A COMMENTARY, OR, EXPOSITION Upon The XII. Minor Prophets. Wherein the Text is explained, some Controversies are discussed, sundry Cases of Conscience are cleared, and many remarkable matters hinted, that had by former Interpreters been pretermitted. Hereunto is added, a Treatise called, The Righteous Man's Recompense, Or, A true Christian characterized and encouraged, out of Malachi Chap. 3. Vers. 16, 17, 18. In all which divers other Texts of Scripture, which occasionally occur, are fully opened: and the whole so intermixed with pertinent Histories, as will yield both pleasure and profit, to the judicious Reader. By john Trapp M. A. once of Christ-Church in Oxford, now Pastor of Weston upon Avon in Gloucester-shire. Acts 7.42. As it is written in the Book of the Prophets. The XII. Minor Prophets were conjoined in one Volume, or Book, lest by their littleness they should be scattered or perish. Rivet. March 1 th'. 1652. Imprimatur Edm: Calamy. LONDON, Printed by R N for Philemon Stephens, at the Gilded Lion in St. Paul's Churchyard. 1654. Viro Eruditione juxtâ ac Pietate praestantissimo, JOANNI OWENO, SS. Th. D. Aedis Christi Decano dignissimo, & Academiae Oxoniensis jam secundùm Procancellario vigilantissimo. Lucubrationes hasce suas quales quales, in animi devotissimi testimonium ac monumentum, L.M.Q.D.D.D. JOANNES TRAPPUS Ejusdem Aedis Christi, annis abhinc triginta, Alumnus. The Preface to the Reader. TRuly Light is sweet, and a pleasant thing it is for the eyes to behold the Sun, O but much more pleasant for the eye of faith to see the Sun of righteousness: that light of life. Blessed, may we say, are our eyes which see this Sun shine so gloriously from the Gospel; and though through glasses, yet such as are, and will be kept from breaking by that presence of Christ promised his Ministers of the Gospel to the end of the World, whom he calls, the light of the world. Happy art thou, O England, where it hath been daylight these hundred years, and God-forbid that we should expose ourselves to that the condemnation, in loving darkness rather than light. If we shorten this our day, certainly it will be our death. An evil generation therefore is that, whose hellish principles prompt them utterly to extinguish all our burning and shining Lamps, by draining out all their oil; and so are those children of the night, whose hellish practices attempt the blowing out of these lights that do discover their deeds of darkness, and because they cannot (no more than beckon the Sun from the sky) their breath is spent in cursing them as freely, and fiercely, as the Ethiopians do the Sun for scorching them. If this continue, sad are our fears, lest our Sun be not far from setting: and we take up that lamentation with Jeremy, Woe unto us for the day goeth away, for the shadows of the evening are stretched out. Neither are the Symptoms of this only in the professed disavowing of the Ministry, by men of corrupt minds, reprobate concerning the faith, and who have put away a good conscience; but also in the dark lives of many of those who seem to affect Gospel-light, and yet walk not honestly as in the day: rejoice in the light, yet walk not as children of the light. Nay amongst the best are not notions prosecuted more than practice? and our light like the Moon's without heat? yea, and whereas the Father of lights hath set up his Candlestick amongst us, that we might do his work; we rather do our own, making ourselves, and not him our end. The good Lord in mercy make all his to face about towards himself; & ●o face one another, as the Cherubims over the Mercy-seat. Reader, our advice to thee is, to do thy duty, though many others neglect theirs: Bless God there are so many windows to let in light unto thee, & pray that they may be yet clearer, to give in daily new light (thou knowest we speak not in a fanatic Dialect) we mean, fresh, and fuller discoveries of Gospel-mysteries; whereunto thou wilt find this Author hath made no small contribution, by these his Annotations upon the small Prophets, from before which few have drawn the curtain so far as he; open therefore the Casement in reading, and much light may be let into thy mind to understand things that have been hid from thine eyes, or seen but dimly. We need not commend the Author, all his works speak him to be a workman that needeth not to be ashamed, an Interpreter one among a thousand: we may say of him, as Cyprian. to Cald. Adeo exercitatus & in Scriptures peritus, ut cautè omnia, & consultò gerat. Origen speaking of the Prophets, calls them Bees, and their Prophecies honeycombs, this Expositor God hath made skilful both in hiving and expressing. This friend of the Spouse, presents her here with more new borders of gold, enamelled and set out with spangles of silver, wrought upon a precious part of holy Writ, which he hath beautified with variety of humane Learning. And lest thy heart should rise against this expression; give us leave to tell thee, that though many in these last, and worst, and woeful days; scoff at the learned Languages, and Arts and Sciences, as the Fox in the Greek Epigram, disparaged the fair and ripe grapes, because they were out of his reach; yet there is a necessity of them, for the right dividing the word of truth which is evinced by a man approved; Dr. Featly tree of sav. kn. who between derogating from the al-sufficiency of Scripture (which is sacrilege, and blasphemy) on the one side, and detracting from the worth of University Learning (which is an Anabaptistical frenzy) on the other side; lays down the truth in the middle, in this Aphorism: Scripture is of itself abundantly sufficient for us, but we are not sufficient for it, without the help of Arts and Liberal Sciences: we cannot sufficiently conceive or declare the works of God without natural Philosophy, nor Law of God without moral, nor his Attributes without Metaphysics, nor the dimensions of the Ark, and Temple without the Mathematics, nor the songs of Zion without Music and Poetry: we cannot Interpret the text without Grammar, analize it without Logic, press and apply it without Rhetoric. These it hath seemed good to the holy Ghost to use in the Penning of Scriptures, to show their usefulness in their opening; and who can understand, or expound Prophecies already fulfilled, and to be accomplished, without insight into profane History. As for knowledge in the Tongues, he deserves to have his tongue cut out that dares but mutter a word against it: dulcius ex ipso fonte. There are indeed divers Cautions, and Directions, given by the ancient holy Fathers, in the use of humane Learning, which this learned, godly Writer hath exactly observed: For he hath purged and cleansed it, cut off the bond-womans' hair, pared her nails, and washed her with Soap; his chief care being not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; as it is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In him (to use the words of that divine Poet) doctrine and life, colours and light combine and mingle. He doth moreover subject and make humane Learning subservient to Divine. And finally useth it moderately, without affectation; and modestly without ostentation. If we should now work an Emblem of this giver in his gift, brought unto the Spouse of Christ, as that reverend, learned, pious Doctor did upon his four Preachers, and apply all his images and mottoes to this Author, they that know him, and have heard him, and seen his constant conversation, would (we presume) justify our judgement: but we forbear; only taking leave (before we take leave of thee) to superadd thus much to our thoughts of this Book: That though in his former Commentaries he hath done excellently, yet this excelleth them all; as in other things, so in this especially, that the Text is expounded more largely, and large satisfaction given to the Reader in the sense of the word; which well becometh a work of this nature. So that here is not only work for the studies of young Divines, but the gravest may ask counsel of this Elihu, who is so full of matter, the Spirit of God within him constraining him thus to lay out himself for the good of the Church. Private men also if they please to take the pains, here may find what will very much both profit and delight. Let us request a concurrence of thine, with ours, and the prayers of many, for this Reverend and worthy Author, that he may live long, and long a burning and shining light, and be enabled (by the influence of Divine beams) before his eyes be closed, to open the rest of holy Scripture; which we hope is his purpose, and are sure is the earnest desire, and expectation of his fellow-brethrens: And that his path may be as the shining light that shineth more and more unto the perfect day. His and thine in the service of Christ, John Bryan. Obadiah Grew. Coventry, August 29 th'. 1654. Christian Reader, THough an Attestation from me to this work, is but to light a candle to the Sun, the Author being so well known, and approved of in the Church of Christ by his former labours: yet out of my respect to the Author, and desire of thy profit, I thought fit to tell thee, that besides the golden Eloquence, sweet Similitudes, and fitly applied Histories, which thou shalt find interwoven thorough all this Work, thou shalt meet with more for Exposition and opening of the difficult Texts in this, then in most of his former Commentaries: And there is no Verse thorough all these twelve Prophets, upon which he hath not said something. And that which may make this Work more is, that there is very little in English, written upon this portion of Scripture: Besides the Author is now grown Aged, and so better experienced in this kind of writing then formerly. In the latter part of this Book, thou shalt meet with a Treatise, called The Righteous man's Recompense, upon Mal. 3.16, etc. which therefore is fitly annexed to the former. The subject is most Divine, Comfortable, and Necessary, full of practical Divinity, and matter of daily use for every Christian. The manner of handling it, exceeding delightful, concerning which I may say with the Poet, Omne tulit punctum qui miscuit utile dulci. I presume that I shall need to add no more, but to request thee, to join thy prayers with mine to the God of heaven, that he would prolong the Author's life, that he may go over the rest of the Bible, as he hath already begun, and to subscribe myself From my study in Threedneedle street: July 27th 1654. Thine in the Lord, Sa: Clarke. JOHN TRAP Anagr. HARP ON IT. So sweet is Scripture Harmony, that we Bring it to argue its Divinity. But yet we understand the Music better When you HARP ON IT, both by note & letter. We think you fingered well, and if you will, We shall entreat you to HARP ON IT still. S. Clerk. A. M. To the Reverend. Mr. J. Trap, upon his Commentary, etc. To the Reverend. Mr. J. Trap, upon his Commentary, etc. John Trap Anagr. Oh! in part. John Trappe Anagr. Part in hope. And was I so mistrustful us to fear There would no more of Trap in Print appear? Oh! now I see 'twas but IN PART, in pledge; What we received before, was but to edge Our appetites, So't hath. We like and wish We might feast every day on such a dish. May you live to complete this work: for we Love that good fruit should ripen on the tree. I'll fear no more, but that while heaven's favour Lends you to us, you'll freely give your labour. 'Tis our new treasure, though't be your old store. Farewell but yet I PART IN HOPE of more. J. Clark: A. M. In Eruditum Autorem. Livelaeus ille magnus, qui lustris abhinc Qua●●ordecim Lingua Professor Sanctae erat Academiarum in al●●ra nostratium, Et partumen capitis inter masculos Scitosque foetus, luce Lucem quam attulit Aliq●ot Prophetarum minorum, quos vocant, Donavit, O si (g●ns teg●ra saepius Ardextiusque vo●a sundi●●●iia) Non coel●●um ante copias kine emigrans Auxisset, ist●m quam Prophetis omnibus, Saltem minoribus, suam caliginem Sic p●orsus exemisset Interpres sacer. Quibus ille tantoperè suo merito placet, Adeste, TRAPPI has paginas evolvite; A●●●e fut●●as erudit● omnibus P●●qu● gratas atque Livelaei fuit 〈◊〉 veri aureum quo pauculos Ex ●●is Prothe●s clar●●●●s reddidit. Livelaeus al●er TRAPPUS; Autor Vividus: Liber● si●●● Libris felix suis: Vtri●que pl●●●●●, piis, elegantibus, E●rlesiámq●e plurimùm ditantibus. Morinecesse est a●teris, sue ut Patri: At alteris, divina sic pandentibus Oràcla, sic docentibus, sic entheis, Actas futura est quanta Vivacissin●is. Thomas Dugard. A.M.R.B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tho. Dugard. A.M.R.B. A Table of such Texts of Scripture as in the Annotations on the twelve Minor Prophets, and in the Treatise annexed, are occasionally explained. Chap. Verse. GEnesis 37.35. I will go down to the grave to my son mourning Page. 581 Levit. 19.14. Thou shalt not curse the deaf, etc. I am the Lord Page. 808 Numb. 11.15. Moses said, I pray thee kill me out of hand Page. 240 — 23.21. God seethe no iniquity in Jacob, nor transgression in Israel Page. 927 Deut. 32.6. Do you thus requite the Lord, O foolish and unwise people Page. 109 — 11. As the Eagle carrieth her young ones on her wings Page. 578 1 Sam. 7.6. met together at Mizpeth, drew water and poured it out before the Lord Page. 803 2 Kings 18.4. Hezekiah broke the brazen serpent, and called it Nehushtan Page. 434 1 Chron. 17.23, 24, 25. See how David improves God's promise, and works upon it Page. 390 1— 21.12. And there came a writing to him from Elijah the Prophet Page. 392 2— 34, 28. Thou shalt be gathered to thy grave in peace Page. 228 Ezra 2.62. therefore they were as polluted put from the priesthood Page. 622 Nehem. 3.16. And to the house of the mighty Page. 579 Esth. 8.7. Because he laid his hands on the Jews Page. 373 Job 13.10. He will surely reprove you, if you secretly accept persons Page. 645 — 14.17. Mr transgression is sealed up in a bag Page. 101 — 38.31. Canst thou bind the sweet influences of Pleyades, or lose the bands of Orion Page. 253 Psal. 5.3. In the morning will I direct my prayer to thee, and look up Page. 176 — 7. Title. David's words concerning Cush the Benjamite Page. 287 — 32.4.5. for day and night thy hand was heavy upon me Page. 607 — 36.1, 2, 3, 4. the transgression of the wicked saith within my heart Page. 805, 806 — 65.1, 2. Praise waiteth for thee, O God, in Zion, unto thee shall the vow be perfor. Page. 891 — 68.21. He shall wound the hairy scalp of such an one as goeth on in trespasses Page. 870 — 76.3. there he broke the arrows, the shield, the sword and the Battle Page. 211 — 12. He cuts off the spirit of Prince's Page. 513 — 80.2, 3, 7. Stir up thy strength, and come and save us Page. 676 — V 3. Turn us again O God, and cause thy face to shine and we shall be saved — V 7. Turn us again O God of hosts, and cause thy face to shine and we shall be saved — 102.13, 14. Thou shalt arise and have mercy on Zion for the set time is come Page. 505 — V 14. For thy servants take pleasure in her stones, and favour the dust thereof Page. 505 — 116.1. I love the Lord because he hath heard my voice Page. 608 — 119.56. This had I because I kept thy precepts Page. 684 Prov. 5.18, 19 Rejoice with the wife of thy youth, let her be as the loving bind Page. 652 — 10.25. As the whirlwind passeth, so is the wicked no more Page. 393 — 11.7. When the wicked man dieth, his expectation shall perish Page. 256 — 24.25. But to them that rebuke him shall be delight Page. 701 Eccles. 7.16, 17. Be not righteous overmuch, neither make thyself over-wise Page. 705 Ver 17. Be not overmuch wicked, neither be thou foolish Page. 705 — 12.11. The words of the wise are as goads and nails Page. 816 Cant. 2.14. That art in the clefts of the Rocks, in the secret places of the stairs Page. 582 — 4.9. Thou hast ravished my heart, my sister and my spouse Page. 826 Esaiah 25.11. He shall spread forth his hands as he that swimmeth Page. 243 — 26.16. They poured forth a prayer when thy chastening was upon them Page. 110 — 305. They are but vain words, I have counsel, and strength for war Page. 527 — 54. ●1. I will lay thy stones with fair colours, and thy foundation with Sapphire's Page. 49 — 66. 1●.20. And I will set a sign and send to Tharshish Pull and Lud Page. 623 Ezek. 16.3, 4, 5, 6. Thy birth and thy nativity is of the land of Canaan, etc. Page. 920 — 16. ●1. Thou hast slain my children, and delivered them to the fire Page. 214 — 29. 1●. Every head was made bald, and every shoulder was peeled Page. 216 — 37.16. Take thou one stick, and write upon it for Judah Page. 603 — 38.17. Art thou he of whom I have spoken in ancient times by my Prophet's Page. 514 Dan. 2.4. Tell thy servants the Dream, and we will show the interpretation Page. 533 — 3.14. It is true, O Shadrach, Meshach, and Abednego, do not ye serve my God Page. 99 Hosea 13.1, 2. When Ephraim spoke trembling he exalted himself Page. 928 Matth. 16.18. The gates of hell shall not prevail against it Page. 879 — 21.20. How soon is the sig-tree withered away Page. 626 — 23.35. that upon you may come all the righteous blood shed upon the earth Page. 496 — 24.7. for nation shall rise against nation Page. 477 Luk. 1.74, 75. that he would deliver us from our enemies, that we may serve him Page. 945 — 75. in holiness and righteousness all our lives Page. 945 — 18.2, 3. there was in the city a Judge that feared not God nor man Page. 218 Acts 3.19. That your sins may be blotted outwhen the times of refreshing come Page. 844 Rom. 8.19. Expectation of the creature waiteth for the manifestation of the sons, etc. Page. 889 1 Cor. 3.22, 23. All things are yours, and ye are Christ's, and Christ is God's Page. 926 1— 12.4. Now there are diversities of gifts, but the same spirit. Page. 209 1— 12.31. Covet earnestly the best gifts, yet I show to you a more excellent way Page. 428 2— 5.14. For the love of Christ constrainethus' Page. 893 Phil. 4.6. Be careful in nothing, but let your requests be made known to God. Page. 836 Col. 4.6. Knowing how to answer every man Page. 822 1 Tim. 1.14. The grace of God was exceeding abundant Page. 145 1— 4.2. Having their consciences seared with a hot iron Page. 668 Heb. 11 6. For he that cometh to God must believe that he is Page. 698 — 11.21. Jacob worshipped leaning upon the top of his staff Page. 69 Jam. 1.9, 10. Let the brother of low degree rejoice that he is exalted Page. 909 — 4.8, 9, 10. Draw nigh to God, and he will draw nigh to you Page. 832 1 Pet 1.11. searching what, or what manner of time the spirit of Christ Page. 504 1 Joh. 5.13. These things have I written unto you that you might believe on God Page. 700 Rev. 10.1. And a rainbow was on his head Page. 390 — 13.7. fear God and give glory to him, for his hour of judgement is come Page. 879 — 18. Court the number of the beast, for it is the number of a man Page. 261 — 16.14, 15, 16. for they are the spirit of Devils working miracles Page. 411 — 17.1. I will show to you the judgement of the great whore Page. 15 — 18.2. Babylon is fallen, Babylon is fallen Page. 84 — 18.9. The Kings of the earth shall lament for her Page. 264 — 21.16. He measured it 12000 furlongs Page. 600 Books formerly published by this Author. 1 GOds love tokens, and the Afflicted man's Lessons: in a Treatise upon Revel. 3.19. 2 The true Treasure, etc. A Discourse concerning the Divinity and Excellency of the holy Scriptures: Out of Heb. 1.1. 3 A Commentary upon the four Evangelists, and the Acts of the Apostles. The second Edition much enlarged by the Author, and printed in Fol. 4 A Commentary upon all the Epistles of the Apostles, and upon the Revelation: together with a Decad of Common-places. 5 A Commentary upon the Pentateuch, or Five Books of Moses. 6 A Commentary upon the holy Writings of King Solomen: viz. Proverbs Ecclesiastes, and the Song of Songs. These Books following are to be sold by PHILEMON STEPHENS at the Gilded Lion in Paul's Church yard. 1 Concil●●, Decreta, Leges, Constitutiones de Re Ecclesia●●● o●bis Britanici ab initio Christianae ibidem religionis c●m annotationibus non minus pijs. quam doctis, opus Antiquitatis studiosis apprime gratum & utile à Hen. Spelmani Equitis. Fol. 2 Glossarium crudiristimum: in quo prisci Ritus quam plurimi ●nnarantur à Hen. Spelman. Fol. 3 De non temerandis Eccles●●●, Or of the Right and respect due unto Churches, not to be violated, written by S. Hen. Spelman. 4 4 Tithes too hot to be touched, cortain learned Treatises, proving Tithes to be due, by the laws of Nature, Scripture, and Reason, therefore neither Jewish, Popish, nor inconvenient, written by Sir Hen. Spelman. 40 5 Psalterium Davidis Latino-Saxonicum, à J. Spelmanno Hen. F. è patris Bibliotheca in lucem editum, ubi ad finem uniuscu●usque Psalmi preces op●inae in animum psalmi reperiuntur. 40 6 The Best Religion, or certain learned Treatises and Sermons, wherein is largely explained the sum and principal heads of the Gospel, by Dr. Gr. Williams. 7 A Commentary, or exposition on the Proverbs of K Solomon, where the literal sense is chief considered, the Original Hebrew Texts, our English Translations, and Classical Authors are examined and considered by Michael Jermin Dr. in Divinity. Fol. 8 A practical exposition on 4 select Psalms, viz. 27.84.85. & 87. by that godly and learned Divine, Tho Piersen B.D. 40 9 An examination and confutation of the chief points of Antinomianism, with an answer to a pamphlet entitled, The compassionare Samaritan, handling the power of the Magistrate in compulsion of conscience, written by Tho Bedford B D. 40 10 The Civil Magistrates power in matters of Religion, stated and debated according to Scripture grounds, with an answer to all objections against the same, by Tho. Cobbet, of Lyn in New England. 4 11 Clavis Apocalyptica, innate & insitis vesionum, characteribus e●u●a 〈◊〉 demonstrate 〈…〉 comment. in apoalypsin, qu●●●us acce●●it in hac tertia editione conjectura de Gogo & Magogo, by Jes. Medi. 40 13 A discourse touching the true notion of the Lords Supper, also the union of Christ and the Church in a shadow, by R. Cudworth, D. D. 4 14 A Commentary on the Lamentations of Jeremy, by Joh. Udall 40 15 The New-birth, or a Treatise of Regeneration, in Sermons, by W Wheatly 4 late of Banbury 16 The Christian conflict, showing the difficulties and duties of a Christian soldier in his warfare, with the armour and graces necessary thereto, as also a discussion of the case of Usury, and depopulation, with the errors of the Antinomianits, by Tho. Bentham. 4● 17— Also the society of Saints. A Treatise of Christian good-fellows, and good-fellowship, by the same Author, in 4● 18 A relation of the proceedings of the Assembly at Perth in Scotland, touching Divine worship, etc. in the year 1618. 19 An exposition of the ten Commandments, by Mr. J. Dod. 40 20 The Doctrine of the Sabbath vindicated, by R. Bifield, against the Tenent of Mr. Ed Brerewood. 40 21 Camans calamity, being a Poetical relation of the destroying of Jerusalem by Titus Vespasian. 40 22 Article● of Religion agreed on at a Convocation holden at Dublin in Ireland, in the year 1615. in 40 23 Touching supremacy in causes Ecclessiasticall, showing how the powers Civil●nd Ecclesiastical may act without encroachment on each other, written in the year 1647. tending to Peace and setling● by John Geree. 40 24 The works of Dr. John Owen Dean of Christ-Church, and Vicechancellor of the University of Oxford. 40 25 Several Sermons of sundry eminent Divines, on days of Public Humiliation, and other special occasions, viz. Dr. Burges, Mr Scudder, Mr Gower, Mr. Burroughs, Mr. Johnson, Mr. ●ickering, Mr. Udall, Mr. Tesdale, Dr. Hill, Mr. Green, Dr. Owen, Hardwick, etc. 40 26 The works of Mr. Robert Abbot now Pastor of the Church at St. Augustine's gate in Wa●ling street London, viz. A Carechisticall Treatise, wherein the chief Principles of Religion are 1 Propounded. 2 Expounded. 3 Applied, with three Sermons on Psal. 19.12. Mark 3.45.46. Psal. 31.5. The building of a Christian Family on Psal. 127.1. Directing to the duties of the several persons of a Family. 80 A trial of Church forsakers, justifying against the Brownists, that the Church of England is 1 a True Church, 2 hath a True Ministry, 3 hath a True Worship. 80 The young man's warning-piece, a suneral Sermon Pro. 4 10. 120 Four other Sermons, on Judg. 11.27. Mat. 7.12. 1 Tim. 1.19 120 27 A Remonstrance of the holy life, and happy d●ath of John Bruen, of Bruen Stapl●sord in Cheshire Esquire, exhibiting variety of memorable and exemplary passages, useful for all for● of people, as a path to piety and charity. 8● Written by Mr. W Hind of Banbury. 28 The life and death of the learned and godly Divine Mr. Sam● Crook of Wrington in Somersetshire. 80 29 A Treatise opening the Promises and Threaten in Scripture, by F. Bridges. 80 The stare of the Now Roman Church discussed in vindication of Dr. Hall, Bishop of Exeter, against the cavils of Hen. Burton. by H. Chomley. 80 30 A Treatise directing the weak Christian how he may rightly celebrate the Sacrament of the Lords Supper, with Meditations thereon, by Joh. Downam, B.D. 80 31 The sum and substance of Christian Religion, by S. Brown. late of Shrewsbury. 80 32 The Temple, sacred Poems and private ejaculations, by G. Herbert. 120 33 The Synagogue, sacred Poems in imitation of Mr. G. Herbert. 120 34 The substance of 3. Sermons on Ephes. 1.22, 23. showing the Church to be the proper subject of the new Covenant, with other considerable practical propositions, in reference to the debates on foot amongst us, by W. Sambrook. 120 35 Sovereign comforts for a troubled conscience, wherein Satan's subtleties are discovered, to the consolation of the distressed, by R. Yarrow. 120 36 the light of faith, and way of holiness showing what to believe, and for what to strive and suffer for, in this contending age, and how to live in all estates and conditions according to this faith, by Rich. Byfield. 120 37 Directions for the private reading of the Scriptures, wherein the scope of the whole Scripture is methodically set down, and rules to read with profit given, with pithy directions to reconcile places of Scripture that seem to differ, by N. Byfield. and Jo. Geree. 120 38 The sum of the Principles of Christian Religion, by N. Byfield. 120 39 Tho. Categeri or Tetragrammato nomine Jehovah. dissertatatio qua vocis Jehovah apud nostros recep●● usus defenditor, & à quorundam cavillationibus iniquis partier atque inanibus vindicatur. 120 40 Sabbato Dominica, 4 propositions, tending to reconcile the seeming disterences between the letter of the Law, and Christian liberty in the doctrine of the Sabbath, or Lords day, by Chr. Harvey. 120. 41 An explanation of the principles of Religion expressed in the Catechism of the Church of England, set down in the Common-Prayer book, by W. Crompton. 12 42 The hunting of the Fox, or A display of flattery, by Hen. Harfleet Gent. 12 43 Mount Tabor, six divine Meditations, for the exercise of faith, as propounded by Mr. S. Ward, in his Treatise of the life of Faith. Chap. 6, pag. 69. with other occasional Meditations, by R. Willis. 44 The History of the life and reign of King Henry the 7th by the learned Sir Francis Bacon, Lord Verulam. 45 A Treatise of the nature and quality of such simples, which are frequently used in Medicines, together with many compound medicines for most diseases incident to mankind; as also an explanation of hard words and terms of Art, for the understanding of the Vulgar. Also a Tract concerning the diseases of children, by Rob. Pemel Physician. 4 46 A Treatise of the chief internal diseases of the Head, with their signs, prognostics, and cures, by R. Pemel Physician. 8 47 Help for the poor, being a collection of sundry medicines easily to be had, for many diseases, with an appendix concerning letting blood in the small pox, by the same Author. 8 48 Claudij Galeni, Opuscula ●ari●, cum variae lectiones & annotationes criticae à Theodoro Goulstono 4 49 Two Lessons, 1. Of self denial, on Matt. 16.24. 2. ● Self-triall, on 2 Cor. 13.5. As also the privilege of Adoption, on John 1.12, 13.40 by Mr. Tho. Hooker. of New England. 50 Tho. Campanella, his Treatise, showing by what means the K. of Spain may attain to an universal Monarchy, together with a political description of each particular Empire Kingdom, and Commonwealth of the World, with the causes of their Rise and fall: published in regard of what is advised concerning England and Holland, much whereof is accomplished. 51 Paralipomena Orthographiae Etymologiae prosodiae, una cum scholis ad canon's de genere substantivorum de Anomalis Ptae●crito & Supinis verborum Synta●i carmiwm ratione, & figuris, collecta ex optimis authoribus in quatuor libris, per Joh. Dansi●. 40 52 Articles of Peace between England and Portugal. 40 53 The Anatomy of the English Nunery at Lisbon, wherein the l●ud practices of those Nuns and Friars are discovered to the world, by one who was seduced to their ways, R. Sobinson. 40 54 Schicards Hebrew Grammar in 80 55 A Grammatical explanation of the 13 th● book of Ovid's Metamorphosis, containing that Rhethoricall contest betwixt Ajax and Ulysses for Achilles' Armour, exhibiting the power of Valour, and prevalency of Eloquence, by Tho. Hall. 80 56 Arithmetic made easy in 2 Books. 1 Natural. 2 Artificial by Edm. Wingate Esq 80 57 Two Tables of Logarithmes of ●all Numbers from 1 to 100000 count acted into a portable Volume, by N. Roll. The other, the Logarithmes of the right signs and tangents of all degrees and minutes of the Quadrant, each divided into 100 minutes. and the Logarithme of the Semidiamiter, or Radius being 10 00000 00000. with their admirable use for the resolution of Problems in Geometry. Astronomy, Geography, and Navigation, by Edm. Wingate Esq 80 58 The use of the rule of Proportion, by the same Author. 59 The Art of Numbering by Rods, whereby the redious operation by Multiplication, Division, and Extraction of Roots, both Square and Cubick are avoided, being for the most part performed by Addition, and Subsiraction, first invented by the Lord Napier, Baron of Mareston, and since published by Seth Partridge. 12 60 An Abridgement of all Sea Laws to be found among any people, or nation upon the coasts of the great Ocean and mediterranean Sea: more especially fitted for the Seafarers of Great Britain. 80 61 Index Rhethoricus, & Oratorius scholis, & Institutioni tenerioris aetatis accommodatus cui adijciuntur formulae Oratoriae, & Index Poeticus opera, Tho. Farnabijs 12 62 P. Virgilii opera & tialis M. Val. Marti ●●● Epigrammata Notis ad marginalibus illustrata à Tho. Farnabio. 63 Magnetis Reductorium Theologicum Tropologicum in quo ejus, novus verus & supremus usus Indicatur, per S. Ward. 12 64 The Deaf mau cured. A Treatise on Mark 7.32. Printed for the comfort of the Deaf, by Tho. Higgens, Minister of the Word at Wickwar near Bristol. 8 65 Mr. Tho. Gatakers Sermon on Psal 48.7, 8. in memorial of England's Deliverance from the Spanish Invasion 1588. 4 66 The Mystery of Godliness, or the Character of a Saint, in seeming contradictions by Joh. Crofts Minister of the Gospel. 67 The spiritual Touchstone, or the signs of a godly man, drawn in so plain and profitable manner as all sorts of Christians may try themselves thereby; likewise showing how the weak Christian may establish his assurance by Nic. Byfield. 12 68 A Commentary on the Revelation of St. John, by Thomas Brightman. 4 69 Rob. Bodij Scoti. SS. Theol. Acad. Salmuriana, Glascuana & Edinburgena. In Epistolam Pauli Apostoli ad Ephesios Prelectiones, supra C.C. Lectione varia, multisaria erudition & pietate singulari referiae. In quibus Analysin, & explicationem, copiosam, & praetor doctrinarum observationem appositum, & ad usum applicatum Fol. 70 Trigonometria Britanica five de dimensione Triangulorum libri duo, à Hen. Briggio. Fol. 71 The large Book of Martyrs in 3 Volumes. Fol. 72 A Complete Table to the whole Common Law, by Tho. Ash Gent. in 2 Volumes Fol. 73 The works of Dr. Joseph Hall late Bishop of Exeter. Fol. 74 A Guide to Godliness, or a Treatise of Christian life, showing the Duties, with Helps and Reasons thereto, and means to remove the impediments thereof by Mr. I Downam B. D. Fol. 75 The large Bible used in Churches. Fol. 76 The large Annotations upon the whole Bible, in two Volumes. Fol. 77 A Cordial for the afflicted touching the necessity and utility of afflictions, with the happiness of those that thankfully receive them, and the misery of those that want them, by A Harsnet. 12 78 The Shield of the Righteous, or the 91. Psalms expounded, with the addition of Doctrines and Uses, by Rob. Horn. 40 — 79 Also 3 Sermons, preached by the learned Dr. Eedes Dean of worcesier, upon Ephes. 2 19, 20, 21, 22. Ephes. 5.15, 16. Psalm 37.35, 36, 37. published by Rob. Horn. 40. 80 A short discourse between Mr. Robert Bolton and one M. S concerning Usury. 4 81 A Collection of sundry most elegant phrases of the Latin Tongue, by Mr. Packer of New England 82 A Sermon of comemoration of the Lady Danvers, by John Donne Dean of St. Paul's, together with other commemorations of her, by her Son Mr. George Herbert 12 83 A learned Treatise of Globes both Celestial and Terrestrial, by Robert Hues in English. 8 84 A brief Treatise of Last-Wills and Testaments, with the Laws and Customs of the Realm in such cases, composed by Henry Swinburne. 4 85 The Declarations and Speeches in Parliament of Sir Edw. Deering Kt. 40 86 Sir H Martin and Mr. glanvil's speeches in Parliament touching the Petition of Right 1629 4 87 Several Catechisms in Welch. 8 88 An Analysis on the ● Timothy 1.15. with an Appendix c●●led Chronologia vapulans, py Laurence Sarson fellow of Emmanuel College Camb. 4 89 The Strong Helper, offering to bear every man's b●then, showing how in all troubles to cast our burden on God, with infallible grounds of comfort for the quieting of troubled consciences, by Jo. Haiward. 8 90 A Commentary upon the XII Minor Prophets, wherein the Text is explained some Controversies discused, sundry Cases of Conscience cleared, and many remarkable matters handled that had by former Interpreters been pret●mitted. Hereunto is added the Righteous Man's Recompense, or a true Christian Characterised and encouraged, out of Masdhi Chap. 3. vers. 16, 17, 18. by John Trapp of Weston upon Avon in Gloucester-shire. A COMMENT OR, EXPOSITION Of the Prophecy of HOSEA. CHAP. I. Verse 1. THE Word of the Lord] Not cunningly devised fables, 2 Pet. 1.16. or humane testimonies, that can make but a humane faith; but the word of the everliving God, the Scripture that cannot be broken, John 10.35. 1 Thes. 2.13. the very heart and soul of God, as Gregory calls it. That came unto Hosea] The Lord is said to come to Laban, Abimelech, Balaam, etc. Cor & anima Dei. But he never concredited his word to any such profane wretches, as he did to the holy Prophets which have been since the world began; of whom it is said, as here, The word of the Lord came to Hosea, Luke ●. His name signifieth a Saviour: a fit name for a Minister, whose work it is to save himself and them that hear him. To save them if he can, Obad. 21. 1 Tim. 4.16. to deliver their souls from going into the pit, Joh 33.24. to pull them, if possible, out of the fire, Judas 23. to give them the knowledge of salvation by the remission of sin: to give it I say, not by infusion (for that he cannot do) but by instruction; and that he must endeavour to do, Luke 1.77. as this Prophet did: than whom few Ministers ever ran so long a race without cessation, or cespitation, so constantly, so courageously, so unweariable. For he continued prophesying sixty five years at least, saith Pareus; seventy, saith Oecolampadius; it is very probable fourscore years, saith Mr Burroughes. The Hebrews say ninty years, quibus multa dixit quae non scripsit, wherein he uttered much more than he wrote. This we may easily believe: for we have but the short Notes or heads of his Sermons, and larger Discourses, which he seems also to have set down for the use of the Church in his extreme old age, whereof they carry a smatch in the shortness of his speech, applied, as much as might be, to the measure of his breath. Hence Hierom fitly calleth him, comm●ticum, & quasi per sententias loquentem, concise and sententious. Amputatas loquitur sententias & verba ante expectatum cadentia, Victor Giselin. de Sallust. stylo. Lud. Vives. as one saith of Sallust; Multo est verbis quam sensu restrictior atque concisior, as another saith of Livy; He speaketh much in few; and seems to have more sentences than sayings. The ofner you read him, the more you may get by him: & nunquam tamen dimittat te sine siti; Lips. de Thucyd. and yet the more you get, the more you covet. Obscure he is (as delivering things briefly) and such as will not be easily acquainted with you, but upon further suit: Hence that Epiphonema in the perclose of his prophecy, Who is wise, and he shall understand these things? prudent and he shall know them? But this must waken and not weaken our more diligent search, not being content with the first oar that offereth itself to our view, but digging deeper and deeper, till we become owner of the whole treasure, which will sufficiently pay for the pains. Wherefore search the Scripture, follow on to know the Lord; get all the dimensions of knowledge, which (now in the great abundance of the means we have) doth even bow down to us, as trees do that are laden with fruit, so that a child may gather from them. the son of Beeri] That is, of a well that hath pure and clear water in it, and that never faileth; living water, as the Scripture calleth it, and not mixed with mud. Ministers should be the children of Beeri, of a well digged by the direction of the lawgiver, Numb. 21.17. whence people should draw waters with joy, the pure waters of life, the unadulterated milk of God's word; not troubled, brackish, and sowrish doctrines, such as the Popish Clergy (called therefore the Sea, Rev. 12.12.) do set abroach, which rather brings barrenness to their hearers, and gnaws their entrails, then quench their thirst, or cause fruit. These and all false teachers, make Gods flock drink that which they have fouled with their feet, Ezek. 34.19. yea, empoisoned with their hands: as the malicious Jews once cast bags of poison into many wells here, to do mischief, and were therefore banished the Country. False doctrine is like a filthy pond, wherein fish die soon, and frogs live long: it is like the dead Sea, Rev. 8.10, 11. or the great falling-star, called Wormwood, which made the third part of the waters become wormwood, so that many men died of the waters because they were made bitter by that son of perdition, who was himself the gall of bitterness, and bond of perdition. Who this Beeri was, it appears not in Scripture. It seems he was a man famous in those days among the Israelites (and is here named honoris gratia, for honour sake to the Prophet) as Alexander and Rufus the sons of Simon the Cyrenian, were men famously known in the Church of the New Testament; and are therefore but named only by S. Mark ch. 15.21. The Jews have a tradition, that whensoever a Prophet's father is named, that father was likewise a Prophet as well as the son. And Beeri might be binominis, and have some other name of more note: like as Pethuel the father of the Prophet Joel, Joel 1.1. Alsted. is thought by some to have been Samuel, and to have been called Pethuel, that is a persuader of God, because what he asked of God, he obtained. in the days of Vzziah, Jotham, Ahaz, etc.] A young Prophet he must needs be (especially if he prophesied fourscore years: See the the note above.) Haply he began as early as did Samuel, Jeremy, Timothy, Origen, or Cornelius Must: of whom Sixtus Senensis testifieth, Lib. 4. that he was an admirable preacher at twelve years old. Vzziah, Jotham, Ahaz, Hezekiah] The Throne of Judah had some interchanges of good Princes: Israel none at all. The same justice therefore that made Israel a scourge to Judah, made Assyria a scorpion to Israel; as is here set forth under the type of Hosea's two last children Lo-ruhamah, and Lo-ammi; whereof in their place. Meanwhile, this Prophet went through variety of conditions under so many 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 wrapped 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 days of Jeroboam the son of Joash] Not the son of Nebat, that ringleader of the ten Tribes revolt from the house of David; but another little better, and yet very prosperous and victorious, 2 King. 14.25, 28. He reigned also forty one years, and did great exploits: yet is Hosea sent to contest with him, to declaim against his sin and wickedness, 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 ruff 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 shows 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 days of Hezekiah King of Judah, and spoke 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, etc. 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 tells us, out of the Rabbins, 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 spoke in him, before he spoke out to the people. His prophecy must therefore needs be divine and deep. That's the best discourse that's digged out of a man's own breast, that comes a cord ad cor, from the heart to the heart: And blessed are the people (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 days of Jeroboam, who was before Vzziah) whether before Amos or no, is not so certain. Di praep. Evang. l. 20. ●ulut. Eusebius tells 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 boys 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 Tim●o but Hosea was the first of those that lived in these King's days, 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 spoke by Hosea, he said to Hosea himself, Go take unto thee, etc. An uncouth precept, and a rough beginning for a young preacher, whose youth might be despised, and whose sharpness 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 Fuller's Holy State. and their hairs almost to stand upright. But in old age he was more mild, and delighted much to preach mercy; as did also our Prophet Hosea, whose prophecy is comminatory in the forepart, 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 rubbed and menaced would be apt enough to question. He therefore shows 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, etc. yea, and such a one as, after marriage with a former husband at least, went astray after other sweetheart's; 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 ecstasy. 