several Kings reigns as did likewise Athanasius and Latimer Jeroboams especially the second of that name and here only named when six other Kings of Israel in whose time Hosea prophesied are not once mentioned but lie wrapt up in the sheet of shame because wicked idolaters such as God took no delight in and hath therefore written them in the earth And in the dayes of Jeroboam the son of Joash Not the son of Nebat that ringleader of the ten Tribes revolt from the house of Dauid but another little better and yet very prosperous and victorious 2 King 14.25 28. He reigned also fourty one years and did great exploits yet is Hosea sent to contest with him to declaim against his sin and wickednesse and to proclaim heavy judgements against him and his people This the Prophet did for a long while together with all fidelity and fortitude when the King was triumphing over his enemies and the people were not only drunk but even mad again by reason of their extraordinary prosperity as Calvin expresseth it Non tantum temulenti erant sed etiam prorsus insani Calvin Now that so young a Prophet should so sharply contend with so fierce a people in the ruffe of their pride and jollity that he should so rouse and repple up these drunkards of Ephraim with their crown of pride Esay 28.1 this shews him to have been of an heroical spirit Jonah his contemporary flinched when sent against Nineveh Micah the Morasthite another of Hosea's contemporaries prophesied in the dayes of Hezekiah King of Judah and spake to all the people of Judah saying Thus saith the Lord of Hosts Zion shall be ploughed like a field and Jerusalem shall become heaps and the mountain of the house the high places of a forest Yet did not Hezekiah King of Judah and all Judah put him at all to death c. Jer. 26.18 19. He and Hosea though they prevailed little with the people they preached to yet they were better dealt with then the Prophet Esay their contemporary too of whom Hierom tels us out of the Rabbines that he was sawn asunder because he said he had seen the Lord and secondly because he called the great ones of Judah Hieron in Isa 1. Princes of Sodom and rulers of Gomorrah Isaiah 1.10 Verse 2. The beginning of the word of the Lord by Hosea Heb. In Hosea to note that the Lord was both in his mind and mouth in his spirit and speech God spake in him before he spake out to the people His prophesie must therefore needs be divine and deep That 's the best discourse that 's digged out of a mans own breast that comes a corde ad cor from the heart to the heart And blessed are the pleople saith one that have such Ministers that shall speak nothing to them but what hath been first spoken by God in them saying with David and Paul We believe therefore have we spoken we also believe 2 Cor. 4.13 and therefore speak we have experimented what we deliver we believe and are sure that God is in us of a truth and that we preach cum gratia privilegio The beginning Hence some gather that Hosea was the first Prophet Hoseas videtur tempore majestate aliis prior saith O Ecolampadius Certain it is he began before Esay because he prophesied in the dayes of Jeroboam who was before Vzziah whether before Amos or no is not so certain Di praep Evang l. 20 â—ulut Eusebius tels us there was no Greek History extant before Hosea's time Well therefore might that ancient priest of Egypt say to Solon You Grecians are all boyes and babies in matters of Antiquity neither is there one old man amongst you Samuel is counted the first Prophet Acts 3.24 Plato in Timâ—o but Hosea was the first of those that lived in these Kings dayes and likely held out longest see the Note on Verse 1. as did father Latimer preaching twice every sabbath day Act. Mon. though of a very great age and rising to his study winter and summer at two of the clock in the morning Others read the words thus At the beginning when the Lord spake by Hosea he said to Hosea himself Go take unto thee c. An uncouth precept and a rough beginning for a young preacher whose youth might be despised and whose sharpnesse might be disgusted But truth must be spoken however it be taken and a preacher should take the same liberty to cry down sin that men take to commit sin Esay 58.1 Hierom was called fulmen Ecclesiasticum the Church thunderbolt And our Mr Perkins applied the word so close to the consciences of his hearers that he was able to make their hearts fall down Mr Fullers Holy State and their hairs almost to stand upright But in old age he was more milde and delighted much to preach mercy as did also our Prophet Hosea whose prophesie is comminatory in the fore-part consolatory in the latter part And the Lord said to Hosea This is now the third time inculcated for more authority sake which the people so rubb'd and menaced would be apt enough to question He therefore shews them his commission and that he hath good ground for what he saith that they may have no cause to cavil Melch. Ad. but reply as that good Dutch Divine did if God would give them a heart so to do Veniat veniat verbum Domini submittemus ei sexcenta si nobis essent colla Let the word of the Lord come yea let it come and we will submit there unto though we had six hundred lives to lose for so doing Go take unto thee a wife of whoredoms An arrant whore a stinking strumpet Calvin scortum obsoletum a known and trite harlot such as were Thais Lais Phryne c. yea and such a one as after marriage with a former husband at least went astray after other sweet-hearts for so the application of the figure to the subject Chap. 2. requireth it to be understood Whereby it appears saith Diodate that all this was done in a vision Others infer as much from that phrase in this verse The beginning of the word of the Lord in Hosea that is saith Polanus appearing and speaking to him by an inward vision as it were in an extasie Besides in the third chapter and three first verses the Prophet is bidden to marry another harlot to buy her for his own use and to keep her at his house for a time Now scimus hoc non fuisse completum saith Calvin we know that this was never really done It follows therefore that this figure was only proposed to the people that they might perpceive in the looking-glasse of this allegory first their duty toward God second their disloyalty thirdly their penalty for the same It is not an historical narration but a Prophetical vision Children of fornication a bastardly brood such as this evil and adulterous generation is
