph. 4.8 saith Tarnouius here my silver and my gold Aurum Thelosanum vessels consecrated to mine use and service or mine that is my peoples whom ye have robbed but it shall not thrive with you it shall prove as the gold of Tholouse fatall to them that had any part of it or as Achans wedge that cleft his body and soul asunder these ye have carried into your Temples or Palaces even my goodly pleasant things my desireable goods either to adorne your houses or your idols to your own bane as Belshazzar It is surely a snare to a man Prov. 20.25 who devoureth dedicated things that bowseth in the bowles of the Sanctuary And it was a sad complaint of Luther that even in the reformed Churches Parishes and Schools were robbed of their due maintenance as if they meant to starve us all Luth. in Gen. 47. The like saith Gualther in his Homily upon this Text Non desunt pseudo-evangelici saith He There want not such false-Gospellers amongst us who restore not the Church her wealth pulled out of the Papists fingers but make good that saying of One Possidebant Papistae possident Rapistae Papists had Church-livings and now Rapists have gotten them like as a good Authour observeth upon the battle of Montlecherye Comin l. 1. c. 4. that some lost their livings for running away and they were given to those that ran ten miles further Verse 6. The children also of Judah and the children of Ierusalem The precious sonnes of Zion comparable to fine gold Lam. 4.2 with whom you were anciently confederate in the dayes of Solomon 1 King 5. and seemed to be then their prosperity-proselytes have ye sold unto the Grecians that is to the Gentiles in generall for so Saint Paul oft useth the word Grecians as contradistinct ot Jews who were barbarously sold as if they had been bruit beasts and that into the farthest countries that they might never ransome themselves nor return to their native soil again This was singular yea savage cruelty which the mercifull God cannot abide but will severely punish Iam. 2.13 14. Esay 47.6 thou didst shew them no mercy upon the ancient hast thou very heavily laid the yoke See the Babylonian cruelty graphically described and accordingly recompensed Ier. 51.34 35 c. The Spanish cruelty to the poor Indians is unspeakable They have made away 50 Millions of them in 42 years as Acosta the Jesuite testifieth and that under pretence of converting them to the faith They suppose they shew the wretches great favour World encompost by Sir Fr Drake when they do not for their pleasure whip them with cords and day by day drop their naked bodies with burning bacon Such a devil is one man to another when set awork by the devil and spurr'd on by him But shall they thus escape by iniquity In thine anger cast down the people O God He will do it Psal 56.7 for those words are not more a prayer then a prophecy Verse 7. Behold I will raise them out of the place c. Seem it never so improbable or impossible I le do it saith God and you shall see it Behold I le fetch home my banished though they may seem to be as water spilt on the ground I le make those dead bones live and raise my self a name and a praise by out-bidding their hopes and marring your designe of utter extermination Ribera understands the words concerning the resurrection of the dead at the last day because the Hebrew word properly signifieth to raise one out of sleep Some think it is meant of the Apostles and Martyrs fetcht out of banishment as was John out of Pathmos Athanasius Erasm in vita Chrysost Chrysostom who yet in his last
heritage Not of all but of those poor few that confesse and forsake their sins Pro. 28.13 and in whose spirit there is no guile Psa 32.2 that are mortified persons Rom. 11.26 with Esay 59.20 It is a priviledge proper to the Communion of Saints he retaineth not his anger for ever Angry he may be and smite in his anger Esay 57.17 yea he may take vengeance of the inventions of those whom he hath pardoned Psal 99.8 temporall vengeance I mean but it soon repenteth him concerning his servants and a little punishment serveth turn for a great offence Jer. 31.19 20 21. David no sooner said I have sinned but he heard The Lord hath taken away thy sin 2 Sam. 12. because he delighteth in mercy And hence he pardoneth iniquity of free-grace ex mero motu out of his pure and unexcited love out of his Philanthropy and undeserved favour the sole impulsive cause of pardon What a man delighteth to do he will do howsoever If the Sun delight to run his race who shall stop him If God so delight in mercy that he will save for his Names sake and come in with his Non obstante as he doth Psal 106.8 who or what shall hinder him Verse 19. He will turne again he will have compassion upon us Here 's the pith and power of faith particularly applying promises to a mans self Say that sin hath separated betwixt us and our God Esay 59.2 and made him send us farre away into captivity yet he will turn again and yern toward us he will turn again our captivity as the streams in the South His compassions are more then fatherly Psal 103.13 motherly Esay 49.15 brotherly Heb. 2.12 This the Church knows and therefore cries after him Cant. 8.14 Make hast my beloved and be thou like to a Roe or to a young Hart which when it fleeth looketh behind it saith the Chaldee Paraphrast there And this that he will do she is bold to beleeve He will he will and that to us saith the Prophet here Lo this is that work of faith to wrap it self in the promises as made to us in particular 1 Tim. 1.15 and unlesse faith be on this sort actuated it is as to comfort as good as no faith Compare Mat. 8.26 with Mark 4.40 He will subdue our iniquities By force and violence as the word signifieth subjugabit pessundabit conculcabit Sin is sturdy and will rebell where it cannot reigne It hath a strong heart and will not easily yeeld But yeeld it shall for God will subdue it And this is a further favour as every former is a pledge of a future To pardon of sinne God will adde power against sinne to justification by Christs merit sanctification by his Spirit he will let out the life-blood of sin and lay it adying at our feet he will tread Satan with all his black train under our feet shortly Rom. 16.20 He will not onely turn us againe but turne his hand upon us and purely purge away our drosse and take away all our tinne Esay 1.25 In fine hee will so mortifie the deeds of the body by his Spirit that sinne shall not have dominion over us Rom. 6.14 shall not play Rex in us the traveller shall not become the man of the house as Nathans parable speaketh And thou wilt cast all their sinnes into the bottom of the sea Where-hence they shall never be boyed up again This the Prophet by an insinuating Apostrophe turneth himself to God and speaketh with much confidence Such is the nature of true faith sc to grow upon God and as I may so say to encroach as Moses did Exod. 33.12 13 c. to chap. 34.10 and as David did 1 Chron. 