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 lookingglass 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; sons of the rebellious whorish woman, children of transgression, a seed of falsehood, Esay 57.4. The Hebrews call such children brambles, such as Abimelech was, who grew in the hedge-row of an harlot: they call them also Mamzer, as ye would say, a strange blot: And Shatuki, or silent, because when others are praising their parents, such must hold their peace, and hold down their heads with shame enough, because by-blows. for the land hath committed great whoredoms] Fornicando fornicata est, i. e. frequentissimè & faedissimè, most frequently and most filthily: See Eezek 23. throughout. Aholah, (that is, Israel) played the harlot when she was mine, verse 5. In her youth they lay with her, verse 8. so that she might say with that impudent strumpet Quartilla in Petronius, ●etron. satire. that she could never remember herself a virgin: Yea, she grew old in her adulteries, verse 43. opened her feet to every passenger, and multiplied her whoredoms, Ezek. 16.25. Meretrices scilicet hoc est meretricissimae. Such a common prostibulum is the whore of Rome. whom her followers call piam matrem, quae gremium claudat nemini. Joan of Naples was a saint to her. Idolatry is spiritual whoredom in many respects. It defiles the soul, God's bridal-bed. It breaks the marriage-knot, and discovenants. It enrageth God, who in this case will take no ransom. It subjecteth men to God's deepest displeasure: It besots them and unmans them: they that make idols are like unto them, so are all they that trust in them. Psal. 115. Lastly, idolatry is seldom without adultery, in a proper sense; as appears in the old Heathens, at their feasts of Priapus, Lupercalia, etc. the Canaanites had filled the Land from one end to another with their uncleanness, Ezra 9.11. and in the Papists at this day, who reckon fornication a venial sin, have their Stews allowed them; yea, among the very Indians, who abhor their most loathsome living: And for Rome itself— tota est jam Roma lupanar, it is become a great brothel-house, and her stench is come up to heaven, as Matthew Paris (one of her sons) long since said. Departing from the Lord] In whom all amiables and admirables are concentred. This did exceedingly aggravate the unkindness. Verse 3. So he went] He said not, john 6.60. This is a hard saying, who can hear it? Dura mihi praecipit, & poene terret. He doth not reason but run, dispute but dispatch. God must be obeyed, though we see no sense for it. And took Gomer] which signifieth both consummation and consumption, to show that she was consummata meretrix, a complete whore, had all the tricks of a whore; and brings her paramours to final consumption, utter extermination. the daughter of Diblaim] Not quasi de Belaim, a place so called, as Hugo dreameth: though there was a wilderness of this name, whereto some think the Prophet here alludeth, to show the Churches wretched beginning in its own nature: as Cant. 3: 6. Ezek. 16.7. But Diblaim is by some taken for Gomers' father: by more, for her mother, which is also held to be an harlot, according to that Ezek. 16.44. As is the mother, so is the daughter. Diblaim signifieth bunches of dried figs, that were the delicacies of those times. Gluttony is the gallery that lechery walketh thorough. Sine Cerere & Libero friget Venus. Concupiscence (as Plato saith) hath the lowest places, and is alligata ventri, as one would tie an horse or an ass to the manger. Jer. 5.8. Jeremy not unfitly compareth sensualists to fed horses, neighing after their neighbour's wives: Saturity breeds security, which is the sure forerunner of destruction. Est ergo hic gnome, saith à Lapide. i e. Here we have then an elegant sentence, Gomer is the daughter of Diblaim, that is, rottenness of sensuality: for as the worm that grows in the fruit, devoureth it; so doth grief, the pleasure of sin. This Observation we have from the Cabalists. Verse 4. Call his name Jezreel] For the honourable name of Israel is too good for this people; call them therefore Jezreel, a people devoted to dispersion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spargere. and such as I will scatter into the four winds of heaven, as the seedsman scattereth his seed. Thus Jeconiah is called Coniah, (for a judgement upon him) Bethel, Beth-aven, Har, Hammischa, the mount Olivet, or of Unction, Har hammaschith, the mount of corruption, 2 King. 23.13. And this is not unusual amongst men; so when they would disgrace a man, to clip or play upon his name: as when they spitefully called Athanasius Sathanasius, Cyprian Coprian, (as if all his excellent works were but dung) Calvine, Cain, etc. This people, saith God hére, are more like Ahab then Jacob. Call them therefore Jezreel (Ahabs' Court) that is, a den of thiefs and murderers, where innocent Naboth cannot be master of the vineyard that he was born to. Micah (who prophesied also much about these times) hath a saying much to the same purpose, Chap. 2. ver. 7. O thou that art named, the house of Jacob, is the spirit of the Lord straitened? are these his do? q. d. Ye that boast of Jacob to be your father, do you tread in his steps? are ye of his spirit, of his practice? was there such vile profaneness found in him, as is openly found in you? David describeth the generation of such as seek God, Psal. 24.6. as seek his face, and then subjoineth, This is Jacob, these are Israelites indeed, these are Jews inwardly: and all others are degenerate plants, and are the worse for their outward privileges: sigh tribulation and anguish shall be upon every soul of man that doth evil, but of the Jew first, and then also of the Gentile, Rom. 2.9. for yet a little while] And yet this little was a long while, through God's gracious forbearance. As bad as this people were, they should not perish without warning; yea, though the Lord foreknew they would make no good use of it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Heathen Historian: God loves to foresignify, Herodot. and premonish. But there is nothing more dangerous and disinall, than these still revenges; as when God suddenly broke out in wrath upon Nadab and Abihu, upon Nabuchadnezzar, Herod, Pharaoh at the Red-Sea, when he would not beware. It is a just both desert and presage of ruin, not to be warned. See this in Nineveh, spared at first, but after a little while revolting, sound paid for the new and old faults, Nahum. 3.19. Non consurget iterùm afflictio, saith the same Prophet, Nahum. 3.19. chap. 1.9. Affliction shall not rise up the second time: God will not make two do of it: but when he gins, he will also make an end, 1 Sam. 3.12. that is, as sure as he gins, so sure will he make an end: and though it may be some time ere he begin, yet a little while (for he is slow to wrath, and of great kindness) yet assuredly he will avenge the blood of Jezreel,] i. e. the executions done by jehu upon the house of Ahab, as so many murders: see 1 King. 16.7. 2 King. 9.24, 31. & 10.11.17. This God did not presently, but that's nothing. Nullum tempus occurrit Regi, nedum D●●. He is slow, but sure, Et tarditatem supplicij gravitate compensat, Val. Max. as the Heathen could say, the longer he holds, the harder he strikes: and visits Iehu's house for bypast sins, that they made little reckoning of. Sin may sleep a long time, like a sleeping debt, not called for of many years: As saul's sin in slaying the Gibeonites, not punished till forty years after: as joabs' killing of Abner, slept all Davids days: as Amalec perished, for their ill usage of Israel, many hundred years after. It is ill angering the Ancient of days. He that saith, Vengeance is mine, I will repay it, taketh his own time for the doing of it: and who shall prescribe to him? It is dangerous offending him whose displeasure is everlasting. Vapours, that ascend invisibly, come down again in storms and showers. A sinner of an hundred years shall be accursed, and made to possess the sins of his youth. It is not the last sand that exhausts the hourglass, nor the last stroke that fells the Oak. Iehu's house is visited, and his progeny extinguished in the fourth generation, for Iehu's offences. God's work must be done truly, that there be no halting, and totally, that there be no halving. But jehu, as he had not that true heart spoken of by the Apostle, Hebr. 10.22. but was double minded, james 1.8. & 4.8. (like that mad Neapolitan that said, he had two hearts, one for God, and another for him that would:) So he fulfilled not after God, or he followed not God fully, as Caleb did, Numb. Implevit post mi. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 14.24. he did not all God's wills as David, Acts 13. he served him not with a perfect heart, as Asa, 2 Chron. 15.17. He reform the State, but not the Church; or if he did something toward it, yet he was not thorough in it. He had a dispensatory conscience: for though he rooted out Baals-worship, yet the golden Calves must continue; piety must give place to policy. It was a just complaint of Chemnitius, Principes regionem potiùs quam religionem quaerunt: pauperes panem potiùs quam Christum. All men seek their own, but not the things of Jesus Christ, Phil. 2.21. And yet piety hath ever proved to be the best policy: and the very Philosopher in his Politics gives this golden Rule. Arist. pol. l. 7. c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. First take care of Divine things. jehu seemed at first to be as zealous a Reformer, as jehosaphat: but though his fleece was fair, his liver was rotten. In parabola ovis capras suas quaerebat; he was like the Eagle which soareth aloft, not for any love of heaven: her eye is, all the while, upon the prey; which by this means she spies sooner, and seizeth upon better. He seems to have been of Machiavels mind, viz. that virtue itself should not be sought after, but only the appearance: because the credit is a help, the u●e a cumber. Am. Marcel. Confuso quodam temperamento mi●ta. Camd. Finally, of jehu it may he said, as Marcellinus saith of julian, that by his hypocrisy and double-dealing, Obnubilabat gloriae multiplices cursus, he stained his many praiseworthy practices. Or as Camden saith of King Henry the eight; Fuerunt quidem in eo rege, etc. There were in that King great virtues, and no less vices mingled, or rather jumbled together. Or lastly, as Folieta Galeazo reporteth of Sfortia Duke of Milan, that he was a very monster, made up, and compact of virtue and vice. See more verse 5. And I will cause to cease the Kingdom.] This fell out after 76 years; which God counts and calls here, but a little while: A thousand years with him are but as one day. What is our life but a spot of time betwixt two eternities? Jam. 4.14. It is even a vapour, saith S. james, that appeareth for a little time, Heb. 4.1. and then vanisheth away. Let us therefore fear, lest a promise being left us, (and a door now opened) of entering into God's rest, any of us should seem to come short, or to come lag, andlate, as did Esau, the foolish virgins, those that come a day after the fair, an hour after the feast; Agree with your adversary quickly, prepare to meet thy God, Chrysol. O Israel, Currat poenitentia, ne praecurrat sententiae: Repent a day before death, (and that may be this day, before the next) make Gods judgements present in conceit, ere they come in the event, prevision is the likeliest way of prevention, the surest means of mitigation: whereas coming on the sudden, they find weak minds secure, make them miserable, leave them desperate. Verse 5. I will break the bow of Israel] though it may seem to have a back of steel, and though it be drawn by Ieh● himself, with his full strength, as once against jehoram, to the piercing of his heart, 2 King. 9.24. He means, God will blast all the power of their Ammunition, defeat their likeliest projects, and practices, and make the strongest sinew in the arm of flesh to crack. He breaketh the bow, and cutteth the spear in sunder, etc. Psal. 46.9. He rendereth the weapons vain, or successful, Isai. 54.17. jerem. 50.9. as he did when the Rats and Mice were sent into Sennacheribs Army in great abundance, to gnaw and devour their quivers, Herod. l. 2. bowe-strings, belts, bridles, shields, (as Herodotus relates) to show that the shields of the earth belong to the Lord, that the Militia of the World is his, that he order the Ammunition, jer. 50.25. And the like was done by this Lord of Hosts, or Armies, when the wind and weather fought for Theodosius, in that famous battle against the tyrant Maximus, Aug. de civ. Dei. l. 5. celebrated by Claudian: As also when the Spanish Armado was defeated and discomfited by the English in 88 That was very remarkable and for our purpose apposite, which fell out in the battle between Edward the third of England, and Philip of France. Philip enraged with a defeat, resolves presently to revenge it; and hardly had patience to stay in Abbeville one day, while the Bridge to pass over his Army was repairing. And with this precipitation and fury, into the field he marcheth, elevated with an assured hope of triumphant Victory. daniel's Works. 237. But it fell out otherwise; for there fell at the instant of the Battle a piercing shower of rain, which dissolved their strings, and made their bows unuseful. In the valley of jezreel] A city near to Maximinianopolis, saith Hierom. Of the valley wherein this City was situate, see Iosh. 17.16. judg. 6.33. It was in the tribe of Manasseh, and bordered upon Issachar, Josh. 19.18. It was ten miles long, and two miles over; being called also, the plain of Galilee, and was fit for a fight, for a pitched battle. Here i● was, saith Adrichomius, that Gideon fought the Midianites judg. 6.7. Saul the Philistines. 1 Sam. 31. Ahab the Syrians 1 King 20. And here Zachary (the last of Jehu's line) was slain, and with him the kingdom of Israel received such a wound, that it could never rise again. Monarchies have their times and their turns, their rise and their ruin. Junius renders it Propter Vallem Jericho, I will break the bow of Israel, because of the wall of Jezreel: that is, saith he, because of the slaughter of Ahabs' house there made by Jehu 2 King. 10 Jehu's Tent in that execution was rewarded as an Act of Justice quoad substantiam operis, and yet punished as an Act of policy quoad modum for the perverse end. Finibus non officijs a vitijs discernuntur virtutes saith Augustine. By the ends and not by the works done, are virtues distinguished from vices. Two things make a good Christian, and declare him so, good Actions and good Aims. And although a good aim doth not make a bad Action good (as in Vzza) yet a bad aim makes a good action bad, as here in Jebu. There may be then, we see, malum opus in bona materia, a work materially good, which yet may never prove so formally and eventually: sc. when there is a fail either quoad fontem, or quoad finem. A thing which I see in the night may shine: and that shining proceed from nothing but rottenness. Blazing comets (though but comets) as long as they keep aloft, shine bright. But when they begin to decline from their pitch, they fall to the earth, and infect the Air. So when Illuminates forsake the Lord, and mind only earthly things, being all for self, they lose their light, and go out in a snuff. Jehu's golden calves made an end of him and his, though he made an end of Ahabs' house and Baal's worship. His rooting out of Ahabs' race was but to settle the crown better upon his own head. Like unto him was our Richard the third, who well knowing (saith the Historian) it was no policy to play the villain by half-deal is resolved to leave never a rub to lie in the way, daniel's hist. 218. that might hinder the true running of his bowl. Like unto him also (saith Master Calvin upon this text) was our king Henry the eighth, who cast off some degree of Popery, so fare as would serve his own turn: but there were the six Articles in force (that whip with six cords, as that Martyr called it) for which many suffered at that time. Acts & Mor. And whereas (like Sylla) he commanded others, under great penalties, to be no Papists, himself was either Papist or Atheist, jeering at some for their old Mumpsimus, and at others for their new Sumpsimus, as he profanely called the Reformation: hanging Papists on the one side of the hedge, for denying his Supremacy, and burning Protestants on the other side thereof, for denying Transubstantiation, etc. And hence it may be thought, is that dreadful and dismal ruin that is now (in these our days, and in the fourth generation or succession) befallen the royal family. The house of Jehu fareth the worse for Jehu. Offa king of East-Saxons lived in the time of Charles the great, and was a potent Prince. But the many injuries he did, and the murder he committed in his house upon Ethelbert king of East-Angles, coming to him under a public faith, and a suitor to his daughter, were justly revenged upon his posterity, which, after him, declining, in the end lost all. But to return to Jehu: we shall find 2 Kin. 10.30. daniel's hist. p. 111. that God said, that because Jehu had shed the blood of Ahab in Jezreel, that he would reward him for it: and that his children to the fourth generation should sit upon the throne of Israel, and govern that Kingdom. And yet, for miscarriage in the manner, justly plagueth his posterity. As Xerxes crowned his Steeresman in the morning and yet hanged him in the afternoon of the same day. And as Marescal de Thermas the French General, first Knighted a French soldier in Scotland who first mounted a besieged Fort (by that means taken) and then hanged him within an hour after, for doing it without order. See more of this in the Note upon the former verse. Verse 6. And she conceived again] To show, in a continued allegory, the weak and woeful estate of the ten tribes, when the Assyrian took from them all the land of Gilead and Galilee, together with all the land of Nepthali, and carried them captive, subduing in a manner five tribes of Israel: to wit those without jordan (who as they had first their inheritance given them, so they were now first carried captives) and the tribes of Zabulon and Nepthali who were seated in the land of Galilee, And this was the first captivity of Israel: see 2 Kings 15.29, Esay. 9.1. And bore a daughter. This age is compared to a daughter, because from that time forward, after the bow of Israel was so broken, as Verse 5. they should be no more able to defend themselves, than if they were a commonwealth of women: Their spirits should be so cowed out and emasculated, their backs so bowed down with unsupportable burdens and bondages, de Ctanmer● Melc. Ad. that there was scarcely place left of a worse condition, nor hope of a better. Like them were those we read of Esay 51.23. that yielded to such as would but say to them, Bow down that we may go over you. Hom: Jl. sic. Virg: Phrygiae, neque enim Phryges'. Or as those in Nahum, 3.13. Their men shall be as women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, timorous and cowardly, like Issachar's Ass Gen: 49.15. [whose lot fell in Galilee, josh: 19.18.] or those fugitives of Ephraim judg. 12.4. that therefore bare a brand of dishonour, because they would not rather die bravely, then live basely: Of such it may be said as of Hearts and Stags, they have great horns and strength, but do nothing with them, quia deest animus, because their spirits are embased: as the Israelites in Egypt were of old by Pharaoh, and as the Grecians are at this day by the Turk. call her name Loruhamah,] When God once calls a people or a person by this name, we may well write upon their doors (if any place be yet left for prayer, any good to be done by it) Lord have mercy upon them: their condition is deplorable, if not desperate. Vade frater in Cellam et dic, Miserere mei, Deus, Brother go into thy Cell and say, Lord have mercy upon me, said Crantzius to Luther, when he began to declaim against the Pope, for he looked upon him as an undone man, Scultet: Annal. and yet he was not. But those are doubly undone, to whom God shall say as here to Israel, I will no more have mercy] Heb: I will add no more to show mercy: but my so oft abused mercy shall turn into fury. That it is not so yet with this sinful nation, that we are not yet a Loruhamah, an Acheldama, that we are not already as Sodom, Esa. 1.9. Zeph. 2.9. and like unto Gomorrah, even a place of nettles and saltpits, a perpetual desolation, as another prophet hath it, we may well cry out, O the depth, the fathomless depth of God's dear love to England. Certain it is that we have hitherto subsisted by a miracle of his mercy, and by a prop of his extraordinary patience. Certain it is that God hath not dealt with England according to his ordinary rule, but according to his prerogative royal. England (if one may so speak with reverence) is a paradox to the Bible. God grant that being lifted up to heaven with Capernaum in the abundance of blessings she be not brought down to hell by the abuse of them; that God set not that sad impression of Loruhamah (worse than any black Theta) upon her, and make her know the worth of his undervalved favours by the want of them: why should it be said of us as once, Anglica gens est optima flens, et pessima ridens? why should we provoke the Lord so long till he shall resolve upon an evil, an only evil, i. e. without mixture of mercy; Ezek. 7.5. till the decree bring forth, Zeph. 2.2. and God pronounceth that fatal sentence against us that he did once against the old world, Fiat justitia, ruat mundus, Let justice be done though the world be thereby undone. Of all God's Attributes he can least abide an abuse in his mercy, Gods, mercy is precious (saith one) and he will not let it run out to waste; he will not be prodigal of it: There is a time wherein God will say, now I have done, I have even done with this people, mercy hath had her turn etc. I will not always serve them for a sinning-stock, but will take another course with them: I will take my own and be gone: and woe be unto them when I depart from them. When the sun is eclipsed, all creatures fade and flag here below. Thou hiddest thy face, Lord, and I was troubled, Psal. 30.7. David could not live but in the light of God's countenance: he begs for mercy every where, as for life, never did poor prisoner at the bar beg harder for a psalm of mercy than he doth, Psal. 51.1. and other where. Neither would common mercies content him, he must have such as are proper and peculiar to Gods own people, even the sure mercies of David. Oh make sure of mercy, what ever you go without. And the rather because there are a race of Loruhamahs', a sort of such amongst men as are excluded from mercy. God is not merciful to any wicked transgressors Psal. 59.5. that go on in their trespasses Psal. 68.21. that allow them and wallow in them. That last letter in God's name had need to be well remembered Exod. 32.7. He will by no means clear the guilty. And that terrible text should never be forgotten by those that are obstinate in an evil course, and bless themselves when God curseth them, Deut. 29.19.20. See the note there. God's mercy goes ofttimes in Scripture bounded by his truth: and as the same fire hath burning heat and cheerful light, so hath God plagues for the obstinate, and mercy for the penitent. Surely as he is pater misevationum the father of mercies: so he is Deus ultionum the God of vengeances: as he hath ubera, so he hath verbera, treasures of punishments for those especially that kick at his bowels, that despise his longsufferance, that argue from love to liberty, which is the Devil's logic. Cavete a Melampygo. But I will utterly take them away] Tollendo tollam, So Calvin renders it: and further tells us that some render it Comburam, I will burn them: and indeed war is fitly compared to fire that cruel element, and to extreme famine Isaia. 9.19.20. The vulgar latin translateth it Obliviscendo obliviscar, I will utterly forget them: and that's punishment enough: as when one carried himself insolently toward the State of Rome, a grave Senator gave this counsel, Let us forget him and he will soon remember himself. Woe be to those to whom Christ shall say, Verily I know you not, I have utterly forgot you. Mercer rendereth it, Levabo, id est, projiciam, I will lift them up, that I may throw them down again with the greater poise. The Seventy hath I will set myself against them in battle array. Now the Lord is a man of war Exod. 15.4. yea he is the Lord and Victor of wars, as the Chaldee there paraphraseth. But what meant the Chaldee here to render this text by Parcendo parcam eyes, Sparing I will spare them: is not this point-blank against Loruhamah? How much better Tremellius, ut ullo-pacto condonem-ist is, that I should any way forgive them. Have I not pardoned them enough already? may I not well by this time be weary of repenting? I will even break off my patience, and forbear to punish no longer, I have long time holden my peace, I have been still and refrained myself: now will I cry like a travelling woman (who bites in her pain as long as she is able I will destroy and devour at once: I will, I will. Isa. 42. 1● The ten tribes never returned out of captivity, unless it were some few of them that came up with the other two tribes out of Babylon, Ezr. 2. by the appointment of Cyrus: and some others that fled home when Nineveh (where they were held captive) was destroyed: But for the generality of them, whether they abide in China or Tartary, or West-Indies, I cannot tell you. Parcus rendereth it, Nam tolerando toleravi eos, for I have a long while born with their evil manners. And surely Subito tollitur, Aug. qui diu toleratur, as an Ancient saith, God's patience will not always hold etc. Vers. 7. But I will have mercy upon the house of Judah.] The Ark and the mercy seat were never separated. Judah had not utterly cast off God, as Israel had: but worshipped God in the Temple, (how corruptly soever) therefore they shall have mercy because they kept the right way of worship. See the Church's plea for mercy to this purpose Jer. 14.9. Again, Judah was now in a very great strait having been lately beaten and plundered by Israel 2. King. 4.12. therefore they shall have mercy. God heard Hagars' affliction and relieved her. I have seen, I have seen, the sufferings of my people in Egypt, saith God, Exod. 2 and am come to ease them. Because they have called thee an outcast, saying, This is Zion whom no man looketh after, therefore I will restore health unto thee, and I will heal thee of thy wounds, saith the Lord Jer. 30.17. He will repent for his people when he seethe their power is gone, Deut. 32.36. when there is dignus vindice nodus, an extremity fit for divine power to interpose. He knows that mercy is never so 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 than 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. Nevertheless he saved them for his name's sake etc. who shall gainstand him: If he will show mercy for his name's 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. etc. but God here promiseth Judah mercy: and lets them know to their comfort, that there is more mercy for them in heaven, than there can be misery in earth, or malice in hell against them. True it is, that even after this gracious promise made to Judah, it went very hard with them, See 2. Chron. 28.6. there 120000. of them were slain 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. etc. Ecclesia hares Crucis saith Luther, The Church as she is heir of the promises, so is she of the Cross: and the promises are always to be understood with condition of the cross. The palsy-man in the Gospel healed by our Saviour heard, Son be of good cheer, thy sins are forgiven thee, and yet he was not presently freed 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 show thyself a sound man. But to go on: Judah shall be saved, and not Israel, that envied Judah, and maliciously sought their ruin. David looketh upon it as a sweet mercy, that God had spread him a table in the presence, and maugre the malice of his enemies. Psal 23.4. Mat. 8.11. And the children of the kingdom (so the Jews are called) shall gnash their teeth, and be even ready to eat their nails 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 essential 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 u●●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, matchless mercy indeed: mercy that rejoiced against judgement. Man's perverseness breaketh not off the course of God's goodness; Judah shall be saved by the Lord their God who is Alius from his Father, but not Al●●, a distinct person, not a distinct thing. This Angel of God's presence saved them, in h● love, and in his pity he redeemed them etc. Isay. 63.9. even the Angel that had redeemed their father Jacoh from all evil Gen. 48.16. and that soon after this prophecy, destroyed so many thousands in Senacheribs army, Not by bow ne'er by battle etc. but by his own bare hand immediately 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 only, but with her inward and everlasting, with her precious soul, saying with David I am thine, save me: for I have sought thy precepts. Psal. 119.94. I will not trust in my bow, neither shall mine arm save me: but thy right hand and thine arm, 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 va●ne, he resolved upon their utter rejection. And first he sent for his love tokens back again: 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 honey: 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 spiritual pleurisy: we begin to surfeit on the bread of life, the unadulterated milk of God's word, and to spill it. Now when God seethe his mercies lying under table, 'tis just with him to call to the enemy to take away. Say not here with those in the Gospel threatened with this judgement, Luk. 20.16. God forbidden. Think it not a thing impossible, that England should be thus visited. The Sea is not so calm in summer, but it may be troubled with a storm: the mountain so f●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 reform a little better than we have done yet; a removal of our Candlestick, a total 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, etc. And bore a son,] Not a daughter as before, but a son, 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 besiege●: and although it held out three whole years, with a Masculine resolution, yet at length it was sacked, and all the people of the land carried captive, young and old, naked and barefoot, even with their buttocks uncovered, etc. as it is said of their confederates the Egyptians, Esay 20.4. and as it shall be done at length to that purple whore of Rome, who shall be stripped naked, broiled and eaten, Revel. 17.16. A cold sweat stands already upon her limbs: and, for a presage of her future ruin, it is observed, that Rome, since it became Papal, was never besieged by any, but it was taken; As for their late Masculine attempts and achievements (if any) it is but as here in the Kingdom of Israel, a lightning before death, as the blaze of a candle a little afore it goes out, the bulging of a wall that's ready to come down, or as it was said of Carthage, a little afore it was taken, Morientium bestiarum violentiores esse morsus, dying beasts by't cruelly. Verse 9 Call his name Loammi] Nomen extremum & deploratum, saith Pareus, the last and most lamentable name of all, containing a most heavy, but spiritual, and therefore less sensible punishment, viz. an utter abjection and abdication from the covenant, from grace, from God, from life eternal. For ye are not my people] Butler, being totally cashiered, and discovenanted; Are ye not as the children of the Ethiopians unto me, O children of Israel, saith the Lord? Have not I brought up Israel out of the land of Egypt, and the Philistims from Caphtor, Amos 9.7. and the Syrians from Kir? q. d. True it is, I have brought you up out of Egypt (and therein you greatly glory) but have I not done as much as all this, for those profane Nations here mentioned? with and amongst whom, henceforward I shall reckon you, for you are no people of mine, but discarded, and dispeopled? Till the Covenant made with Abraham, all Nations were suffered to walk in their own ways, as fishes pass at liberty thorough the paths of the Seas, Psal. 8.8. One person was no more respected than another. But as soon as it was said, I will be thy God, and the God of thy seed after thee, the Church became as fish cast into a Pond for peculiar use: and was divided from other Nations, Act. 14.16. no otherwise then light was from darkness in the first creation, or then Goshen was from Egypt, in that wonderful separation. But here God seems to rescind his own act, to cast off the people of his purchase, and utterly to disown them; as once before he also did, when he fathered them upon Moses, saying, Thy people, which thou hast brought out of Egypt, etc. Exod. 32.7. But this (we must know) is no other than mutatio rei non Dei, effectus non affectus, facti non consilij, not a change of God's will, but only of his works. For hath God indeed cast away his people? God forbidden. Rom. 11.1, 2. God hath not cast away his people, whom he foreknew. Thus saith the Lord God, If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel, for all that they have done, saith the Lord. Jer. 31.37. And albeit (by an angry Aposiopesis) he say here, I will not be your God. (The word God, is not in the Original, ab irato omittitur, saith Mercer) yet to show that he is Bagnal Chemah, One that can rule his wrath, as Neb. 1.2. he subjoineth here, verse 10. Verse 10. Yet the number of the children of Israel]. i e. of the Israel of God, those Jews inwardly the Circumcision indeed, which worship God in the spirit, and rejoice in Christ Jesus, putting no confidence in the flesh, Phil. 3.3. Bern. but saying each for himself as that good Father did, Horreo quicquid de meo est, ut sim meus; All my care is to be found in Christ (sc. when sought for by the justice of God) not having mine own righteousness which is of the law, Beza. but that which is through the faith of Christ, the righteousness which is of God by faith. Phil. 3.9. Lo, to such Israelites indeed, and of such it is here promised (the Lord in Judgement remembering Mercy) that they shall be the sand of the sea which cannot be measured nor numbered; This was first promised to Abraham; and afterwards confirmed with an oath, Gen. 22.16. It began to be fulfilled; when, by the preaching of the Apostles, so many of both Jews and Gentiles came in and were converted to the faith of the true Messiah, as S. Paul expoundeth this text, Rom. 9.24, 25. and he had the mind of Christ. It shall have its full accomplishment, when the fullness of the Gentiles shall come in, and all Israel shall be saved, Rom. 11.26. Then the Church shall be as the stone that smote the Image, it shall become a great mountain, and fill the whole earth. Though the beginning of it be small, yet the later end of it shall greatly increase, Job 8.7. for all the earth shall be filled with the glory of Christ: he shall have dominion from sea to sea, and from the river to the ends of the earth, Psal. 72.8, 11, 17 Great is the paucity of God's people for present: but let us, by the help of this promise, get above that stumbling block. Cosmographers tell us, that if we divide all the known world into thirty parts, the Heathens part is as nineteen of this thirty: the Mahometans as six, the Christians as five only: And of those five, more than the one half is held by idolatrous Papists. But let not this discourage us; it will be otherwise one day, for the Scripture cannot be broken. And although God may seem utterly to have abandoned his ancient people the Jews (the ten Tribes especially) yet they, as well as the rest, shall be vouchsafed this honour to be called to the participation of Christ, Ezek. 37.16, 19 Jer. 3, 12, 13, etc. Esay 11.12, 13. Obad. 20. Zach. 10.6. Rom. 11.26. If God after so dreadful a threatening come in with his nonobstante (as he doth likewise Psal. 106.8. and elsewhere) and say, yet the number of the children of Israel shall be, etc. who shall gain say him? Their interpretation is too narrow, that understand this text of the increase of this people in all their dispersions, until the time of their conversion. And that of Rabbi Ezra is pretty though not proper; that as the sand keeps the waves of the sea from breaking in and drowning the world: so doth Israel preserve mankind from perishing by the waves of God's wrath. It should have been considered by him and the rest of those refractory Rabbins, that at that general conversion of the Jews (here plainly foretold) there shall be some stubborn spirits that will not even then stoop to Christ; but will be filled with envy, as those cankered Pharisees their forefathers were (Acts 13.44, 45.) to see almost the whole City come together to hear Christ; Yea, they will be ready to say, as John 12.19. perceive ye how ye prevail nothing? behold, the whole world follows him. Now against these spiritual spirits, the wrath of God shall be revealed from heaven, Rev. 21.8. Dan. 12.2. Esay. 65.11, 12, 13, 14, 15, 16, 17. and it shall come to pass, that in the place where it was said unto them] As if God did now even repent, and would make them a full amends: make them glad according to the time, Psal. 90.15. and in that very place when and where they had seen evil. Jerusalem shall be inhabited again in Jerusalem, Zech. 12.6. The Jews (it is thought) shall dwell in their own Country, Jer. 3.18. & 23.8. Ezek. 37.11, 12. Amos 9.14, 15. and God have a very glorious Church in the Land of Canaan. But that's not all; The Gentiles, who shall be made a spiritual Israel, though in time passed they were not a people, yet now are they the people of God; and which had not obtained mercy, but now have obtained mercy, 1 Pet. 2.10. yea, such a signal mercy as S. John cannot look on without an Ecce admirantis; Behold, Qualem & quantum As 2 Pet. 3.11. saith he, what manner of Love the Father hath bestowed upon us, that we should be called the sons of God: 1 John 3.1. Yes, the sons of the living God] who as he lives, so he gives us all things richly to enjoy; and is therefore to be trusted, 1 Tim. 6.17. And that we should not only be God's people, but his sons (reconciled, but adopted) and not only be so, but be called so, have the name and the note, the credit and the comfort. Well might the Apostle say, that the grace of God herein had abounded, even to an overflow, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.14. Well may Oecolampadius say as he doth upon this very Text, Vide ut major gratia quam peccatum, Behold, how as sin abounded, grace superabounded. Serm. 6. de Nativit. Well might Leo say, Omnia dona excedit hoc donum, etc. This is a gift of God, that exceedeth all gifts, that man should call God Father, and God call a man his son; this is a greater dignity then to be called an Angel, Archangel, Cherubin, Seraphim, etc. See more of this in my Righteous man's Recompense. part. 2. doct. 5. Calvin upon this verse noteth, that there is an emphasis in these words, It was said, and It shall be said, The latter showeth, that till the Lord speak peace to his people, and say to their souls that he is their salvation, they cannot have the comfortable assurance of their Adoption, and acceptation into his favour Eph. 1.13. After that ye heard the word of truth, the Gospel of your salvation; ye believed and were sealed with that holy spirit of promise. Again, if God by his Prophets have said to any, ye are not my people, etc. he will effect it. God heweth men by his Prophets, and slayeth them by the words of his mouth, Hosea 6.5. Elisha hath his sword, as well as Jehu and Hazael, 1 Kings 19.17. Ezekiel besiegeth Jerusalem, and overthroweth it. Jeremy is set over nations and kingdoms to root out and pull down, etc. Chap. 1.10. S. Paul hath vengeance ready for the disobedient. 