of the earth as swift as the Eagle flieth to which Text the Prophet here seemeth to allude as indeed all the Prophets do but comment upon Moses and draw out that Arras which was folded together by him before against the house of the Lord that is the house of Israel called Gods house Numb 12.7 Heb. 3.5 and Gods land Hos 9.3.15 and their Common-wealth is by Iosephus called a Theocratic And although they were now become Apostates yet they gloried no lesse then before to be of the stock of Abraham and of the family of faith like as the Turks call themselves at this day Musulmans that is the true and right beleevers especially after they are circumcised which is not done till they be past ten yeers of age following the example of Ismael Grand Signior Serag p. 191. whom they imitate and honour as their Progenitour alledging that Abraham loved him and not Isaac and that it was Ismael whom Abraham would have sacrificed because they have transgressed my Covenant and trespassed Sin is the mother of misery and the great Makebate betwixt God and his creature It moves him when we ask bread and fish to feed us as verse 2. to answer us with a stone to bruise us or a serpent to bite us The sin of this people was the more hainous because they were covenanters and confederate with God It was his covenant that was in their flesh Gen. 17.13 and he had betrothed them to himself and betrusted them with his Oracles but they like men transgressed the covenant and dealt treacherously against him Chap. 6.7 See the Note there they performed not the stipulation of a good conscience toward God 1 Pet. 3.21 they trespassed against his law As if it had not been holy and just and good Rom. 7. precious perfect and profitable grounded upon so much good reason that if God had not commanded it yet it had been best for us to have practised it Esay 48.17 I am the Lord that teacheth thee to profit c O that thou hadst hearkened to my commandements c. q. d. It is for thy profit and not for mine own that I have given thee a law to live by But they have trespassed or praevaricated and this out of pride and malice as the word signifieth and as before he had oft convinced them of many particulars and more will do therefore are they justly punished Verse 2. Israel shall crie unto me It is their course and custome to do so they will needs do it though I take no delight in it Hypocrisie is impudent as chap. 5.6 and Ier. 3.4 5. No nay but it will despite God with seeming honour and present him with a ludibrious devotion Israel though revolted and degenerated into Iezreel chap. 1. shall crie yea cry aloud vociferabuntur cry till they are hoarse as criers do and unto me but not with their heart chap. 7.14 It is but clamor sine side fatuus an empty ring that God regards not For not every one that saith unto him Lord Lord c Mat. 7.21 Many leane upon the Lord and say Is not the Lord amongst us none evil can come unto us Mic. 3.11 who yet shall hear Discedite Avaunt ye workers of iniquity I know you not Wo then to all profligate professors carnall Gospellers their prayers shall not profit them neither shall they be a button the better for their loud cries to the most High Pro. 1.28 and odious fawnings My God we know thee When their hearts are far from him Of such pretenders to him and his truth it is that the Apostle speaketh Tit. 1.16 They professe that they know God which yet God denies Hos 4.1 5.4 but in works they deny him being abominable and disobedient and to every good work reprobate To come and call God Father the guide of our youth and then to fall to sinne this is to do as evil as we can We cannot easily do worse Jer. 3.4 5. To cry The Temple of the Lord The Temple of the Lord and then to steal murther and commit adultery c. this is painted hypocrisie Ier. 7.4 9. when men shall take sanctuary and think to save themselves from danger by a form of godlinesse as the Jews fable that Og king of Bashan escaped in the flood by riding astride upon the Ark when they are perfect strangers to the power of it this is to hasten and heap up wrath Iob 36.13 Religion as it is the best armour so the worst cloak and will serve hypocrites as the disguise Ahab put on and perished Castalio maketh this last clause to be the speech of the blessed Trinity We know thee O Israel q. d. Though thou collogue and cry My God yet we know thine hypocrisie and the naughtinesse of thy heart But the former sence is better though the placing of the word Israel in the end of the verse seem to favour this for thus it runs in the Hebrew To me thy shall cry My God we know thee Israel Verse 3. Israel hath cast off the thing that is good Heb. The Good as first the good God who is good originall universall All-sufficient and satisfactory proportionable and fitting to our soul He both is good and doth good Psal 119.68 and that both naturally abundantly freely and constantly Good thou art O Lord and ready to forgive saith David Psal 86.5 And the Good Lord be mircifull 2 Chron. 