17.23 c. See how he improves Gods promise and works upon it ver 24 25. he goes it over again and yet still encroacheth and the effect was good chap. 18. We hinder our selves of much happinesse by a sinfull shamefacednesse Let us come boldly to the throne of grace Heb. 4. ult so shall we see our sins as Israel did the Egyptians dead on the shore Verse 20. Thou wilt performe the truth to Jacob and the mercy to Abraham Heb. Thou wilt give for all is of free gift His love moved God to promise his truth binds him to performe 2 Sam. 7.18 21. For thy words sake and according to thine own heart hast thou done all these things Having made himself a voluntary debter to his people he will come off fairly with them and not bee worse then his word but better Hence Rev. 10.1 Christ is said to have a rainbowe upon his head to shew that he is faithfull and constant in his promises and that tempests should blow over the skie be cleared For this is as the waters of Noah unto mee saith the Lord for as I have sworn that the waters of Noah should no more go over the earth so have I sworn that I would not be wroth with thee nor rebuke thee For the mountains shall depart c. Esay 54.9 10. God hath hitherto kept promise with nights and dayes Jer. 33.20 25. that one shall succeed the other therefore much more will he keep promise with his people which thou hast sworn unto our fathers And in them to us by vertue of the covenant So he spake with us when he spake with Jacob at Bethel Hos 12.4 and that the promises sworn to the Fathers of the old Testament belong also to us of the New See Luke 1.55 73 74. Now that God swore at any time to them or us hee did it for our sakes doubtlesse that by two iâ—â—â—â—table things in which it was impossible for God to lie wee might have a strong consolation who have fled for refuge to lay hold upon the hope set before us Heb. 6.17 18. See the Note there Gloria Deo in Excelsis A COMMENT OR EXPOSITION Upon the Prophesie of NAHUM CHAP. I. Verse 1. THE burden of Nineveh i. e. The burdenous prophesie See the Note on Malac. 1.1 It is a burden to wicked men to be told of their sinnes and foretold of their punishments To whom we may not unfitly apply that of the Civilian Perquà m durum est Vlpian sed ita lex scripta est If it be so tedious to hear of it what will they do to bear it Nineveh had fair warning before by Jonah and for present the unclean spirit seemed to be cast out of her but he returned soon after with seven worse as appears by this Prophesie and so their last state was worse then the former Mat. 12.45 Their bile half-healed breaking out again proved to be the plague of leprosie Lev. 13.18 19 20. such as shut them out of heaven God will do good to those that are good and continue so But as for those that turn aside unto their crooked wayes as all Apostates do the Lord shall lead them forth with the workers of iniquity as cattle are led to the slaughter or malefactours to
〈◊〉 Sept. or else from porters who set their several shoulders to the same burden The Saints may the better doe so because they have the Spirit to lift with them and over anent them as the Apostles word importeth Rom. 8.26 Let them therefore endeavour by all good means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep the unity of the Spirit in the bond of peace Eph. 4.3 that they may say as holy Miconius did of himselfe and his colleagues at Gotha in Thuringia Cucurrimus certavimus laboravimus pugnavimus vicimiv viximus semper conjunctissimi We ever ran together strove laboured fought vanquished and did altogether in much peace and concord This is Christian-like indeed See Act. 1.14 and 2.1.46 and 4.32 animo animaque inter se miscebansur saith Tertullian they were all of one heart and of one minde The very Heathens acknowledged that no people in the world did hold together and love one another so as Christians did To see their travels saith Master Fox concerning the Saints here in times of persecution their earnest seeking burning zeal readings watchings sweet assemblies love concord godly living faithfull marrying with the faithfull c. Act. Mon. 750. may make us now in these our dayes of free profession but lamentable divisions to blush for shame They served the lord with one shoulder we shoulder one another they kept unity with purity without schisme much lesse heresy glorifying the God and Father of ovr Lord Jesus Christ with one mind and with one mouth Rom. 15.6 with a pure lip as it is here we are quot homines tot sententiae so many men so many mindes How many religions are there now amongst us saith one Old heresies new vampt Our Saviour Christ saith if the Son of man come shall he find faith c Yes sure he may find many faiths so many men so many faiths Pudet opprobria nobis c. It is not peace but party that some men mind saith another 1 Cor. 14.23 their chief studies are studium partium studium novarum rerum part-taking and novelling But what saith the Apostle If ye speak with several tongues will not he that comes in think ye are mad so when the world hears of so many dissonant opinions will they not think wee are runne wild Is it not a shame to us that the Turks should say we may sooner look that the fingers on our hands should be all of one length then that the Christians should be all of one judgement why should