2 Cor. 10.6. And what Gods Ministers do on earth, he ratifies in heaven, Mat. 16.19. and 18.18. Verse 11. Then shall the children of Judah, and the children of Israel be gathered together] i. e. they shall unite into one body, and one religion, and shall all make one entire Kingdom, John 12. Ezek. 37.22, 24. Christ once lifted up, shall draw all things to himself: and wherever this carcase is, Mat. 24. there will the spiritual Eagles be also. Caiaphas, like another Balaam, prophesied that Jesus should die for that Nation: And not for that Nation only, but that also he should gather together in one the children of God that were scattered abroad. John 11.51.52 Zeph. 3.9. This is the gathering together here mentioned: Christ shall be one amongst his people, and his name one, Ze●h. 14.9. (See the Note there) they shall serve the Lord with one shoulder: It seems to be a Metaphor taken from Oxen that are yoked together, and that set their shoulders jointly to the work. Surely, the more the Gospel prevaileth, the more peace there will be. They shall be gathered together in that day: So when Christ shall be preached, and obedience yielded to his government, Esay 9.7. then shall there be a blessed harmony of hearts: then shall they fly in flocks to the ordinances, as the doves to their windows: then shall they come to the Lords house upon horses, and in charrets, and in litters, Esay 66.20. and appoint themselves one head] The Lord Christ, called David their King, chap. 3.5. A multitude gathered under this one Head, and united to him is a Church. This head is indeed appointed, and set up over the Church by God, Psal. 2.6. Eph. 1.22. But the Saints are said to appoint Christ their head, and indeed, to set the Crown upon his head, as Cant. 3.11. when they choose him and embrace him for their Sovereign, when with highest estimations, most vigorous affections, and utmost endeavours of unfeigned obedience, they set him up in their hearts, and serve him in their lives; giving him the pre-eminence, and holding all in Capite in Christ: yea, holding of the head, as the Apostles expression is, Col. 2.19. not of Paul, or Apollo, or Cephas. That Popish Buzzard was utterly out, who said that he had found in the Dictionaries, that Cephas signifieth an Head, and that therefore Peter was head of the Church. For neither doth Cephas signify an Head, but a Stone or Rock: nor, if it did, would that prove, what he allegeth it for. Judah and Israel shall appoint to themselves one head, not more than one. The Church is not bellua multorum capitum: neither is there any need of a ministerial head of the Church: Indeed there is a contradiction in the very mention of it (as one well observeth) a Ministerial Head; it is absurd to speak it. and they shall come up out of the land] i. e. They shall be gathered into the heavenly Jerusalem, saith Occolampadius; They shall come up from their miserable life, saith Luther: from their earthly affections, saith Hierom. Rather, from Chaldea, or where ever they lie captivated and dispersed, to Jerusalem; there to join in the same way of worship (as once the twelve Tribes did before the schism under Jeroboam) with the Christian Church, and so go on the way to the kingdom of heaven. for great is the day of Jezreel] i. e. of Christ (saith Hierom) who is God's seed, and shall see his seed, and so prolong his days by a succession of Saints, Esay 53.10. for whom God also will do great things in that day of his power, Psal. 100.3. when there shall be a marvellous increase of his Church, which he shall sow with the seed of men and of beasts, Jer. 31.37. Ezech. 36.38. revealing his arm (another etymology of the word Jezreel) for the ingathering of his Elect. Sic, Octogesimus octavus mirabilis annus. CHAP. TWO Verse 1. Say unto your brethren Ammi] Besides the public preaching of this gracious promise, chap. 1.10. There it shall be said unto them etc. charge is here given that this be the subject of their more private discourse also: and that they that fear the Lord speak often one to another, we that were not a people, are now a people: we that had not obtained mercy, have now obtained mercy. Jubet per Prophetam ne haec vox in ecclesia taceatur. Mercer. God commands by the prophet that these sweet words Ammi Ruhamah, be tossed and talked of at every friendly meeting; I will not leave you fatherless: In me the fatherless findeth mercy: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 13.5. I will never leave thee, I will not, not, not forsake thee: so many Notes there are in the Original for more assurance, God would have such precious passages as these, to be rehearsed (even in the places of drawing water Judg. 5.11. where the maids met to fetch water, or do other ordinary chares) for mutual encouragement, and for the praise of his name. O the matchless mercy of our God O the never-enough adored depth of his free grace! who would not fear thee o King of Nations! Psal. 92.1. who would not be telling of thy goodness in the morning, and of thy faithfulness every night? Read that triumphant Psal. 145. per totum; and be you ever chanting out, (as they of old at their daily employments) aliquid Davidicum; so building up one another with Psalms and hymns and spiritual songs. Think but on these two words in the text, and you cannot want matter. Is it nothing to be in covenant with God, and to be under mercy? O blessed are the people that have the Lord for their God, Psal. 144.15. saith David. But I obtained mercy saith Paul. 1 Tim. 1.16. and that was his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his confident boasting, where ever he came, being a constant preacher of God's free grace: (as was likewise Austin, which makes him hardly censured by the Semipelagian papists and Arminians as an enemy to nature, because so high a friend to grace.] Neither is he forgetful to tell his Ephesians and others to whom he writeth, that they were once dead in sins and trespasses, but now, quickened together with Christ etc. They were foreigners, but now fellow-citizens with the Saints: they were darkness, Eph. 5.8. but now light in the Lord, and should therefore walk as children of light, and talk of his praises, who had drawn them out of dreadful darkness, into marvellous light. Come, saith David, and I will tell you what God hath done for my soul. The Lord hath done great things for us, saith the Church, whereat we are glad. Psal. 66.19. Psal. 126.3. Luke. 1.49. He which is mighty hath done to me great things: and holy is his name, saith the blessed Virgin. Say ye unto your brethren Ammi, and to your sisters Ruhamah. Say it, say it, to brethren and to sisters, upon every opportunity, and with the utmost importunity, that it may take impression upon their spirits, and not be as a scale set upon the water, nor as rain falling upon a rock that leaves no sign behind it. The Grecians being delivered out of servitude by Flaminius the Roman General, Plutark. rang out Soter, Soter, that is Saviour, Saviour, with such a courage, that the very birds of the air, astonished thereat, fell to the earth. The people of Israel gave such a loud shout at the return of the Ark, that the earth rang again. A drowning man being pulled out of the water by Alphonsus' King of Arragon, and rescued from so great a death, cried out (as soon as he came again to himself) by way of thankfulness Arragon, Arragon. Valer. Max. Christian. p. 41 1. Sam. 7.12. Psal. 116.8. let us cry as loud Ammi, Ruhamah, hitherto God hath helped us, who were lately (with those Israelites in the wilderness) talking of our graves. Say therefore with the Psalmist, Because thou hast delivered my soul from death, mine eyes from tears, my feet from falling, I will walk before the Lord in the land of the living etc. Verse 2. Plead with your mother, plead] Here of right gins the second chapter (the former verse being not so fitly separated from the former chapter) and it is nothing else but a commentary upon the first, as Parcus well noteth. For the Prophet here proceedeth in accusing the people of disloyality and ingratitude: whereupon he denounceth a divorce and punishment: and then foretelleth their repentance and return into favour with God under the kingdom of the Messiah. Now the end wherefore both the accusation and the promise is here reiterated, is not so much to confirm what had been before affirmed as to set forth the means whereby this offcast people was to be at length reduced unto the Church: viz. Partly by external means (as sharp Sermons and sore afflictions) and partly by the internal grace of the Spirit of God, and good affiance of his love sealed up to them, by sundry spiritual and temporal favours conferred upon them; as so many love-tokens. Come we now to the words of this verse; where Oecolampadius gins the chapter: Plead with your mother, plead] It is verbum forense, saith Mercer. An expression borrowed from pleaders at the bar. q.d. Be in good earnest with her, rebuke her roundly and openly, according to the nature of her offence: that she may be sound in the faith, and ashamed of her perfidiousness. What though she be your mother, and in that respect to be honoured by you, yet she is a perverse rebellious woman, as Saul once said of his son Jonathans' mother (how truly I inquire not: malice little regards truth, 1 Sam. 21.30 so it may gall or kill) and therefore to be barely and boldly told her own. Besides, we cannot better show our respect to Parents, then by seeking their souls health: and by dealing fairly but freely with them therein. Not as Walter Mupes (sometimes of Oxford) did by his mother Church of Rome: For relating the gross simony of the Pope in confirming the election of Reginald bastard son of Jocelin Bishop of Sarum into the sea of Bath, he thus concludes his narration, Sit tamen Domina materque nostra Roma baculus in aqua fractus: & absit credere quae vidimus: yet let our Lady, and mother Rome be as a stick put into the water, which seems to be broken, but is not so: and far be it from us, to believe our own eyes against her. Was this charity? or stupidity rather? Charity may be ingenuous, but not servile and blockish. Levit. 19.17. It is not love but hatred (if Moses may judge) to suffer sin in a dearest friend to pass uncontroulled. Good Asa deposed his own mother for her idolatry: and our Edward the sixth would not be drawn by any persuasion of friends or fear of enemies, to indulge his sister, the Lady Mary, Act. & Mon. to have Mass said in her house. The truth is, those Ammis and Ruhamah's that have found mercy from God, they have their hearts so fired up thereby with a holy zeal for him, that they cannot endure to see him dishonoured, but must appear and plead for him against any in the world. Again, as any one is more assured of his own salvation by Christ, the more he thirsteth after the salvation of others; as we see evidently in Saint Paul that vessel of mercy. I am persuaded, saith He, or I am sure, that neither life nor death, etc. shall ever separate me from God's love in Christ. And what follows in the very next words, but this, I say the truth in Christ, I lie not, my conscience also bearing me witness in the holy Ghost; Rom. 8.38, 39 Rom. 9.1, 2, 3, 4. That I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ, for my brethren my kinsmen according to the flesh, who are Israelites, etc. And how effectually and convincingly he pleadeth with them to draw them to Christ and hold them close to him, that golden Epistle to the Hebrews will well witness to the world's end. For she is not my wife] For I have put her away by a bill of divorcement, Isai. 50.1. with a Habe tibi quae tua sunt (which was the form of divorce among the Romans) Take thine own things and be gone. Now the Jewish Synagogue had nothing she could properly call her own, but sin and misery: when God first took her, she had not a rag to her back, Ezek. 16.10. nor any kind of comeliness. But what he was pleased to put upon her, verse 14. But she (foolish woman and unwise, Deut. 32.5.) trusting in her borrowed beauty played the harlot, & poured out her fornication on every one that passed by: his it was verse 15. The Synagogue of Rome is such another meretrix meretricissima quae gremium claudit nemini, as her own sons say of her, by way of commendation. Saint John calleth her the whore, the great whore, Rev. 17.1.15. and further telleth us, that she sitteth upon her paramours in a base manner, in an unseemly sort, she sitteth upon their very consciences, and keeps them under by force: whereas Stephen King of Polony (one of her sons but not altogether so obsequious) was wont to say, that God had required three things to himself, sc: ex nihilo aliquid facere, scire futura, & dominari velle conscientijs, that is, to make something of nothing, to know things to come, and to bear rule over men's consciences. How she forceth men to commit folly with her by the cruel Inquisition; and how she hireth others for preferments (Luther was offered a Cardinalship: Bessarion of Nice was won over to her by such an offer; Val. Max. Christian. pag. 289. Thomas Saranzius was of a poor Shoemaker's son made Bishop, Cardinal and Pope; all in one year, and called Nicolas the fifth, Alsted. Chr. Pag. 378. the like might be said of Aeneas Sylvins Canon of Trent; afterwards Pope Pius the second) and for a price too, is notoriously known to the Christian world. Stratagem nunc est Pontificium ditare multos ut pijesse desinant, John Baptist. Gelli. Dialog. 5. saith a good Author. It is one of the Pope's Stratagems to enrich men that he may oblige them to himself: and bring them into his own vassalage. In divers towns of Germany (as at Augsburg, etc.) there was a known allowance by the year for such Lutherans as would become Papists. Thus this whore of Rome imitateth Her in the text: of whom it is elsewhere complained, Ezek. 16.33. They give gifts to all whores (and so buy repentance at too dear a rate) but thou givest thy gifts to all thy lovers, and hirest them that they may come unto thee on every side for thy whoredom: Yea thou hast played the harlot with them, Nolo tanti poenitentiam emere. Dem. and yet couldst not be satisfied, verse. 28. It was but time therefore that God should cast her off, as now no wife of his but an adulteress of the Devil, as she shown herself notably in the Trent-Conventicle: Jer. 3.3. where with a whore's forehead that refused to be ashamed she not only established by a Law their abominable Idolatry, but also set forth that Heathenish decree, whereby she equalleth (at least) the Apocrypha to the holy Canon, the Vulgar puddle to the Hebrew and Greek fountains, unwritten verities and traditions to the sacred Scriptures: and further addeth, that the holy Ghost himself is not to be harkened unto, speak he never so plainly and expressly, D. Prid. Lect. nisi accedat meretricis purpuratae eff●ons interpretatio, unless she may have the interpreting of his meaning, according to her way. O monstruous impudence, deserving a divorce! True it is that God hateth putting away, Mal. 2.16. and Isa. 50.1. he tells these Jews, that he had not given their mother a bill of divorcement, ut solent morosi et crudeles mariti as cruel and f●o● and husbands use to do, for every light offence. But what he had done this way, he was merely compelled to it; as not able to wink any longer at thei● flagitious practices: Hear his own words. Thus saith the Lord, where is the bill of your mother's divorcement whom I have put away? or which of my creditors is to whom I have sold you? Behold, for your iniquities you sold yourselves; and for your transgressions is your mother put away. And yet not so far put away neither, but that if she repent, she may be received again: and that's no small mercy. See Jer. 3.1. They say, If a man put away his wife, and she go from him and become another man's, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lo, God is above Law; and his mercy is matchless: he will do that for his people that none else in like case would ever be drawn to do, Mic. 7.10. Who is a God like unto thee? saith the Prophet, by way of admiration. David never came near his concubines more after that Absalon had gone in to them, and Achitophel judged that act would be such an injury, as David would never put up and therefore gave that pernicious counsel. But God's thoughts are not as man's thoughts, neither are our ways his ways, etc. Of mercy, and multiplied-pardons. Isai. 55.8.9. But as the heavens are higher than the earth so are his ways higher than our ways, and his thoughts then our thoughts. We are not to mature things according to our own model; and to have as low thoughts of God and his goodness as those Miscreants once had of his power, when they demanded, Can God prepare a table for us in the wilderness? Can he give us water out of the Rock? Surely a Finite creature cannot believe the infinite attributes of God throughly, without supernatural grace: which therefore must be implored, and every of us excited not to cast away our confidence which hath so great recompense, so great encouragement: Ezek. 18. but to say to our mother, and each to other, put away your whoredoms. etc. Cast away all your transgressions, etc. Ye have done all this wickedness (saith Samuel to the revolted People of his time) but what of that? yet turn not aside from following the Lord: for that were to add rebellion to sin, as Herod to all his other hateful practices added that of beheading the Baptist. Do not therefore turn aside from following the Lord, 1 Sam. 12.20, 21, 22. but go home again to him, and he will speak peace. For the Lord will not forsake his people for his great Names sake: sigh it hath pleased the Lord once to make you his people. He chose you for his love: and now loves you for his choice; yea he cries after you, as once, Return you backsliding children, and I will heal your backsliding. O that you would reciprocate and say, Behold, we come unto thee; for thou art the Lord our God. Jer. 3.22. Let her therefore put away her wheredoms out of her sight] Not out of my sight, (as a Lapide readeth it, neither according to the Original, nor yet his own vulgar Translation) but out of her sight, or from her face, So the Sepiva. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and her adulteries from between her breasts. Sed quid hoc sibi vult? saith Calvin here. But what may be the meaning of this. It surely seemeth harsh to say, that women play the whores; either with their faces, or with their breasts: And yet it is not unknown to the Learned what Arch●silans the Philosopher said to a young wanton, that cast lustful looks, and laseivious glances upon others; Nihil interest quibus membris cinaedi sitas, posterioribus an prioribus: You may be naughty-packs more ways than one And Plutarch tells of a certain Orator, Li. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 am & pupillam oculi significat. that said of an impudent fellow; Quoth in oculis haberet non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he had in his eyes not Pupils, but Punks. And S. Peter saith of the Sectaries of his time, that they had eyes full of the adulteress, (so runs the Original) and that could not cease to sin, 2 Pet. 2.14. It is evident enough (saith Calvin) that the Prophet in this Text alludeth to the manner of harlots, painting their faces, decking, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or laying out their breasts to allure lovers. Filthy dressing and naked breasts, (saith another Divine) this is whoredom between the breasts. A third calleth naked breasts and wrists, Bifield on 1 Pet 2. Mr. Bolion. abhorred filth. Hierom saith, if a man or woman adorn, or carry themselves so, as to provoke others to lust after them, though no evil follow upon it, yet the parties shall suffer eternal damnation; because they offered poison to others, though none would drink it. In Scripture, women taxed for this, were notorious wicked persons, and usually whores: as Tamar, Jezabel, those Damosels, Esay 3. Dives, Luke 16. Lupa Romana, Rev. 1.73. Our Henry the sixth, when a Mask of women were presented unto him, whereof some of them shown their naked breasts, he left the presence, crying, daniel's hist 1●8. Fie, fie Ladies, in sooth ye are to blame, to bare those parts to the eyes of man, that nature appointed modesty to conceal. Frederick the Emperor, seeing some country wenches, near Florence, in dancing to show their naked legs, Eamus, said he, meretricum hic ludus est non virginum, Let us go hence, for this is not maids play, Vol Moz. C●●st. 377. but whores rather. That Younker in the Proverbs, was met by a woman with the attire of an harlot, and subtle of heart, or trussed up about the breasts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi nudato puder d●. And ve●se 18. Ne●v●h dod●● 〈◊〉 uberibas. with her upper parts naked, like a bedlam. So Levi Ben Gersom, she met him with her naked breasts, yea with something else naked, which modesty forbids to name, as some construe that Text, Prov. 7.10. So she caught him and kissed him, verse. 13, with strange impudence: and no question but having caught him, her lust grew more flagrant: as by unclean touches of the face and breasts, men are more enkindled. Hence that of our Saviour in expounding the seventh Commandment, Matth. 5.30. If thy right hand offend thee, sc. by dalliance, and wanton touches, cut it off, etc. Hippocrat●s observeth, that there are venae & viae ab utero ad mamillas, veins and passages that go from the beily to the breasts; and that's the reason that he gives of the temptation to lust, that is in the breasts. Keep thyself pure, saith Saint Paul to his son Timothy. And again, The younger women exhort with purity, or chastity. It is not safe to pry into the beauty of young women. vidi ut perij, etc. The eyes are those windows of wickedness, and loopholes of lust. Let her therefore put away her whoredoms out of her sight. Prov. 6.25. And let not the strange woman take thee with her eyelids, saith Solomon. For prevention hereof, in Chrysostoms' time, the women were disjoined from the men in the Church, by a wooden wall. And Tertullian saith to the Christian women, Judicabunt vos Arabiae foeminae Ethnicae, etc. The Heathen women of Arabia shall judge you: De veland. virg. c. 17. for they do not only cover their faces but their heads too; and rather than they will have any part appear naked, they will let the light but into one eye. In Barbary, they say, it is death for any man to see one of the Xeriffes' concubines; Heyl. Geog. pag. 156. and for them too, if when they see a man (though but thorough a casement) that do not suddenly screek out. Millions of people have died of the wound in the eye. Aholah and Aholibah, that is, Israel and Judah, no sooner saw the Assyrians, (those desirable young men) though but portrayed upon the wall, but they doted upon those Paramours, and received them into the bed of love, Ezek. 23.16, 17. Et divarica● it tibias suas, Ezek. 16.25. and multiplied their whoredoms. The very sight of the Altar at Damas●us, set Abaz agog to have one of the same fashion, 2 King. 16. And Jeroboam coming out of Egypt, where the Ox was worshipped, brought home two Calves with him; and set them up at Dan and Beth●l. The Nicodemites and Familists hold it no sin, to be present at idol-service, and allege a Text for it out of Apocryphal Baruc. Mr. Borroughs. But a good Interpreter well observeth, that, that which is intended specially here, in these words, Let her put away her whoredoms out of her sight, and her adulteries, etc. is, that they should not be content merely with change of their hearts, to say, Well, we will acknowledge the Lord to be the true God, and our hearts shall wholly trust in him; but for these external things, what great matter is in them? Oh no, they must abstain from all appearance of evil, from the badges of Idolatry, etc. Thus he. Those badges, or ensigns of Idolatry they usually carried between their breasts, (saith another Author) to testify that the Idol had their hearts; whereas Christ should have been there, Cant. 1.13. Who to show his dear love to his Church, appeared to John girt about the paps with a golden girdle, Rev. 1.13. See the Note there, Cor sedes amoris. The heart is the seat of the affections. Hence God calleth for it; My son give me thine heart: and the devil strives for it, Luk. 22.3. Act. 5.3. Once he strove about a dead man's body, Judas ver. 9 but his design therein, was to have set up an idol for himself in the hearts of the living. His eldest son and successor the Pope, useth the same policy. It was a watchword in Gregory the thirteenths' time, in Queen Elizabeth's days, My son, give me thy heart: Dissemble, go to Church, be a Papist in heart, and then do what ye will: Take the Oath of Allegiance, Supremacy, any thing that shall be put to you, I will absolve you. Do but carry a Crucifix between your breasts (that's the place where they wear such mammets) and kiss it when you have sworn (as Lewes the eleventh of France used to do) and it shall suffice. Cominaeus. An oath upon the conscience of a Popish Idolater is like a collier upon a Monkey's neck; that he will slip on for his Master's pleasure, and slip off again for his own. Pascenius scoffs King James for the invention of the Oath of Allegiance. Equivocation the Jesuits have invented, or revived rather, ad consolationem afflictorum Catholicorum, for the comfort of afflicted Catholics, as Garnet and Blackwell profess. So impudent is Idolatry, such frontless whoredoms appear in their very faces, they openly prostitute themselves; Imo volunt extare signa foeditatis suae, saith Calvin, here they hang out their filthy superstitions in the sight of the Sun, as Sodom: they set them upon the cliff of the rock, as Jerusalem, Ezek. 24.7, 8. ut similes sint publicis scortis, like common whores that solicit lovers, and send to them, as she, Ezek. 22. It was a sad complaint God made Chap. 7.1. of this Prophecy. When I would have healed Israel, than the iniquity of Ephraim was discovered, than it broke forth as the leprosy in their foreheads: Their fornications were not only covert, but overt. Their whoredoms in the face, were their worshipping the two golden Calves and Baalim (saith Parcus) their adulteries between their breasts, were their trust in Idols, in the arm of flesh, in confederacies, etc. when they would seem nevertheless to trust in God alone: As now the Papists profess to do, and have thereto coined divers nice distinctions of worship, per se, & per accidens, proprie, & improprie, and a hundred the like evasions. But there is no hiding of their Ass' cars by these subtleties. Doctor Reynolds in his Books de Idolatria Romana hath (among others) proved them rank Idolaters. Weston writes, that his head ached in reading that Book; but they all yield it unanswerable: and yet they repent not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stones, and of wood, which neither can see, nor hear, nor walk, Revel. 9.20. But, as those that make them, are like unto them, so are all those that trust in them, stockish, and stupid; given up to the efficacy of error, to believe a lie, yea and that against common sense, Isaiah 44.17. which is no small stumbling-block, to both Jews and Mahometans. Verse 3. Lest I strip her naked] Deus ideo minatur ut non puniat. God therefore threatneth, that he may not proceed to punish. Here he doth not so much direct as threaten, as conditionally terrify, from the pernicious effect, or sad issue of their adulteries, a full and final desolation, after an utter deprivation of God's gifts and graces, shadowed under a fourfold Metaphor. 1. Of stripping her of all her borrowed beauty, those jewels, and that comeliness that he had put upon her. 2. Ezek. 16.6. Of reducing her to her first forlorn condition wherein he found her, Ezek. 16. viz. in her blood, in her blood, in her blood, as it is there said and set out for greater emphasis. 3. Of laying her waist as a wilderness, (by the incursions and hostilities of cruel enemies) or, as in the wilderness (so some read it, by understanding the particle In) that is, as in the wilderness of Arabia, where they were put to great straits when they came out of Egypt. The very first handsel God gave them there, was bitterness and thirst. It was by Marah that they came to Elim, etc. 4. Of afflicting and punishing her with the most miserable and unsufferable kind of death; I will slay her with thirst, which is worse than to be slain with hunger. All which is soretold, with some hope nevertheless of grace and forgiveness, if she return and seek the Lord; as by the word lest is secretly given to understand: Lest I strip her naked,] As a jealous husband snatcheth away with indignation the clothes and ornaments that he had bestowed upon his adulterous wife. The Lord threatneth the wanton women of Zion, to make naked their secret parts, Esay 3.17. so that their shame should be seen, Esay 47.3. even all their nakedness, Ezek. 16.37. to discover their skirts upon their face, as Nahum. 3.5. Thus the great whore of Babylon is threatened with nakedness, Revel. 17.16. And this we see already performed upon her in part, as Mr. Philpot barely told Chadsey in that vehement expression of his, Afore God, you are bare-breecht in all your religion: Act. & Mon. 1657. he uttereth it somewhat more grossly. There was a base custom in Rome, that when any woman was taken in adultery, they compelled her (for a punishment) openly and beastly to play the harlot: ringing a bell whiles the deed was doing, that all the neighbours might be made ware. This the good Emperor Theodosius took away, M. Clerk in the life of Theod. signior. 47. and made better Laws for the punishment of adultery. God, when he threatneth to strip the Jewish Synagogue naked, meaneth (saith Mercer) that he will take away ornamenta regni & sacerdotit those ornaments of the Kingdom, and of the Priesthood, leave them as, 2 Chron. 15.3. without the true God, and without a teaching Priest, and without Law, sine lege, sine rege, sine fide, as the Brasilians are said to be. The children of Israel (saith our Prophet, Chap. 3.4. where he interprets this Text) shall abide many days without a King, and without Princes, and without a sacrifice, and without an image, and without an Ephod, and without Teraphim: that is, without any form of civil Government, and without any exercise of true (yea or of false) religion. What a comfort was it to good David, in his banishment, and after the slaughter of the Priests by Saul (even fourscore and five persons, that did wear a linen Ephod, 1 Sam. 22.18.) that Abiathar the son of Abimelech, came down to him to Keilah, with an Ephod in his hand, and that thereby he could inquire of God what to do, as he did, 1 Sam. 23.6. 1 Sam. 30.7? And what a grief and misery to Saul, that God had forsaken him in those visible pledges of his favour, and would not be found of him? Hence he lay all open and naked to his enemies; who now might do what they would to him, and none to hinder them. This also was the case and condition of the people, when Aaron (by making the golden Calf at their command) had made the people naked unto their shame amongst their enemies, Exod. 32.25. that is, destitute of Gods powerful protection, and deprived of their former privileges. A people, or a person may sin away their happiness; and forfeit the favours they formerly enjoyed. An hypocrite may lose his gifts, and common graces; as that idle and evil servant did his talon; his light may be put out in obscure darkness. See Ezech. 43.11, 17. with the Note. and set her as in the day that she was born,] Not only nudam tanquam ex matre, Naked as ever she was born, (The Albigenses in France, those old Protestants, were turned out starknaked, both men and women, at the taking of Carcasson, by the command of the Popish Bishop: and so were thousands of good Christians by the bloody Rebels in Ireland now o'late) but as she was born of the Amorite, and Hittite; her navel was not cut, her birth-blot was not washed in water, nay she was cast out into the open field, and no eye pitied her. (as the Princess did Moses, and as the shepherdess did Romulus and Remus) See all this and more, most elegantly set out, Ezek. 16. together with what high honour, and sumptuous ornaments God did put upon her, verse 11, 12. What this people were in the day of their nativity, joshuah telleth them in part, Chap. 24.2. Your fathers dwelled on the other side of the flood in old time, even Terah the father of Abraham, and the father of Nahor, and served other gods: And I took your father Abraham out of Vr of the Chaldees, as a brand out of that fire, etc. and gave him Isaac● And I gave unto Isaac jacob, who, together with his children, went down into Egypt, where they fell to the worshipping of Idols, Ezek. 16.26. And although they were there, held under miserable servitude, yet they continued exceeding wicked and abominable. The fire of their afflictions seemed to harden their hearts, as much as the fire of the furnace did the bricks they made. Hence, as they hardened their hearts. God hardened his hand, and had hastened their destruction, had it not been that he had seared the wrath of the enemy: lest their adversaries should behave themselves strangely, Deut. 32 27. and lest they should say, our hand is high, and the Lord hath not done all this. Psal. 107.8. The Psalmist was sensible of all this & therefore saith, Our fathers understood not thy wonders in Egypt, they remembered not the multitude of thy mercies, but provoked him at the sea, even at the Red sea. Nevertheless he saved them for his Names sake etc. And what was it else, but the respect to his own great Name, and the remembrance of his holy covenant that moved the Lord to premonish this perverse people of their present danger: and not to suffer his whole wrath to arise against them, and to rush in upon them without a Ne forte, Am. 4.12. lest I set her as in the day etc. The eso●e thus will I do unto thee, O Israel: and because I will do this unto thee, prepare to meet thy God with entreaties of peace. lest your house be left unto you desolate. Luc. 21. lest wrath seize upon you, and that without remedy. And make her as a wilderness] after that ● have brought her out of a wilderness, and set her in a land that floweth with milk and honey. God can quickly curse our blessings, and destroy us after that he hath done us good. See this excellency set forth Isay 5.5. and Jer. 17.5.6. Psal. 107.34. Zech. 7.14. with the Note there and take heed lest living in gods good land, but not by God's good laws, we forfeit all into his hand, and he take the forfeiture. For he had rather that wild beasts should devour the good of a land, yea, that Satyrs and devils should dance there: then that wicked and stubborn sinners should enjoy it. If Philip of Spain could say he had rather have no subjects, than Lutheran subjects: And if the Council of Tholouse (out of a like blind zeal for propagating Popery) did decree that the very house should be p●lled down in qua fuerit inventus baereticus wherein an heretic (as they then called Gods true servants) wa● found: How much more shall the King of heaven, the righteous judge, root out and pluck up a rabble of rebels that refuse to be ruled by him. Idolatry is a Land-desolating sin, and brings in the devouring sword Judge 5.8. 1. Joh. 5.21. Psal. 78.58.59.62. Jer. 22.7.8.9. Cavete ab Idolis. And slay them with thirst] Surgit hic oratio, surgit afflictio; To be slaine with thirst is a grievous judgement. Lysimachus parted with his kingdom, for a draught of water in a dry land: and made himself of a great King a miserable Captive to the King of Geteses; Darius flying from his enemies, Plut. was glad to drink of a dirty puddle, that had carrion lying in it: professing that it was the sweetest draught that ever he drank in his life. Dives would have given all that ever he was worth for a drop of cold water. The members, enfeebled for want of due moisture, seek to the veins for relief, the veins to the liver, the Liver to the Entrails, the Entials to the ventricle, ●he ventricle to the orifice. But these being not able to impart what they cannot receive, One he cries, Father Abraham. But hospitable Abraham hath it not to him: Rab. Samuel. fire and brimstone, storm and tempest, is now the portion of his cup, extreme thirst is a piece of Hell's pains, Act. & Mon. fol. 1547. and one of the greatest of earth's miseries. A dear servant of God in Queen Mary's days, (kept and pined in prison) would feign have drunk his own water: but for want of nour shm●nt could make none. Inward refresh he had, even those divine consolations of the martyr's: he drank of the river of God's pleasures, Psal. 26.8. which cast him into a sweet sl●●●: at which time one clad all in white seemed to stand before h●m and to say, Samuel, Samuel, be of good cheer, for after this day though sh●●t never be hungry or thirsty more: for soon after this he was buried: and from that time till he should suffer, he felt neither hunger nor thirst (as himself declared) though he were kept by the cruel B of Norwich with 2. or 3. morsels of bread every da●, and th●ee spoonfuls only of water. Mercer expounds this text of spiritual thirst, the same that was foretold by Amos. Am. 8 Ideoque subdit vers. 4. saith Oecolampadius, and therefore God addeth in the next verse, that he will not have mercy upon her childrer, but will kill them with death; hu●● them to hell as he threateneth to do Jes●bel's children, Ren. 2.23. Oh when the poor soul shall be in a wilderness in a dry and thirsty land, scorched and parched with the sense of sin and fear of wrath; when the terrors of God fall thick upon it, even the envenomed arrows of the Almighty: Besides the bufferings of Satan, that hail shot, hell-shot of fiery darts, Eph. 6. so called for the dolour and distemper they work, (in allusion to the poisoned darts used in war by the Scythyans and other nations, the venomous heat whereof is like a fire in the flesh) when conscience I say shall by this means lie burning and boiling, what would it not gieve for a cup of consolation, Phil. 2.1. Gen. 16.14. Judg. 15.19 yea for any consolation in Christ as the Apostle hath it, for any Beer-lahai-roi, to fill the bottle at, yea for any En-haccore, any cleft in a jawbone to revive a thirsty Samson, that must else be slain with thirst. David never so desired after the water of the well of Bethlehem, as he did after God in a dry and thirsty land, where no water was, Psal. 63.1. As the hunted Hart (the Hind saith the Septuagint) panteth after the water-brookes, so panteth or brayeth my soul after thee. My soul thirsteth for God etc. Oh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 42, 1.2.3 when shall I come and appear before God. The tears have been my meat etc. Hunter's say the Hart sheds tears (or something like) when hotly pursued, and cannot escape. He is a beast thirsty by nature, and whose thirst is much increased when he is hunted, The female especially, in whom the passions are stronger than in males. Christ (that Aicleth Shachar, that is, the morning-Hart or stag, as he seemeth to be styled Psal. 22.1. in the title, felt his soul heavy to the death in his bitter agony; and tasted so deep of that dreadful cup, that in a cold winter night he swat great clods of blood, which, through and all, fell down to the ground. And when this lamb of God was even a roasting in the fire of his father's wrath, he cried out, I thirst. At which time men gave him cold comfort, even vinegar to drink: but God his Father most sweetly supported him: so that he might better say then David, In the multitude of my perplexed thoughts within me, thy comforts have refreshed my soul. But what shall those poor creatures do that are strangers to the promises, and have no water of the well of life to relieve them, when God's wrath is as a fire in their bones, and falleth upon their flesh like molten-lead or running-bell-mettle. Then they that have sucked in sin as an Ox sucks in water, shall suck the gall of asp● and venom of vipers, and have none to pity them. Francis Spira feel this spiritual thirst etc. Verse 4. And I will not have mercy upon her children] Lo hear another, And to those four afore; and more dreadful than the rest: Like as that in the 16. of Jeremy vers. 13. where I will not show you favour, was worse to them then their captivity in a strange country. Say that God do cast off his people, yet if he say, Ezek. 7.5. they shall be as if I had not cast them off, and will hear them Zech. 10.6. the affliction is nothing so great, as when he sends an evil, an only evil without mixture of mercy, as here. Oh, this pure wrath, this judgement without mercy must needs be very heavy: when it is once grown to hatred, there is little hope. Hos. 9.15. All their wickedness is in Gilgal, for there I hated them. God is not of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hater of mankind, but the contrary, Titus 3.4. But such is the venomous nature of sin, and so contrary it is to Gods both holy nature and just law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that he cannot but hate it in whomsoever he finds it: yet with this difference, that he pities it rather in his Saints, & hates it in his enemies: as we hate poison in a toad, but we pity it in a man: because in the one it is their nature, in the other, their disease. And as revenge is the next effect of hatred, wicked men may expect no better dealing from God, than a man would afford to his stubborn enemy. Pharaoh had plague upon plague: neither did the Lord leave him, till he had dashed the breath out of his body: so true is that of the Psalmist, Psal. 18. With the froward thou wilt wrestle, and that of Solomon, The back slider in heart shall be filled with his own ways. He hath made a match with mischief, he shall have his bellyful of it. Prov. 14, He would needs have his own way, and had it, (for I would have purged him, but he would not be purged) Now I will have my way another while: for thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee, Ezek. 24.13. So our Saviour to those refractory Jews in the Gospel. I would have gathered thee as the hen gathereth her chickens, I would but thou wouldst not: therefore they shall lay thee even with the ground, and thy children within thee. And I will not have mercy upon her children] Lo, God is so incensed by a general defection, that he will make havoc and destroy even the mother with the children, (which was jacob's great fear, Gen. 32.11.) yea he will dash the mother in pieces upon the children as Shalman did at Betharbel Hos. 10.14 he will put young and old into the same bag together, as fowlers