30. c. saith Hezekiah in his prayer for the people To speak properly there is none good but God Ase elonganit ' â—ipulis saith our Saviour Matt. 19.17 but Israel cast him or rather kickt him off procul à se rejecit as the word signifieth So do all grosse hypocrites they are rank Atheists practicall Atheists though professionall Christians Secondly they reject Christ as a Soveraigne though they could be content to have him as a Saviour they send messages after him saying We will not have this man to rule over us they will not submit to the lawes of his kingdom nor receive him in all his offices and efficacies they are Christlesse creatures as without God so without Christ in the world Thirdly hypocrites reject the good Spirit of God as David calleth him Psal 143.10 the fruit whereof is in all goodnesse and righteousnesse and truth Ephes 5.9 When God striveth with them by his good Spirit as Neh. 9.20 they by yeelding to Satans suggestions grieve that holy Spirit and by grieving resist him and by resisting quench him and by quenching maliciously oppose him and offer despite unto him and so cast themselves into the punishing hands of the living God Heb. 10.29 31. Lastly they cast off the good Word and true Worship of God those right judgements true lawes good statutes and Commandements Neh. 9.13 they put the promises from them and judge themselves unworthy of everlasting life Acts 13.46 they hate instruction and cast Gods words behind them Psal 50.17 In a word bee hath left off to
Fiat without toole or toyle Esay 40.28 This the blind Heathens saw Plutarch de Iside Oâ—yr and thus hieroglyphically set forth In Thebe a town of Egypt they worshipped a God whom they acknowledged to be immortall And how painted they him In the likenesse of a man blowing an egge out of his mouth to signify that he made the round world by his word and createth the wind The worlds beesome as Rupertus calleth it wherewith God sweepeth his great house and whereby he setteth forth his inexpressible power See for this Psal 18.11 and 148.8 Iob. 28.25 Ier. 10.12 Senec lib. 5. Nat quaest cap. 18. And although we cannot tell whence it commeth or whither it goeth Iob. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet can we with Cruciger contemplate the footsteps of God in this and other creatures saying with Paul that God is so neer unto us that he may be almost felt with our hands and declareth unto man what is his thought what language he hath in his heart quid sermocinetur quidve cogitet Drus what he talketh within himself as the rich fool did Luk. 12.17 Jesus knew the Pharisees thoughts yea thou understandest my thoughts afarr off saith David Psal 139.2 even before I conceive them Hierom and Theodotion referre the affix to God Eloquium suum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Seventy reade thus Who declareth unto man his Christ sensu pio et egregio saith Mercer sed alieno for Ma-sicho they reade Meshichio perperam that maketh the morning darknesse As he did at Sodome whereon the Sun shon bright in the morning but ere night there was a dismall change So in Egypt Exod. 10.22 so in Jury at Christs death Mat. 27.45 Let this learne us to blesse God for the light both naturall Gen. 1.4 and supernaturall 2 Cor. 4.4.5 and to pray that our Gospell-sun may not set at noon-tide nor our light be put out in obscure darknesse but rather that he would make our darknesse morning for so the words may be read here by clearing up those truthes to us that yet lye in part undiscovered Oh cry after Christ as the poor man in the Gospell Lord that mine eyes might be opened Oh that thou wouldest give me sight and light Sun of righteousness shine upon my dark soule and treadeth upon the high places of the earth As being Higher then the highest Excelsus super Excelsos Eccles 5.8 terrible to all the kings of the 〈◊〉 those dread soveraignes Psal 76.12 the most high God Gen. 14.18 and 22. that hath heaven for his throne and earth for his foot-stoole yea those highest places of the earth the tops of mountains and rocks inaccessible But who is this King of glory The Lord the God of Hosts is his name Give therefore unto the Lord O yee mighty give unto the Lord Psal 29.1 glory and strength Give unto the Lord the glory due to his name worship the Lord in the beauty of holinesse c. Exalt yee the Lord our God Psal 99.5 and worship at his footstool for he is holy CHAP. V. Verse 1. HEar ye this word A new sermon as appeareth by this new Oyer not unlike that of S. Paul Act. 13.16 Men of Israel and ye that fear God give audience or rather that of Diogenes who cried out at Athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hear O ye men And when as thereupon a great sort of people resorted to him expecting some great matter he looked about him and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I called men and not varlets They were no better surely that our Prophet had to deal with Isai 1.4 Ah sinfull nation a people laden with iniquity a seed of evil-doers children that were corrupters they had forsaken the Lord provoked the Holy One of Israel they had increased revolt Hence this onerosa prophetia this word this weighty word this burdensome prophecy which I take up against you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onus Heb. lift up being scarce able to stand under the burden of it See the Note on Mal. 1.1 And it is against you not for you but that 's your own fault for do not my words do good to him that walketh uprightly Mic. 2.7 Excellently Austin Adversarius est nobis quandiu sumus ipsi nobis c. The word of God is adversary to none but such as are adversaries to themselves neither doth it condemne any but those that shall be assuredly condemned by the Lord except they repent But we have in a readinesse to revenge all disobedience saith the Apostle 2 Cor. 10.6 and if any man will hurt Gods faithfull witnesses for discharging their duties fire proceedeth out of their mouth and devoureth their enemies and if any man will hurt them he must in this manner be killed Rev 11.5 for Elisha hath his sword as well as Jehu and Hazael 1 King 19.17 And when Elisha unsheatheth and brandisheth his sword it is a fair warning that the sword of Jehu and Hazael are at hand See Hos 6.5 Jer. 1.18 even a lamentation Heb. a very bitter lamentation Ezek. 19.14 like those of Jeremy for Judah or of the mourners in Jerusalem Ezech. 