any Julian jeare us for our divisions why should any Campian hit us in the teeth with our many sects and schismes Pardon may be got for our other sinnes by faith in Christs blood Ad fratres in Suevia Lutheran discordiam neque si sanguinem fundamus expiabimus saith Oecolampadius to the Lutherans of his time our scandalous discords God will judge Verse 10. From beyond the rivers of Ethiopia Heb. of Chush that is of Arabia Chusaea which lay betwixt Judea and Egypt Confer Esay 18.1 7. Some understand it of Ethiopia which is beyond the river Nilus and hath two very great rivers See this in part fulfilled by that Ethiopian Eunuch Act. 8. Euseb lib. 1. cap. 1. Alvarez hist Aethiopic neither may we think that he was alone in that countrey Matthias the Apostle is said to have preached the Gospel to the Ethiopians The large region of Nubia there had from the Apostles time as 't is thought professed the Christian faith till about 200 years since it forsook the same The kingdome of Habassia held by Presbyter John See Breerw Enquiries 156.197.159.174 are yet Christians differing from us in a few ceremonies onely See the Note on Chap. 2.12 My supplyants My praying people that ply the throne of grace and multiply strong suits pouring out a flood of words in humble supplication as the Hebrew signifieth continuing instant in prayer as knowing that their safety here and salvat on hereafter is of me alone Even the daughter of my dispersed Jews and Gentiles elect of both sorts Joh. 11.52 scattered here and there as the salt of the earth upon the face thereof to keep it from putrifying Danaeus thinketh that there is mention made of the daughter of the dispersed affectionately namely both to describe the earnestnesse of the Saints in serving God for women quicquid volunt valdè volunt and that this so goodly and and joyfull a spectacle or sight of women worshipping and servng God and of Virgins especially might stirre up and move affections It is easy to observe that the New Testament affordeth more store of good women then the old who can make masculine prayers mingled with tears And as Musick upon the waters sounds further and more harmoniously then upon the land so doe prayers well watered Shall bring mine offering Heb. my meat-offering or rather my wheat-offering their hodies and souls Rom. 12.1 that best of facrifices for a reasonable service Minchath◠a solemn present such that the Chaldee paraphrast might expresse He translateth it thus They shall bring as presents unto me the banished of my people who were carried captive and shall return by my mercies Some think that here is foretold the return of the Jewes to their own land toward the end of the world to set up the spirituall worship of God there the famous Church that shall be among them full of sanctity and ridde of all wicked ones verse 11 12 13. the joy and gladnesse that shall possesse their soules verse 14. through Gods removing of all cause of fear from them verse 15. the encouragement they shall receive from others verse 16. and which is the cause of all this the apparent arguments of Gods great love and favour vers 17. the quality of those that shall be received to be citizens of this New Jerusalem verse 18. the utter rooting out of all their enemies verse 19 the fame and dignity that this Church of the Iews shall be of among all nations vers 19 ◠Thus they quà m rectè iudicium sit penes Lectorens Verse 11. In that day shalt thou not be ashamed There is an holy shame for sinne such as was that of Ezra chap. 9.6 of the penitent Publican Luk. 18.13 and of those good souls in Ezekiel who blushing and bleeding loathed themselves for their abominations To be ashamed on this sort is no shame Ezek. 16. but a signe of that godly sorrow that worketh repentance never to be repented of and not to know shame to be frontlesse and impudent is the note of a naughty man Verse 5. But that which God promiseth here is that he will cover their sinnes not impute them Psal 32.1.2 and that he will by his grace preserve them from scandalous and reproachfull practises that might render them ignominious and despicable see Psal 19.39 shiring upon them himselfe and giving them honour in the hearts of others as he did Solomon Them that rejoyce in the
from a blind understanding and carnall affection The Church in its infancy was inticed with shewes and shadowes but now God requires a reasonable service he calls for spirit and truth Verse 4. Yet now be strong O Zerubbabel c. Here he exhorteth all ranks first to good Affection Be strong or of a good courage Secondly to good Action Work or Be doing for affection without action is like Rachel beautifull but barren Charach unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valeo Sept. vertunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be strong so as to prevaile and carry on the service all discouragements notwithstanding Those that will serve God in the maintenance of good causes must be couragious and resolute 1 Cor. 16.13 For otherwise they shall never be able to withstand the opposition that will be made either from carnall reason within or the World and Devill without for want of this spirituall mettle this supernaturall strength this spirit of power of love and of a sound mind 2 Tim. 4.7 opposed to the spirit of feare that cowardly passion that unmans us and expectorateth and exposeth us to sundry both sins and snares when he that trusteth in the Lord shall be safe Prov. 29.25 Here then that we faulter not budge not betray not the cause of God nor come under his heavie displeasure who equally hateth the timerous and the treacherous let us 1. Be armed with true faith for Fides famem non formidat faith quelleth and killeth distrustfull feare 2. Get the heart fraught with the true feare of God for as one fire so one feare drives out another Mat. 10.28 1 Pet. 3.13 14. 