deal by birds, which yet was forbidden by a law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Qualis mater talis filia. Partus sequitur ventrem. Deut. 22.6. his eyes shall not spare children, as Isai. 13.19. And why? For they are the children of whoredoms] They are maliex malis, as Hierom interprets it: they love and live in the adulteries of their mother: they take after her, as the birth usually followeth the belly, and as in a Syllogism, the conclusion follows the weaker proposition. Those Jews in the Gospel boldly boasted to our Saviour that they were not the children of fornication, for they had Abraham to their father Joh. 6.33. nay, God to their father vers. 41, But he as boldly telleth them, that they a e●a bastardly brood, yea a serpentine seed; and that they were of their father the devil, vers. 44. And in another place, as Serpents, saith He, ye generation of vipers, how can ye escape the damnation of hell. If mercy interpose not, as the cold grave must one day hold your bodies, so hot hell your souls. But I will have no mercy upon her children: for they are the children of fornications] i.e. they are not only misbegotten and illegitimate, (which though no fault of theirs, yet is their reproach, as hath been said in the Notes on the former chapter) but they are children of fornications in an active sense too; they have learned of their mother to fornicate: they are as good at resisting the holy Ghost, as ever their Fathers were, Acts 7.51. they fill up the measure of their fathers fias, that wrath may come upon them to the utmost. Children as they derive from their parents a cursed birth blot which comes by propagation; so they are very apt to fall into their vices by imitation: and then they ●ue both their own and their parents iniquities. Verse 5. For their mother hath played the harlot] Being a wife of whoredoms chap. 1.2. (see the Note there,) therefore I will not have mercy upon her children, but will root out all her increase, job. 31.12. Either she shall commit whoredom, and not increase, Hos. 4.10. Or if she do, it is for mischief: she shall bring forth children to the murderer: or at least, she shall bequeath them a fearful legacy of sin and punishment, worse than that leprosy that Gehezi left to his posterity, or that Joab lest to his, 2 Sam. 3.29. lameness and gonorrhaea, etc. It is a dangerous thing to keep up the succession of a sin in the world, and to propagate guilt from one generation to another: it is a great provocation. When the wickedness of such is ripe in the field (and they have filled up the measure of their father's sins) God will not let it shed to grow again: but cuts it up by a just and seasonable vengeance. Let parents therefore break off their sins and get into God's favour: if for nothing else, yet for their poor children's sake: labouring to mend that by Education which they have marred by propagation and evil example. And let children of wicked parents (as they tender their own eternal good) take God's counsel, Ezek 20. vers. 18.30. Are ye polluted after the manner of your fathers? and commit ye whoredom after their abominations? Oh, walk ye not after the statutes of your fathers: neither observe their judgements, nor defile yourselves with their idols. True it is, men are wondrous apt to dote upon their father's do, and are hardly drawn off from their vain conversation by received tradition from their ancestors 1 Pet. 1.18. A bo●e majori discit arare minor. Ovid. Prescription is held Authority sufficient. Me ex ea opinione quam à majoribus accepi de cultu deorum nullius unquam movebit oratio, ●ic. saith Tully, No man shall ever dissuade me from that way of divine worship that my forefathers lived and died in. It is reported of a certain Monarch of Morocco, that having read Saint Paul's Epistles he liked them so well, that he professed that were he then to choose his Religion, he would, before any other, embrace Christianity. But every one ought, Heyl. Geog. pag. 714. said he, to die in his own Religion: and the leaving of the faith wherein he was born was the only thing that he disliked in that Apostle. Thus Herald Sed teto erravit caelo, Antiquity must have no more Authority than what it can maintain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mine Antiquity (said Ignatius) is Christ Jesus, who said not to the young man, Do as thy forefathers, but Fellow thou me. She that conceived them hath done shamefully] She hath utterly shamed herself and all her friends; husband, children, all. The woman is or should be the glory of the man. Solomon's good huswife was she, Prov. 31.28, 29. Her children rise up and call her blessed: her husband also, and he praiseth her, saying, Many daughters have done virtuously: but thou excellest them all. Alphonsus' King of Arragon was once resolved never to commend his wife, lest he should be accounted immodest, or uxorious: but afterwards he changed his mind, Val: Max. Chri. 73. and was so taken with his wife's virtues and constancy, that he resolved to praise her quocunq in trivio, cuique obvio, sine modo, et modestia in all places and companies, etc. So did Budaeus, Pareus, and others. Plin. Tacit. utinam aut coelebs vixissem, aut orbusperirssem. Prov. 14.34. Deut. 28. Jer. 25.9. Ezek. 5.15. but a wicked wife, (an harlot especially) puts her husband to the blush and is a great heartbreak, as Livia was to Augustus (Eudemus was both her Physician and her stallion) his children also proved start naught: which made him wish that either he had lived a Bachelor, or died childless. Righteousness exalteth a nation: but sin is a shame to any people. It is the snuff that dimmeth their candlestick, the leaven that soureth their Passeover, the reproach that rendereth them a proverb, and a byword, an astonishment and an hissing, a taunt and a talk to other countries. Such was Israel's Apostasy & Idolatry, their subjecting Religion to carnal policy in setting up the two calves, and Baalim: when Ephraim spoke there was trembling, and then he exalted himself in Israel: but when he offended in Baal, he died Hos. 13.1. Whilst he kept close to God, who but Ephraim. None durst quack, but all quaked at the name of Ephraim: he was on high, and much honoured. But when he declined to Idolatry, he became contemptible: and every paltry adversary cast dirt in his face, and crowed over him. So true is that of Solomon, The wise shall inherit glory: Prov. 3.35. but shame shall be the promotion of fools: What a victorious Prince was Henry the fourth of France, till he (for politic respects) turned Papist? Till than he was Bonus Orbi: but after that, Orbus Boni, as the wits of the time played upon his name Borbonius, Life of Phil. de Mornay. by way of Anagram. Once he was (before his revolt) persuaded by Du-Plessy to do public penance for having abused the daughter of a certain Gentleman in Rochel, by whom he had a son. Hereunto he was drawn with some difficulty, being read, to fight a battle: and this was no disgrace to him: But when, by compliance at least, he became an Idolater for lucre of a crown, and love of life, he became a vile person, as Antiochus is called, Dan. 11.21. and was worthily lashed with rods by the Pope, in the person of his Ambassadors; and butchered by the instigation of those Jesuits whom he basely recalled into France, whence they had been banished, and admitted them into his bosom; making Father Cotton his Confessor et sic probrose se gessit, et rem confusione dignam admisit, as here. He both shamed and undid himself. For she hath said, I will go after my lovers] Amasios meos, My sweetheart's, Marbeck. Act. & Mon. those that have drawn away my heart from my husband. But if that persecutor could say to the Martyr. What (a devil) made thee to meddle with the Scriptures? how much better might it be said to the Synagogue, (and so to all Apostates) What (a devil) meant you to go a whoring from such an husband (who is totus, Cant. 5.16. totus desiderabilis, altogether lovely, even the chief of ten thousand,) after dumb idols and false Prophets who are their brokers (proxenetae et proci) and spokesmen? Athenaeus brings in Plato bewailing himself and his own condition, that he was taken so much with a filthy whore. Adultery is filthiness in the abstract: Gelulim. Ezek. 22.3. 1 Pet. 4.3. so is also idolatry: and therefore idols are called by a word that signifieth the very excrements that come out of a man; a term too good for those dunghill-deities, those abominable idolatries, as Saint Peter expresseth it. Mention is made in histories of a certain heathen people that punish adultery with death: and with such a death as is suitable to the sin. For they thrust the adulterers or adulteresses head into the paunch of a beast, where lieth all the filth and garbage of it, there to be stifled to death. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judas 7. Sodom and Gomorrha had fire from heaven for their burning lust: and stinking brimstone for their stinking brutishness. They are also thrown out (as St. Judas phraseth it) for an example, suffering the vengeance of eternal fire. And in the like pickle are the Beast, and the false Prophet (those Arch-idolaters) for these both are cast alive into a lake of fire burning with brimstone Rev. 19.20. And worthily, Esay 3.9. sigh they declared their sins as Sodom, they hide it not: And as this huswife in the text: who said I will go after my lovers] she did, of wickedness forethought, upon deliberation, de industria, ex consilio, wilfully and of purpose, impudently and without all shame of sin, say, I will go after. This was shameless indeed: They should rather have gone after her, Deut. 23.18. than she after them. Moses fitly compareth a whore to a salt-bitch that is followed after by all the dogs in a town. And am I dogshead, said Abner to Ishbosheth, 2 Sam. 3.8. that is. Am I so given to lust & lasciviousness as dogs are that run after every salt-bitch? But this harlot verified that saying in Ezekiel. The contrary is in thee from other women in thy whoredoms: whereas none followed thee to commit whoredoms, thou followest them; and gloriest in thy so doing, as Lot's daughters did in their detestable incest, naming their children Moab, that is, a birth by my father; and Benammi, that is, begotten by one of my near kindred. These all might have held their tongues with shame enough. But such kind of sinners are singularly impudent, Jer. 3.3. infatuated, Hos. 4.11. and past feeling, Ephes. 4.19. And so are Idolaters wickedly wilful, and irreclaimable for most part. See Jer. 44.16, 17. & 2.10. Esay 44.19, 20. A seduced heart hath turned him aside, that he cannot deliver his soul; nor say, Is there not a lie in my right hand? How stiff are Papists to this day in defence of their Image-worship? how severe against such as deface, or but disgrace them? Murder is not so heinous a sin, etc. That give me my bread and my water, etc.] What can be more like to the do of the Papists then this? saith Danaeus. Who knows not what suit they make, and what thanks they return to their He-Saints, and She-Saints, and how they sacrilegiously transfer the glory due to God alone, to the creature. The Lord rightly resolveth the genealogy of corn, wine, and oil into himself, verse 22. of this chapter. And the Apostle tells us, that it is He that filleth men's hearts with food and gladness, Act. 14.17. — Et cum charissima semper, Munera sint Author quae preciosa facit. This should make us lift up many an humble, joyful, and thankful heart to God: well content if we may have offam et aquam, bread and water, and the gospel: and vowing with Jacob, Gen. 28.20. that if God will give us bread to eat, and raiment to put on, then shall he be our God, and we will honour him with the best of our substance. As for other gods, whether Pagan, or Papagan, say we as that Heathen did, Contemno minutulos istos deos modò Jovem mihi propitium habeam, I care not for these petty-deities: I trust in the living God, who giveth us all things richly to enjoy: All things, I say, both ad esum, et ad usum, for back and belly, (besides better things) which is all that carnal people care for. There be many (too many) that say (and can skill of no other language) Who will show us any good? who will give us bread, Psal. 4. water, wool, oil, & c? they look no higher, know no heaven but plenty, hell but penury, God but their belly, whereunto they offer sacrifice with Poliphemus, and care for no more, quam ut ventri bene sit ut lateri, then that their bellies may be filled, Epicur. ap. Hor. their backs fitted. Let them have but plenty of victuals, and the Queen of heaven shall be their good Lady, Jer. 44.17. Base spirits look only after low things: gain and credit carry them any way. They work for their penny a day; and are like little children, which will not say their prayers unless they may be promised their breakfast: Whereas a true worshipper of God soareth aloft, hath his feet at least, where other men's heads are, trades for higher commodities, cannot be put off with mean matters. When great gifts were sent to Luther, he refused them with this brave speech, Valde protestatus sum me nolle sic satiari: Melch. Adam. I deeply protested, that I would not be put off by God with these low things. The Papists offered to make him a Cardinal, if he would be quiet. He replied, No, not if I might be Pope. They sent Vergerius, the Pope's Nuncio, to tempt him with preferment, and to tell him of Aeneas Silvius, who following his own opinions, Hist. of Counc. of Trent. p. 73. with much slavery and labour, could get no further preferment then to be Canon of Trent, but being changed to the better, became Bishop, Cardinal, and finally, Pope Pius 2. The same Vergerius also minded him of Bessarion of Nice, who of a poor Collier of Trapezond, became a great renowned Cardinal, and wanted not much of being Pope. But what said Luther to all this? Contemptus est a me Romanus et favour, et furor, I care neither for the favour nor fury of Rome. The Bramble thought it a brave business to reign over the trees: not so the vine and figtree. We read of Pope Silvester, that he gave his soul to the devil for seven year's enjoyment of the Popedom; which Luther spurned at. One good cast of God's loving countenance, was more to David then a confluence of all outward comforts and contentments. Thou hast put gladness in mine heart, saith he, more than in the time that their corn, and their wine increased, Psal. 4.7. Their corn, and their wine he calleth it; because it is their portion, (poor souls) and they are too too well paid of it. Wealth upon any terms is welcome to them, and those are their lovers that will keep them to it, yea though it be the devil himself: whose language also here they seem to have learned when they say, my corn and my water etc. All's their own if you will believe them: like as the devil said to our Saviour, Luk. 4.6. All this wealth is mine and to whomsoever I will, I give it. But God is the true proprietary, the owner of all: and it is his alone to say Cui volo, do illa. Dan. 4.22. The devil is God of this world: 2 Cor. 4.4 but 'tis but titular only, as a king at chess: or at best, by usurpation only as Absalon was a king: and as the Pope is Lord of all the kingdoms of the world, both for temporals and spirituals; to dispose of them at his pleasure. When he makes Cardinals, he useth these big-swollen words, estote confratres nostri, et principes mundi, Be you brethren to us, and princes of the world. And by such high honours, bishoprics, and benefices, he prevaileth with very many to be wholly at his devotion. One of his poor beneficiaries ingenuously confessed, that he and those of his rank preached the gospel for nothing else, nisi ut nos pascat & vestiat then to get a poor living by it. Let Saints say, Non est mortale quod opto, we breath after better things: Rev. 12.1. we have the moon under our feet and are above corn, wool, flax etc. The devil shall not stop our mouths with these palterments. Balaam may run and ride after the wages of wickedness, and get a sword in his guts. Ahab may make a match with mischief, and sell himself to do wickedly: Judas hunt after lying vanities, and hastened to his own place. But Moses was of another spirit, Heb. 11.37. and refused to be called the son of Pharoah's daughter Heb. 11.24. And those Worthies in the same chapter that were tempted with offers of profit and preferment, could not be won over, but resisted the devil, and he fled from them. The world was crucified to Saint Paul, and he to the world. He was of too generous a spirit: he was no malleable matter: all was but dung and dogs-meat in his account Philip. 3.8. D. Tailor martyr was promised not only his pardon, but great promotion; yea a Bishopric: but he would none of it: Another D. Taylour Bishop of Lincoln, Act. & mon. fol. 1386. Ib. 1918. Ib. 815. Ib. 1444. Ib. 1578. was violently thrust out of the Parlament-house in his robes, in Q. Mary's reign, and deprived. So was Hirmanius Archbishop of Colen for certain reformations, done by the aid and advice of Martin Bucer. I dare say, (said B. Bonner to Mr. Hawkes martyr) that Cranmer would recant if he might have his living: so judging others by himself. But Latimer and Shaxton parted with their Bishoprics in King Henry the eights time, rather than to submit to the six Articles. And John Knox refused a Bishopric offered him by King Edward the sixth, as having aliquid commune cum Antichristo: so did Miles Coverdale in Q. Elisabeths' reign; Knox his life by Mr. Clark. choosing rather to continue a poor Schoolmaster. Pliny saith of Cato, that he took as much glory in those dignities and honours that he denied, as he did in those that he enjoyed. He was wont also to say that he had rather men should question why he had no statue or monuments erected to him, then why he had: Plin. Nat. hist. praef. Certainly it is so with the Saints: and upon better grounds. Verse 6. Therefore behold, I will hedge up thy way with thorns] i. e. with difficulties and distresses; So God had fenced up Jobs way that he could not pass, Chap. 19.8. he had thrown the cross in his way, to stop him in his career. And so he had hedged the church about, that she could not get out. Lam. 3.7. he had enclosed her ways with hewn stone, and made her paths crooked. Verse. 9 A great mercy if well considered, though grievous to the flesh, that loveth not to be cooped or kept within compass. Man is fitly compared to a wild-asse colt used to the wilderness, Jer. 2.24. Job. 11.12. snuffing up the wind at her pleasure, rude and unruly, untamed, and untractable, To be kept by hedges and fences within a pasture, seems to such no small punishment: neither count they any thing liberty but licentiousness: or a merry life, unless they may have the devil their playfellow: But the devil plays at no small games: capite blanditur, ventre oblectat, caudâ ligat: he plays at swoop-stake, he lies in wait for the precious life, as that harlot. Prov. 6.26. nothing less will content him. In great wisdom therefore, and no less mercy to men's souls, doth God restrain, and bound them by afflictions, that they may not run wild as they would: nor feed upon the devil's commons which would fat them indeed, but for the slaughter. This made Job prize affliction as a special favour, Job. 7 18. Jerom prayeth, Correct me O Lord, Chap 10. and Luther to like purpose, Feri Domine, feri clementer— Strike Lord, strike, it shall be a mercy. And King Alfred prayed God always to send him some sickness, whereby his body might be tamed, and he the better affectioned to God-ward. It is observed by one of our Chroniclers, Dan hist fol. 14. that Affliction so held in the Saxon Kings in the Danick wars, as having little outlets or leisure for ease and luxury, they were made the more pious, just, and careful in their government: otherwise it had been impossible so to have held out etc. Sure it is, that if God did not hedge us in (as by his hedge of protection Is. 5.5. so) by his hedge of affliction as here, no reason would rule us, no cords of kindness would contain us within the bounds of obedience. David himself before he was afflicted, I went astray saith He: But God brought him home again by weeping cross. He once so leapt over the pale, that he broke his bones, and felt the pain of it to his dying day: he broke God's hedge, and a Serpent bitten him, Eccles. 10.8. his conscience flew in his face, the guilt whereof is compared by Solomon to the biting of a Serpent and sting of an Adder. Prov. 23.32. he roared for the disquietness of his heart: But better so, then roar in hell, where is punishment without pity, misery without mercy, sorrow without succour, crying without comfort, mischief without measure, torment without end and past imagination The Prophet Amos likeneth incorrigible persons to horses running upon a rock, where first they break their hoofs, and then their necks, Amo. 6.12. Another fitly compareth them to that Jesuit in Lancashire who followed by one that found his glove with a desire to restore it him, but pursued inwardly by a guilty conscience, leaps over an hedge, plunges into a marlepit behind it unseen, and unthought of, where in he was drowned. To prevent their deserved destruction (if it may be) God telleth them here that he will not only hedge them in, but wall up their way, And make a wall] macerabo maceriam, I will wall a wall, and immure her: as jealous husbands do their wives whom they mistrust: And this God speaks by an Apostrophe to others, as loathing the thought that ever he should be put to it, I will make a wall that she shall not find her paths] q. d. I'll hamper her and handle her as she was never handled. By a like passionate Apostrophe Gen. 49.4. old Jacob, speaking of Rubens incest, Thou goest up to thy father's bed: then defiledst thou it: moved with the odiousness of the fact, he breaks off his speech to Reuben, and turning him to the rest, he addeth, He went up to my couch. q. d. Out upon it, I am the worse to think of it. Maginus tells us, that in Lituania the men are such wittols, that they suffer their wives to have their stallions whom they call Cennubij adjutores, and prise them far above all their accquaintance. And Balthasar Exnerus telleth us of a certain Duke of Oppania, who marrying a Lituanian Lady, and going forth to meet her, Val. Max. Christian. when she came first to him: he found in her company one of that rank, a lusty young fellow; whom when he understood what he was, and wherefore he came, voluit laniandum canibus objicere, he was once in mind to make dogs-meat of him. But understanding that it was the custom of that country, he sent him home again without further hurt. The Lord our God is a jealous God: and be the Gods of the Heathen good fellows, saith One, yet he will not endure corrivals: nor share his glory with another. Why trimmest thou thy way to seek love? And why gaddest thou about so much to change thy way, thou also shalt be ashamed of Egypt as thou wast ashamed of Assyria. Yea thou shalt go forth from him, i. e. from the Egyptian thy present patron and protector. And thy hands upon thy head, which was the gesture of women in great sorrow. 2 Sam. 13.19. for the Lord hath rejected thy confidence, and thou shalt not prosper in them, Jer. 2.33.36.37. This people to have a stake in store, howsoever the dice chanced to turn, sought to join friendship assoon with the Assyrian. as with the Egyptian, and so to secure themselves: but it would not do. They followed after these lovers, but could never overtake them. Egypt proved but a broken reed. Assyria the rod of God's wrath, the staff in his hand, Es. 10.5. yea the hedge of his making, hemmed them in by strait sieges, both at Samaria and Jerusalem: till at length the Romans came, and walling them about, till they were forced to yield, took away both their place and their nation, according to that they feared, Job. 11.48. and caused to cease the daily sacrifice which they would needs till then hold out in opposition to the Gospel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That she shall not find her paths] those highways to hell wherein she hath hitherto tired herself, by trotting after her lovers. Drusius noteth here, that an harlot hath her name in the Chaldean tongue from her tracing up and down; delighting to be abroad altogether, to see, and to be seen, that she may draw in the silly-simple. See Prov. 7.11, 12. with the Note. God is able to strike such people with such blindness as he did the wicked Sodomites at Lot's door, subito scotomate, saith Junius, such as tormented their eyes, as if they had been pricked with thorns, as the Hebrew word there signifieth, Gen. 19.11. See Psal. 75.6. Isai. 29.19. & 19.11, 12, 13. The fool knoweth not how to go to the city, Eccles. 10.15. they are so blinded and baffled many times in their own ways. God loves to make fools of them. Verse 7. And she shall follow after her lovers,] Fellow them hot-foot, pursue them eagerly and earnestly, as the hunter doth his game, or the pursuivant, the party to be arrested: So little was she bettered by her former sufferings: Thus the blind Sodomites continue groping still for the door, as if they were ambitious of destruction, which was now even at next door by. And thus Pharaoh, that sturdy rebel. rageth against God, and menaceth Moses with death, then, when that palpable gross darkness was upon him. This was one of those wild bulls in a net that was full of the fury of the Lord, Isa. 51.20. He was full of it, and yet lay raging against it, adding impatience to his impenitence, and passive dissobedience to his active. Another Bull of the same breed was Ahaziah, who sent a third Captain after the two former had been consumed with fire from heaven: as if he would despitefully spit in the face of heaven, and wrestle a fall with the Almighty. And a third was that stubborn stigmatick Ahaz, who the more he was distressed, Perdidistis fructum afflictionis. Aug. the more he trespassed, This is that King Ahaz, 2 Chron. 28.22. These men lost the fruit of their afflictions; which indeed was a great loss, but that they were not sensible of it. Those that belong to God shall have stroke upon stroke, one cross in the neck of another, till they be kindly humbled, and brought home to their first husband. God will strike a parting-blow, betwixt them and their sweetheart's; and make them pollute the Idols which they had once perfumed, Esay 30.22. She shall follow them, but she shall not overtake them,] Persequetur, sed non assequetur. She shall meet with disappointment, but it shall be in mercy: she shall be crossed with a blessing, chastened by the Lord, that she may not be condemned with the world. She shall seek for favour and secure at her sweetheart's hands, but all in vain, they shall all forsake her, and shall change their ancient love into mortal hatred, Jer. 2.36. Ezek. 36.17. It is the usual practice of the devil, and his instruments, to bring men into the briers, and there to leave them to shift as they can: thus the Pharisees dealt by Judas; What is that to us? say they; Matt. 27.4. see thou to that: they left him when they had led him to his bane; like as familiars leave their witches, when they have once brought them into fetters. God dealeth not so with any of his, when he is most angry. But as in very faithfulness he afflicts them, that he may be true to their souls. So when they follow hard after him, as David did, they are sure to overtake him, though perhaps not presently; when they seek him, they are sure to find him, so they search for him with all their heart, Jer. 29.13. True it is, that God often by the hand of the enemy, as by a pursuivant at Arms, fetcheth in bankrupt tenants, that is, his own untoward and backsliding people, and leaveth them in the pursivants hand, till they take some course to satisfy for their arrears. But that once done, he will soon set them at liberty, and make them glad, according to the days wherein he had afflicted them. Psal. 90. Let a poor soul but say, as here, I will go and return to my first husband,] that is to God. I have run away from him, by my sins, I will now return again to him by repentance. Let there be but such language in the hearts of God's prodigals, and he will soon relent toward them, meet them on the way, Isa. 65.24. fall upon their necks and kiss them, Luke 15.20. he will receive them with all sweetness. Jam ex hoc loco licet colligere quae sit vera resipiscentia, saith Calvin here. By this Text we may gather what true repentance is: Namely, when a sinner not only confesseth himself guilty, and worthy of punishment, but truly displeaseth himself, and seriously returns to God. Here we have those two essential parts of true Repentance, sc. Contrition, and conversion; or Humiliation, and Reformation. The former is called in Scripture, Repentance for sin, the latter, Repentance from sin: and the one without the other is to no purpose or profit. for than was it better with me then now,] It was so: but how came you to conceive or consider of it in this sort? but by disappointments and afflictions? These are to us as Benhadad's best counsellors, that sent him with a cord about his neck to the merciful King of Israel. The Septuagint render the Text thus; For he was good to me then, o'er he is now. And what wonder? Is there any thing to be gotten by departing from Christ, by leaving thy first love, by quenching the spirit, and making Apostasy from former degrees of grace, and holiness? Can any son of Jesse do for us as Christ can? or do we think to mend ourselves by running out of God's blessing into the world's warm Sun, as Demas did? O call me not Naomi, said she once, but call me Marah: for I went out full, and am come home empty. So doth a revolted Christian say, Ruth 4. when he comes from the act of sinning, when he hath been seeking after his sweetheart's: he went with his heart full of peace, and his hand full of plenty; and meeting with a bargain of sinning, thought to eke out his happiness, and make it fuller (as Solomon did) but came home empty: empty of comfort, but laden with crosses. He hath lost his evidences, is excommunicated from the power of the Ordinances, is under the terror of a wounded spirit, is buffeted by Satan, is out of hope of ever recovering the radiancy of his graces, hath his back-burden of afflictions: so that he is forced to confess it to be the greatest madness in the world, to buy the sweetest sin at so dear a rate. David found it so, the Shulamite found it so, Cant. 5.1, 2, etc. No rest she had at home, nor comfort abroad, till she had recovered her first husband's company; for than it was better with her then now; and yet now too, upon her hearty repentance, all becomes as well with her as ever it had been before, Chap. 6.4, etc. Was it not so likewise with Ephraim, jer. 31.19, 20, 21. with the Prodigal, Luke 15. with Peter after his shameful recidivation. Let this then be to all God's relapsed people as a valley of Anchor, a door of hope, that they may be readmitted. Shall Sarah receive Hagar into favour? joseph his brethren? David his Absolom, Philemon his Onesimus? Shall that Non-such Ahab, show mercy to his professed enemies the Syrians, that had the second time set upon him? And shall not God receive his repenting children? fetch home his banished, yea though they may seem to be as water spilt upon the ground? bring them back into his own bosom, though they have never so far wandered out of the way? He will, he will. Only he expects that they should say, and do, as the Church of Israel here, and as the Church of Ephesus is advised, Revel. 2.4. First, Remember whence ye are fallen: sc. not only from your former feelings and comforts, but also from your former fitness for God's kingdom; that jus aptitudinale (as the Schools call it) that David himself had parted with for a season, and therefore is called plain David so oft together, and not my servant David, as formerly, 2 Sam. 24.12, etc. Secondly, Repent: Sigh out that of job, Job 29 2, 3, 4 O that I were as in months past, as in the days when God preserved me! When his candle shined upon my head, and when by his light I walked thorough darkness: As I was in the days of my youth, when the secret of God was upon my tabernacle: When the Almighty was yet with me, etc. O it was far better than with me, than now. Thus relent, repent, revenge upon your back-slidings; spare for no pains, but be extraordinarily humbled: detest yourselves, give God no rest till he return unto his rest, etc. Thirdly, Do your first works, with a redoubted diligence for your former negligence; and tie yourselves thereto by solemn Covenant. Begin (though at first but faintly) to pray, read, confer, meditate, cease from sin, eat the occasions, recover by degrees as a weak body doth by good diet, moderate exercise, etc. Verse 8. For she did not know] i. e. She would not be aknown or affected, of this she was willingly ignorant, as S. Peter hath it, 2 Epist. 3. liberius peccet libenter ignorat, as Bernard. Her ignorance was not a mere nescience, or an invincible ignorance, such as she could not help; but it was wilful, affected, acquired: they not only desired not the knowledge of God's ways, but haced it, spurned and scorned at it, Tu aedepol, si sapis quod scis, nescies. Terent. shutting the windows lest the light should come in: and being blinded by the God of this world, lest the light of the glorious Gospel of Christ should shine unto them, 2 Cor. 4.4. lest they should see and say that which Nature and Scripture do both teach them, viz. that all their accommodations and comforts come from me alone. Had this their ignorance been merely negative, yet had they not been wholly excused. The Apostle noteth, that our Saviour laid down his precious life even for the not-knowing of the people which were such as they could not help, Heb. 9.7. but there ignorance being affected, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was an high degree of ingratitude and impudence, and a very great aggravation of their sin: it made it to be sin with an accent, wickedness with a witness. Israel was herein worse than the Ox and the Ass (that knows his owner and his master's crib, Isai, 1.3.) they fell below the stirrup of reason, nay of sense. Hence God so stomacketh the matter both there and here. Non semel hoc peccatum carpit, saith Mercer: he cannot satisfy himself in saying how much it troubled him to be thus unkindly, ungratefully, and unreasonably dealt withal: it runneth in his thoughts, his heart is grieved at it, and he must vent himself. And when he hath told his grief, and aggravated his wrong, yet he hath not done with it: but is upon it again and again; still convincing, upbraiding; charging Israel for their foul and inexcusable unfaithfulness and unthankfulness. Eandem sententiam quia sancta et necessaria est, repetit, saith Oecolampadius here; he repeats over the same he had said before, out of the trouble of his spirit: and that they might once lay it to heart and be humbled. that I gave her corn and wine and oil, etc.] A great deal more than she reckons upon v. 5 and yet pays her rent there to a wrong Landlord too. God is well content that we have the benefit, and comfort of his creatures, so he may have the praise: this is all the rent he looks for; and this he indents with us for Psal. 50.15. the Saints also knowing his mind, promise it him, and bind themselves to it as did Jacob, Gen. 28.20, 21. David Psal. 51.14. For they know that ingratitude forfeits all (as in this text. She would not know, Hieron. in locum. but i'll make her know: ut qui ex copia datorem non senserunt, sentiant ex penuria, for she shall fast another while, and go naked, etc.) like as the Merchant's nonpayment of customs, may prove the utter loss of all his commodities. Hence their first care to see God in all, as Moses often urgeth this people in Deuteronomie to taste the superabundant sweetness of God in the sweetness of the creatures; to look upon all, as swimming towards them in the blood of Christ, as being a piece of his purchase: and this exceedingly sweeteneth all their comforts. God give thee the dew of heaven saith Isaac to his son Jacob Gen. 27.28. Profane Esau likewise, had the like, but not with a God give thee: neither cared he how he had it, so he had it any way: but it is otherwise with the Saints. See but the difference in these two brethren, long after this Gen. 33.9.11. Esau as a mere natural man contenting himself, (like a bruit beast made and taken to be destroyed) with a natural use of the creature, cries out I have enough, my brother: keep that thou hast to thyself. But mark how Jacob delivers himself in another manner. Take I pray thee, my blessing that is brought to thee: because God hath dealt graciously with me, and because I have enough, See a like difference between the rich fools Habes multa. Thou hast much goods laid up for many years, Luke 12.19. and David's doxology, 1 Chron. 29.13.16. O Lord our God, all this store cometh of thine hand, and is all thine own. And to the same purpose speaks Eliezer, Gen. 24.35. The Lord hath given my master, flocks, herds, silver, gold, etc. and Job, chap. 1.21. The neglect of this observing of God and ascribing all to him is the source of much sin in the world, and the mother of much mischief. Jer. 2.5. God chargeth his people that they were gone far from him and had made his heritage an abomination vers. 7. and why? but because they did not say, Where is the Lord that brought us up out of the Land of Egypt, etc. verse. 6. Were men but sensible of what God doth for them every day and hour, they could not in equity and common ingenuity serve him as they do; He preserveth, and provideth for us all: lays us down and takes us up, gives us all things richly to enjoy, commanding the best of his creatures to cater for us, Hos. 2.21. and to bring us in the best of the best for our subsistence, Psal. 8. Every good gift temporal, and perfect giving spiritual and eternal cometh from the Father of lights, as naturally and as constantly as light doth from the Sun, or water from the Seal. Jam. 1.17. Let us therefore imitate those Lights of heaven and rivers of the earth, do all the good we can with those good things God hath given us, corn, wine, silver, gold, etc. and then reflect back toward, and return all the glory and praise unto the Sun of our righteousness, and Sea of our salvation. The beams of the Moon and Stars return as far back to glorify the face of the Sun, which gave them their beauty, as they can possibly. Let us (semblably) ever send back to Gods own glorious self, the honour of all his gifts, by a fruitful improvement of them, and fresh songs of praise. Let the streams of Gods daily bounty lead us (as the watercourse doth, either upward to the spring, or downward to the main Ocean) to the source and Fountain whence they flow. Let the returns we make, be from God, of God, to God; from him, as the Efficient, of him as the Material, and to him as the final cause: David joineth these three together, Psal. 86.4, 5. And Paul Rom. 11. ult. In fine, let us labour to be like the full ears of corn that hang down the head toward the earth, their original. Or if any be so graciously exalted, so freely favoured above his fellows, that his stalk is so stiff that it beareth him up above the rest of his ridge, let him look up to heaven; not in thoughts of pride, but humble vows of thankfulness. Be not as horse and mule that drink of the brook, but never think of the spring: or as swine, that haunch up the mast but never look up to the tree: or as the barren earth, that swallows the seed, but returns nothing to the sour, etc. which they have prepared for Baal] Or, wherewith they have made Baal lavishing gold out of the bag, and weighing silver in the balance, they hired a gold smith and he made it a God: they fall down, yea they worship. Esay 46 6. This Baal was a special Idol of the Zidonians: but first of the Chaldees, who called him Bel; the Carginians Bal, whence those compositions Hannibal, Hasdrubal; as amongst the Babylonians Belteshazzar Mehetabel, etc. Varro (though a Heathen) inveighes much against idols and images: and saith, Errorem auxerunt, metum dempserunt. that they that first brought them increased error, and took away fear. Plutarch saith, it is sacrilege to worship by images, etc. It is thought, they came first from Babylon. For Ninus having made an image of his father Belus (this Baal in the text) all that came to see it, were pardoned for all their offences: whence, in time, that image came to be worshipped. A great promoter of this kind of Idolatry in Israel was Ahab, in favour of his wife Jezebel, and to ingratiate with her kindred, 1 King. 16.31. and this was the ruin of his house. This Baal was by the Zidonians called Jupiter Thalassius, or their sea- Jupiter, and is thought to be their chief God. They had their Dij minorum gentium petty gods (called in scripture the host of heaven, the queen of heaven, and a little further in this chapter Baalim) the Greeks called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which saith Plato, are certain middle-powers or messengers betwixt God and man, to carry up prayers, and bring down blessings, etc. Quam autem haec damonum theologia conveniat cum sanctorum et Angelorum cultu apud pseudochristianos, res ipsa loquitur, Mede in Apoc. pag. 115. saith learned Master Mede. How this doctrine of devils or heathen-deities agreeth with Saint-worship, Melch. Ad. de Germ. Theol. pag. 815. and Angel-worship among he Papists, is easy to be discerned. A great stumbling it is to both Jews and Turks, who know it to be contrary to the first commandment: and image-worship, to the second. Whence the Turks will not endure any images, Lib. 4. no not upon their coins. And Paulus Jovius tells us, when Sultan Solyman had taken Buda in Hungary, he would not enter into the chief Temple of that city, to give praise to Almighty God for the victory, till all the images were first down, and thrust out of the place. We read also of a certain Turkish Ambassador, who being demanded why the Turks did not turn Christians? he answered, because the Christian Religion is against sense and reason: for they worship those things that are of less power than themselves, and the works of their own hands: as these in the text, that made them Baal, yea (as if God had hired them to be wicked) they made it of the very gold and silver which he had given them, though for a better purpose. And this was horrible wickedness, hateful ingratitude. This was to sue God with his own money, to fight against him with his own weapons, as David did against Goliath, as Jehu did against Jehoram, and as Benhadad did against Ahab with that life that he had lately given him. Z●naras in Annal. I read of a monster, who that very night that his Prince pardoned and preferred him, slew him, and reigned in his stead. This was Michael Balbus, and he is and shall be infamous for it to all posterity. Ingratitude is a monster in nature. Lycurgus made no law against it, quod prodigiosa res esset benesicium non rependere. To render good for evil is Divine: good for good is humane: evil for evil is brutish: but evil for good is devilish. And yet alas●e how ordinary an evil is this amongst us, to abuse, to Gods great dishonour, our health, wealth, wit, prosperity, plenty, peace, friends, means, day, night, corn, wine, silver, gold, all comforts and creatures, our times, our talents, yea the holy Scriptures, the Gospel of grace, and our golden opportunities, the offers of mercy, and motions of the spirit, turning our backs upon those blessed and bleeding embracements, and pursuing our lusts (those idols of our hearts) those Baal's, that is, Deut. 32.5. Lords and husbands that have us at their beck, and check? But is this fair dealing? Do we thus requite the Lord, foolish and unwise as we are? Holy Ezra, thinks there is so much unthankfulness and dis-ingenuity in such an entertainment of mercy, that heaven and earth would be ashamed of it, Ezra. 9.13. Should we do so? saith He, oh God forbidden us any such wickedness. Others render it, which they have sacrificed, or dedicated to Baal, for Idolaters spare for no cost, Dum Deum alienum dotant, as some render that text Psal. 16.4. whiles they give their goods not to the Saints (as David) that are on the earth, but to another God. They lavish gold out of the bag: as we read of a certain King of this land, who laid out as much as the whole crown revenues came to in a year, upon one costly crucifix: and of another, that left by will a very great sum of money for the transporting of his heart, to be buried in the holy land, as they called it. How profuse papists are in decking their mammets and monuments of idolatry, is better known then that it needeth here to be spoken of Their Lady of Loretto, that Queen of heaven, as they call her stilo veteri, hath her Churches so stuffed with vowed presents and memories, Sands his Relat. as they are feign to hang their Cloisters and Churchyards with them. Verse 9 Therefore will I return] i. e. I will alter my course, change my stand, change the way of mine administrations, deal otherwise with them then yet I have done: they shall bear their iniquities, and know my breach of promise, as Num. 14.34. they shall know the worth of mine abused mercies, by the want of them another while. I will go and return to my place, till they acknowledge their offence and seek my face: in their affliction they will seek me early. Hos. 5.15. Finally, I will cut them short of alimony and hold them to strait allowance; Hos. 7.14. and then I shall be sure to hear them howling upon their beds for corn and wine: as dogs do that are tied up, and cannot come at their meat. And take away my corn, and my wine] those precious fruits of the earth, as S. James calleth them, James. 