9.4 or of Christ weeping over that city Luke 19.41 42. Or of Paul bewailing his wretched countreymen Rom. 9.3 and 10.1 or of the two witnesses clothed in sackloth Rev. 11.3 the habit of mourners or of Athanasius who by his tears as by the bleeding of a chast vine sought to cure the leprosie and prevent the misery of that tainted age Heu heu Domine Deus was the cry of the ancient Christians Flete nefas magnum nam toto flebitis orbe Their books are like that in Ezekiel written on both sides Cardan and there was written therein lamentations and mourning and wo Ezek. 2.10 This of Amos was a sad song a dolefull ditty a lamentable prophesie of Israels utter destruction as it followeth in the second verse where Prophet-like hee speaketh of it as already done notwithstanding their present prosperity and tranquillity And have not Englands Turtles groaned out for a great while the sad and lamentable tunes of wo and misery to this sinfull nation and plainly foretold what we have felt already and have yet cause enough to fear Ah! great be the plagues that hang over England Act. Mon. 1667. said Mr. Philpot Martyr long since Happy shall that person be whom the Lord shall take out of this world not to see them c. And the like said Rogers our prâ—to-martyr Bradford Ridley Lever c. besides the concurrent predictions of Gods faithfull servants a-late whose hearts and tongues he hath so guided as that they all as one man have denounced heavie judgements and taken up loud lamentations against us Now as before great stormes cocks crow loud and thick so is it here and so it should be Exod. 32.31 32. Jer. 18.20 Ioel 2.17 else God will be displeased Ezech. 13.5
the kings brethren the king of Navarre and the Princes of the blood There was also coyne stamped in memory of the matter in the forepart whereof with the kings picture was this inscription Virtus in rebelles Cambd. Elisab 163. and on the other side Pietas excitavit justitiam Piety hath stirred up justice Here was a faire glove drawn upon a foule hand and this they learned of the devill who was first a slanderer and then a murtherer as those that have a mind to kill another mans dog make the world beleeve he was mad first that they may do it with the better pretext Verse 11. For thus Amos saith Jereboam shall die by the sword c. When did Amos say so he said indeed that the house of Jeroboam should be smitten with the sword ver 9. and this Amaziah maliciously transferreth to the person of Jeroboam the more to enrage him against the Prophet whom therefore he nameth once and againe to create him the more displeasure That Jeroboam died by the sword we read not but that his son Zechary was slaine and his house destroyed in the next generation we find 2 King 15. according to Amos his Prophecy But to colour this calumny some truth shall be admingled and Israel shell surely be led away captive This indeed the Prophet had oft affirmed though not in any of those three last visions and it proved too true but because Amos saith so he must passe for a traytour against the majesty both of the king and of the people What an impudent sycophant was this The king and people are pretended and what good subject can endure it but that which irked him was that his own authority was by this plain-dealing Prophet impaired and his gaine like to be lessened if the superstition of Bethel were thus decried It is said of Phlugius and Sidonius authours of the Interim in Germany that among other points of Popery therein defended they spake much for Chrisme and extreame unction ut ipsi discederent unctores Melch. Adam that thereby they might hold fat bishopricks Such arguments prevaile much with all self-seekers whose covetousnesse and ambition usually ride without reines and over whose neck it mattereth not Veese 12. Also Amaziah said unto Amos After he had maliciously misinformed the king but prevailed not so God would have it in whose heart is the kings hand who rebuketh even kings for their sakes saying Doe my Prophets no harme O thou Seer Faire words the better to insinuate Mel in ore verba lactis Fel in corde fraus in factis Some think he calleth the Prophet thus by way of jeare quasi fatidicum aut fanaticum as a fortune-teller or distracted Others that he giveth the Prophet good words and seemeth to give him good counsel as fearing the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ligam fecit with whom Amos was in some credit and therefore the king was told of a conspiracy against him in the middest of the house of Israel verse 10. Flee-thee away into the land of Judah Age. fuge as a friend wrote to Brentius when he was in danger to be surprized by the Emperours Agent Melch. Adam in vita Brent Fuge fuge Brenti citò citiùs citissimè Flie for thy life hast hast hast So the Pharisees for no great love be sure but only to be fairely rid