1. Get and keep a clearing chearing conscience for that feareth no colours as we see in St. Paul Athanasius Luther Latimer and other holy Martyrs and Confessours 4. Think on Gods presence as here Be strong and be doing for I am with you Though David walk thorough the vale of the shadow of death that is of death in its most hideous and horrid representations he will not feare For why thou art with me saith He Psal 23.3 4. Dogs and other creatures will fight stoutly in their Masters presence 5. Consider your high and heavenly calling and say Et Turnum fugieutem haec terra videbit Virg. Shall such a man as I fly c Either change thy name or be valiant saith Alexander to a souldier of his that was of his own name but a coward Lastly look up as St. Steven did to the recompence of reward steale a look from glory as Moses Heb. 11.26 help your selves over the difficulty of suffering together with Christ by considering the happinesse of raigning together Thus be of good courage or deale couragiously and God shall be with the good 2 Chro. 19. vlt. as Iehosaphat told his Judges when to go their circuit and work Good affections must end in good actions else they are scarce sound but much to be suspected Num. 23.10 Ruth 1. Good wishes and no more may be found in hels mouth Num. 23. Orphah had good affections but they came to nothing God must be entreated to fix our quick-silver to ballast our lightnesse to work in us both to will and to doe that it may be said of us as of those Corinthians that as there was in them a readinesse to will so there followed the performance also 2 Cor. 8.12 Desire and Zeal are set together 2 Cor. 7.11 desire after the sincere milk and grouth in grace 1 Pet. 2.2 John Baptists hearers so desired after heaven that they offered violence to it Mat. 11. True affections are the breathings of a broken heart Acts 2.37 Rom. 7.23 But the desires of the slothful kill him Prov. 21.25 Virtutem exoptat contabescitque relictâ Good affections are ill bestowed upon the sluggard sith they boyl not up to the full heat and height of resolution for God or Pers at least of execution of his will The sailes of a ship are not ordained that shee should lie alwaies at rode but launch out into the deep God likes not qualmy Christians good by fits as Saul seemed to be when Davids innocency triumphed in his conscience or as Ephraim whose duties were dough-baked and whose goodnesse was as the morning-dew c. Be ye stedfast and unmoveable 1 Cor. 15. 〈◊〉 always abounding in the work of the Lord. Stick not at any part of it difficulty doth but whet on Heroick Spirits as a boule that runs down hill is not slugged but quickened by a rub in the way If this be to be vile I le be yet more vile 1 Sam. 6.22 who art thou O great mountain Before Zerubbabel thou shalt become a plain Zach. 4.7 And hee said unto me My grace is sufficient for thee for my strength is made perfect in weaknesse 2 Cor. 12.9 For I am with you saith the Lord of hosts By a twofold presence 1. Of help and assistance 2. Of love and acceptance Of the first see chap. 1. verse 13. with the note there The second seems here intended The Jews were poore yet God assureth them they had his love So had the Church of Smyrna Rev. 2.9 I know thy poverty but that 's nothing thou art rich rich in reversion rich in bils and bonds yea rich in possession or All is theirs they hold all in capite they have 1. plenty 2. propriety in things of greatest price for they have God All-sufficient for their portion for their protection I am with you saith he and that 's enough that 's able to counterpoise any defect whatsoever as we see in David often but especially at the sack of Ziklag where when he had lost all and his life also was in suspence the Text saith he comforted or encouraged himselfe in the Lord his God 1 Sam. 30.6 whereas Saul in like case goes first to the witch and then to the swords point A godly man if any occasion of discontent befals him retires himselfe into his counting-house and there tells over his spiritual treasure he runs to his cordials he reviews his white stone his new name better then that of sonnes and of daughters Isay 56.5 Rev. 2.17 he hath meat to eat that the world knoweth not of the stranger meddleth not with his joy Virtus lecythos habet in malis Tua praeseutia Domine Laurentio ipsam craticulam dulcem fecit saith a Father Thy presence O Lord made the very gridiron sweet to the martyr Laurence It made the fiery furnace a gallery of pleasure to the three worthies the lions den an house of defence to Daniel the whales belly a lodging-chamber to Jonas Egypt an harbour a sanctuary to the child Jesus c. He goes with his into the fire and water as a tender father goeth with his child to the Surgeon Neverthelesse saith David I am continually with thee thou hast holden me by my right hand Thou shalt guide me with thy counsel and afterwards receive me to glory Again I am with you that
and the ceremonious observation 〈…〉 wherein ye placed so much holinesse abolished 〈…〉 on the duties of Piety and 〈…〉 your selves and though of a good 〈…〉 an evil 〈…〉 much adoe about them with neglect or the one thing necessary And now learn and 〈…〉 the love of the truth that ye may he saved 2 Thes 2.10 to speak the 〈◊〉 love Eph. 4.15 to do the truth 1 John 1.6 〈…〉 lest your lives give 〈…〉 the lie So will God say Surely they are my people children 〈◊〉 will not 〈…〉 will be your Saviour Esay 63.8 So shal there 〈…〉 your 〈◊〉 Should we have peace upon any tearms peace without truth it world be 〈…〉 short 〈◊〉 between the Egyptian plagues Peace we may 〈…〉 yea peace we may have to buy turth but we may not give truth to 〈…〉 He purchaseth peace at too dear a rate that payes his integrity to get 〈…〉 it be passible Rom. 12. Esay 32. as much in you lies have peace with all menâ— But if you 〈…〉 but with loss of truth and ship-wrack of conscience let it go And 〈◊〉 long the 〈◊〉 righteousnesse shall be peace God wil make thine enemies to be at peace with thee The Historian tells us that Numa's Temple of 〈◊〉 had this inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Temple of faith and peace But Faith frist and then Peace Keep in with God that he be not a terrour to thee as Ieremie prayes and then seek peace with men and ensue it 1 Pet 3.10.11 as ever thou desirest long life and good dayes cheerful feasts as here in the text called good dayes Esth 8.17 as ever thou hopest to have the Calender of thy life crowned with many festivals Verse 20. It shall yet come to passe that there shall come people The Prophet cannot shut up with the former Corollary but further comforts the Jews with a promise of the conversion and conflux of the Gentiles to the Church yea Christs people shall be willing in the lay of his power Psal 110.3 they are like the Isles that wait for his law Esay â— 8 Esay 66.20 Mar. 12. they are set upon 't to come for an offering to the Lord upon horses in chariols and in litters to make any shist rather then not come in litters rather then not at all The kingdom of heaven shall suffer violence and the violent take it by force Verse 21. 