5.7. the product of God's great care, from years end to years' end, Deut. 11.12. without which the earth could not yield her increase: neither would there be a vein for the silver, a mine for the gold, iron taken out of the earth, or brass melted out of the stone. Job. 28.3. All that we have is his, in true account, and he is the great Proprietary, Mat. 20.15. who only can say (as he in the gospel) May not I do what I will with mine own? And what should he sooner and rather do, then take away meat from his child that mars it? If fullness breed forgetfulness, (as the fed hawk forgets his master, and as the full Moon gets furthest off from the Sun) so men, when they have all things at the full, forget God, and wickedly departed from him, what can he do less than forget them (that so they may remember themselves) and make fat jeshurun look with lean cheeks, that they may leave kicking, Deut. 32.15. Isay. 26.9. and learn righteousness? Neither doth God do this, till greatly provoked, till there is a cause for it, Therefore I will return. He may well say, as that Roman Emperor did, when he was to pronounce sentence of death, Non nisi coactus, I am even compelled to it, there is no other remedy, 2. Chron. 36.16. As a woman brings not forth but with pain; and as a be stings not, but provoked: so here, Ille dolet quoties cogitur esse ferox, he afflicteth not willingly, nor grieves the children of men, Lam. 3.33. It's sin that maketh him return as here: that puts him out of his road of mercy into ways of judgement, that putteth thunderbolts into his hand, and maketh him do his work, his strange work, and bring to pass his act, his strange act. Isay. 28.21. What can a Prince do less then disarm a rebel? what can God do less, then take away his own and be gone from such an impudent adulteress, as is here described? Jer. 7.18. should he suffer her with his corn to make cakes to the Qu●en of heaven, and to pour out his wine for drink-offerings to other gods, that they might provoke him to anger? No: rather then so, he will take away corn in the time thereof, and his wine in the season thereof] He will cut off the meat from their very mouths, joel. 1.16. and pull their morsel from between their teeth. Just at harvest, when their corn is to be inned, God will blast it, or otherwise blow upon it, when all their old store is spent, and they reckoned upon a good recruit, they shall be defeated and frustrated. Therefore hath God watched upon the evil, and brought it upon us, saith Daniel, chap. 9.14. Lo, God watcheth his time when to be even with his enemies: and taketh his fittest opportunity for their greater mischief. They that are wicked overmuch shall die before their time, Eccle. 7.17. Not before God's time (for sta●●●a cuique dies, every man's time is set, Job. 7.1. our bounds are prescribed us, and a pillar pitched up by him, who bears up the heavens, which we are not to trespass) but before their own time that they had propounded and promised to themselves as that rich fool, Luk. 12.19. who talked to himself (as fools use to do) Vers. 17. saying Soul, thou hast much good laid up for many years. But we know what became of him that very night; his many years were quickly up, his glass was run, when he thought it had been but new turned. Psal. 64.7. God shot at him with an arrow suddenly, he fetched off this bird with a bolt whilst he was gazing at the bow, or pruning himself upon a bough. He chopped into the earth before he was ware: as one that walketh in the snow chaps into a pit. He died tempore non suo (as some render that forecited text in Ecclesiastes) not in his own time, but in God's time; then when it had been better for that fool to have done any thing, then to have died, because (like Elies' sons) he died in his sins: and like Jezebels children, he was killed with death. This made Austin say, Rev. 2.23. that he would not for the gain of a world, be an Atheist for one half hour: because he knew not but that God might, Job. 27.8. in that time, call him: And then, what is the hope of the hypocrite though he hath gained, when God taketh away his soul? He is troubled, when God taketh away his corn in the time thereof, and his wine in the season thereof: he is hungry and hardly bestead, and therefore ready to curse God, and look upward, howling against heaven, as the hungry wolf. But first he should consider, Esay 8.21. that the corn and wine and wool and flax that he hath in keeping is not his, but Gods; and that he reserves the propriety of all in his own hand: neither hath any man ought, in reference to him the Monarch of the world, that he can call his own. The rich fool indeed talked much on this manner, Luk. 12.18. I will pull down [my] barns and build greater, and there will I bestow all [my] fruits, and [my] goods. All was his own belike: God was not in all this man's thoughts; For if he had, he would soon have known what to have done: sc. he would have acknowledged God the Author and owner of all (as Moses mindeth men) he would also have fed the hungry with his corn, Deut. 8.17.18. and clothed the naked with his wool and flax, as Tyrus converted did with her merchandise Isay. 23.18. he would have said to God as David did, 1 Chron. 29.14. all things come of thee, and of thine own we give thee. Bernard reports of Pope Eugenius, that meeting with a poor but honest Bishop, he secretly gave him certain Jewels wherewith he might present him. If God did not first furnish us out of his treasury; we should have nothing wherewith either to honour him or to help ourselves or others; Gods poor, I mean, whom Solomon calleth owners of our goods and maketh us but their stewards, Pro. 3.27. withhold not thy goods from the owners thereof. Next, the hunger-bit hypocrite should consider, that there is a worse hunger yet behind: and an heavy account to be given of the corn, wine, wool, and flax, the creatures that he hath detained in unrighteousness, and spent upon his lusts, Jam. 4.3. If the husband men must be ashamed and howl because the harvest of the field is perished: If the drunkards must wake, weep and wail because the new wine is cut off from their mouths, Serm. 4. in Quadragess. Jo. de comb. Comp. Theol. l. 6. c. 21. Joel. 1.5, 11. How shall they much more howl in hell, ubi nullus unquam cibus est, nulla consolatio, saith Bernard, where there is no manner of meat, no drop of water to be had for love or money: where they must fast, and find no mercy for ever, where they must hunger and thirst in aeterno Dei as the Schools speak, as long as God is God. The sufferings of this world to the wicked, is but as the falling of the leaves in comparison of the trees, that will fall upon him hereafter, in that eternity of extremities. If here, In the fullness of his sufficiency he shall be in straits, and every hand of the troublesome shall come upon him. When he is about to fill his belly, God shall cast the fury of his wrath upon him, and shall rain it upon him while he is eating, as it is threatened Job. 20.22.23. what think we, will their portion be in hell? Mean while God will recover his wool and his flax] He will snatch it away (as the word signifieth) in great displeasure, as a man doth his stolen goods out of the hands of a thief: He will rescue them, as Abraham did Lot and the captives from Chedorlaomer, Gen. 14. 1 Sam. 30. as David did his wives, goods, and friends from the Amalekitish rovers. The poor creatures, corn, wine, wool, etc. groan heavily under the abuse of graceless persons, Rom. 8.22. and God heareth them, as he did the oppressed Israelites in Egypt, for he is gracious, He hears them I say, and recovers them: He spoils their possessors of them, as Jacob did Laban of his sheep, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 31.10.16. as the Israelites did the Egyptians of their Jewels: the same word is used there, as here, and it is a wonderful significant word saith Mercer, S. Paul, imitateth it, when he saith the creature shall be delivered from the bondage of corruption. This God doth when he snatcheth away kingdoms from tyrants, wealth from worldlings, strength from roisters, spiritual common gifts from the proud and secure. Zech. 11.17. See the note there, when men abuse mercies, they forfeit their right in them: wicked men have not only a civil title, but a right before God to the things that they possess; It is their portion, Psal. 17.14. And what Ananias had was his own whiles he had it, Act. 5. And God gave Egypt to Nabuchadnezzar as pay for his pains in taking Tyre. True it is, all was forfeited in Adam: but wicked men have yet a right to all they do enjoy in a lawful way, by divine donation, till the day of execution: As when a traitor hath his life given him, for a time at least, he hath meat and drink also given him to maintain his life for that time. God dealeth not as that cruel Duke D'alva did, who starved some prisoners after that he had given them quarter, saying, Though I promised you your lives, Hist of Netherl. I promised not to find you meat. That which wicked men are charged with, and shall be accountable for, is, not their right to use the creatures, but their not right using them: This makes the creature cry in its kind and long for liberty: even as birds do that thrust a long neck out of a cage (so much the Apostles word importeth Rom. 8.19.) And God who heareth the cry of the widow and fatherless, and looseth his prisoners Psal. 146.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. hairs and frees the poor creatures groaning under man's abuse &c. Given to cover her nakedness.] This is the end of garments so called quasi gardmentes: they arm and fence our bodies against the injury of wind and weather, against heat of summer, cold of winter; They also cover our nakedness and deformity, those parts especially that are by an Antiphrasis called verenda & pudenda (here principally perhaps intended) because they ought never to be laid naked but kept covered pudoris gratia for common honesty sake: that the shame of thy nakedness do not appear, Rev. 3.18. Vatab. Nature teacheth to cover our nakedness; Therefore also when a man hath commttted a sin, he blusheth: the blood, as it were would cover the sin. But nothing will do that, save only the righteousness of Christ, the fleece of that immaculate lamb of God, whom therefore we must put on, Rom. 13.14. in all his offices and efficacies. Our first parents indeed were born with the royal robe of original righteousness on their back; but the devil soon stripped them of it; and therehence they became sore ashamed of their bodily nakedness (but chief of their spiritual) which therefore they sought to hid as they could, their privities especially. Whence some are of opinion that to look upon the nakedness of another is a sin against nature. The Prophet Habakkuk taxeth it in the Chaldees Chap. 2.15. and the Hebrews there say, It was a filthy custom amongst them, common at their feasts. are the ensigns of man's sin, and the cover of our shame. To be proud of them, is as for a thief to be proud of his halter: to brag of them, is as for the Lazar to brag of a plaster laid to his filthy sore: the fineness of such is their filthiness: their neatness, nastiness, as one speaketh. Verse 10. And now will I discover her lewdness,] Or her filthiness, baseness, foolishness, saplessnesse; perhaps the same with her nakedness, verse 9 See the Note there. How shameless the Heathen Idolaters were, the worshippers of Priapus especially (which Jerome and Isidore say, was the same with Baal-peor, and made Maacha the mother of Asa guilty of that villainy) with their infamous Nos pudore pulsa, stamus sub Jove coleis apertis, etc. is notoriously known; how they ran about naked in their Lupercalia, Bacchanalia and other beastly solemnities. God threatneth to make her naked here in another manner, Chaldeus reddit ignominiam, ut quam velatam desiderabant, apertam contemnant Hieron. to her utter disgrace and ignominy. He had threatened her before with poverty, now with scorn and contempt: these go seldom asunder; but when self-procured, they are very grievous. See Deut. 28. Fornicatours are fools, jer. 29.23. Gen. 34.7. Shechem committed folly in Israel, and is therefore called a lad, or a child, (ver. 19 Neque distulit puer) for his witlessenesse, as being carried not by right reason, but blind affection. So Amnon was for this as one of the fools in Israel, 2 Sam. 13.12. a Nabal, a Nebulo, one that falls below the dignity of a man, below the stirrup of reason, flagitious and profligate. Spiritual fornicatours are all this and more. They hunt after lying vanities, and so forsake their own mercies; Ionas 2.8. being singularly foolish (as the word here used importeth) and miserable by their own election. The indignity and iniquity of their practice, see jer. 2.9, 10, 11, 12, 13. Satan deals by them as he did by Adam, when he gave him an apple for Paradise; and set him to the tree of Knowledge, that he might not taste the tree of life. And like unto them (saith a Lapide here) is every wicked person, who by Satan's persuasion preferreth the creature before the Creator, earth before heaven, the devil before God, hell before heaven, sin before sanctity, evil before good. These are lewd persons of sordid and servile dispositions, homines ad servitutem parati (as Tiberius said of the Romans) men of an under-spirit, as those, 1 Chron. 4.23. Hedge rogues Mr. Dyke calleth them. In the sight of her lovers] That her, whom they have so desired whiles she was veiled, they may deride when laid open. There can nothing befall a woman more grievous, then to be stripped naked, but especially before her sweetheart's, Lam. 3.8. All that honoured her, despise her, because they have seen her nakedness: yea she sigheth and turneth backward. It is the paint or the dress many times, that makes the lewd woman lovely; Think the same of Idolatry: how pompous is it, and theatrical? but God will detect it and make it ridiculous every day more and more. Erasmus was very instrumental this way, and did prejudice Popery by his witty jeering, as much as Luther did by his stomacking and inveighing, saith One. Though it cannot be denied, Capito. but that Pruriginosa istorum hominum scabies asperiori strigali fricanda fuerat, Amama. Anibarb. Praefat. the scabby hides of those Popelings called for a sharper currycomb, as another Learned man phraseth it. and none shall deliver her out of my hand] Not her idols, not her confederates. An idol is nothing in the world: and all Nations, set by God, are as a drop of a bucker, or dust of a balance: they can no more stand before him, than a glasse-bottle can before a cannon-shot. 1 Cor. 8.4. Isai. 40.15. It was bootless therefore for this adulteress to hope for help from her lovers, when God once took her in hand. He would give her, her due, Ipsis spectantibus & stantibus instar stipitum, whiles they look on and stood like so many stocks, not daring to stir for her rescue and relief. See for this, Rev. 18.10. with the Note. Verse 11. I will also cause her mirth to cease,] Idolaters are frolic and jovial, the greatest mirth-mongers, the merry Greeks of the world, set altogether upon the merry pin, Job 21.13. they spend their days in pleasure, and suddenly turn into hell. Thus it was with these old idolaters. See Amos 6.4. And thus it is with the Papists at this day. They have a Proverb amongst them; Spiritus Calvinianus est spiritus melancholicus, A calvinistical spirit is a melancholy spirit. Turn Protestant once, and you must for ever bid adieu to mirth and jollity, and lead a Monkish melancholy life. In their supplication to King james for a Toleration, they used this as an argument for their Religion above ours, because more suitable and pleasing to man's nature. Revel. 13. It is indeed an alluring, tempting, bewitching religion. Sir Walter Raleigh knew what he said, That were he to choose a Religion for licentious liberty, lasciviousness, and merry-living, he would be a Papist. Hence the whole world is said to wonder after the Beast, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Qu●d omnium animalium amicus sit. Isidor. which is said to be like unto a Leopard, or Panther: Now the Panther is admired, and followed by most other beasts of the field (and thence hath his name) either for the beauty of his hide, or for the sweetness of his smell. So is the Pope for those sensual delights, and swinish pleasures he alloweth his followers. Lupanar utriusque Veneris Roma condidi●, saith Agrippa, concerning Pope Sixtus Quintus. But what should I rake in that dunghill? Such sinful mirth, as it is base born, so it is of short continuance: God will make it to cease, and to go soon out in a vexing snuff. For why? There is a snare (or cord) in the sin of the wicked, sc. to strangle their joy with, but the righteous sing and are merry, Prov. 29.6. yea they are merry, (or right set in their minds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the Sept. here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as the Apostles word signifies, james 5.13.) and therefore they sing, yea and shall sing for joy of heart, when wicked men shall cry for sorrow of heart, yea howl again for vexation of spirit, Esay 65.14. Meanwhile their mirth is but the hypocrisy of mirth. It may wet the mouth, but not warm the heart; smooth the brow, but not fill the breast. It is like a little counterfeit complexion; As they repent only in the face, Mat. 6.16. so they rejoice only in the face, 2 Cor. 1.5.12. Indeed they revel rather than rejoice, & the end of that mirth is heaviness, Pro. 14.13. as lightning is attended with thunder, & as comet's end in a pestilent vapour. Let the Lord but turn his hand & take away his corn, etc. destroy vine and figtrees, etc. and this carnal mirth is at an end: their light is put out in obscure darkness, they lie down in sorrow, and are all Amort. they are filled with unmedicinable perplexities, and are ready to run mad Deut. 28.34. Whereas a godly man, as he hath a constant spring of comfort within him, and can be merry without music, so he can stand under the greatest weight of affliction without buckling, as Paul: he can be medjis tranquillus in undis as Noah: he can confidently say with Habakkuk Although the figtree shall not blossom, neither shall fruit be in the Vines etc. Yet will I rejoice in the Lord, I will joy in the God of my salvation. Chap. 3.17. Her feast-days, her new-moones] Not the matter of their joy only shall be abolished, but the times too; She shall neither have holy-days nor good days (as they are called, Esth. 8.17.) to keep and celebrate. Here then the Lord shows how he will uncover this harlot's nakedness, Viz First he will strip her of her spirituals, and next of her temporals, Verse 12. Her feast-days, new-moons, sabbaths, and solemn-feasts were but apish imitations of those commanded by God, whose ape Satan will needs be. Habent & vespae favos: simiae imitantur homines, Wasps also have honey-combs as well as Bees; and apes will be doing at men's actions. Satan's synagogue may seem a true Church. The ten revolted Tribes kept also divers solemn days, partly commanded by the Law, (as new-moons and sabbaths) and partly instituted by jeroboam, in honour of their idols, as now among the Papists, in pretended honour of the Saints, with feasting, dancing, ringing, roaring of organs, etc. These solemnities therefore, the Lord here first utterly disowneth, calling them, her feast-days, her sabbaths, etc. and none of his, because they did lacte gypsum miscere, mingle lime with milk, as Irenaeus saith of Plato; Non mea, tua font, as Martial saith of his Epigrams, ill read by another. And secondly, that he will take them away, (sc. by carrying themselves away captive. See Chap. 9.4, 5.) and so pull off their vizour, wash off their varnish of rites and ceremonies, and lay them open to all in their own colours. Verse 12. And I will destroy her vines, and her figtrees,] Not her wine, and her figs only, (i. e.) her delicious drinks and sweetmeats, (even all her plenty) sed vineta ipsa & ficeta, as Rivet observeth: which shows a great deal of anger, (for fruit-trees were not to be destroyed in an enemy's country) like as he discovered a great deal of fear of the Spanish Inquisitours, Heyl. Geog. 52, etc. that brought one of them his pears (which he had sent for) tree and all by the roots It is wisdom to meet God by repentance, lest he stub up root and branch together, lest he overturn, overturn, overturn, so as it shall be no more, Ezek. 21.27. lest he cry, Cut it down, Luke 13.7. why cumbreth it the ground? sigh it is not for fruit, let it be for the fire. whereof she hath said, These are my rewards,] The wages of my wickedness, the hire of my Harlotry, Deut. 23.18. Ezek. 16.34. pretium m●ritorium Adultery is costly. Whore's must have their rewards, they lie in wait for a prey, Prov. 23.20. and will soon bring a rich man to beggary, Prov. 6.26. Solomon himself was so exhausted by such she sinners (so they call them, Cruces et crumenio ulgas, suck purses the Poet calleth them) that he was forced to oppress his Subjects, to supply his coffers: which occasioned the loss of ten Tribes Harlots know no other language but that of the horseleech, Give, give; and may fitly be compared to the ravens of Arabia, that full-gorged have a tuneable sweet voice; but empty, they screech horribly. Corpus, opes animum famam, vim, lumina, Scortum, Debilitat, perdit, necat, aufert, tripit, orbat. Idolatry also is no less costly: witness this harlot's habit, verse 13. and the purple whore of Rome, with all her trinkets, and those masses of money that she drains out of many parts of Christendom for the support of her state. Muscipulata res. Otto (one of her Mice-catchers, as the story calleth him) sent hither into England by Gregory the ninth, after three years raking together of money for pardons, and other palterments, at last departing, he left not so much money in the whole Kingdom, as he either carried with him, or sent to Rome before him. What will not men part with to purchase heaven? Bellarm. Now they persuaded the poor people (and still they do) that good works (and what so good, as to gratify the Pope with great sums?) were mercatura regni coelestas, the price to be given for heaven. Idolaters are all Merit-mongers: they will have heaven as a purchase; they lay claim to it, as wages for their work. They say with that wretched Monk; Red mihi aeternam vitam quam debes, Luke 15. Give me eternal life which thou owest me, Give me the portion that belongeth to me. God forbidden, saith another Papist, that we should enjoy heaven, as of mere alms to us. On the other side, the godly disclaim their own merits, beg hard for mercy, expect a recompense of reward from him, but all of freegrace; accounting all that they can do for God, but a little of that much, that is due to him, and that they could well beteem him: they do all righteousness but rest in none: they know that God's kingdom is partum & non paratum; that their reward is the reward of inheritance, and not of acquisition: and that if they could do any thing this way, yet would it be mercy in God to reward every one according to his work, Psalm. 61.12. and I will make them a forest,] See this more fully set forth, Isai. 5.5, 6. Such is the hatred God beareth to sin, that he makes bloody wails, as it were, upon the backs of the insensible creatures for man's sake. A fruitful land turneth he into barrenness for the wickedness of them that dwell therein, Psal. 107.34. Thus he dealt by Sodom, which was once as Egypt, yea as Eden, but is now a place of nettles and salt-pits: By judea, that once Lumen totius orbis, now laid desolate: as Babylon, where Strabo saith their Barley yielded three hundred-fold increase, and their Palmtree three hundred and sixty several sorts of commodities, as bread, honey, wine, vinegar, etc. but what devastation befell it by the Modes, see Esay 13.19, etc. It were easy to instance in the seven Churches of Asia, the Palatinate, and other parts of Germany, in Ireland, and now Scotland, and what may England look for? Shall we altogether pass unpunished? Shall we still sit safe under our vines and figtrees, and not be forrested, and by those wild beasts of the field devoured? Sure it is, that no beast of the field doth show itself more raging, or ravenous, then do the wicked, when God suffers, or rather sends them to break into his vineyard: Witness those breathing devils the Irish Rebels, more cruel than any Cannibals. Cursed be their wrath; for it was cruel, transcendently so, extending itself both to the living and the dead. Vrsi non saeviunt in cadavera: but these bears, Psal. 58.4. boars, Psal. 80.13. lions, leopards, etc. did rage against dead carcases, and tore them with their teeth. Histories tell us, that the first founders of Rome were nourished by a Wolf: Certain it is that the offspring of that people have the hearts of Wolves: being savage and cruel above measure. Their city was first founded in blood, and so was the Papacy: for the foundation of that See was laid when Phocas slew his liege Lord and Emperor Mauricius, whom he stewed in his own blood. Whence the Poet wittily; Suffocas, Phoca, imperium; stabilisque Papatum. The habit of that harlot is, according to her heart, purple and scarlet; and her diet is the diet of the Cannibals. Rev. 17.6. I saw her drunken with the blood of the Saints. They are wholly bloody, both in their positions, and dispositions, their plots, and practices. The Pope is said to be a Leopard, or Panther, with his feet like a Bear, and his head like a Lion, Revel. 13.2. See the Note there And of their S. Dominick (the father of the Dominicans) it is reported, that when his mother was with child of him, she dreamt, that she brought forth a Wolf, with a firebrand in his mouth: and he proved accordingly; Ezek. 21.31. Habac. 1.2, 3. a brutish man, skilful to destroy, to devour the man more righteous than himself, by his bloody inquisitors. I pray that God would deliver his turtle from these savage creatures; that he would cause the evil beasts to cease out of the land, Ezek. 34.25. that the beasts of the land may no more devour them, vers. 28. Verse 13. And I will visit upon her the days of Baalim,] That is, I will punish the sins committed in those days wherein they went after those multitudes of Heathenish gods: 30000. In Theog. In Georg. lib. 1. of them Hesiod reckons up in his days And Servius upon Virgil tells us, that for fear of offending any of them they used to close up their petitions with Dijque Deaeque omnes, All ye gods & goddesses, etc. Some of the Hebrews by Baalim understand Dominos domuum the Lords of the houses: for the planets are said to have their houses. Oecolampadius understands it of those Idols which they worshipped under the name of the Stars, called elsewhere the Queen of heaven, or the heavenly constellations. Others by Baal conceive to be meant their chief God: called also by them Baal-samen, or the Lord of Heaven: by Baalim their under-gods, mediozuma numina inter mortales caelicolasque vectores. This was Plato's Demonogy (See the Note above upon verse 8. of this chapter) Saint Paul is thought to have been well read in Plato's writings (his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.6. is verbùm Platoineum) and to have alluded to him in that passage, 1 Cor. 8.5, 6. Though there be that are called (Baalim signifieth Lords) whether in heaven or in earth, as there be gods many and lords many: but to us there is but one God the Father, and one Lord Jesus Christ, that is but one Mediator betwixt God and Man, the Man Christ Jesus, who indeed in regard of his humane nature is inferior to the Father, but yet such a Lord by whom are all things, and we by him. The Papists acknowledge but one God, but they have many baalim's, many Lords and Mediators both of intercession and of Redemption too. But this is an heathenish opinion, as indeed many of theirs are: whence they are called Gentiles, in opposition to the holy City the Church, Rev. 11.2. wherein she burned incense to them] which typified prayer, both in the sweet savour, and ascending property; elationibus fumi with pillars of smoke, Chap. 3.6. This should have been done to God alone. He is the proper object of prayer, as being omnipresent, omniscient and omnipotent: and besides in covenant with his people: He never said to the seed of Jacob, seek ye me in vain. No: he scorns that, and leaves that to the Heathen idols to do, Esa. 45.18.19. Deut. 2, 2. Our Rock is not as their rock our enemies themselves being judges. He is not like Baal, that pursuing his enemies could, not hear his friends. Nor like Jupiter of Crect that was carved without ears, Luc. dial. and could not be at leisure to attend small matters, no nor greater neither, unless it were at certain times when he was pleased to look down through certain chinkers in heaven, as Lucian feigneth. He is not as Diana, who being present at Alexander's birth, Sic. de not dear. lib. 2. could not at the same time preserve her Ephesian temple from the fire. O thou that hearest prayers (saith David: that's one of his titles of honour. Psal. 65.2.) unto thee shall all flesh come. Whither else should I go? Basil makes prayer a chain tied to God's ear, and man's mouth. Jamblichus saith, it is copula quâ homines cum Deo conjunguntur, a tie wherewith men are knit unto God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De orth. fid. Damascen saith it is an ascent of the heart to heaven. The Church is said to ascend out of the world by these pillars of incense, Cant. 3.6. And as the Angel that appeared to Manoah by ascending up in the flame of the Altar, is said to do wondrously, Judg. 13.19, 20. So do the Saints by their daily devotions coming up (as Cornelius his prayers and alms did) for a memorial before God, Act. 10.4. and being a precious incense, Psal. 141.2. far beyond that of Baal Priests, or Chimney-Chaplaines, who were called Chemarims, 1 King. 23.5. Zeph. 1.4. or Black-ones, ab incensione thuris from their much offering up of incense, with the smoke whereof they were blacked and sooted; as some hold. and she decked herself with her earrings and her jewels] Harlot-like: matrons adorn not themselves so pompously. Whence Tully compares the Latin tongue to a grave Matron; the Greek to a sumptuous harlot in all her bravery. This draws the senses, and is therefore much in use amongst adulterers and Idolaters: as Papists for instance with their excessive gaiety in God's service; their palles, copes and other massing-vestments of as great price, some of them, Athena●s. as Demetrius king of Macedon his robewas: which none of his successors would were propter invidiosam impendij magnificentiam for the richness thereof. God's likes no such do now adays in his service. The Highpriest indeed of old was sumptuously attired from head to foot. Os humerosque Deo similis as representing the person of God, Virg. that he might dazzle the eyes of the beholders, and breed reverence in them by such an appearance. But now it is far otherwise. Cor aureum requirit Deus, non vestem. God looks not for gorgeous array but gracious hearts: faith and love within, modesty and humility without: these are things of great price in the sight of God, 1 Pet. 3.4. these beautify the soul better than Isaac's jewels did Rebeccah's body. It was therefore excellent counsel that Tertullian gave the young women of his time, Lib. de cult. foemin. and may be useful to to us all: Vestite vesserico pietatis, byssino sanctitatis, etc. yourselves, saith he with the silk of piety, with the satin of sanctity, with the purple of modesty. So shall you have God himself to be your suitor: Christ will make love to you, and greatly desire your beauty. Psal. 45.11. The king's daughter is all glorious within: her clothing is of wrought gold vers. 13. She is like that Spartan woman mentioned by Plutarch, who when her neighbours were showing their apparel and jewels, she brought out her children virtuous and well taught, and said, These are my ornaments and jewels. and she went after her lovers] This is oft objected to her, as a foul business indeed: this was the sin that disjointed God's soul from her, to the making of her desolate, a land not inhabited Jer. 6.8. We must take special care, that no creature creep into the Bridal-bed betwixt Christ and the soul: or if any do, complain to him betime and he will play Phineas his part, Act. and Mon. as Master Bradford phraseth it. And forgot me, saith the Lord] This is reserved to the last, as the foot and root of all the forementioned evils both of sin and punishment. See the lack of God's holy fear Rom. 3.18. There is no fear of God before their eyes. And thence it is, that their throat is a gaping grave, their mouth full of gall and guile, that destruction and misery are in their ways, etc. 13, 14, 15, 16. etc. Fearlesness and forgetfulness of God go always together. Jer. 5.22, 23. those that remember him and his presence, cannot but bear an awful respect to him. It is a problem in Aristotle, why are men credited more than other creatures. His answer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they believe a Deity. Man alone remembreth, and therefore reverenceth God. Those therefore that so forget him, after long experience especially of his gracious care to protect them and provide for them, as a husband doth for the wife of his bosom, these are strange creatures, and must look to be visited and reminded of him from whom they have so deeply revolted: for of all things God cannot abide to be forgotten. See Isai. 17.10. Deut. 8.21. Verse 14. Therefore behold I will allure her] A strange [Therefore] It may very well have a Behold at the heels of it: For the sense is this; Because she hath quite forgotten me, and will never be converted of herself, I will prevent her by my mercy, recalling her mildly but mightily by my Gospel. Seducam eam et deducam in desertum. Such another sweet text as this we have in Esay 57.17, 18. For the iniquity of his covetousness was I wroth and smote him: I hide me, and was wroth, and he went on frowardly in the way of his heart. I have seen his ways, and will heal him. Ways? what ways? his covetousness, frowardness, etc. And it is as if God should say, I see these froward children will lay nothing to heart: frowns will not humble them, blows will not better them. If I do not save them till they seek me they will never saved: therefore I will heal him, I will lead him also, and restore comforts unto him and to his mourners: I will create the fruit of the lips peace to him. O the never-enough adored depth of God's free grace and fuperabundant love to his people! This David well understood, Psal. 25.11. and therefore prayed, pardon my iniquity: for it is great. He knew that God both could and would remit more than he could commit: and that mercy rejoiceth against judgement; whilst God for his own sake (though not for ours) blotteth out the thick cloud as well as the cloud, enormities as infirmities Esay 44.22. See his Nonobstante Psa. 106.8. his Resolve Gen. 8.21. and his Mandamus Psal. 14.4. and then it must needs be done, though no god would do it but himself Mic. 7.18. though no man could imagine how it should be done. Esay 55.7, 8. I will allure her] that is, I will effectually persuade her by the preaching of the Gospel. Men may speak perswasively, but God only can persuade Gen. 9.27. they may speak to the ear, but He to the heart: and this He doth to his Elect, not only by a moral persuasion, but by an irresistible inward attraction, Act. 11.17. by a merciful violence, by making them willing to follow the Lamb wheresoever he goeth. They kiss the Son with a kiss of love and homage, having first been kissed with the kisses of his mouth: whereupon immediately follows, Draw me, we will run after thee, Cant. 1.1, 4. Elisha could more with a kiss, than his man could with a staff, in raising the dead child. Christ's works upon his people fortiter, but yet suaviter powerfully, Recte Calvin. textum hunc reddit Inclinabo eam. but yet sweetly he inclineth their hearts to his testimonies and not to covetousness, Psal. 119.36. and brings them to the obedience of faith monendo potius quam minando, docondo quam ducendo. If he do seduce them (as some render the word here) it is for no hurt, it is but to speak in a word private with them, as one friend may with another: it is but to give them his loves, as he speaks in the Canticles: to show them his glory; as he did Moses: to spread before them his beauty, and so to catch them by guile, as Saint Paul did Corinthians 2 Ep. 12.19. to steal away their hearts before they are awar●, according to that Cant. 6.12. that they thenceforth may be an Amminadib, a willing people, a freehearted people, Psal. 110.3. waiting for the law Esay 42.8. and walking by the rule, Gal 6.16. etc. Oh it is a blessed thing to be thus alured, thus inveigled, thus seduced out of the ways of sin and death, into the ways of holiness and happiness; by the doctrine of the Gospel, Mercer. Rivet. which is the true Pitho, the Suadae medulla, qua capiuntur homines, sed bono suo, the divine Rhetoric, wherewith men's minds are taken, but for their greatest good. and I will bring her into the wilderness] Look how I at first alured my people out of Egypt where they sat by the fleshpots, and enjoyed the pleasures of sin for a season (out of Egypt have I called my son, that I might set him higher than the Kings of the earth) and brought them into the wilderness, and there extraordinarily provided for them (never was Prince so served in his greatest pomp) and