of him came and said to Christ Get thee out and depart hence for Herod will kill thee Luk. 13.31 into the land of Judah This he speaketh scornfully q. d. we are not good enough for you you are so strict c. Mercer and there eat bread and prophesie there Invidiosè omnia contemptim dicit If you stay heare you may hap to starve for it Away therefore into your own country and there make thee a living by prophesying He seemes to measure Amos by himself as if he were of those that prophesied for an handfull of harly and a morsell of bread Ezek. 13.19 Mic. 3.11 and as a certaine Popish Priest confessed concerning himself and his symmists We preach the gospell said he tantum ut nos pascat vestiat only to pick a living out of it Verse 13. But prophesie not any more at Bethel Take heed of that lest by diffusing too much light amongst us thou marre our markets and hinder the sale of our false wares This was the naked truth of the businesse though something else was pretended and the kings interest pleaded for it is the kings chappell and the kings court Touch these mountaines and they will smoake Truth is a good mistresse but such of her servants as follow her too close at heeles may hap to have their teeth struck out Ahab hateth Michaiah and Herod Iohn Baptist and the Pope Savanarola for their plaine dealing laying them fast enough for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great ones love it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they must heare pleasing things or if told of their faults it must be done with silken words as She said They are usually beset with their Aiones and Negones as One hath it Bucloc that will say as they say mirifica est sympathia inter magnates parasitos and there is a wonderfull sympathy betwixt kings and court-parasites as was betwixt Ahab and the false prophets Few Vespasian◠are to be found of whom as it was said that he was the only One who was made the better man by being made Emperour so Quintilian commendeth him for this that he was patientissimus veri most patient of truth though never so sharp Jeroboam was none such or at least Amaziah the Priest of Bethel would make the Prophet so beleeve when he tells him it is the kings court an ill ayre for truth to breath in Nihil veritate gravius nihil assentatione suavius Verse 14. Then answered Amos and said to Amaziah With no lesse courage So Ioh. 1.19.21 I suppose then Paul and Barnabas used to the stubborne Jewes Act 13.46 or Basil to Valent the Emperour or Johannes Sarisburiensis to the Pope Anno 154. or Bishop Ridly when offering to preach before the Lady Mary and receiving a repulse he was brought by Sr. Thomas Wharton her servant to the dining place and desired to drink Which after he had done he paused a whille looking very sadly and sodainely brake out into these words Surely I have done amisse why so quoth the knight for I have drunk said He in that place where Gods word offered hath been refused whereas if I had remembred my duty I had departed immediately and shaken off the dust of my shooes Act. Mon. fol 1270. for a testimony against this house These words were by the said Bishop spoken with such a vehemency that some of the hearers afterwards confessed the haires to stand upright on their heades I was no Prophet neither was I a Prophets son Neither born nor bred a Prophet neither have I rashly or ambitiously put my self upon this
could not outlast the Temple as may be gathered from Mat. 24.3 But they some of them lived to see themselves confuted and our Saviours words verified There shal not be left here one stone upon another that shall not be thrown down Vers 2. and the mountain of the house that famous house that was worthily reckoned one of the seven wonders of the world and stood upon mount Moriah As the high places of the forrest As wooddy and desert places fit onely for wild beasts Lege Luge saith one speaking of Jerusalems desolation CHAP. IV. Vers 1. BVt in the last dayes it shall come to passe God reserveth his best comforts till the last as that Ruler of the feast did his best wine Ioh. 2.10 and as the sweetest of the honey lieth at the bottome These last dayes are Gospel-dayes Heb. 1.2 times of Reformation Heb. 9.19 of Restitution Act. 3.21 called the World to come Heb. 2.5 that new heaven and earth wherein dwelleth Righteousnesse 2 Pet. 3.13 that new Jerusalem that is all of gold Rev. 2.1 Ezekiels new Temple bigger then all the old Jerusalem and his new Ierusalem bigger then all the land of Canaan chap. 40.41.42 c. Let Popish buzzars blaspheme that description of the Temple and City Sanct. Argum. cap. 40. calling it as Sanctius doth once and again insulsam descriptionem a senselesse description so speaking evil of the things that they know not Jude 10. We beleeve and are sure Joh. 6.69 that God hath provided some better thing for us then for those under the law Heb. 11.40 viz. that great mystery of godlinesse God manifested in the flesh 1 Tim. 3.16 who should again restore the kingdom to Israel the spiritual kingdom to the Israel of God as is here foretold in the self-same words with those of Esay chap. 2.1 2. whence he is not ashamed to take it That the mountain of the house of the Lord The Church 1 Tim. 3.15 called elsewhere the mountain of the Lord and his holy hill Psal 15.1 and 24.3 and 48.2 Esay 30.17 both for its sublimity Gal. 4.26 and firmnesse Psal 46.3 and 125.1 winde and stormes move it not no more can all the power and policy of hell combin'd prevail against the Church Mat. 16.18 She is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kingdom that cannot be shaken and may better then the city of Venice take for her Posie Immota manet