〈…〉 of one city shall go to another Not onely come upon them when they light on them and they have a fit opportunity but they shall go on purpose one city to another to gain them to Christ Propriissimum opus viventis est generare sibi simile saith the Philosopher It is the most proper work of every living creature to 〈◊〉 his own kinde The Divine saith the same Grace is communicative charity 〈◊〉 churl Birds when they come to a full heap of corn will chirp and call in for their fellows let us go speedily As so many heavenly Cherubims winged creatures as the doves to their windows with wearinesse of flight as counting him happiest that 's first there Many amongst us fall publikely and shamefully in want of care to come time enough to God 〈◊〉 It will be long enough ere such men beg Davids office of 〈…〉 of his 〈◊〉 for the door-keeper of Gods of house was to be first in and last outâ— but these clean contrary Mr. Fox speaking of out godly Ancestours at the beginning of the Reformation here To see saith he their travels earnest seekings burning zeal readings watchings sweet assemblies resort of one neighbour to another for conference and mutual confirmation 〈◊〉 and 〈◊〉 7â—6 may make us now in these our dayes of free profession to blush for shame to pray before the Lord To see his face in Zion to partake of his ordinances what gadding is these by Popish pilgrims to Hull Loretto c. Sic videmus in Italia 〈…〉 ac se invicent coheort ari ad visitandam 〈…〉 .i. e. So we see whole towns and villages 〈…〉 and to call one upon another to visit the Lady of Loretto and to stuff her Churches with vowed presents and memories though all the thank they have for the same from God is who required these things at your hands 〈…〉 and 〈…〉 to be informed of the right way and 〈…〉 instanted as 〈…〉 I will 〈◊〉 Act. and Mon. 〈…〉 as my old 〈◊〉 will 〈…〉 Go ye 〈…〉 others with duty but themselves would do nothing Mâ—t. 23.4 〈…〉 good souls in the text every of whom was as forward for himself as zealous for another There are that make these to be the words of the well-affected in answer to the former invitaion Let us go speedily say some citizens Agreed say the others I will go also Verse 22. Yea many people and strong nations c. The most populous and potent people subdued by Christ 2 Tim. 1.7 Esay 16.1 not by an army nor by power but by Gods Spirit of power of love and of a sound mind shall send a lamb to the Lord of the whole earth submit to the scepter and lawes of Christs kingdome yeeld the obedience of faith and be proselyted to the Church and to pray before the Lord Heb. to intreat his face which they behold in his Ordinances those visible signes of his presence Popish pilgrims though used hardly and lose much of their estates yet satisfie themselves in this I have that I came for viz. the sight of a dumb Idol What then should not men do or suffer to see God in his Ordinances Verse 23. Ten men shall take hold out of all languages Ten that is many out of all languages therefore not by compact or fraudulent convention for they were farre asunder and of diverse languages nam quisque alijs est barbarus saith Calvine of the nations for God manifested in the flesh was preached unto the Gentiles beleeved on in the world c. 1 Tim. 3.16 shall take hold even take hold as children do on their mothers garments of him that is a Jew who shall not shake them off as bastard Gentiles worthy even the very best of them to have their heads bruised with the serpent as the moderne Jewes say of us Come unto me saith Christ Therefore my brethren dearly beloved and longed for my joy and crown so stand fast in the Lord Phil. 4.1 my dearly beloved saith Paul we will go with you Be of your religion not for fear or any other by-respect as those Persians Esth 8.17 Josephus relates of the Jewes that they were very carefull how they received Proselytes in Solomons time because then their state flourished but out of sound conviction and good affection for we have heard And by hearing tasted 1 Pet. 2.3 that God is with you Of a truth as that plain Corinthian confesseth 1 Cor. 14. â—5 CHAP. IX Verse 1. THE burden i. e. the bitter and burdensome Prophecy See the Note on Mal. 1.1 In the
vobis erit damnosum Timeo itaquâ— damnum vestrum timeo damnationem meam Bern. de T. mp 99. mihi periculosum If I should not deale faithfully and freely with you it would be to your loss but to mine utter undoing Verse 10. Have we not all one Father Here begins a second contestation viz. with the people as the former was with the Priests for their unrighteous dealing where we have so many words so many arguments In brevitate verborum est luxuries verum How many Ones are here and all to perswade to unity See the like Eph. 4.3 4 5. Let those that take upon them to perswade others to equity and unanimity learn to marshall their matter handsomely and to fill their mouths with arguments such as may fall thick and prevail Iob 21.4 being seconded and set on with intimation of heartiest affection Oh that I could somewhere meet with you both together said Austin to Hierome and Ruffinus hearing of their differences I would fall down at your feet with much love and many teares I would beseech you for Gods sake for your own sakes Hei mihi qui vos alicubi invenire non possum c. for weak Christians sake c. not to suffer these dissentions to spread further So Mr. Bradford in a letter to a distressed Gentlewoman