spoke to their hearts, giving them right judgements and true laws good statutes and commandments Neh. 7.13. to their great comfort, Ps. 19.8. So will I again do for them, and much more than so, by Christ, in the days of the Gospel. Indeed as the people at their first setting foot upon the promised land, met with trouble in the valley of Anchor by the sin of Achan; so shall the Saints be sure of troubles; but Christ will not leave them comfortless: a door of hope he will open unto them in their deepest distresses. Death shall be unto them not a trap-door to hell (as it is to the wicked) but an inlet into life eternal, where they shall sing the song of Moses, and the song of the Lamb. Rev. 15.13. Let the Saints therefore rejoice in hope, be patiented in tribulation. Vineyards God will give them here, some grapes at least of the heavenly Canaan aforehand, spiritual benedictions, Divine comforts to sustain them, such generous wine as shall make the lips of those that are asleep to speak, Cant. 7.6. Yea to sing, Eph. 5.18.19. Lo, such wine, of the bests and such songs of joy shall the Saints have for those vines which before he threatened to destroy vers. 12. and that mirth which he would cause to cease, vers. 11. Repentance can turn crosses into comforts, and (like the Philosopher's stone) make golden afflictions 1 Pet. 1.7. As it is the fair and happy daughter of an ugly and odious mother, viz. sin; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. so it is the mother of all mercies and benefits: for it is repentance unto life, Act. 11.18. yea to salvation, and therefore never to be repent of, 2 Cor. 7.10. It is that rainbow, which if God see shining in our hearts and lives, he will not only not drown us; but do us all good. and speak comfortably to her] Heb. speak to her heart, such things as shall cheer her up, and make her heart leap and even dance Levaltoes. Confer Gen. 34.3. Ruth 2.13. Judg. 9.3. Pastquam perauxero eam. Tremell. Benign alloquar. Castalio. See Isai. 40.1. and comparing 1 Sam. 15.35. Observe that the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nacham signifieth to repent first, and then to comfort. And to this purpose it is that some translate the text thus, After I have brought her into the wilderness, and so humbled her thoroughly, as I once did her forefathers there, I will speak to her heart: yea I will take her alone for the purpose, even into a solitary wilderness, where I may more freely impart my mind to her (so some fence it) that having her whole desire she may come up from the wilderness, leaning upon her beloved, Cant. 8.5. and so be brought into the bride house, with all solemnity. Verse 15. I will give her her vineyards from thence] or. from thenceforth: either from that time, or from that place. God, as out of his melting heartedness toward her he thinks she hath suffered double for all her sins, Esay 40.1. (though she think she hath suffered less than her sins Ezra 9.13.) So he is ready, upon her repentance, to make her (straight) a plentiful amends, He destroyed her vineyards and damped her mirth, vers. 11.12. Now she shall have all again, with advantage: not her corn only for necessity, but her vineyards also for delight: yea an honest affluence of both. She shall have real manifestations of his love: and although he take her into the wilderness, yet will he not be unto her a wilderness, or a Land of darkness: wherefore then should his people say, we are Lords, we will come no more unto thee? Jer. 2.31. why should they not rather reason thus with the prodigal. I will go to my father: for in his house is bread enough. I will return to my first husband, for than was it better with me then now, I will repent, for the kingdom of heaven is at hand etc. Lo this is the right way of reasoning, sc. from mercy to duty, from deliverance to obedience, 2 Cor. 5.14. Tit. 2.14. Ro. 2.4. Ro. 12.1. Ezra. 9.14. The love of Christ constraineth us, saith Paul: the grace of the Gospel teacheth us to deny ungodliness, and to live godly, etc. the kindness of God leadeth to repentance: & if besought by the mercies of God to present our bodies for a sacrifice to God, how can we do otherwise? If God bring vineyards out of wildernesses, comforts out of crosses, meat out of eaters, honey out of the rock, Deut. 32.13. and oil out of the flinty rock, that is, mercies out of difficulties, they must needs be very hardhearted, that are not melted and mollified thereby. And the valley of Anchor sor a door of hope] The valley was near unto Jericho, that city of Palmtrees, and was fertile, fat, and full of vines, Isai. 65.10. thought to be the same with Engeddi which is often mentioned in the Canticles. This valley was a kind of door or inlet into the promised land: and here they began first to eat of the fruits of the land, which they had so much longed for, Josh. 5.10. and now hoped for the enjoyment of the whole; whereof that valley was a pledge, and earnest. Hereby then is covertly promised to God's people, deliverance by Christ, together with the first-fruits and earnest of the spirit, whereby they shall be brought to an assured hope of the harvest of happiness, of the whole bargain of Christ's benefits, Spes in humanis incerti nomen boni: spes in divinis nomenest certissemi Heb. 11.1. this is hope unfaileable, as proceeding from faith unfeigned, which can believe God upon his bare word, and that against sense in things invisible, and against reason in things incredible. It can take a man out of the valley of Anchor, that is of trouble (see Josh. 7.6.) and set him on the everlasting mountains, where as from Pisgah, he may have a full prospect of heaven; the hope where of maketh absent joys present, wants plentitudes; and beguiles calamity, (as good company doth the way) yea looks upon it as an in let to mercy, a promise whereof to apostatising Israel some make this fat valley of Anchor to be dotis nomine, as a dowry: in allusion to the manner of the Jews in their marriages to give some piece of ground to the spouse as a pledge. and she shall sing there] As rejoicing in hope, Rom. 12.12. Et res plena gaudio & spes, Psal. 65.13. as Bernard hath it. They shall shout for joy, they shall also sing. Some think the Prophet here alludeth to that custom of the Jews to sing in the time of their vintage, See Judg. 9.27. Esay. 16.10. Others will have it to be an allusion to their marriage-songs: that being the time of the rejoicing of a man's heart Cant. 3.11. Viz. at the recovery of his lostrib. The Septuagint render 〈◊〉 shall be humbled: and indeed the word signifieth both to be humbled and 〈◊〉. Some are humbled but not humble, low but not lowly: these must look for more load. But they that mourn in a godly manner, are sure to be comforted. God will turn all their sighing into singing; they shall sing aloud upon their beds which they have soaked in tears, Gosr. in rit. Epist. l. 1. Conf. l. 6. c. 12. and made to swim again, as David Psa. 6. A reconciled condition is a singing condition, Bernard was so overjoyed at his conversion, that he was almost beside himself. Cyprian telleth his friend Donatus, that his comforts then were inexpressible. Austin saith the like of himself. The Saints cannot but sing at this door of hope, though they be not yet got in at it. See Psal. 138.5. they shall sing in the ways of the Lord, Psal. 119.54. though they be yet but viatores. God's statutes are their songs even in the house of their pilgrimage; as hoping to sing shortly in the height of Zion, to flow to the bountifulness of the Lord, Jer. 31.22. As in the day's ●f her youth, and in the day when she came up etc. Out of a low country, but a lower condition; being shiftless and succourless. Then did God put Timbrels into their hands, and ditties into their mouths. See Exod. 15. And so it is here said, he will do again in the time of the gospel. Let our Nonsingers here take notice, that singing (and that jointly with others) is a Gospell-ordinance: and for further proof let them read Mr. Cottons excellent treatise upon this subject. Verse. 16. And it shall be in that day] A sweet promise of a thorough reformation, much like that Zach. 13.2. God will turn to his people a pure language, that they may all call upon the name of the Lord to serve him with one shoulder, Zeph. 3.9. For which end he forms their speech for them, & tutors them here how to term him. Ishi they must call him, but not Baali, my husband, So Tyrannus; fur, sophista. but not my Lord: Not that there was any hurt in the word my Baal or Lord: but because it had been abused and given to Idols, God would have none of it: or because it was grown among the better sort a name of contempt: like as for the same reason the word Burden is rejected, Jer. 23.36. Or lastly, lest the people whilst they spoke of one thing should think of another: and naming Baal should be put in mind of an Idol. This is Hieromes reason. Some distinguish thus betwixt the 2 words, Lyra. Oecelamp. that Ish is a name of love, Baal of fear, Others observe that Ish signifieth an excellent man, and is therefore made choice of as every way better than Baal, or Lord. Augustus forbade men to call him Lord: and desired rather that more amiable name of Father of his country. It is wisdom when we call upon God to make choice of fit titles, not only such as he in his word hath warranted, but also such as may be suitable to our requests, and helpful to our faith in prayer; such as wherein we may see the thing prayed for coming towards us, as it were. This will notably excite devotion. Instances of it see Psal. 80.1. Act. 1.24. and 4.24.25. etc. Note there and in the next verse, that there is no small danger in words and names. What a deal of mischief hath the word Huguenot done in France, and Puritan here. Anno 1572. Cardinal Allen at Rheims instructed his emissary-seducers, sent over hither, to divide the people under the names of Protestant and puritan: provoking them thereby to real and mutual both hate and contempt. His Rhemists in their anotations on 1 Tim. 20. warn their readers of using the words of Heretics (so they call us) though they have no great hurt in them: and hold to their old terms of mass, penance, Priest etc. they call us Novatores, but we may call them so better. The truth is, we may not teach nova, nor yet nouè? Castalion cannot be excused in his Jana Genius Respublica for Ecclesia and other affected novelties. Melanchthons' wish was, that men would not only teach the same things, but in iisdem verbis, in iisdem syllabis in the same words, yea in the same syllables: for he that feigneth new words brings in new doctrines (it may be thought) as did Arminius. And yet it is not many years since here amongst us, that he that would not be an Arminian was held no better than a practical Puritan. But let us keep our old words (said those Veteratores) and we shall easily keep our old faith: The devil doth sometimes speak the truth for his own ends. But was Winchester well advised when he made The Lord, and not to say our Lord, Act. & Mon. 1116. Ib. 1803. to be symbolum baereticorum, a note of an heretic. Or Dr. Stery, whose rule to know an heretic was this, they will say The Lord, and we Praise God; and The living God. This was not Novum nomen, but Novum crimen, C. Caesar. Much like that of Pope Paul 2. Cade of the church. Alsted. who pronounced them heretics that did but name the name Academy either in earnest or in jest: And another Pope made it heresy to hold that there were any Antipodes. Verse 17. For I will take away the names of Baalim out of her mouth] So precise she shall be, so circumspect, according to Exod. 23.13. that she should spit out of her mouth those dunghill duties with utmost contempt; as David had done before her, Psal. 16.4. If bodily filthiness may not be once named among Christians Ephe. 5.3. why should spiritual? The Primitive Christians would not call their days of the week by the Heathenish names of Die Martis, Dies Mercurii &c. (as Mercurius Trismegist had. superstitiously named them) but the first, second, third etc. day of the week: as not willing to have the names of those Idols mentioned among God's people. Mentioned they may be (no doubt) recitative without sin, as Baal is Rom. 11.4. and Castor and Pollux. Act. 18.11. but not honoris gratia for honour sake, or without some expression of detestation of them; such as was that of Cyril, who speaking of Paganish idolatries breaks out thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we rake a dunghill in a discourse of dunghill gods. What a pathetical speech or rather shriek is that of Almighty God, Jer. 44.4. Oh! do not this abominable thing: do not honour Idols in the least. Act. & Mou. shall I bow my knee to yonder jackanapes? said that martyr pointing to the Rood in Paul's. Should I kiss Baal? as they did 1 King. 19.18. Or so much as kiss my hand in honour to him, as Job. 31.27. were not this to deny the God that is above? Verse 28. And how can those be excused that have so often in their mouths Jupiter omnipotens, mehercule, Mecastor, Hieron. Damaso. & caetera magis portenta quam numina, saith Hierom: and those that think their verses nothing so neat, unless there be often naming, and sometimes invocating too of Apollo, Jam. 3.11. Minerva, Venus, etc. Doth a fountain send forth at the same place sweet water and bitter? Those that say they think no hurt in all this, are no more excused thereby then he that said, Lasciva est nobis pagina, Ovid. vita proba. Those that thus borrow garnish of the Egyptians, may therewith get their botches and boils. Howsoever, they may fear to have Bellarmine himself (who was no precisian) to rise up in judgement against them and condemn them; who would not have Paul called Divus Paulus, but Beatus: because Divus, and Diva, were the words of the heathens for their gods and goddesses. and they shall no more be remembered] sc. without indignation and detestation, without a What have I to do any more with Idols? Hos. 14.1. Esay. 30.22. or a Get you hence, Abite hinc, abite long as Charles 5 said of all his worldly pomp and achievements at the last, as Amnon thrust Tamar out of doors when he had had his will of her, when he had moiled himself in that filthy guzzle, and sullied his conscience. She multiplied her whoredoms (saith the Prophet) in calling to remembrance the days of her youth wherein she had played the harlot in the land of Egypt, Ezek. 23.21. and verse 8. Not the new sent of meat, but the remembrance of their old fleshpots moved Israel: they found sweetness in a lust twice sod, they had still the broth of these abominable things in their vessels, as the Prophet Esay hath phrased it, Chap. 65.4. To remember with delight sins past is, to recommit them: and herein the deceitful heart is with all care to be looked unto, that when we call to mind former evil practices, though with an intent to be humbled for them, we be not ensnared, and drawn to commit them afresh by being tickled in the thought of them. Verse 18. And in that day will I make my covenant for them with the beasts etc.] At the first creation all things were subject to man on this condition, that he should be subject to his maker as his master. Augustin. Rebellis autem facta est quia homo numini, creatura homini. But no sooner did man rebel against God, but the creature began to rebel against him. Look how a Nobleman's servants will draw in defence of their Lord, and soldiers fight for their General: so here, God is Lord of hosts. Psal 119.91. They continue this day according to thine ordinance (and fight in their courses Judg. 5.20.) for they are all thy servants, ready pressed they are to seize a sinner, and to do execution upon him, as a traitor, and rebel to the highest Majesty: as the sword that Hector gave Ajax turned into his own bowels, when once he began to abuse it to the hurt of hurtless creatures. Now here God promiseth to abolish that enmity, to make peace, even pacem omnimodam, peace, peace, as the Prophet Esay hath it, Chap. 26. a muliplied peace, a perfect, shear, pure peace with God, with themselves, with all creatures: and to restore them in Christ that dominion they once had over the works of his hands, Rom. 8.28. Psal. 8.6. with Heb. 2.7. yea power over all nation's Rev. 2.26. with a promise that all shall work together for their good, and they shall be fully freed if not from the smart, yet from the hurt of every creature. Compare Ezek. 34.25. Job. 5.23. Esay. 11.6.7. where the Prophet seemeth to allude to the carriage of the beasts in Noah's Ark; all bloodiness and rapine laid aside. The Jews foolishly argue from these texts, that Christ is not yet come, because the Lion yet rageth, the Wolf devoureth, Serpents yet sting and spare not the best. And some interpreters of ours are of opinion, that these promises shall be literally fulfilled at the restitution of all things, which they make to be at the time of the call of the Jews. But when I find Nabuchadnezzar and other enemies of the Church to be called Lions, Leopards, Wolves etc. as Jerem. 5.6. and elsewhere, I cannot but think that these might be here meant, in part at least, Virg. ponentque ferocia Poeni Corda volente Deo: according to Peter's vision Act. 10. and that God will so meeken the spirits of his converts, that they shall not hurt nor destroy in all his holy mountain Esay. 11.9. The literal sense is very good I grant: but yet it is still to be taken (as all such promises are) 1. with exception of the cross here. 2. with expectation of the full accomplishment hereafter, in the state of perfection. And I will break the bow, and the sword, and the battle out of the earth.] These words seem to be opposed to that threat Chap. 1.5. I will break the bow of Israel, etc. And it is as if he should say, After that I have broken their power, and tamed their pride by the enemy's forces, than I will punish those enemies, and so take order with them, that they shall not hurt my people by any of their hostilities. Lo, peace is a piece of God's Covenant; and covenant-mercies are very sweet, when all the paths of the Lord are mercy and truth, Psal. 25.10. Not mercy only, but truth too, that comes by virtue of a covenant: Mark, what God saith to Abraham, Gen. 17.20, 21. I have blessed Ishmael; twelve Princes shall he beget: but my Covenant will I establish with Isaac. And in the same Chapter Divines observe, that in ten verses thereof, God repeateth his Covenant which he made with Abraham, thirteen times: to note thus much, that that was the mercy indeed that must satisfy Abraham in all his troubles, sorrows, and afflictions: For the Covenant of God's peace shall not be removed, no not when the mountains shall departed, and the hills be removed, Esay 54.10. The Lord will give strength to his people; the Lord will bless his people with peace, Psal. 29.11. and will make them to lie down safely.] Being gathered under my wings, they shall repose themselves upon my power and providence, committing themselves to me in well-doing. All true and solid security, whether inward or outward; all true peace, whether of country, or of conscience floweth from God's favour, Psal. 3. & 4. Hence the Apostle wisheth grace and peace, and the Angels sang, Ephes. 1.2. Luke 2 14. Deut. 33.16. Glory be to God on high, and peace on earth, even the peace of goodwill toward men, the goodwill of him that dwelled in the bush. The Lord is with me, saith David, I will not fear what man can do unto me. I will sleep and wake, and wake and sleep again; Psal. 3. for the Lord sustaineth me. No wonder I slept so sound and safely (said King Philip) when Antipater watched me. Abner watched not so well, when David fetched away saul's spear and pitcher, and was barely told of it. Phil. 4.7. 1 Pet. 1.5. Leu. 26.5. Psal. 116.7. Ishbosheth was slain whiles he slept. The Saints go ever under a double guard, the peace of God within them, and the power of God without them, and may therefore in utramque aurem dormire, lie down safely, (See jer. 23.6.) call their souls to rest. Verse 19 And I will betrothe thee unto me for ever,] This, because it could not be easily believed, is thrice repeated. We believe not (what ever men may dream to the contrary) without much ado, and many conflicts. When faith goes about to lay hold on Christ, the devils raps her on the fingers, and would beat her off. Hence she is fain to take great pains for it, to work hard for her living. The Apostle speaks more than once of the work of faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Thess. 1.3. and 2 Epist. 1.11. And it is no less difficult (say Divines) to believe the Gospel then to fulfil the Law. No man can come unto the Son, except the Father draw him: the soul naturally hangs back, and had as lief put off its immortality, as put on Christ: Joh. 6. The devil also doth his utmost to hinder. The contest was not so great betwixt Michael and him concerning Moses his dead Body, as it is here betwixt the believer and him concerning Christ's living body. And should not God mightily assist, the business would never be done. Hence faith is called, the faith of God's power, Tarnan. Col. 2.12. the faith of his operation, and what an Almighty power God doth therein put forth, is elegantly described by the Apostle in that sixfold gradation, Ephes. 1.19. which shows it to be more than a moral suasion. Betrothe thee, I will, I will, I will, saith God here: and some think the Sacred Trinity is here (though darkly, according to the manner of those times) brought in betrothing the Church in this trina repetitio. And mark, that he doth not say, I will be reconciled unto thee, and receive thee again after thy foul-playes with me, (for Reconciliationes ferè sunt vulpinae amicitiae inter homines, Men are seldom reconciled hearty) but I will espouse thee, marry thee unto me, and that for ever. I will null the Bill of divorce, love you no less then if you had continued true to me, or were now a pure Virgin. Quis hanc Dei bonitatem dignè collaudet? saith Drusius. Who can sufficiently set forth this goodness of God? When God once pardoneth sin, he will remember it no more; he will not come with back-reckoning. Discharges in justification are never repealed or called in again. Peccata non redeunt is a true axiom: and it is no less true, that peccata non minuunt justificationem. God can pardon sins of all sizes; and assoon disperse the thick cloud, as the cloud, Esay 44.22. See the matchlessnesse of his mercy to a repenting adulteress, Jer. 3.5. What greater love can he show to her, then to marry her again, and rejoice over her as a bridegroom rejoiceth over his bride, Esay 62.5. Yea to rest in his love, and to joy over her with singing, Zeph. 3.17. and to do this for ever, (as it is here promised) so that there shall be no more breach of conjugal love and communion for ever betwixt them. Ama amorem illius. Oh love this love of his, saith Bernard, and reciprocate. And as the wife will keep her bed only for her husband (saith Mr. Bradford Martyr) although in other things she is content to have fellowship with others; Acts & Mon. fol. 1503. as to speak, sit, eat, drink, go, etc. so our consciences (which are Christ's wives) must needs keep the bed, that is, God's sweet promises, alonely for ourselves and our husband; there to meet together, to embrace, and laugh together, and to be joyful together: If sin, the law, the devil, or any thing would creep into the bed, and lie there, then complain to thine husband Christ, and forthwith thou shalt see him play Phineas part. And again, if Satan should summon us, saith he, to answer for our sins, or debts, in that the wife is no suitable person, but the husband, we may well bid him enter his action against our husband Christ, and he will make him a sufficient answer. Thus Mr. Bradford in a certain letter of his unto a friend. In righteousness and in judgement, in loving kindness, etc.] These are the gems of that ring that Christ bestoweth upon his Spouse, saith Mercer. These are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or love-tokens, that Christ the Bridegroom giveth to his Bride the Church, saith Tarnonius. Here he promiseth to perform to her, and to work in her all those offices and requisites due from married couples in that estate the one to the other. God will both justify her, by the imputation or Chri●●s righteousness; and sanctify her by the spirit of judgement, that is or sanctification. (See John 16.10, 11. Matth. 12.20. and the Note there.) And because the best have their frailties, and although they be vessels of honour, yet are they but earthen vessels, and have their flaws, their cracks, therefore it is added, I have betrothed thee unto me in loving-kindness, and in mercies. q. d. My heart and ways towards you shall be full of gentleness and sweetness, without morosity or harshness. My loving-kindness shall be great, Neh. 9.17. marvellous great, Psal. 31.21. Excellent, Psal. 36.7. Everlasting, Esay 54.8. Merciful, Psal. 117.2. Multitudes of loving-kindness, Psal. 36.5. Esay 63.7. as for my mercies, or bowels of compassion towards you, they are incomprehensible, as having all the dimensions, Ephes. 3.18. Thy mercy O God, reacheth unto the heavens, there's the height of it: Great is thy mercy towards me, and thou hast delivered my soul from the lowermost hell, there is the depth of his mercy. Psal. 86.13. The earth is full of thy goodness, there is the breadth of it. All the ends of the earth have seen thy salvation, there is the length of it. O pray to see that blessed sight, Ephes. 1.18. and 3.18. that beholding as in a glass, this glory of the Lord, shining bright in his Attributes, you may be transformed into the same image, 2 Cor. 3.18. from glory to glory: and as in water, face answereth to face, as lead answereth the mould, as tally answereth tally, Indenture indenture, so may we resemble and express the Lord our Husband, in righteousness, holiness, loving-kindness, tender mercies, and faithfulness: that as the woman is the image and glory of the man, so may we be of Christ. For our encouragement it must be remembered, that the Covenant that Christ maketh with us, is a double Covenant, to perform his part as well as ours, to make us such as he requires us to be in all holy conversation and godliness: for which end also we have a puplican of his Law written in our hearts, Jer. 31.33. a law in our mind, answerable to the law of his mouth, Rom. 7.23. In a word, he graciously undertaketh 〈…〉 parts: therefore is the Covenant everlasting, and the fruits of it are sure mer●●, compassions that fail not. In foedere novo nihil potest incidere quo miniss sit ●●●raum, quum non sit ei adjecta conditio, saith Mercer upon this Text: that is, In the new Covenant there can nothing fall out whereby it should not be everlasting, sigh there is no condition required on our part. That faith, or faithfulnosse, mentioned in the next verse, God requireth not as a mutual restipulation of our part. (as works were in the old covenant) But here it is rather a declaration of his pleasure what he would have us to do, and whereto he will enable us. It is not a condition to endanger the Covenant; but an assurance, that he will give us strength to keep it. Verse 20. I will even betrothe thee unto me in faithfulness] Tremellius, Drusius, and Tarnonius render it in fide in faith, and interpret it of de fide vera et salvifica of that true justifying faith whereby we are united to Christ: And for this they urge the next words, as an Exposition of these. And they shall shall know the Lord: alleging some other texts of Scripture wherein saving knowledge is put for justifying faith, as Esay 53.11. Jer. 31.33. Job. 17.3. The Septuagint also render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tarnou. in exer. cit. Biblic. See Master Dugards treatise called The change. Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the New Testament is oft used for saving and growing faith Tit. 1.1. Col. 2.1. and 3 10. which indeed is the bond of the spiritual marriage: and is itself nothing else but a fiducial assent presupposing knowledge. For man is a rational creature, faith a prudent thing, comprehending in itself these three acts: 1 knowledge in the understanding. 2. Assent or rather Consent in the Will. 3. Trust or confidence in the heart; certainty of Adherence: if not of Evidence. The Papists fasten faith in the will, as in the adequate subject, that they may the mean while do what they will with the understanding and the heart. To which purpose they exclude all knowledge, & detest Trust in Christ's promises, expunging the very name of it every where by their Indices Expurgatorij. A blind belief as the Church believes is as much as they require of their misled and muzzled Proselytes. Bellarmine saith that faith may far better be defined by ignorance then by knowledge. But how shall men believe on him of whom they have not heard? Let us leave to the Papists, their implicit faith and their blind obedience: and cry after Christ as that poor man did. Lord that mine eyes might be opened, and that I may know the Lord] yea grow in grace and in the knowledge of our Lord Jesus Christ. These things have I written unto you (saith Saint John to those that were no Babies or Zanies in faith or knowledge) that believe on the name of the Son of God that ye may know that ye have eternal life, and that ye may (yet more) believe in the Son of God. 1 John. 5.13. David though he had proceeded further in the discovery of Divine truths then those before him, Psal. 119.99. yet he was still to seek of that which might be known ver. 96. Even as those great discoverers of the newfound lands in America were wont to confess at their return, that there was still a Plus-ultra more yet to be discovered. Vers. 21. And it shall come to pass in that day] In that time of grace and reconciliation, fitly set forth by the name of a day in regard of 1 Revelation. 2 Adornation. 3 Consolation. 4 Distinction. 5 Speedy Preterition; I will hear saith the Lord of Hosts;] that is, I that have the command of both the upper and nether springs and forces, Sun, Moon, Stars, etc. Deut. 4.9. those storehouses of Gods good treasure which he openeth to our profit Deut. 28.12. and therehence makes a scatter of riches upon the earth by their influence. I that stop and unstop those bottles of the sky the clouds which there hang and move, though weighty with their own burden: I that make the earth to bring forth and bud, that it may give seed to the sour, and meat to the eater, Esay 55.10. etc. I will hear the heavens] Heb. I will answer: that is I will so hear as that I will answer: so will not great ones sometimes: or if they do, yet the poor man speaks supplications, but the rich answereth him roughly. Solyman 2 The grand Signior, when many thousands of his poor Christian subjects, Prov. 18.23. to be eased of their heavy taxations fell down before him, and offered to turn Mahumetans, rejected their conversion, and doubled their taxations. God hath here a great sort of suppliants. Blunts voyage. 111. Hom. (The Poets fam, that Litae or Supplications are always about Jupiter) the heaven, the earth, the corn, etc. and he heareth and speedeth them all. Never any humble petitioner went sad out of his presence: Never said he to the house of Israel, Seek ye me in vain. The Heathen-idols may do so, but He scorns it. Are their any among the vanities of the Gentiles that can cause rain? or can the heavens give showers? Surely they cannot, till God have heard and answered them. Jer. 14.22. The genealogy of rain of corn and wine is here resolved into Jehovah: and he promiseth to endow his beloved Spouse with them as part (though the least part) of her jointure. All are yours for you are Christ's 1 Cor. 3.23. In marrying with the heir you have right to All. Here is omnium rerum ubertas ob Deisemen Christum, saith Hier. plenty of all things for Christ's sake, who where ever he comes, cometh with a Cornucopia a horn of salvation, besides a largesse of outward comforts. This was very necessary doctrine at all times to be taught in the Church, lest pressed with miseries, men should faint in their minds. Christ knows we have need of these things also: and therefore not only bids us pray, but promiseth to give us our daily bread by a concatenation of causes, by a ladder of providences which the Heathens called Destiny, but the Saints call it the harmony of the world; agallant description whereof we have Ez●. 1. far different from the stoics Fate or the doctrine of Plato and Aristotle and other of the world's wizzards concerning the divine providence, which they either denied or embased. and they shall hear the earth] which being chapped and scorched seemeth to solicit showers and fattening influences by an elegant Prosopopoeia, as if these insensible creatures understood what they did: when men are once in covenant with God, all the creatures will be serviceable to them, yea greedy to do them good: they will even cry for it. Vinum pendulum, i.e. vuas. Verse 22. And the earth shall hear] That is, shall bear great store of corn, wine, and oil; new and fresh oil the word signifies, newly expressed, clear and shining, such as is called golden oil, Deut. 28.14. Zech. 4. God's dear children shall have the best of the best, Esay 55. Even the kidneys of wheat, or whatsoever dainties the earth can afford them. They shall suck honey out of the Rock; or, if it be but water, yet it shall be to them as sweet as honey, because therein they taste and see the Lords goodness, and they have meat to eat that the world wots not of. and they shall hear Jezreel] that is they shall answer the pains and prayers of God's people, who are here called Jezreel still (though the Septuagint ●ead it Israel) not to upbraid them with their former wickedness and calamities thereby procured (which yet was the first reason of that name given them Ch. 1.) but rather to set forth the riches of his grace imparted to such a graceless people. And withal to show that nothing could hinder them from partaking of those covenant-mercies, and that happy communion with God whereto they were now restored. This very name of theirs (once their shame should now turn to their glory. O● Jezreel scattered by God (which is one signification of the name) they should become Jezreel a seed of God (which is another) that they might comfort themselves with the hope of Christ the promised seed, and know that their posterity should not to degenerate into Gentility, but that many of them should embrace Christ and inherit the promises, as did Araunah the Jebusite who became a famous Proselyte Zack. 9.7. (see the Note there) and as Jether the Ismaelite, 1 Chron. 7.17. 〈…〉 saith and religion called an Israelite 2 Sam. 17.25. and as Christ ●●●●eth himself 〈◊〉 of Nazareth as a title of honour, which was once cast upon him as a reproach. Verse 23. And I will sow her unto me in the earth] Not in the ●ir, as once, when they were scattered into the four winds of heaven, but in the earth, which the heavens should hear verse 21. the inhabitants whereof should ●● multiplied: and become as the sand of the sea which cannot be measured, nor numbered, Chap. 1.10. See the Note there, and Jer. 31.27. Ezek. 36.37. The Preaching of the Gospel i● a kind of sowing of seed, Psal. 129.7. 1 Pet. 1.23. and this seeding is in the earth that they may be gathered into heaven, where the mower shall fill his hand and he that bindeth sheaves his bosom. And although Gods e●ect lie here for a time under the clo●s, yet at length they shall fructify, and many spring from them by whom the name of Christ shall be so propagated. He shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand Esay 53.10. and I will have mercy upon her] Her unhappy name Lorubamah shall be done away, and the contrary come in place. Lo this is as it were the collogue of the Sermon, and it is very comfortable. The Sun of righteousness loves not to set in a cloud. Gracious is the Lord, and righteous, yea our God is merciful. Be it that he is once righteous, yet he is both gracious and merciful for it. Psal. 116.5. The Jews, for their seventy years' captivity in Babylon, had seven seventies of years (set forth by daniel's weeks) granted for the enjoying of their own country. God's mercy bear the same proportion to his punishments (when he hath to deal with his elect people) which seven a complete number, hath to an unity. This promise here made, the Apostle testifieth Rom. 9.25. to be begun to be fulfilled in his time by the conversion of some Jews, and calling of some Gentiles. The full accomplishment thereof we daily expect and pray for. and I will say to them] that is, I will make them so: as when he said to Lazarus come forth of the grave, he brought him forth: together with his word there went forth a power. and they shall say] Dicere nstrum est fides et obedientia nostra, saith Pareus here; we say thus when we believe and obey. There shall be restored therefore between God and his people, a most sweet harmony, and an intimate conjunction: such as he had before described to be betwixt himself and all the second causes, for his Church's sake; And truly it is never will with us indeed, till the heavens answer the earth, till Christ the Sun of righteousness so shine into our hearts, that we melt and comply as here, and as Zach. 13, 9 See the Note. CHAP. III. Verse 1. THen said the Lord unto me, Go yet, etc.] This Yet is emphatical: and it is as if he had said Go over the same subject again in a shorter discourse: and lay before them the same truths, but in more lively colours, that the obstinate may be left without excuse, and the penitent may not be left without comfort. Iterum abi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go to them once more, and be instant with them or stand over them as Saint Paul saith. 2 Tim. 4.2. and as Saint Paul doth, in crying down the Jews conceit of being justified by the works of the law, and in disgracing the sin of fornication so common at Corinth. Chrysostom at Antioch having preached sundry Sermons against swearing, was at length asked when he would preach upon another subject? He answered when you leave swearing, I'll leave preaching against swearing. Austin would have a preacher so long to pursue and press the same point, De Doct. Christian. Deut. 6.7. Shanan et Shanah repetere sicut in acuende. until by the gesture and countenance of the hearers he perceive tha●●hey understand it, and will practise it. This is to whet the word of God upon pe●●le (as Moses his phrase is) by going oft over the same thing, as the knife doth th● whetstone. A like type to the former is here first propounded, secondly expounded, that at length it might fasten. A preacher must not desist, though at first he prevail not (as some from this second injunction collect, that this Prophet would have done) but he must turn himself into all shapes and fashions both of speech and of spirit to win people to God, with all long suffering and doctrine, 2 Tim. 4.2. And this the Lord here teacheth Hosea to do by his own example of patience and tolerance, notably set forth in this ensuing type. Love a woman beloved of her friend yet an adulteress] This was an harder task then to take her chap. 1.2. in hope she would prove honest. But now that she hath played the adulteress and so deserved to be discarded, yet to love her, yea and that when she is habituated and hardened in her lewd practices (as the Hebrew word signifieth) Durus est hic serm●, who can bear it? If none else can, Nontam actum quam habitum significat. Rivet. yet God both can and will, as appeareth by this whole Parable wherein the Prophet is commanded to represent God, as in the former type Chap. 1. and by loving that wife which he had taken before, though she had played false with him, to show what was the love of God toward Israel. She forsaketh me, saith He, who give her all the good she either hath or hopeth for, and followeth after those that put bottles of wine to her mouth, she loves those flagons, etc. Ah sinful nation, a people laden with iniquity, etc. howbeit I will not relinquish her, but will love her freely as if she had never offended me. O matchless mercy. O concio plena consolationis! Mercer. O most comfortable Sermon. God so loved the world, the Mundus immundus, that he gave his only begotten Son, etc. This was a Sic withouta Sicut, there being nothing in nature that can possibly parallel it. See Rom. 5.8. God loveth Apostates, idolaters, adulterers, yet not as such, but as he intendeth and respecteth their conversion to himself: which nothing will sooner effect than the sense of such an undeserved love. I am not ignorant that another sense is set upon these words, as thus; Go yet love a woman not married, as yet but espoused unto thee, who may hereafter be thy wife; but is for her adultery rejected for a long season: so God loved the Israelites as an adulterous spouse: and therefore for a long while neglected, but yet at length to be taken by him to wife, according to Chap. 2.15.19. Beloved of her friend] sc. of some paramour, as Jer. 3.1. thou hast played the harlot, with many lovers. These the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-friends, the whore was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: so they flattered their own vices putting gilded names on them, as our blades name drunkenness good-fellowship, harlots she-sinners, etc. The Septuagint render it a woman that loveth naughty things or naughty packs. But I like the former interpretation better; and it is agreeable to the Chaldee Paraphrast. Who look to other gods] Look and lust, ut vidi! ut perij! the mind lodgeth in the eye, and looketh out at that window of wickedness. If I beheld the Sun when it shined, Job 31.26, 27. or the Moon walking in brightness: And my heart hath been secretly enticed: or my mouth hath kissed my hand, etc. Job alludeth to the practice of those old Idolaters, which was to kiss their Idols, if they could reach them, as 1 King. 19.18. (Cicero tells of the image of Hercules, cujus mentum osculis adorantium attritum fuit: and the Papists so kiss their pictures, that hard Marble is worn with it, Spec. Europe. saith Sir Edwin Sands, an eyewitness:) But when they could not come at the Idol to kiss it, they looked up and kissed their hand, in token of homage: and this was called adoration. Quast applicatio manus ados This looking to other gods, imports a turning toward them. See Deut. 31.18, 20. a loving them, a longing after them, and an expectation of some good from them. No wonder therefore that such whorish hankerings and honing were offensive to the jealous and just God: but the unjust knoweth no shame, Zeph. 3.5. men are forbidden so much as to lift up their eyes to their Idols, Psal. 121.1. Ezek. 23.27. And shall I lift up mine eyes unto the hills (saith David, as some read that Text) as if from thence came my help? Absit. Christ's Spouse hath a Doves chaste eye: and he would have her like that Persian Lady, Cant. 4. who being at Cyrus his Wedding, and asked, how she liked the Bridegroom? How? saith she, I know not. I saw no body there but my husband. and love flagons of wine.] See Judg. 9.27. & Amos 2.8. Bechive of Rome. Luxury is the ordinary companion of Idolatry, as Exod. 32.6.1 Cor. 10.7. Rovel. 