Shall be established in the top of the mountains Constituetur firmiter shall bee strongly set upon a sure bottom upon munitions of Rocks yea upon the Rock of Ages Mat. 16.18 Jer 31.35 Esay 33.20 Some by the house of the Lord here understand the Church and by the mountain of this house Christ whereon it is built and whom Daniel describeth by that great mountain that filled the whole earth Chap. 2.35 that stone cut out without hands that smot in pieces the four Monarchies ibid. And hence it is that this mountain of the Lords house is exalted above the hils the Church must needs be above all earthly eminencies whatsoever because founded upon Christ who therefore cannot be exalted but shee must be lifted up aloft together with him God who is rich in mercy saith that great Apostle hath quickened us together with Christ and hath raised us up together and made us sit together in heavenly places in Christ Jesus Ephes 2.5 6. The Church is mysticall Christ 1 Cor. 12.12 she is his wife and wheresoever hee is Caius she is Caia she shineth with his beams and partaketh of his honours union being the ground of communion and people shall flow unto it As waters roul and run toward the Sea but that these waters should flow upward flow to the mountain as here is as wonderfull as that the Sun should send his beams downward to the earth when as it is the property of all fire to aspire and flie upwards This is the Lords own work and it is marvellous in our eyes Chrysost Hom 8. ad Hop Antioch The metaphor of flowing importeth the coming of people to Christ by the preaching of the Gospel 1. Freely Psal 110.3 2. Swiftly as the waters of the river Tigris swift as an arrow out of a bowe See Esay 60.8 3. Plentifully by whole Nations turned to the faith and giving up their names to Christ 4. Joyntly as verse 2. and Zach. 8.21 5. Zealously bearing down all obstacles that would damme up their way 6. Constantly and continually as rivers run perpetually by reason of the perennity of their fountains and are never dried up though sometimes fuller then some quin ut fluvij repentinis imbribus augentur saith Gualther as rivers swell oft with sudden showres and overflow the banks so beyond all expectation many times doth God take away tyrants and propagates his truth enlarging the bounds of his Church with new confluxes of Converts Verse 2. And many nations shall come and say The conversion of the Gentiles is here foretold a piece of that mystery of godlinesse 1 Tim. 3.16 The Jews usually call Christians in contempt Gozin the word here used and Mamzer Goi Bastard-Gentiles But either they must come under this name themselves or deny that they are the posterity of Abraham Gen. 12.2 Where God saith I will make of thee a great Nation Come and let us go up to the mountain of the Lord The wicked have their Come Prov. 1.11 and would not go to hell alone Should not the Saints have theirs should they not get what company they can toward heaven The Greeks call goodnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it doth as it were invite and call others to it and every man is willingly to run after it and to the house of the God of Jacob to the publike ordinances where wee may hear and beleeve and be sealed with that holy spirit of promise as those Ephesians were chap. 1.13 We read that Marcellinus Secundanus and some others were converted to Christianity by reading Sibylla's oracles of Christs birth and that by Chaucers Book some were brought to the knowledge of the truth But either this was not so or not ordinary for faith comes by hearing and hearing by the word preached which therefore the people of God do so prize as Luther did who said Acts Mon. 767. He would not take all the world for one leaf of the Bible and that without the preaching of the word he could not live comfortably in Paradise as with it hee could live and enjoy himself though it were in hell and he will teach us of his wayes Cathedram in coelis habet qui corda docet saith Austin All true Converts are taught of God Joh. 6. and then quà m citò discitur quod docetur saith the same Father how soon are men discipled how soon learn they the wayes of God whereby to serve him here and be saved by him hereafter For it
Note on verse 8. Vers 18. What profiteth the graven image The Chaldees promised themselves much help against their enemies from their idols and were ready to say as that Roman Emperour Antoninus the Philosopher did when he was to meet his enemie Ita refer Vulcat Galliz in Avid Cass Non sic deos coluimus ut ille nos vinceret We have not so served the gods as that he should overcome us The Prophet here rejecteth their confidence and layeth open their folly See the like Jer. 10.8 14 15. Zech. 10.2 Esay 44.16 17 c. Confer Jer. 51.47 52. Ezek. 20.30 32. that the maker thereof hath graven it And can he hope for help from the work of his own hands can the image give that to others which it hath not for it self In Henry the eights time one Mr. Cotismore was accused of heresie for saying Act Mon 763. that Images were but Carpenters chips and that when men go to offer to them they did it to shew their new gear The men of Cockram not pleased with their new Rood quarrelled with the joyner and refused to pay him he complained to the Major of Doncaster who gave them this counsell Pay the poor man his money and go your wayes home and look on it and if it will not serve for a god make no more ado but clap a pair of horns on his head and so he will make an excellent devil This the Parishioners took well in worth the poor man had his money and diverse laughed well thereat but so did not the Babylonish priests Ibid. 1340 saith Mr. Fox Horace brings