that was in a despairing condition I beseech you saith He I pray you I desire you I crave at your hands with all my very heart I ask of you with hand pen tongue and mind in Christ through Christ for Christ for his name blood mercy power and truths sake Act. and Mon. that you admit no doubting of Gods finall mercyes toward you howsoever you feel your self Oh that I could get words said Another holy man to his hearers to gore your very hearts with smarting pain that this doctrine might be written in your flesh By this One Father in the Text is meant Adam say the most Interpreters who was the common Parent of us all and the very stock and root from whence all mankind did spring It is therefore a sin against Nature it self and common humanity to deal treacherously against another or to hide thy self from thine own flesh Isa 58.7 This is to be more unreasonable then beasts birds and fishes which love their own kind and those that seed on flesh will not eat the flesh of their own kind But our Age over-aboundeth with unnaturall Man-eaters that not only fike a pickrell in a pond or shark in the sea devour the lesser fishes of another alloy but also eat up Gods people as they eat bread make no more conscience Psal 14.5 nay take as much content in undoing a poor brother as in eating a meals-meat when they are hungry they make but a breakfast of a whole representative Nation as those gun-powder-papists designed to do How oft are wicked Oppressours compared to hunters for their cruelty and fowlers for their craft to shew that they spare none that fall into their nets young old male female all go together into the bag This raised a great cry of the people and of their wives against their brethren those usurious Jews that had both robb'd and ravished them Psal 10.9 Nehem. 5.1 And what could they say for themselves but the same in effect with this in the text Yet now our flesh is as the flesh of our brethren our children as their children c have we not all one father hath not One God created us Here the Prophet riseth higher viz. from Adam to God out of whose mint when Man came first he shone most glorious for he was Gods own workmanship created unto love and good works Ephes 2.10 yea as iron put into fire seems to be nothing but fire so Adam come fresh out of Gods hands who is perfect love and goodnesse it self was no other then a very lump of love to God and kindnesse to his fellow-creatures But now alasse we may sit and sing O quantum haec Niobe c. how strangely are we altered and fallen from our first love and what great cause have we with those in Ezra to think of this Temple that was burnt and lament yea write Lamentations with Jeremy and say as He They ravished the women in Zion and the maids in the cities of Judah Princes are hanged up by the hand the faces of the Elders were not honoured c. Lam. 5. The wonder was the lesse because these that did all this were of a different reâ—â—ion â—â—â— for those that serve the same true God the Creatour of all to jarre and warre as we alasse do at this day this is lamentabile bellum and speaks a great decay and defect of the power of godlinesse true religion being of an uniting nature and the strongest tye Sanatior sane est copula cordis quam corporis This Iosephs brethren knew and therefore held it their best plea Gen. 50.17 And now we pray thee forgive the trespasse of the servants of thy fathers God They had one common father but as a better string to their bowe they had one common God The very Turks are found to be much braver souldiers upon the Christian Voyage into Leuant p. 89. then upon the Persian because they begin alate to be infected with Persianisme whom they acknowledge better Mahometans then themselves why do we deal treacherously Or fraudulently The Prophet puts himself into the number though innocent that his reproof might the better take with them That which he taxeth them for is their wrong-dealing in generall one with another whether it were by force or by fraud by violence or cunning contrivance which what is it else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but crimen stellionatus the very sinne of cousenage and hath God for an avenger 1 Thess 4.6 Now it is dangerous offending him whose displeasure and revenge is everlasting and who oft calls to reckoning after our discharges Take heed therefore of all sorts of injustice Curse not the deaf lay not a stumbling-block before the blind but fear the Lord Jehovah Lev. 19.14 And considering that to deal treacherously with another a brother especially is a sinne as hath been above-said both against nature and religion both against Race and Grace which teacheth righteousnesse as well as holinesse Tit. 2.12 and turning the leopard into the lamb c. causeth that none do hurt to or destroy another in all Gods holy mountain Esay 11.6 let us so carry our selves as that with blessed Paul we may glory and say We have wronged no man we have consumed no man we have defrauded no man c. 2 Cor. 7.2 by profaning the covenant of our fathers i. e. by degenerating from the promises and practises of our pious progenitours Of this see verse 8. A certain popish Prince said It is not amisse to make covenants but wo be to him that is necessitated to keep them He had learned belike of Machiavel fidem tamdiù servandam esse