18.13, 14. O monachi vestri stomachi, etc. At Paris and Louvain, the beshin vine is called Vinum Theologicum, the Divinity-wine: it is also called, Vinum Cos, ●we. caloris, odoris, saporis, optims. Those Clergy-Locusts lick up all: those Abby-lubbers are good for nothing but to devour grain, like vermin: those wine-bibbers and flesh-mongers (as Salmon calleth them) are no better than the execrements of humane society, gelulim, belly-gods, and fit servants of those dungy-gods, as idols are called, Hab. 2.18. with Ezek. 4.17, 18. And a scavenger whose living is to empty privies, is far to be preferred before such an one, as looking to other gods, and making his gut his god lives but to fill privies. For a flagon of wine, or a meals-meat, any god may soon have the hearts and services of such as have (Poliphemus-like) no supreme deity but their belly. Verse 2. So I bought her to me] God is to be obeyed, though it go never so much against the heart, Epictet. and the hair with us. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fellow God was a Heathen, but an honest precept. This he that would do, must first deny himself, and say with that Dutch Divine, Veniat, veniat, verbum Dei, etc. Let a word of command come forth from God, and we will submit thereto, though we had six hundred lives to lose, yea though we can see no reason for it. Indeed, in humane governments, where reason is shut out, there tyranny is thrust in. But where God commandeth, there to ask a reason is presumption, to oppose reason, is 〈◊〉 rebellion. I bought her to me for fifteen pieces of silver,] That is, fifteen shekels, or shillings, or thereabouts: no great price it was that he gave for her, whether for hire or dowry: probably it was in order to marrying her, and in reference to that law, Deut. 21.11. Israel was once a precious people, God's peculiar treasure, such as comprehended all his get. The Jews have a saying, that those seventy souls, that went down with Jacob into Egypt, were more worth than all the seventy Nations of the earth beside. But now behold, how cheap they are grown; they are valued all of them at fifteen pieces of silver, a goodly price. (Zach. 11.12. Matt. 27.9.) If the tongue of the righteous be as choice silver, yet the heart of the wicked is little worth, Prov. 10.20. There, (as in the Sea) is that Leviathan (the king of all the children of pride) and there are creeping things innumerable, crawling lusts, and lawless passions; but for any thing of worth, it is not there to be had. Hence as at the last destruction of Jerusalem, thirty Jews were sold for one penny, so here the whole body of the Nation are bought and sold for a small sum. How weak is thine heart, (how light-cheap) saith the Lord God to this light-huswife, seeing thou dost all these things, Ezek. 16.30. the work of an imperious whorish woman? God and his people reckon of men by their righteousness: He looked down from heaven to see who sought after God, etc. Psal. 14.3. As for others, he regards them no more than men do dross, draff, chaff, or such like refuse stuff, Psal. 119.119. Psal. 1.3. etc. what ever great thoughts they take up of themselves, and how ever the world rate them. Antiochus Epiphanes, that great king of Syria, is called a vile person, Dan. 11.21. And, the adversary is this wicked Haman, saith Esther: that was his true title, which he perhaps never heard till now. And an homer of barley, and an half homer of barley.] God buys not this people (though for never so little) to starve them, but alloweth them alimony, though not so fine a food: barley and not wheat. See Revel. 6.5. prisoner's pittance, course far, such as slaves and beasts are fed with; as she had been like horse and mule, Psal. 32. and lest she should wax fat and kick, she is held to straight allowance. Whereby is signified the mean and low condition that the ten Tribes (and afterwards all the Jews) should be in, till Christ came to marry them to himself. First, they should be valued but at half the price of a slave. Secondly, they should be coarsely fed, as beasts, with barley, or perhaps, not so well as the Jews beasts: for among them, the mouth of the Ox treading out their corn, might not be muzzled. But the Heathens were wont to put an Engine about their servants necks, This engine was called. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it reached down to their hands, that they might not so much as lick of the wheat-meal, when they were si●ting it. Now they were scattered among the Heathen, and sold to the Nations for nought, Psal. 44.11, 12. They that were wont to feed delicately, were desolate in the streets: they that were brought up in scarlet, embraced dunghills, Lam. 4.5. their flagons of wine were turned into tankards of water, and their bellaria, or junkets (so the Septuagint render it, and not flagons) into brown-bread, horsebread: that so those whom pride, Ezek. 16.49. fullness of bread, and abundance of idleness had undone, hardship and penury might reduce to duty. God would seem for a time to have forgotten them, that they might at length remember themselves: he loves to chastise men's insolency with indigency, as he did Hagars, Gen. 21.15. and the Prodigals, Luke 15. who for his swinish life, was brought to swines-meat, and thereby brought home to his father. It is the way of God to humble those he intendeth good unto, to prepare them for mercy by cutting them short of these outward comforts. Though this be here a threatening, yet there is a promise in it, verse 3. that God will take off the smarting plaster, so soon as it hath eaten out the proud flesh. It is in very faithfulness that he afflicteth his people, because he will be true to their souls, and save them. And hence it is that he so diets them, and keeps them short, that he may do them good in the latter end, that he may change their bricks (made in their bondage) into Saphires, and Agates. See Exod. 24.10. with Isai. 54 11. Verse 3. Thou shalt abide for me many days,] Even till the last days, verse 5. or last year, as Ezekiel hath it, chap. 38.8. Thus they have abode, or sat (as a desolate widow, so the Hebrew hath it) 700. years before Christ, and above 1600. years since in a most forlorn condition; crying out in their daily prayers to God, Veniat regnum trum, bimherah, bejamenu, Let thy kingdom come speedily, even in our days. And again, Aedificu templum tuum, aedifica, aedifica, citò, citò, citò; Lord build, build, build thy Temple quickly, quickly, quickly. But God's time is not yet come; for they are not yet throughly humbled. Were they but ripe, he is ready: when help is seasonable, his finger's itch (saith One) to be doing, as the mother's breast aches, when it is time the child had suck, Exod. 12.40, 41. At midnight were the firstborn slain, and Israel sent away, because then exactly the 400. or 430. years of their captivity in Egypt were expired. So Dan. 5.30. In that night was Belshazzar slain: because then exactly the seventy years were ended. God promiseth to take this Church again to wife, but having found her formerly so fickle and faithless, he would for a long time try her, and keep her unmarried as a probationer: he would lay her (as we do filthy garments) a soaking, and a frosting, for many hundred years, to try them, and to purge, and to make white, even to the time of the end, because it is yet for a time appointed, Dan: 11.35. And to presume to prescribe to him in this case, is to set the Sun by our Dial. As he never fails his in his own time, so he seldom comes at ours. Here then our strength is, to sit still, Esay 30.7. and not to start up, and say as that impatient Prince did, 2 Kings 6.30. What should I wait for the Lord any longer? Shall Christ lose his right in his wife, because he takes her not by the day set down in our Calendar? Possibly the Calendar of heaven hath a post-date to ours. Sure it is, that we are apt to antedate the promises in regard of the accomplishment: as those Jer. 8.20. that looked for help that summer at furthest, but were deceived. See the disease and the remedy put together Hab. 2.2.3. and learn to wait. God will surely bring us to it if we belong to him: and thereby inure us both to patience and continence as here. thou shalt not play the harlot etc.] thou shalt not hasten after another God, and so multiply sorrows upon thyself Psal. 16.4. as he that hath broke prison gets but more irons to be laid upon him and a stricter watch, Psal. 44.19. the Church though sore broken in the place of dragons, and covered with the shadow of death, yet she stretched not out her hands to a strange God. She knew that was not the way to get off with comfort. Is it because there is no God in Israel, that thou gaddest to the God of Ekron. Isay. 20.19. 2 King. 1. Should not a people seek unto their God? from the living to the dead? Should they seek to slip out at a backdoor and to help themselves by sorry shifts, or sinister practices. Is that ever like to do well? or will not such be miserable even by their own election, jon. 2.8. Wherefore if God defer to help (as he doth usually) hold out faith and patience. Wait upon him who even waits to be gracious, Esay. 30.18. for he is a God of judgement and well knoweth how and when to deal forth his favours: Cito data cito vilescunt, Manna being lightly come by, was as lightly set by. He therefore suspends us, that he may commend his mercies to us: and when he comes with them, be the better welcome. The longer he holds us in request, the more will he do for us at length: and if we abide for him many days, we shall be no losers thereby. for I also will be for thee] He will love those that love him, Prov. 8.17. 1 Sam. 2.30. and honour those that honour him. Yea, if any man love me, saith Christ, my Father will love him, and I will love him, and will manifest myself unto him, and we will come unto him, and make our abode with him. Joh. 14.21.23. I will gather them (sc. into my bosom out of all nations) that are sorrowful for the solemn assembly who are of thee, to whom the reproach of it was a burden. Behold at that time I will undo all that afflict thee etc. Zeph. 5.18.19.20. God esteems highly of those that abide for him in their banishment, that stay for him till he mind marriage with them, that stick to him in affliction, that resolve to reserve themselves for him, so as if they cannot have comfort in God they will have none elsewhere. The Cherethites and the Pelethites that were with David at Gath, and afterwards stuck to him when Absalon was up, they were ever near about him, as his guard, and dear to him as his favourites. God is All in all to those that with the Spouse will be his altogether: Jer. 29.13. he will do good to them with his whole heart, that seek him with their whole heart etc. Verse 4. For the children of Israel shall abide many days without a king etc.] They shall be as it is said of the Brasileans, Sine rege, sine lege, sine fide, in a woeful confused estate, both for State and Church. This they had brought upon themselves by their Idols set up at Dan and Bethel: that is, in the place of Judgement, and in the house of God (so Dan and Bethel signify.) Bethel was become Bethaven, and the place of judicature (called by Solomon the place of the Holy God Eccle. 8.10.) so corrupted, that people were ready to say as Themistocles once did, that if there were two ways showed him, the one leading to hell and the other to the Tribunal, he would choose that which went to hell and forsake the other. That corruption caused this confusion. The children of Israel shall be without and without, here are six withouts that they might be sensible of their abuse of mercies, and see bona a tergo formosissima good things fairest behind, their worth best appearing by their want. The Persian law commanded, that at the death, of their kings, there should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a suspension of laws, Stob. orat. 42. a lawless liberty, for the space of five days: that subjects might know the necessity of government, by being bereft of the benefit of it for a time: and the better prize it when they had it. The like custom they have now in Turkey at the death of the Grand Signior, Turk. hist. which is no sooner known, but every man doth what is good in his own eyes, till his successor be sent for, and set upon his throne. Israel hath neither King nor Prince, Ruler nor Civil Magistrate of their own, (the ten tribes I mean: for Judah had both Prince and Priests after the captivity, till the last desolation, since which they have) no form nor face of Church or commonwealth, no not of a corrupt or depraved Church, meant here by Image and Teraphim, See 2 King. 17.10. Judg. 17.5. much less of such an one as God had prescribed, meant by sacrifices and Ephod. Prospers conceit was that this people were called Judaei because they received jus Dei their law from God's mouth. And Josephus calleth their common wealth a theocraty, or God-government. They received their order both for Church and commonwealth from heaven: which no other people ever did in the same manner; and might truly take up that of the Prophet Esay; The Lord is our Judge, Esay. 33.22. the Lord is our lawgiver, the Lord is our King, he will save us. But man being in honour is without understanding etc. Jeshurun waxed fat and kicked: then he forsook God which made him, and sacrificed unto devils, not to God, to Gods whom they knew not, to new Gods, that came newly up etc. Deut. 32.15.17. When Ephraim spoke and spoke right there was trembling and none durst budge against him: but when he offended in Baal, he died: Hos. 13.1. then every paltry adversary trampled upon him as a dead man, Sanet. in Zech. 8.13. Heyl. Georg. 370. than every scurrilous Poet could insult over him and cry, Credat Judaeus Appela Non ego: then every common Turk could by way of execration say, Judaeus sim si fallo, and in detestation of a thing: I would I might die a Jew then, a dispersed and despised people they are (none more) under the cope of heaven; partly for their former Idolatry, but principally for their rejecting of Christ crucified: whom they cannot but in their consciences know to be the Shiloh that should come, sigh the sceptre is so long since departed from Judah, and a Lawgiver from between his feet Gen. 49.10. That for their sins which are many (say the Talmudists) he yet hides himself in the caverns and secret places of the earth, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a simple pretence, or rather a subtlety of Satan, to hold them still in blindness, till God unseal their eyes: till when things that are never so clear will not be believed. Verse 5. Afterward shall the children of Israel return] They shall come out of the furnace more refined then ever. By this shall the iniquity of Jacob be purged: and this is all the fruit to take away her sin: when he maketh all the stones of the Altar as chalk-stones that are beaten in sunder: the groves and images shall not stand up. Esay. 27.9. then indeed hath Jacob the right fruit of his sufferings, when he makes all the stones of the Altar, as chalk-stones, crumbling them to crattle: when he pulls down the groves and images, those Balaams-blocks that lay in his way to God, and now resolves to return, and seek the Lord] from whom they had deeply revolted to seek his face and favour, to seek his ordinances & true worship, & lastly, to seek to know & do what is wellpleasing in his sight. Their hearts shall rejoice that thus seek the Lord: & these are true converts indeed, these are those sekers Psal. 24.6. yea this is Jacob (as there) Jsraelites indeed, such as cannot be (wherever they are cast) without God in the world, without Christ, Jer. 30.9. Ezek. 34.24. 1 King. 12.6. who is here called David by a Patronymick (as also elso where) no without allusion to the Apostasy of the ten tribes from the house of David, & so from the true God; which now also they shall bewail as the root of their sin & ruin. and David their King] Called by Daniel Messiah the Prince, Dan. 9 Act. 3. and by Peter, Christ the Lord. See Luk. 1.32. Some think he is here called the goodness of God. They shall fear the Lord and his goodness] which also is his glory, Pavehunt ad Dominum. Exod. 33.19 The Hebrew is, they shall fear to the Lord, trepidabunt that is, trembling they shall make haste to him (as frighted doves do to their columbaries, See Hos. 11.11.) they shall kiss the Son, with a kiss of homage: and with reverential fear submit to he kingdom. CHAP. IU. Verse 1. Hear the word of the Lord] This is the beginning of a new Sermon, or judicial act of God against the ten tribes, which are here convented, convinced, sentenced. It gins with an Oyes, like that of St. Paul. Act. 13.16. Men of Israel and ye that fear God (if any such be in so general a defection) give audience. Ye have heard God's mind before parabolically delivered and in types: now hear it in plain terms, Heb. 12.25. that you may see and understand and be converted and I may heal you. Hear and your souls shall live. Hear him that speaketh from heaven, even that excellent speaker, as he is called Dan. 10. that Arch-prophet whom ye are bound to hear Deut. 18.18. Mat. 17.5. upon pain of death Heb. 12.25. the Lord Christ I mean who speaketh with Authority and is mighty in word and deed. Act. 10. He it was whom Isaiah saw upon his throne, and heard speaking Job. 12.41. And it is a Rule in Divinity, that where the old Testament bringeth in God appearing and speaking to the patriarchs, Jer. 13.18. Prophets and people, it is to be understood of the second person. Hear therefore and give ear, be not proud for the Lord hath spoken it. Am. 3.7. The Lion hath roared, who will not fear? The Lord God hath spoken, who can but hear and fear, humble and tremble? ye children of Israel] But oh how altogether unlike your father? Even as unlike, Ezek. 34.27. as Jehoachim (that degenerate plant) was to his father Josiah, that plant of renown? His heart melted when he heard the law, 2 Chron. 34. but Jehoiachim cut it with a penknife and cast into the fire Jer. 35.23. These were Israel's children, and named the house of Jacob, as those in Micah chap. 2.7. but an empty title yields but an empty comfort at last. Is the spirit of the Lord straitened? (saith the Prophet there:) were these jacob's do? Do not my words do good to him that walketh uprightly? were you Israelites indeed, I should not thus lose my sweet words upon you: but you would incline your ears and come unto me, Esay 55.3. 1 King 14.6. hear as for life itself: especially since I am sent unto you (as once Ah●jah was to Jeroboams wife) with heavy tidings, with such a Citation or process from heaven as may well be unto you as Samu●ls message was to Eli; that made both his ears to tingle; or as the hand writing was to Balthasar, that made his knees knock together. For the Lord hath a controversy with the inhabitants of the Land] The former title (children of Israel was too good) for them: they had disgraced their father's family, and were therefore (Reuben-like) fallen from their dignity. They shall henceforth be called the inhabitants of the Land, as the wicked are called Revelation 12.12. in opposition to the heavens and those that dwell therein, the Burgesses of the new Jerusalem: Abraham had seed of two sorts some were as the dust of the earth Gen. 13.16. others as the Stars of heaven Gen. 15●5. And all are not Israel that are of Israel, Rom. 9.6. Multi sacerdotes et pauci sacerdotes, saith chrysostom. There are many Ministers, and yet but few: many in name, but few indeed: workmen that need not be ashamed; Nomen inane, crimen immane. It was cold comfort to Dives in flames, that Abraham called him Son; or to Judas, that Christ called him Friend; or to these rebellious Jews, that God sometimes called them his people, and had rooted out the cursed Canaanites to make room for them, when as they lived in God's good Land, but not by God's good Law●●. for which cause the Lord hath here a controversy with them, a suit at law, and being himself both plaintiff and Judge, Male fidei possessores. he is sure to cast them; yea to cast them out of that good Land as evils tenants, that should hold no longer: for vers. 3. he threateneth to plead against them non verbis sed verberibus with 〈◊〉 and with blood as Ezek. 38.22. to make them say as Isai. 45.9. woe to him that striveth with his Maker, that hath him for his adversary at Law; such a one is sure to be undone unless he agree with him quickly, Mat. 5.25. whiles he is yet in the way with him, and before he be brought to the tribunal, For even our God is a consuming fire, Heb. 12.29. his tribunal also is of fire, Ezek. 1.27. his pleading with sinners in flames of fire, 2 Thes. 1.7. the trial of men's works shall be by fire, 1 Cor. 3.13. the place of punishment a lake of fire ●ed with a river of brimstone, Isai. 30.33. O pray therefore and prevent, that God enter not into judgement with us: for if so, no man living shall be justified in his sight. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God's people may have and shall be sure to have the devil an adversary at Law against them, as Saint Peter's word signifies 1 Pet. 5.8. The accuser of the brethren he is called, which accuseth them before God day and night Rev. 12.12. But him they may resist steadfast in the faith, and recover cost and charges of him, as I may so say: for they have Christ to appear for them in heaven, Heb. 9.24. as a lawyer for his client. 1 Joh. 2.2. to nonsuit all the devils accusations. The Spirit also (as a Paracletus or Advocate) maketh request for them to God in their hearts, and helpeth them, to make Apologies for themselves 2 Cor. 7.11. Again, if a man sin against another, the judge shall judge him, saith old Eli to his wicked sons: that is the Umpire may come and take up the controversy and put an end to the quarrel. But if a man have sinned against the Lord, 1 Sam. 2.29. who shall entreat for him? who dare be his dayman? no mediation of man can make his peace: no reconciliation can be here hoped for, but by running from God as a Judge, to God as a Father in Christ. Let men therefore be wrought upon by the reprehensions of Gods faithful Ministers, by whom he appealeth and impeacheth them. If they stand out as the old world did against that Preacher of righteousness, by whom he went and preached to those spirits now in prison, (because they would not take up the matter in time, but futured and fooled away their own salvation) he will break off his patience and say as Gen. 6.3. My spirit shall not always strive with these men, for that they also are flesh, etc. and are therefore the worse, because they ought to be better: Ideo deteriores quia me liores esse debebant. therefore they shall far the worse, because they would be no better. I have hewed them by my Prophets, Hos. 6.5. but can make no good work of them. Like ill timber, they fall to splinters: and like ill stones, they crumble all to crattle: They are therefore fit for the highway & chimney corner, then for my building. My spirit shall therefore strive no more with these perverse persons, either by preaching, disputing, convincing, etc. in the mouth of my ministers; or in their own minds and consciences by inward checks and motions which they reject, refusing to be reform, hating to be healed. I will take away my spirit, and silence my Prophets (as he doth verse 4. of this chapter) and resolve upon their utter ruin: sigh there is no good to be done upon them, See Vers. 17. of this chapter, with the Note there. Currat ergo poenitentia, ne praecurrat sententia, etc. Because there is no truth, nor mercy, nor knowledge of God in the Land] Lo here the charge: and knowing the judgement of God you must needs say that those that commit such things are worthy of death. Rom. 1.32. For if the word spoken by Angels (the law given by Angels in the hand of Moses a Mediator) were steadfast: and every transgression and disobedience (that is every commission and omission) received a just recompense of reward, Heb. 2.2. 〈◊〉 should these miscreant's escape, that had left off to do good: and for evil, they did 〈◊〉 both hands earnestly; For the second table of the Law, it is articled against them, (for matter of omission or defect) that there was neither truth nor mercy in the land: And for the first table, that there was no sound knowledge of God there; and consequently, no care of God, either inward or outward worship: for there can be neither faith, nor repentance, nor due obedience yielded to an unknown God. Joh. 4.22. A Samaritane service there may be (ye worship ye know not what) but not a rational service, Rom. 12.1. such as whereof a man can render a reason. Now God will not have a blind sacrifice, Mal. 1.8. 1 Chr. 28.9. It is nothing worth that men are virtuous, unless they join to their virtue knowledge. 2 Pet. 1.5. nor that they offer sacrifice, if they bring the sacrifice of fools, Ecc●es. 5.1. Those must needs be abominable and disobedient that are to every good work reprobate, injudicious as the word signifies Tit. 1.11. and what marvel though men be alienated from the life of God (or a godly life) through the ignorance that is in them? Eph. 4.18. But let us take the words in order. There is no truth. Here God declareth against them, (a Lawyers do against offenders in courts) and not for trifles, but first for want of truth or trustiness in word and deed: without which humane society is but funiculus ex arena a rope of sand, or arena sine calce sand without lime, it cannot hold together. It was an old complaint of the Prophets, that Truth was fallen in the streets, Esay 99.14 Psal. 12.1. and faithfulness failed from among the children of men. When Varus was slain, Augustus grieved excessively; and that because non esset à quo verum audiret, he had none about him that would tell him the truth of things, and deal plainly with him. Multis annis jam transactis, nulla fides est in pactis, etc. Jeremy bewails it in his treacherous country men, that they bent their tongues like their bows for lies; but they were not valiant for the truth on the earth, Jer. 9.3. they were mendaciorum loquacissimi (as Tertullian phraseth it) loud an lewd lairs, and (as Egesippus saith of Pilate) they were viri nequam et parvi facientes mendacium, naughty men, and such as made nothing of a lie. But God's people are said to be children that will not lie Esay 63. they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of truth, which was the title of honour given to Arrianus the Greek historian: when as of all other historians Vopiscus testifieth, that there is none qui non aliquid est mentitus that taketh not the liberty to lie more or less. And for slipperiness in contracts and covenants, nothing is more common amongst men; it's counted a peccadello. But the God of truth, the faithful and true witness, as Christ is called, counteth it not so. See Ezekiel 17.15. etc. 1 Tim. 4.2. and 2 Timothy 3.3. There are that take truth here for justice; according to Zech. 8.16. and so it suits well with that which followeth. Nor mercy] These two are set together Mic. 6.8. (to do justly, and to love mercy) as the sum of the second Table. Mouth-mercy there was enough, Jam. 2.15.16. such as was that in St. james his days. But there is not any one that taketh Zion by the hand, Esay 51.18. that draweth out his soul to the hungry, and dealeth his bread to such, Esay 58.7, 10. Sodom had fullness of bread, but would part with none to strengthen the hands of the poor and needy, Ezek. 16.49. Therefore she had judgement without mercy, that had showed no mercy, james 2.13. Esay 23.18. Whereas Tyrus when once she left heaping, and hoarding, and brought forth her merchandise for them that dwell before the Lord to eat sufficiently, and for durable clothing, is renowned and reckoned among those that came to Christ with their desirable things, as some read that Text, Hag. 2.7. Colligent omnes suos thesauros (so Calvin readeth it) they shall come with strong affections, with large contributions, as those primitive Saints did, Acts 4.34. The same Hebrew word Chasid, signifieth both Saint and Merciful; and it comes of Chesed, the word here rendered mercy, or bounty. The tender mercies of the Almighty shed forth abundantly upon such, leave a compassionate frame upon their hearts, as in the Gaoler, Acts 16. Their thoughts steeped in the mercies they have received, are died of the same colour as cloth is in the dye-fat. Col. 3.12. This Text, after no mercy, fitly adds, nor knowledge of God in the land.] Heb. And no knowledge of God: or, because there is no knowledge of God in the land. Did men but know God savingly, had they but tasted and seen how good the Lord is, they would not be so hidebound, and straithanded to their poor brethren: but ready to distribute, willing to communicate. They are the dark places of the earth, that are full of the habitations of cruelty, Psal. 74 20. 1 Tim. 6.18. But in the kingdom of Christ they shall not hurt, nor destroy in all my holy mountain, saith the Lord: 〈◊〉 why? For the earth shall be full of the knowledge of the Lord, as the waters cover the sea, Esay 11.9. St. Paul thanks his ignorance for his persecutions, and blasphemy, 1 Tim. 1.13. and resolves the sin of those Kill-christs' into their not knowing of him, 1 Cor. 2.8. Surely as toads and serpents grow in dark and dirty sellars: So doth all sin and wickedness in an ignorant and blind soul. Hence, in this Text, after no knowledge of God in the land, followeth that black beadroll of abominations in the next verse. By swearing, and lying, and killing, and stealing, etc. As blind Alehouses are sinks and sources of all villainy: so are blind hearts. In the land.] Though it were a land of light, a very Goshen in comparison of the rest of the world: Though in Judah was God known, and his name great in Israel, Psal. ●6. 1. Men may remain grossly ignorant amidst a multitude of means: and in a land of righteousness deal unjustly, and why? they will not behold the Majesty of the Lord, Esay 26.10. & verse 1. They will not see. They are willingly ignorant, 2 Pet. 2. Joh. 3. Job 24.17. saith St. Peter: liberiùs peccent libenter ignorant, saith Bernard. They hate the light, saith our Saviour; It is unto them as the shadow of death, saith Job. Hence they shut the windows, lest it should shine upon them: or if it do, they rebel against it, rush against it, as Bats do against torches in the night. That light they have by nature, or otherwise (as a Prophet from God) they detain and imprison in unrighteousness, Rom. 1.18. Their knowledge of God, if any, is only apprehensiuè, and not affectiuè, cognoscitiva, non vitae directiva, illightning, not transforming into the same image, so as to make them children of light: It is notional knowledge, not experimental and practical. Hence, such outrages in their lives, such errors and enormities: For, Verse 2. By swearing, and lying, and killing, and stealing,] Heb. To swear, and lie, and kill, and steal, and commit adultery: To do all this is held, licitum & solemn, lawful, or at least pardonable. It is grown to a common practice: and custom of sinning hath taken away sense of sin. By swearing,] Heb. by cursing, or swearing with an execration and cursing, which was commonly added to an Oath, to confirm it the more, Deut. 29.12, 21. Nehem. 10.29. And indeed, in every lawful oath, God is called to witness, to bless us, if we swear right, and to curse us, if otherwise. Such an oath is a special part of God's worship, and is oft put for the whole: as here, false and frivolous oaths are put for the violation of the whole first Table, and set in opposition to the knowledge of God in the Land: like as lying is opposed to truth; and killing, stealing, whoring, to mercy, or kindness: Before, God had complained of their defects, or omissions: here of their commissions and flagitious practices. Swearers (but especially falseswearers) are traitors to the State, as appeareth here, and Jer. 23.10. they bring a curse, nay a large roll of curses (ten yards long, and five yards broad) upon their hearts, and Zach. 5.2. and shall one day howl in hell. The same word that is here rendered swearing, signifies also to howl, Joel 1.8. Go to now therefore ye swearers, weep and howl for your miseries that shall come upon you, james 5.1,— 12. Weep here, where there be wiping handkerchiefs in the hand of Christ: better do so, then yell with devils who have borrowed your mouths, to utter horrid blasphemies. Swearing is of the devil, saith our Saviour, Matth. 5.37. and it brings men to the devil, saith St. james, Chap. 5.12. They object, that they swear nothing but the truth. But that's not always so. Swearing and lying are here set together, as seldom sundered. The marvel, if he that sweareth commonly, do not forswear frequently: for he sweareth away all his faith and truth. But, say they swear truth: yet that excuseth not. Truth is but one circumstance of an oath, jer. 4.2. Men, as they must swear in truth, so in righteousness, (not rashly, furiously) and in judgement, not in jest. Swear not in jest, lest ye go to hell in earnest. It is the property and duty of a godly man to fear an oath, Eccles. 9.2. and not to forbear it only. As on the other side, no surer sign of a profane person, then common and customary swearing. It were well if such were served as Lewis the ninth of France served a citizen of Paris; he seared his lips for swearing, with an hot iron. And when some said, it was too cruel an act; I would to God said he, that with searing mine own lips with an hot iron, I could banish out of the Realm all abuse of oaths. Those that plead, they have gotten a custom to swear, and therefore they must be born with, shall have the like answer from God that the thief had from the Judge. He desired the Judge to spare him, for stealing had been his custom from his youth, and now he could not leave it. The Judge replied, it was also his custom, to give judgement against such malefactors; and therefore he must be condemned. And lying,] Fitly linked with swearing. Some gravel or mud ever passeth away with much water; so do some lies with much swearing. How oft do men forget their oaths, and swear again that they have not sworn at all? Should men's excrements come from them as oft, and they not feel it, they would be full sorry, and ashamed thereof. Now swearing and lying 〈◊〉 file men much worse than any jakes can do, Mark 7.22. and render them odious to God and good men. Lying is a blushfull evil: Therefore doth the liar deny his lie, as ashamed to be taken with it; and our ruffians revenge it with a stab. God ranks and reckons it with the most monstrous sins; and shuts it out of heaven, Revel. 21.8. Aristotle saith, Arist. Ethic; lib. 4. c. 7. It is in itself evil and wicked, contrary to the order of nature, (which hath given words to express men's minds and meanings) destructive to humane society. Pythagoras was wont to say, that in two things we become like unto God. Aelian. Var. hist. 1. In telling truth. 2. In bestowing benefits. Now, Mentiri, is contra mentem ire; To lie, is to utter a known untruth with an intention to deceive, or hurt. The Cretians of old were infamous for this: The Friars of late: 'Twas grown to a proverb among our forefathers: A friar, a liar: 'Tis now amongst us, Every liar is, or would be a thief. Hence, lying and stealing go coupled here: but betwixt them both stands killing, Tit. 1.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. as ushered in by the former, and oft occasioned by the later, Pro. 1.19. and killing,] This follows fitly upon the former: for truth hath always a scratched face. The devil was first a liar, and then a murderer. Joh. 8.44 He cannot so well murder, without he slander first. The credit of the Church must first be taken away, and then she is wounded, Cant. 5.6. The people here in England, once complained, that Humphrey Duke of Gloucester, that noble Patriot, Speed. was twice murdered: first, by detraction, and then by deadly practice. The French have a Proverb; Those that have a mind to kill their neighbour's Dog, make the world believe he was mad first. This is their Proverb, and accordingly was their practice in the Massacre of Paris. A little before which, they gave out, that the Protestants met by night, to plot against the State, and to commit all manner of uncleanness amongst themselves. This is an old trick of the Devil and his Instruments, first to belie the Church, and to represent her to the world in the ugliest hue; and then to persecute her, like as of old they used to put the poor Christians in Bears or Lions skins, and then bait them with dogs. Paulus Fagius reports a story of an Egyptian, who said, that the Christians were a colluvies of moist filthy lecherous people. And for their keeping of the sabbath, he saith, they had a disease upon them, and were therefore feign to rest every seventh day. The Papists accused the Waldenses (those ancient Protestants) for Manichees; and that they affirmed there were two beginnings of things, God and the devil &c: and all because they constantly affirmed that the Emperor had no dependence upon the Pope. They gave them out also for Arrians (and published their Croisadoes against them as enemies to Christ) and all because they denied that a crust was transubstantiated into Christ. To make way for the ruin of England by the gun-powder-plot, they gave out beyond sea that the people here looked as black as devils, were grown barbarous, and did eat young children. That we held opinion to worship no God, to serve the times, to prefer profit before right, to pretend the public cause to our private lusts, to cover hatred with flattery, Eudaem Johannes. to confirm tyranny by shedding innocent blood, to keep faith no longer then will serve our own turns etc. And if the plot had taken effect, they had fathered it upon the Puritans (having proclamations ready framed for the purpose) that under that name, they might have sucked the blood and reveld in the ruins of all such here, as had but the love, or any show of sound religion. The word here used for killing signifies to kill with a murdering weapon, such as David felt in his bones, Psal. 42.10. such as Colignius and other the poor Protestants felt in the French Massacre: where the Queen of Navarre was poisoned, the most part of the peerless Nobility in France murdered, together with their wives and children; and of the common people an hundred thousand in one year, in divers parts of the realm. What should I speak of the innocent blood of Ireland, for which God hath already and yet still will make diligent inquisition. If the blood of Abel had so many tongues as drops Gen. 4.10. what then of so many righteous Abel's? Surely I have seen yesterday (saith God) the blood of Naboth 1. King. 9.26. Murder ever bleeds fresh in his eye: to him many years, yea that eternity that is passed is but yesterday. Neither is he wanting to punish it even in this present world. He avengeth the innocent blood that Manasseh shed, a long while after his death: he would not pardon it, no, though Manasseh repent of it, 2 King. 24.4. The mountains of Gilboah were accursed, for the blood of Saul and Jonathan spilt upon them. 2 Sam. 1. and what a deal of do we find in the law made, when a man was murdered Deut. 21.1, 2. etc. the valley where the expiatory sacrifice was slain in that case was from thenceforth to be neither eared nor sown Verse 4. etc. in all to show, what a precious esteem God hath of man's life: and what controversy with a land for shedding of blood. and stealing] Those publici latrones especially, public thiefs that sit in purple robes: and by wrong judgement oppress and rob the poor innocents' are here intended, as Calvin thinks; See Isa. (23. and 33.) So are all others that either by force or fraud get into their hands their neighbour's goods; whether, I say, it be by violence or cunning contrivance, the Lord is the avenger of all such. 1 Thes. 4.6. So that though haply they lie out of the walk of humane justice and come not under man's cognizance, yet God will find them out, and send his flying roll of curses after them, Zech. 5.2.3. he shall vomit up his sweet morsels, here Job 20.15. or else digest in hell what he hath devoured on earth: as his belly hath prepared deceit, Job. 15.35. Serm. before K. Edw. 6. so God will take it out of his guts again: either he shall make restitution of his illgotten goods, or for not doing it, he shall one day cough in hell, as Father Latimer phraseth it. and committing adultery] This is also an heinous crime (saith holy Job) yea it is an iniquity to be punished by the Judges Chap. 31.11. Heathens have punished it very severely. Of one people we read that they used to put the adulterers or adulteresses head into the paunch of a beast where the filth of it lay, and so stifled him. God punished those stinking Edomites with stinking brimstone for their loathsome brutishness; and adjudged adultery to death: because society and purity of posterity could not otherwise continue amongst men. We read not in any general commandment of the law, that any should be burnt with fire, but the high-priests daughter for adultery. Leu. 21.9. yet it seems it was in use before the law, or else Judah was much to blame for sentencing his daughter in law Tamar to the fire. Gen. 38.24. Let us beware of that sin, for which so peculiar a plague was appomted, and by very Heathens executed. See Jer. 29.22.23. If men be slack to take vengeance on such, yet God will hold on his controversy against them and avenge the quarrel of his covenant (for so wedlock is called Prov. 2.17.) either by his own bare hand, or else by the hands of the adulterers themselves. See an instance of both these even in our times: In the year 1583. in London, two citizens committing adultery together on the Lord's day, Divine Tragedy were struck dead with fire from heaven in the very act of uncleanness: their bodies being left dead in the place half burnt up, sending out a most loathsome savour, for a spectacle of God's controversy against adultery and sabbath breaking. This judgement was so famous and remarkable that Laurentius Bayenlink a foreign historian hath thought good to register it to posterity. Opus Chronologiae. Or his Vniversi. Antwerp. 