in Priapus that ridiculous garden god saying thus Olim truneus eram ficulnus c. He thought no otherwise of the Images of Jupiter and the rest but durst not say so for fear of the people So that of him it might be said as Augustine doth of Seneca who wrote a book against superstitions but colebat quod reprehendebat De civ Dâ—i lib. 6. c. 10. agebat quod arguebat quod culpabat adorabat he reproved them but yet used them the molten image and a teacher of lies Pictura falsa veritas est saith One. It is but a shadow of the person that it representeth God cannot be pictured or expressed by any image Images of Christ are not onely defects but also lies saith the Homily against perill of idolatry set forth in Queen Elizabeths dayes Irenaeus reproveth the Gnosticks for carrying about the images of Christ made in Pilates time after his own proportion Lactantius saith that there is no religion where there is an image Varro had said the same long before him as Austin reciteth him Plutarch saith it is sacriledge to worship by images c. and telleth us that Numa forbad the Romans the use of images in temples neither had they any for the first 170. years together no more had the Persians saith Strabo nor the old Germanes saith Tacitus The old Britones indeed had their idols Portenta diabolica so Gildas calleth them penè numero Aegyptiaca vincentia ugly for shape and almost as many as the Egyptians for number These all fell down together when Christ was first known here as they say the Egyptian idols did when Christ with his parents fled thither for fear of Herod but Antichrist soon set up others in their stead and taught the people that they were Lay mens books But if they be lying teachers as here they are called they must be lying books too and therefore not to be read by any that would receive the love of the truth that they may be saved Bern in Swisserland was the first town that after the Reformation was purged of images making a bone-fire of them on an Ashwednesday The like was done here in England in King Edward 6. his raigne on that very day wherein the victory was gotten at Muscleborough in Scotland and now I hope we are rid of them for ever The Turks will not endure them no not upon their coynes because of the second Commandement for they also do so honour Moses his writings Par. Porleg in Genes that they kisse any piece of Paper wherein any thing of his is written and do exceedingly hate Papists for their abominable idolatry as do likewise the Jewes that the maker of his work trusteth therein Which he would never do if not bewitcht and bereft of his right mind To trust in a god of a mans own making is a prodigious errour a stupendious stupidity to make dumb idols In the Hebrew there is an elegant Agnomination Elilim illemim speechlesse No-gods that give no answer to their suitours and quorum sunt numina nomina tant ùm Verse 19. Woe unto him that saith to the wood Awake It is wood still and yet he saith to it Awake Arise c. as if he would deny his own reason and un-man himself When Hezekiah saw that such was the venome of the Israelitish idolatry that the brazen-Serpent stung worse then the fiery he pulled it down and in contempt called it Nehushtan that is a piece of brasse 2 King 18.4 Pagnins rendreth it Thes Ling. sanct aenusum Marinus aeniculum that is parum quid aeris a little piece of sorry brasse The Jewes at this day say that as long as they see the Preacher direct his speech and prayer to that little wooden crucifix that standeth in the pulpit by him to call it his Lord and Saviour to kneel to it to embrace it to kisse it to weep upon it Spec. Eur. as is the fashion of Italy this is preaching sufficient for them and perswadeth them more with the very sight of it to hate Christian religion then any reason that the world can alledge to love it Woe therefore to those Popish Idolaters because of offences destruction to them that thus say to the wood Awake and to the dumb stone Arise A prayer fit to be preferr'd to God onely as Psal 35.23 who giveth not his glory to any other nor his honour to graven images Esay 42.8 He that is the right object of mens prayers must be omnipotent omnipresent omniscient a God also in covenant with us c. Is any wood or stone so Is it not inutile lignum a dead stock Eben dumam a dumb stone Our English seems to come of the Hebrew It shall teach Dumb and yet teach Others read it questionwise Ipse doceat Can it teach What better lesson can ye learn from it then a lie as verse 18 Bid adieu to it therefore as King Hen. 8. did to the Pope if he had done so to Popery too it had been better for him in his Protestation against him England is no more a babe to be led and fed with lies Surely except God take away our right wits Act. Mon. 990. not onely the Popes authority shall be driven out for ever but his name also shortly shall be forgotten in England We will from henceforth ask counsell of