a certain Pope and his Nephew it is storied that the one never spake as he thought the other never performed what he spake But God is not a man that he should repent or if he do it is after another manner then man repents Repentance with man is the changing of his will repentance with God is the willing of a change It is mutatio reinon Dei affectus non affectus facti non consilii Gods repentance is not a change of his will but of his work It noteth onely saith Mr. Perkins the alteration of things and actions done by him and no change of hi purpose and secret decree which is immutable What he hath written he hath written as Filate said peremptorily there 's no removing of him If the sentence be passed if the decree be come forth none can avert or avoid it Zeph. 3.5 Currat ergo poenitentia ne praecurrat sententia Chrysolog Go quickly and make an atonement as Moses said to Aaron Num. 16.46 Prepare to meet thy God O Israel Amos 4.12 Mite preces lachrymas cordis legatos meet him with intreaties of peace agree with him quickly who knowes if he will return and repent for he is gracious and mercifull slow to anger and of great kindnesse and repenteth him of the evil Joel 2.13 14. It should seem so indeed by this Text For even whiles he is threatening and ratifying what he had threatened his heart is turned within him his repentings are kindled together Hos 11.8 And hence the following words Therefore ye sonnes of Jacob are not consumed A strange inference considering the sence and occasion of the foregoing words as hath been set forth and not unlike that Hos 2.13 14. I will visit upon her the dayes of Baalim she went after ber lovers and forgat me saith the Lord. Therefore mark that Therefore behold I will allure her and bring her into the wildernesse and speak comfortably to her And I will give her c. So Esay 57.17 18. For the iniquity of his covetousnesse was I wroth and smot him I hid me and was wroth and he went on frowardly c. I have sten his wayes and will heal him Wayes what wayes his covetousnesse frowardnesse c. and yet I will heal him I will deal with him not according to mine ordinary rule but according to my Prerogative If God will heal for his names sake and so come in with his Non obstante as he doth Psal 106.8 what people is there whom he may not heal Well may these sinfull sonnes of Jacob be unconsumed well may they have for their seventy years captivity Ezek 20 8 14 22 45. seven seventies of years according to Dans ls weeks for the re-enjoying of their own countrey and Gods mercies shall bear the same proportion to his punishments which seven a complete number hath to an unity Provided that they return to the Lord that smot them as in the next verse for else he will surely punish them seven times more and seven times and seven to that Levit. 26.21 23 27 c three severall times God raiseth his note of threatening and he raiseth it by sevens and those are discords in Musique Such sayings will bee heavy songs and their execution heavy pangs to the impenitent Verse 7. Even from the dayes of your fathers ye are gone away from mine ordinances The more to magnifie his own mercy by a miracle whereof they had hitherto subsisted by an extraordinary prop of his love and long-suffering God sets forth here their utter unworthinesse of any such free favour by a double aggravation of their sinnes First their long continuance therein so that their sinnes were grown inveterate and ingrained and themselves aged and even crooked therein so that they could hardly ever be set strait again from the dayes of your fathers c. q d. Non hoc nuper facitis nee somel ut erroris mereamini veniam sed haereditariam habetis impietâ—tem c as Hiâ—rom paraphraseth this Text. You are no young sinners it is not yesterday or a few dayes since you transgressed against me you are a seed of serpenis a raâ—e of rebels you are as good atresisting the Holy Ghost as ever your fathers were Act. 7.51 Secondly their pervicacy and stiffenesse they would not yeeld or be evicted But ye say wherein shall we return as if they were righteous and needed no repentance Still they put God to his proofs as Jer. 2.35 and shew themselves an unperswadeable and gainsaying people Esay 65.2 and this had been their muâ—nâ—r from their youth Jer. 22.21 when they were in Egypt they served idols there Ezek. 16. and 23. In the wildernesse they tempted God ten times and hearkened not to his voice Num. 14.22 Under their Judges and then their Kings they vexed him and he bore with them till there was no remedy 2 Chron 6.16 After the captivity they do antiquum obtinere and are found guilty here of sundry both omissions and commissions calling for a just recompense of reward Heb. 2.2 All which notwithstanding Deus redire eos sibi non perire desiderat God soliciteth their return unto him here by a precept and a promise Chrysolog two effectuall arguments if any thing will work and ratifieth all with his own authority which is most authentick in these words saith the Lord of Hosts A stile oft given to God as elsewhere in Scripture so especially in these three last Prophecies to the people returned from Babylon because they had many enemies and therefore had need of all encouragement For God is called the Lord of Hosts quòd ille numine suo nomine terreat terras Alsted temperet tempora exercitusque tam superiores quam inferiores gubernet to shew that he hath all power in his hand and doth whatsoever he pleaseth in heaven and earth See the Notes on verse 17. of this chap. doctr 1 And for the Doctrine of returning to God from whom we have deeply revolted by repentance see the Note on Zach. 1.3 But ye said Wherein shall we return This was their pride proceeding from ignorance they were rich and righteous as those Laodiceans Rev. 3.17 not in truth but in conceit vainly puft up by their carnall minds drunk with self-dotage as Luke 16.15 Elementum in suo loco non ponderat Hence they stand upon their pantofles and none must say Black is their eye Sin is in them as in is proper element and therefore weighes not till by long trading in wickednesse they grow to that dead and dedolent disposition Ephes 4.14 their heart fat as grease their conscience cauterized 1 Tim. 4.2 that is so benummed blotted lenselesse filthy and gangrenate that it must be seared with an hot iron whereupon it growes so crusty and brawny that though cut or pierced with the sword of the spirit it doth neither bleed nor feel and though handfulls of hell-fire be flung in the face of it yet it
charge The sunshine of prosperity ripens their sin apace and so fits them for destruction Let God therefore be justified and every mouth stopped Verse 16. Then they that feared the Lord c. Then Gen 6.12 Hos 4.1 when all flesh had corrupted their wayes and the whole world turned Atheists Then when there was no truth nor mercy nor knowledge of God in the land none to speak of but that it was even darkened with profanenesse as Egypt was with those very grievous locusts that covered the eye thereof Exod. 10.14 15. Then when the faithfull city was become an harlot Esay 1.21 22. her silver turned into drosse her wine mixt with water her people not dilute onely but dissolute her self exaurea facta est argentea ex argented ferred ex serred terrea as One once said of Rome of gold become 〈◊〉 of 〈…〉 iron of iron earth or rather muck 〈…〉 the Lord Those few names that had not desiled their garments in so 〈◊〉 a season Rev. 2.4 1 Jch. 5.18 but had kept themselves unspotted of the world undefiled in the way so as that that wicked One had not touched them had not thrust his deadly sting into them had not transformed them into sins image These stood up to stickle for God to stop the mouth of blasphemy and to stablish one another in perswasion of Gods holy truth and constant care of his dear children spake often one to another Montanus renders it Tune vastati sunt timentes Deminum sc ab impijs Atheis impune cos invadentibus That is Then were those that seared the Lord Wasted and destroyed viz. by those wicked Atheists who fell from fierce words to bloody blows so the word is used 2 Chron. 22.10 Psal 2.5 But this is far set and nothing so agreeable to the mind of the Holy Ghost here as our English after other approved Translations It is the same word that is used verse 13. Those spoke not so much against God as these did for him and about him to each other Heb. 12.13 for mutuall confirmation that that which was halting haply might not be turned out of the way but healed rather Great is the benefit of Chrillian conference for strengthening the weak knees and comforting the feeble minded Job 6.25 How Forcible are right words One seasenable truth falling upon a prepared heart hath oft a strong and sweet operation as some speeches of Staupicius had upon Luther Lise of Lâ—â—k by Mr Clack pag 85. Of whom it is also storted that he was much cheared up by conference with an old Priest discoursing about 〈…〉 by faith and explaining the Articles of the Creed to him Latimer likewise was much furthered by hearing Bilneys confession and having frequent conference with him at Heretikes-Lill as the place where they most used to walk in the fields at Cambridge Acts Mon. fol. 1574. was called long after Surely as a little boat may land a man into a large Continent so may a sew good words suggest matter sâ—â—â—â—ient for a whole lives meditation This 〈◊〉 well knows and therefore as he did what he could to keep God and Daniel asunder Dan. 6.7 So he doth still to keep the saints one from another that they may not build up themselves in their most Loly faith pray in the holy Chost pull one another out of the fire c. How were the Apâ—â—ies persecuted for their Christian meetings the primitive Christians banished and confined to Hes and Mines Jude 2â— 23. where they could not have accesse one to another as Cyprias complains the poor faints here in times of Popery 〈…〉 meeting as they could for mutuall edification and therefore accused of sedition for prevention whereof it was ordained that if 〈◊〉 should flock secretly together above the number of six they should be attached of treason 〈…〉 so the Protestants at Milcenburg in Cermany were forbidden upon pain of death to speak together of Scripture-matters And at Nola the Jesuites straitly charged the people not to talk of God 〈…〉 either in good sort or in bad See more of this in my Treatise on these words called The kighteous mans Recomponse Chap. 4. Docl. 3. annexed to this Commentary and the Lord hearkened and heard He not onely heard but hearkened or lisiened Gist us hit est diligenter auscultantis Esay 32.3 It imports not onely attention of body but intention of minde as when a man listeneth as for life and makes hard shift to hear all and retention of memory For which purpose also a booke of remembrance is here said to be written before him or by his appointment Liber monnmemi A book of Acts and Monuments in allusion to the custome of Kings See Esth 2.23 Tamerlan that warlike Scythian had alwayes by him a catalogue of the names and good deserts of his servants Turk hist sol 227. which he daily perused and whom he duely rewarded not needing by them or any others in their behalf to be put in remembrance Much lesse doth the Lord who bottles up the tears of his people files up their prayers puts all their holy speeches and practises on record that he may make all honourable mention of them at the last day in that great Amphitheatre that generall Assembly not once remembring any of their misdeeds Mat. 25.35 Heb. 8.12 See more of this in the Righteous mans Recompense Chap. 5. 6. and that thought upon his Name That had God before their eyes Psal 10.8 that minded his glory 1 Cor. 10.31 that thought upon his commandements to do them Psal 103.18 that can truly say with the Psalmist How precious are thy thoughts unto me O God how great is the summe of them Psal 139.17 See more of this verse in my Righteous mans Recompense Chap. 7. Doct. 16. Verse 17. And they shall be mine by peculiar right Et suum cuique pulchrum we all affect and admire our own things most God chuseth them for his love and loves them for his choice I will be a Father unto them and they shall be my sonnes and daughters saith the Lord Almighty 2 Cor. 6.18 which is all one with that here They shall be mine saith the Lord of Hosts Concerning all which see my Righteous mans Recompense Part 2. Chap. 1. and 3. In the day when I make up my jewels viz. from the worlds malignities and misusages They shall not plunder him of his Jewels rob him of his chief treasure None shall take or pluck them out of Christs hands Job 10.29 they that attempt it shall find it a work not seisable When one desired to see Great Alexanders treasure he bade one of his servants shew him not his gold and silver but his friends Liban progâ—â— Chria 1. Henceforth I call you not servants but I have called you friends Joh. 15.15 And a friend is as a mans own soul Deut. 13.6 The Church is the dearly beloved of Gods soul Jer. 12.7 yea his dearly
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