returning are found by computation in that 〈◊〉 set down Ezra 3.64 as the Jew-Doctours have concluded There are that understand the words of the general conversion of all the Jews in the time of the Gospel and this may very well be for ought that I see to the contrary so will 〈◊〉 you Lest you should say in the language of Ashdod 1 Sam. â— 9 It is a chance I will do it saith God and ye shall be a blessing Not onely a name and praise as Zeph. 3.20 but a form to be used in blessing of others such as was that Ruth 4 11 12. And not altogether unlike is that prayer of David Psal 119.132 Look thou upon me and be merciful unto me as thou usest to do unto those that love thy Name sow not but let your haâ—ds be strong Be not diffident but diligent in well doing in due season you shall reap Gal. â—â— if you faine not See the Note on verse 9. â—ase feare expectorates and unmans us banish it therefore or ye will be betrayed by it Verse 14. As I thought to punish you He had promised to make them of a curse a blessing and here he shews them the cause of this change namely Gods better thoughts of them and toward them upon their return unto him And because they might haply think that their Fathers had hard measure he tels them that their panishment was the fruit of their provocation And whereas they might expect that God should repent and relent toward them He shewes here that He had repented so long that He was even weary with repenting and that he therefore Jer 15.6 Crudelem â—medicum intemperans ager facit Mimus as implacable because he found them incurable Hence he resolved as Ezek. 24.13 and would not be altered Lo thou far these Jews had sound and felt Gods fingers and that in his menaces he had been as good as his word Verse 15. So again have I thought Sic conversus sum This change was not in God but in the people to whom He is now resolved to shew mercy and that from a gracious purpose and determination such as altereth not sear ye no Faith quelleth and killeth distrustful fear but awful dread it breedeth seedeth fostereth and cherisheth Verse 16. These are the things that ye shall do Heb. These are the words God will not so do all good for his people but that they should reciprocate and do somthing for him by way of thankfulnesse Particularly these are the words or commands that ye shall not onely know but do They are verba vivenda non legenda as lessons of Musick must be practised and a copy not read onely but written after speak the truth every man to his neighbour Let your words be few and ponderous Lie not in jest lest ye go to hell in earnest Let Socrates be your friend and Plato but the truth much more Rather die then lie for any cause execuse the judgment of truth and peace That is upright judgment pronounced or delivered with a calm and quiet minde not angry Jadicium pacis dâ—st placidum rite compositum Calv. Deut. 16.20 nor partial nor of any distempered or toubled affection such as hatred fear favour c. All that savours of self should be strained out and Iustice Iustice as Mâ—sâ—s speaketh that is pure justice wihout mud should run down as a river That Magistrate hath too impotent a spirit whose services like the Dial must be set onely by the Sun oâ— self and sinister respect He should have as nothing to lose so nothing to get he should be above all price or sale 2 Chro. 19.7 and 〈…〉 persons nor receive gifts Verse 17. And let none of you 〈…〉 7.10 Take notice here that as 〈…〉 proves one to he carnal Eâ—h 2.3 〈…〉 the root oâ— bitternesse Deut. 29.18 〈…〉 somthing in it that men are here 〈◊〉 to imagine evil in 〈…〉 particle in their hearts may seem 〈…〉 secret sins that lie conched in the 〈…〉 man of the heart and never shew themselves to the world men shall be accoâ—â—able See Heb. 4.12 Eccles 12.14 Jer. 6 1â— Rev. 2.23 The very want of good thoughts is a sin against that 〈◊〉 and great commandment 〈…〉 22.30 and concupiscence even before it come to consent is a sin against the last Commandement Rom. 7.7 But evil thoughts allowed and wallowed â—â— is a flat 〈◊〉 of every Commandment so vain is their plea that say Thought is fra◠〈…〉 thereupon lay the reins in the neck and run riot in vain and vile imaginations O Jerusalem wash thy heart from wickednesse if thou meanest to be saved Jer. 4.14 How many alasse have we that professe large hopes of heaven whose hearts are no better then dens of darknesse dungeons of filthâ—nesse cages 〈…〉 clean birds brothelhouses slaughter-houses pesthouses of maicious 〈…〉 Atheistical proud covetous malicious and fraudulent projects 〈…〉 continually hammering and wherewith their wretched hearts are 〈…〉 haunted and pestered Contrariwise a godly man is said to 〈…〉 Prov. 12.5 holy imaginations Prov. 12.2 and that his desire 〈◊〉 onely good Prov. 11.23 or if worse croud in as they will he rids them 〈…〉 and will not let them lodge there Ier. 4.14 he boyls out that filthy 〈◊〉 Ezek. 〈◊〉 and purifieth himself of all pollutions of flesh and spirit 2 Cor. 7.1 he both 〈◊〉 them Psal 119.113 and forsaketh them Esay 55.7 and love no false oath As not only he that maeth a 〈◊〉 is 〈◊〉 out of heaven but he that loves it though made by another â—akes it up and divulgeth it Rev. 22.15 So not onely he that taketh a 〈…〉 perswadeth another to it or that 〈…〉 is a Miosis lesse is spoken and more understood 〈…〉 God 's just hatred for all these are things that I hate saith the Lord And as the next effect of hatred is revenge he will not fail to punish such sinners against their own souls Verse 18. And the word See the of Note Verse 1. Verse 19. The fast of the fourth moneth wherein the city was taken 2 Kings 25 3. and the fast of the fift and the fast of the seventh See 〈…〉 and the fast of the tenth Wherein Jerusalem was first 〈…〉 25.1 This last mentioned was first taken up upon a like 〈…〉 Constantinople when the city was besieged by the 〈…〉 advertised of the enemies purpose for a general 〈…〉 mended the defence of himself and the city to the 〈…〉 Turk hist 〈◊〉 345. and prayer and afterwards appointed every Captain and 〈…〉 certain place of the wall for defence thereof shall be to the house of Iudah joy and 〈◊〉 God 〈…〉 into feasting all their sadnesse into gladnesse all their 〈…〉 their tears into triumphs and so gives 〈…〉 about Fasting after a larger and most 〈◊〉 preface 〈…〉 and making much more to their benefit and 〈…〉 main question proposed by them to the Prophet 〈…〉 this with them by way of 〈…〉 therefore love the truth 〈◊〉 〈…〉