1611. p. 110. Mr. Cleaver reports of one that he knew that had committed the act of uncleanness: and in the horror of conscience he hanged himself: But before, when he was about to make away himself, he wrote in a paper, and left it in a place to this effect: Indeed, saith he, I acknowledge it to be utterly unlawful for a man to kill himself: but I am bound to act the Magistrate's part, because the punishment of this sin is death: This act of his was not to be justified, Viz. to be his own deathsman: but it shows what a controversy God hath with adulterers, and what a deep gash that sin makes in the conscience. they break out] like wild horses over hedges: or proud waters over the banks. The Septuagint renders in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are poured out. And St. Judas hath a like expression, speaking of the Libertines of his time Verse 11. they run greedily, Gr: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were powered out, or poured away as water out of a vessel: they ran headlong, or gave themselves over to work all uncleanness with greediness, to satisfy their lusts, and to oppose with crest and breast whatsoever stands in their way; bearing down all before them. Beza. So Sodom and Gomorrah are (in the seventh verse of the same epistle) said by unbridled licentiousness to give themselves over to fornication, In scortationem effusae. And when Lot sought to advise them better they set up the bristles at him, with Base busy stranger, Dubartas. comest thou hither thus Controwler-like to prate and preach to us? &c Thus these Effractores (as the Psalmist somewhere calleth them) these breach-makers, Judg. 16.9. Psal. 2.3. break Christ's bands in sunder, (as Samson did the seven green withes) and cast away his cords from them. These unruly Belialists get the bit betwixt their teeth, like headstrong horses; and casting their rider, rise up against him. They like men (or rather like wild beasts) transgress the covenant Hos. 5.7. resolving to live as they list, to take their swinge in sin: Psal. 12.4. for who, (say they) is Lord over us? Tremellius reads that text, tanquam hominis, they transgress it as if it were the covenant of a man: they make no more of breaking the law, then as if they had to do with dust and ashes like themselves, and not with the great God that can tame them with the turn of his hand, and with the blast of his mouth blow them into hell. Hath he not threatened to walk contrary to those that walk contrary to him, to be as cross as they for the hearts of them, and to bring upon them seven times more plagues than before, and seven times and seven to that, till he have got the better of them? for is it fit that he should cast down the bucklers first? I trow not. He will be obeyed by these exorbitant, yokelesse, lawless persons; either actively, or passively. The law was added because of transgression: and is given, saith, the Apostle, not to the righteous, for they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a law to themselves, 1 Tim. 1.9. (as the Thracians boasted) but to the lawless and disobedient, who count licentiousness the only liberty, and the service of God the greatest slavery; who think no venison sweet but that that is stolen, Eccles. 2.2. nor any mirth but that which a Solomon would say to, Thou mad fool what dost thou? Loc, for such rebels and refractories, for such masterless monsters as send messages after the Lord Christ saying, We will not have this man to reign over us, for these, I say, was the law made, to hamper them and shackle them, as fierce and furious creatures: to tame them and taw them with its four iron teeth, 1 of Irritation, Rom. 7.7. 2. lie of Induration, Isa. 6.10. 3. lie Of obligation to condign punishment, Gen. 4.4. 4. Of execration, or malediction, Deut. 28.16, 17, &c, Let men take heed therefore how they break out against God: Let them meddle with their matches, and not contend with him that is mightier than they: 'Tis the Wiseman's counsel, Eccles. 6.10. and blood toucheth blood.] i. e. there is a continuation, and as it were a concatenation of murders, and other horrible villenies, as was at Jerusalem in the murder of Zacharias, the son of Barachias, the blood of the sacrificer was mingled with the blood of the sacrifice: And as Luke 13.1. the like fell out. So at Athens, when Scylla took the Town, there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as merciless slaughter; the gutters running with blood, etc. And so at Samaria (which the Prophet may here probably intent) when there was such kill of Kings; (and they fall not alone) Hosea killed his Predecessor Pekah, as he had done Pekahiah; Menahem killed Shallum, as Shallum had done Zacharias: so true is that of the Poet, Ad generum Cereris sine caede & sanguine pauci, Descendunt Reges, Juvenal. & siccâ morte tyranni. What got most of the first Caesar's by their adoption, or designation to the Empire, Nisi ut citius interficerentur, but to be killed so much the sooner? All or most of them, till Constantine, died unnatural deaths: As afterwards, Phocas the traitor killed the good Emperor Mauritius, stewing him in his own broth. Heraclius slew Phocas, putting him to a shameful and tormentful death, etc. Conradinus King of Germany, and Duke of Sweveland was beheaded by Charles King of Naples and Sicily; Balthas. exner. Val. Max. Christian. pag. 274. and the headsman presently beheaded by another, ne extaret qui jactaret tam generosum sanguinem à se effusum, (saith mine Author) that there might not be any left to boast, that he had spilt so noble blood. Our Richard the third, daniel's hist. 249. that bloody and deceitful man, is said to have used the instruments of his cruel plots, (his cutthroats I mean) as men do their candles; burn the first out to a snuff, and then, having lighted another, tread that underfoot. Faux (that fatal actor of the intended Powder-tragedy) should have been thus rewarded by his brethren in evil, had the plot taken effect. It is that famous and never to be forgotten fifth of November 1651. wherein I writ these lines: And therefore in way of thankfulness to our ever-gracious Deliverer, I here think good to set down the relation as Mr. John Vicars (in his Quintessence of cruelty, or Poem of the popish Powder-plot) hath declared it to the world, as he had it from Mr. Clement Cotton, the Composer of the English Concordance, who also received it from Mr. Pickering of Titsmarsh-grove in North-hampton-shire, and it is thus. This Mr. Pickering being in great esteem with King james, had an horse of special note, on which he used to hunt with the King: This horse was borrowed of him (a little before the blow was to be given) by his brother in law Keyes (one of the Conspirators) and conveyed to London, for a bloody purpose, which thus was plotted: Faux on the day of the fatal blow, was appointed to retire himself to St. Georges-fields, where this said horse was to attend him to make his escape so soon as the Parlament-house was blown up. It was likewise contrived, that the said Mr. Pickering (noted for a Puritan) should be that very morning murdered in his bed, and secretly conveyed away: As also that Faux himself should have been murdered in St. Georges-fields, and there so mangled and cut in pieces as that it might not be discovered who he was. Whereupon it was to be bruited abroad, that the Puritans had blown up the : And the better to make the world believe so, there was Mr. Pickering with his horse ready to make an escape, but that God stirred up some, who seeing the heinousness of the fact, and he ready to escape by flight, in detestation of so horrible a deed fell upon him, and killed him, and so had hacked him in pieces. And yet to make it to be more apparent to be so indeed, there was his horse found also, which was of special speed and swiftness, to carry him away: and upon this rumour, as massacre should have gone thorough the whole Kingdom upon the Puritans. But when this plot, thus contrived, was confessed by some of the Conspirators, and Faux in the Tower was made acquainted with it, (who had been born in hand, to be bountifully rewarded for that his service in the Catholic cause) when he saw how his ruin was contrived, he also thereupon confessed freely all that he knew touching that horrid and hideous conspiracy, which (before) all the torture of the rack could not force him to. The truth of all this, is attested by Mr. William Perkins, an eminent Christian and Citizen of London, who had it from the mouth of Mr. Clement Cotton: which I could not but here insert, as coming to my mind and Pen, on the very day whereon (46. years since) it should have been acted, when myself was but four years of age, and it being the utmost that I can remember: but if ever I forget, let my right hand forger her cunning. Remember, O Lord, these children of Edom, Psal. 134.5, 7, 8. etc. these Romish Edomites,, Esavites, Jesuits, who said, Raze it, Raze it, even to the foundation, O daughter of Babylon, etc. The Rabbins call the Romists, Edomites, (they interpret the mount of Esau, Obad. ver. 21. to be meant of Rome) and well they may, for their blood-guiltiness, for which they are hated of God, Psal. 5.6. Who cannot but remember, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that their sins (as a cart-rope) have reached up to heaven, Rev, 18.5. there having been a concatenation, or a continued series of them, as the Greek there imports, and (as some here interpret) blood touching blood, according to Esay 1.15. Your hands are full of blood. And Chap. 4.4. The filth of the daughter of Zion, and the blood of Jerusalem. This sense, the Chaldee Paraphrase maketh. The Septuagint (with their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mingle blood with blood) seem to understand it of incestuous matches and mixtures forbidden, Levit. 18.6. and yet avowed by David George and his disciples, and practised in the Court of Spain, by Papal dispensation. Verse 3. Therefore shall the land mourn,] Hear the Lord proceeds to give sentence; and it is dreadful indeed. Lugebit terra, languebit incola, etc. You will not mourn, therefore your land shall: the ugly face of your sin shall appear in the miserable desolation of your Country: There is no truth, mercy, or knowledge of God in your land: which even groans under your burden, the axletree thereof being ready to break; therefore it shall be eased of you, by my sore, and great, and strong sword, which shall soon make work amongst you, and lay all waist. And as God's red horse of war is followed by the black horse of famine, and that blace one, by the pale horse of pestilence, Rev. 6.4, 5, 8. so shall it be here. As by swearing, and lying,, etc. you have broke out, so shall my whole wrath break out upon you as mighty torrent. As blood hath touched blood, so punishment shall follow hard upon sin: for these two are knit together with chains of Adamant, saith the Poet. if thou do evil, sin lies at the door, saith God, Gen. 4.7. that is, supplicium imminet, idque proximum & praesentissimum, saith Junius there: Evil shall hunt the wicked man to destroy him: his sin shall find him out as a bloodhound, and haunt him as an hell-hag. Where iniquity breaks-fast, calamity will be sure to dine; to sup where it dines, and to lodge where it sups. No sooner had man sinned, but the earth was cursed for his sake, Gen. 3.17, 18. It was never beautiful nor cheerful since. At this day it lies bedridden, and looks to be burnt up shortly with her works, 2 Pet. 3.10. Here it is brought in as a mother in mourning, bewailing the loss of all her children, and refusing to be comforted. And surely though the land be eased of a very heavy burden, as I have said, when purged by God's just judgements of her ungrateful and wicked inhabitants: yet because she lies under the dint of Divine displeasure at such a time, therefore is she rightly said to mourn in this case, and to be in a sad disconsolate condition, (See Jer. 12.4.) she becomes a very Ahil, (that's the word here used, see judg. 11.33.) a Bochim, an Hadadrimmon, an Iri-sland; and being desolate she mourneth unto thee: for she seethe that her convulsions are like to end in a deadly consumption. And every one that dwelleth therein shall languish,] Heb. shall whither as a flower, Nahum 1.4. Or, shall be weakened. Those that now stand upon their tiptoes, and face the very heavens, stouting it out with God, shall then be weak as water, withered as a flower, strengthless as a moth-eaten-cloth, Psal. 39.11. low-spirited, and crest-faln, as the king of Sodom, (erst man good enough to look four kings in the face, but anon suppliant to Abraham, a forlorn foreigner, Gen. 14.21.) Manasseh that sturdy rebel, in trouble basely hides his head among the bushes, 2 Chron. 33.11. Caligula in time of thunder ran under beds and benches. Affliction will tame, and take down the proudest spirits: they break in adversity that bore their heads on high in prosperity: they speak out of the ground, and whisper out of the dust, Esay 21.4. that look to be brought into the dust of death Psal. 22.15. It is the pestilence that here seemeth to be threatened (as before sword and famine) and an universal pestilence too; reaching not only to men but to other creatures made for man's uses, which shows the greatness of the wrath: like as when a King not only executeth the traitor, but also pulleth down his house, confiscateth his goods, and and disinheriteth his children etc. But what have those sheep done? the beasts, birds, Pareus. and fishes that they must suffer also? It is but reason they should, sigh first they are part of men's enjoyments: secondly they are many times (though harmless in themselves) yet instruments of men's sin: and therefore well doth the Chaldee here paraphrase Diminutionem patientur propter hominum peccata they shall suffer for man's sin: who may therefore well say to them, as Judah did to Tamar, Thou art more rigteous then I. with the beasts of the field] which shall die by the morion. and the fowls of the air] which shall catch the contagion, Joseph. and fall down dead: as those birds do that attempt to fly over the dead sea. and the fishes of the sea also shall be taken away] Colligentur, conficientur they shall be gathered together as seeking help one of another in a common danger: and yet they shall be destroyed, Engl. Chron. the very waters being pestilential, as they were here in King Edward the thirds days; so that the very fowls and fishes had botches upon them. This was a heavier judgement then that which befell the old world: for then the fishes perished not: though the Jew-doctours would persuade us that these also died in the flood: for that the waters thereof were boiling hot. Verse 4. Yet let no man strive nor reprove another] let him not lose so much good labour, and spill so many sweet words upon this people: for they are grown uncounsellable, incurable, incorrigible. They have rejected the counsel of God within, or, against themselves Luk. 7.30. corripiuntur sed non corriguntur: it is because the Lord intendeth to destroy them 1 Sam. 2.25. yea he hath determined it 2 Chron. 25.16 Hence as dying men lose their hearing and other senses by degrees: so those that are destined to destruction grow stupid and stubborn, and will neither hear good counsel, nor see the things that concern their peace: but spurn at admonition and scorn at reproof. Tunc etiam docta plus valet arte malum. And therefore God forbids to reprove such, as deplored and desperate; to cast pearls of good counsel before such dogs, who prefer loathsome carrion before sweet odours; yea rage at them as Tigers do, and fly in the faces of such as present them: or at best grunt and go their ways, as swine; leave good counsel where they find it, not putting it in practice. Now as dogs and swine were counted unclean creatures, and unfit for sacrifice: so are such for admonition. Let a man be never so able and apt to teach, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him be vir praestans, eximius, insignis, a gallant man (as the word here used sometimes signifieth) and one that can do his work never so well, yet the wisdom of his words shall be despised Prov. 23.9. Let him strive till his heart aches, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judas. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & disputatoes arguere, as St. Judas speaketh, he shall but strive against the stream, and by reproving a scorner get him a blot, Pro. 9.7. The Pharisees denied our Saviour, and blew their noses at him Luk. 16.14. Let them alone therefore saith our Saviour to his disciples, they be blind leaders of the blind; there's no good to be done of them: Mat. 15. therefore let him that is filthy be filthy still Rev. 22.11. and he that is ignorant let him beignorant, sigh he will needs be so, 1 Cor. 14.38. Levit. 26.39. Let him pine away in his iniquity. Let him pine and perish, go on, despair, die, and be damned. My spirit shall no longer strive with him, unless it be by furious rebukes Ezek. 5.15. and by fire Am. 7.4. Oecolampadius upon this text doubts not to say that the sin of such as reject admonition, is the sin against the holy Ghost: certainly it is worse than all the forementioned swearing, lying, etc. Blind nature could see and say as much. Hesiod saith that there are three sorts of men: the first and best are those that live so well as not to need reproof. The second (and those not bad) are such as do not so well, but can be content to hear of it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod. Oper. et dier. Ver. 29. The third and worst are they that will neither do as they ought, nor be advised to do better. Plutarch saith those that are troubled with toothache will go to the Physician: those that have a fever will send for him: but he that is frantic or stark mad will do neither, but reject the remedy and strike at the Physician. So doth the scorner etc. See my common place of Admonition. for this people are as they that strive with the priest] though God's officer, and in his stead 2 Cor. 5.20. though the people's Oracle to preserve and present knowledge to them Mal. 2.7 and though to strive with such, be to invert God's order, who hath appointed the people to hear and obey their Teacher; and not to prescribe to them: to follow their Guides, and not to run before them Heb. 13.7.17. and 1 Tim. 1, 20. 2 Tim. 1.15. Num. 16. From which texts and 1 Cor. 11.2.3. a grave divine argueth thus, It is a vile sin to vex our ministers by our obstinacy, yea though they were not able to make so full demonstration: yet when they reproove such and such things out of a spiritual jealousy and fear they corrupt their hearts, they are to be heard: how much more when they come in the demonstration of the Spirit and of power? 1 Cor. 2.4. And yet how full is the church & ever hath been of such Vitilitigatores as contend with the best ministers, quarrel at God's word and take up arms against it? snuffing at it Mal. 1.13 chatting at it Rom. 9.19.20 casting reproaches upon it Jer. 20.8.9. enviously swelling at it Act. 13.45. The more you touch these toads, the more they swell: the more you meddle with these serpents the more they gather poison to spit at you: Go about to cool them with fair words, you shall but add to their heat: as the smith's forge fries when cold water is cast upon it: and as hot water, if stirred, casteth up the more fume. Plin. Elia●. Vulture's unguento irritantur & scaraboni rosa Vultures cannot endure sweet odours. Tigers, if they hear the sound of a drum will rage's and tear themselves- Ahab cannot abide Micaiah, nor Herod John Baptist. The people contested with Jeremy and cursed him Chap. 15.10. though he were Concionator admirabilis, Rhet. Eclesiast. cap. vlt. as Keckerman hath it, an admirable Preacher; yet they sought his life, saying, Prophesy not in the name of the Lord that thou die not by our hands Chap. 11.25. Jer. 44.16. Bradford. yea they told him flat and plain, The word which thou hast spoken unto us in the name of the Lord we will not hear. O lewd losels, (as that martyr in like case exclaimed) O faithless hard hearts, O Jesabels' guests, rocked and laid asleep in her bed. O sorrowless sinners and shameless harlots etc. Ministers are lights, offensive to sore eyes; the salt of the earth which is bitter to wounds etc. Among the Athenians, if the Comedians (which were their teachers, such as they had) pleased not the people, they were overwhelmed with stones. Once was I stoned saith Paul. 2 Cor. 11. and Jeremy is said to have met with the like death from his flagitious countrymen in Egypt, amongst whom he was ever a man of strife, and his service was (in that behalf) like that of Manlius Torqu●tus among the Romans, who gave it over saying, Neither can I bear their manners, nor they my government. See Chap. 20.9. Verse 5. Therefore shalt thou fall] how could they do otherwise that were a nation so incorrigibly flagitious, so unthankful for mercies, so impatient of remedies, so uncapable of repentance, so obliged, so warned, so shamelessly, so lawlessly wicked? therefore shalt thou fall in the day] vivens vidensque peribis thou shalt stumble at noon day, because there is no knowledge of God in the land: but thou hast loved darkness rather than light, therefore shalt thou have enough of it: thy feet shall stumble upon the dark mountains Jer. 13.16. yea thou shalt stumble and fall and never rise again, which is threatened expressly to these swearers Am. 8.14 & implied in the Hebrew word here used. Such was Elies fall off his stool, & Hamans' fall before Mordecai the Jew Esth. 6.13. Impenitent persons are brats of fathomless perdition, they are ripe for ruin, shall fall into remediless misery, and (though never so insolent and angry against those that deal plainly and faithfully with them as in the former verse, yet) they shall never want an Hosea to tell them so to their teeth: that those that will not bend may break, that if they will needs fall they may fall with open eyes, and not have cause to say that they were not forewarned. And this shall be done to day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, very shortly, in this present age (so some interpret it (aut certe clarissima luce, saith Mercer, or else in the open light, and in the view of all men, not in huggermugger. Tremellius thinks it is as much as rebus adhuc integris subitò opprimentur, Thou shalt be suddenly surprised when thou art in thy flourish, and fearest no changes. What can be more fair and flourishing then the field a day before harvest? then the vineyard a day before the vintage? certissimè citissiméque corrues. Every wicked man may apply it: wherefore also it is delivered in the second person singular, Thou even thou: to thee be it spoken. and the Prophet also shall fall with thee in the night] The Chaldee hath it, as in the night, if a man walk in the night, he stumbleth, because there is no light in him, John 11.10. The false Prophet cannot lay his hand upon his breast and say as dying Oecolampadius did. Melch. Adam. Hic sat lucis Here's store of light. Such are woefully benighted shall be utterly darkened Zech. 11.17. yet more may look to be, for their right eye (being blind leaders of the blind) yea the night shall be upon them and it shall be dark unto them: the sun shall go down over their heads etc. Mic. 3.6. and when they fall together with those seduced souls into the ditch of destruction, themselves shall fall undermost Mat. 15.17. and receive the deeper damnation Mat. 23.14. If others shall be damned, they must look to be double damned, as Dives feared to be, if ever his brethren (by his example) came to that place of torment. Mercer's note here is very good Nocte casuros dicit etc. He saith they shall fall in the night as signifying by an allegory, that when calamity shall lay hold upon these false Prophets, they shall also be pricked in their consciences, which shall tell them that ventris causa for their bellyes sake, and other base respects, they have brought upon the seduced people so great mischiefs. This shall be as a dagger at their hearts: and shall fill their consciences with horror and distress. and I will destroy thy mother] i. e. the whole synagogue, yea the whole Church and state, the University of the Israelites: so that their nation and name should perish together. Is it not so with the ten tribes? who can tell at this day where to find them or whence to expect them? whether from China, as some think and allege Isay. 49.12. Or from Tartary, as others who say that Tartar, (alias Tatari or Totari) comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tothar a Residue or remnant. Breerw. Enquir. pag. 94. This is no other than a vain and capricious fancy saith learned Brierwood etc. Is it not altogether unlikely that the Lord in this threat might allude to that law Deut. 22.6. Thou shalt not take the dam (Heb. the mother) with the young: But I that am above law, saith God, will cut off dam and young together in the nest, I will utterly cut off the whole nation This was fulfilled 2 King. 17. and our Prophet lived to see it, to his great heartbreak. Oh that we could be warned etc. Let holy mother church of Rome (as they call her) look to it, with her doctrine of Infallibility. These Israelites gloried as much of their Mother, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 17. and thought (as Dionysius did of his kingdom) that the Church had been tied to their nation with chains of Adamant: but their mother is here threatened to be cut off: and of the sea of Rome it is long since foretold, Babylon is fallen, is fallen etc. It is a question among Divines whether the Church can fail? It is answered, that the Catholic invisible Church cannot: but any particular and visible Church may, as this of Israel; and that of Rome, which hath long since cast off Christ, and the public exercise of true religion: and is become ex aurea, argentea, ex argentea ferrea, ex ferrea terrea: superest jam ut in stercus abeat said one of her own sons an dugusline friar Anno. Ren. de vit. Pontif. 1414. and many others of their own writers say the same necessariò potius quàm libenter, as wrested from them by the truth, rather than of any itching humour to disgrace their mother by uncovering her nakedness. Verse 6. My people are destroyed for lack of knowledge] my people (there's the wonder of it) of whom it was wont to be said by the heathen, surely this great nation is a wise and understanding people: and well it might: for what nation ever had God so nigh unto them etc. and statutes and judgements so righteous etc. Deut. 4.6.7.8. what nation ever had Prophets, and Priests as they had, to teach Jacob his statutes and Israel his law Deut. 33.10. all means of knowledge they had that might be; so that God might say to them as once Abijam did to Jeroboam and all Israel, 2 Chron. 13.5. Hab. 2.14. Ought you not to have known this? should ye not all know the Lord from the least to the greatest? should not your land be filled with the knowledge of the Lord, as the waters cover the sea? Doth not wisdom cry in your streets? and knowledge (in the abundance of means) bow down to you as trees do that are laden with fruit, so that a child may gather them? How is it then that you (my people) are yet so hard and blockish, as rude and ignorant of me and my will, of yourselves and your duties, as the blind Ethnics? For some of you have not the knowledge of God: I speak this to your shame. Yea who is blind but my servant: or deaf as my messenger that I sent? who is blind as he that is perfect, and blind as the Lords servant? Esay 42.19. I speak it with grief and stomach, and therefore I so oft speak it. Surely to whomsoever much is given, much is required; and to whom men have committed much, of him they will ask the more, Luke 12.48. 2 Cor. 6.1. It is a grievous thing to receive the grace of God in vain: and when for the time men might have been Teachers, to have need to be taught the very first principles of the Oracles of God. Heb. 5. For if God will pour out his wrath upon the heathen that know him not, jer. 10.25. Acts 14. who yet were left in the dark to grope after him, as they could: And if the poor Philosophers (who had but the rush-candle of Nature's dim light to work by) were yet delivered up to a reprobate sense, because they glorified God no better, Rom. 1. Oh the bloody wails that he will make upon the backs of his non-proficients, sots and dullards in his school! Ingentia beneficia flagitia supplicia. Are destroyed,] Or, silenced, as Matth. 22.12. The Chaldee rendereth it obbrutuerunt, they are besotted, and so fitted for destruction: for Deus quem destruit dementat. Ignorance is the mother not of devotion, (as Papists say) but of destruction: and ignorant persons shall be silent in darkness, as holy Hanna hath it: they shall lie down in sorrow, as the Prophet Esay: And although they always wander and err in heart, as not knowing God's ways, Psal. 95.10.11. yet they cannot go so far wide, as to miss of hell; where they are sure to suffer both pain of loss, and pain of sense: for they shall be punished with everlasting destruction, in a flame of fire (there's pain of sense) from the presence of the Lord, and from the glory of his power (there's pain of loss) 2 Thess. 2.8, 9 Lo here the portion of all ignorant persons: and withal take notice of an usual and equal proceeding of God's impartial justice in punishing such. He delights to punish sin in kind, to pay wicked persons in their own coin, to overshoot them in their own bow, to answer them in their own language, as he once did those bold Babel-builders, Gen. 11. Go to, say they: Go to, saith He: Let us build up to heaven, say they: Let's go down, and see that building, saith He: Let us make us a name, say they: Let us confound their language, that they may not so much as know their own names, saith He: Lest we be scattered, say they: Let us scatter them abroad the world, saith Herald Thus God worded it with them, and confuted their folly from point to point. And the like he will do with ignorant people at that great day. Depart from us, say they now to God, job 21.14. Depart from me ye cursed, will He then say to them. We desire not the knowledge of thy ways, say they, ibid. therefore I have sworn in my wrath, that you shall never enter into my rest, saith Herald Ye have loved darkness better than light, ye shall therefore have your bellyful of it in the bottom of hell: God loves to retaliate, as we may see here, and go no further: Because thou hast rejected knowledge, I will also reject thee: seeing thou hast forgot the Law of thy God, I will also (to cry quittance with thee) forget thy children. Thus by giving ignorant persons their own, he will so silence them, and even button up their mouths, that they shall stand speechless; as being self-condemned. For lack of knowledge,] Propter non scientiam, for mere nescience, for such an ignorance as is privative only, and of pure negation, which doth somewhat excuse a tanto, though not à toto: as in that servant that knew not his masters will, yet did commit things worthy of stripes, and had a few, Luke 12.48. But Israel's ignorance was more than all this, and a great deal worse. For did not Israel know? Rom. 10.19. and have they not heard? yes verily: (verse 18.) No people under heaven like them for that, Psal. 147.19. But they rejected knowledge, and affected ignorance: they hated the light, and loved darkness better. This was the condemnation, the mischief of it, saith our Saviour; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. who (besides this wilful ignorance, that mother of mischief, and main support of Satan's kingdom) laid down his life for the nesciencies, the not-knowing of his people, Heb. 9.7. and prayed for his persecutors at his death, Father forgive them, they know not what they do. Because thou hast rejected knowledge,] And that out of an utter hatred of it, (as the Greek word made of the Hebrew signifieth) out of deep disdain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as of a thing below thee, and vile in thine eyes, not worthy of thy pains, or pursuit. Wisdom is the principal thing, (saith Solomon, and he meaneth that wisdom that hath the fear of God for its foundation) therefore get wisdom. It is here called hadagnath, Prov. 4.5. that knowledge, by an excellency, and with an accent, in opposition to that science, falsely so called, 1 Tim. 6.20. that knowledge that puffeth up, 1 Cor. 8.2. as it did joseph Scaliger, (that gulf of learning) for whom it had been happy, that he had been ignorant but of this one thing, that he knew so much. It is the acknowledging of the truth which is after godliness (as the Apostle describeth it, Tit. 1.1.) that perfects the best part of a man, that confirmeth, settleth, guideth, discerneth, differenceth him from others, who are no better than bruits (though wise in their own generation, as are the Fox, Serpent, etc.) and maketh his face to shine, Eccles. 8.1. as St. Stevens did, who was taught of God, and mighty in the Scriptures. This holy knowledge was highly prized by Agur, Prov. 30.2. but slighted by those two slubbering Priests the sons of Eli, sons of Belial, they knew not the Lord, 1 Sam. 2.12. they knew him apprehensively, but not affectively: they professed that they knew God, but in their works they denied him, being abominable, and disobedient, and to every good work reprobate, Tit. 1.16. He that saith, I know him, (saith S. John, 1 Epist. 2.4.) and keepeth not his Commandments, is a liar, and the truth is not in him. Many of these Jeroboams Priests were ignorant Asses; like that Bishop of Dunkelden in Scotland, who boasted, yea thanked God, that he never knew what the old and new Testament was; and that he would care to know nothing but his Portuise, Act. and Mon. fol. 1153. and his Pontifical: Or that Idol-Pastour in Germany, who being asked by the Visitours, whether he taught his people the Decalogue? answered, that he had not the Book so called. Joh. Manl. loc. come. Others of them, that knew more of God's mind, yet neither cared to practise it, nor to teach transgressors, Gods ways, that sinners might be converted unto him. Psal. 51.13. I will also reject thee,] And that with a witness; with an unwonted and extraordinary rejection, as the Hebrew word, Vecimaseka, (not found elsewhere in the same form) seemeth to import: God will kick such Ignoramusses out of the Priesthood, Tremel. in locum. cast them out of the hearts of his people, throw them to the dunghill, as unsavoury salt; yea so reject them, as never to be received again, Ezek. 44.13. God will shake them out from his house, and from his labour, Neh. 5.13. (as the Tirshata did those Apostate Priests, Ezra 2.63.) and lay them by, as broken vessels, of which there is no further use: taking from them even that ●hich they seemed to have, Luke 8.18. and blasting their gifts. See Zech. 11. ult. with the Note. Seeing thou hast forgotten the Law of thy God,] i. e. All that holy learning, which thou, being a Priest, oughtest to have and to hold in firm and fresh remembrance, for the good of the poor people, which, by thy default, is cut off for lack of knowledge, even the knowledge of salvation by the remission of their sins, which thou shouldest have given them, Luke 1.77. not by infusion, but by instruction, which is the Priests proper office. But thou (alas) hast forgotten that little of my Law, that thou once hadst attained unto; and art grown as very a dolt and ●otard, as Theodorus Gaza (once a great scholar, but) in his dotage so ignorant, that he knew not his letters, he could not read. Nay thou art not only a silly Ass, but a slowbelly: all thy care is for fat sacrifices and benefices, thy wits are in thy belly, and thy guts in thy brain: hence thy forgetfulness of my Law, and of my people's welfare. The Arabic Translation hath it thus, Inasmuch as thou hast loved this, and the consolation, therefore I will reject and forget the●, etc. Demas forsook Paul, and embraced this present world; yea he became afterwards a Priest in an Idol Temple at Thessalonica, as Dorotheus testifieth. The Vulgar Latin Translation rendereth this Text in the Feminine gender, quia obli●a est against all Grammar and good reason: for the Lord here, speaketh to the Priest, and chief to the chief Priest, qui certè foemina non erat, saith Polanus, who sure was no woman: Unless the old interpreter, (like another Balaams-asse) would have this to have been spoken against the Sea of Rome, wherein Pope Joan sometime sat, Anno Dom. 854. Sure it is, that the Archpriests of Rome are so delighted in the feminine gender, that they had rather attribute the breaking of the serpent's head to a woman, the Virgin Mary, then to the Man Christ jesus: for in their last Edition of the Latin Bible, they print, Gen. 3.15. Ipsa conteret tibi caput, She shall bruise thine head, etc. Thus Polanus. I also will forget thy children,] Thy spiritual children, say some, even that whole people who saluted their Priests (as the Papists do their Padres) by the name of Father and observed their institutes. But they do better that understand the text of their natural children, whom God here threateneth to forget, that is, to put them by the Priest's office, as he threatened Eli. 1 Sam. 2.30. and thrust out Abiathar 1 King. 2.27. four-score years after. It is a dreadful thing to be forgotten of God. We take it ill to be forgotten of a friend and to be as a dead man out of mind, Psal. 31.12. O take heed that God forget not us and our children: that he cast not off the care and keeping of us. He is so liberal a Lord and doth so little forget our labour of love and patience of hope as that he provideth for the posterity of his people, Psal. 69.36. The seed also of the servants shall inherit it: and they that love his Name shall dwell therein. Who then would not ●hire himself to such a master: who would not remember God's Law and teach it others, if but for his poor children's sake who else will rue for it? Vers. 7. As they were increased] sc. in number, wealth and honour. Their prosperity undid them, they flourished at this time in Court and Country, they waxed fat and kicked. The Priests are here accused of detestable ingratitude, and of unsufferable pride and insolency. As they were multiplied or magnified, they have sinned against me] that is, they have abused my gifts to my great dishonour. Like fed hawks, they have forgot their master. Nay, like young mules, which when they have sucked, turn up their heels and kick their dam: so did these haughty and haunty Priests. Psal. 17.10. Psal. 119.70. Their hearts were fat as grease, they were enclosed in their own fat, but they delighted not in Gods Law. Cum ipsis opibus lascivire coepit Ecclesia. saith Platina. The Church began to be rich and wanton at once, rich and riotous. They had golden chalices but wooden Priests, Repugnante contra teipsum felicitate tuâ, as Salvian saith to the Church in his time: thy prosperity is thy bane. What would he have said if he had seen the Pope in his Princely State, thundering from his Capitol, and heard their big-swollen titles of Padre benedicto, Padre Angelo, Archangelo, Cherubino Seraphino etc. Spec. Europe. Ammianus Marcellinus a heathen historian inveiged against the Bishops of Rome, even in those purer times, for their pride and luxury. Odi fastum illius ecclesiae saith Basil, I hate the haughtiness of that Western Church. It caused the lamentable separation of the Greek Church from the Latin: the other four patriarchs (not without the like pride and stomach) dividing themselves from the Bishop of Rome, and at their parting using these or the like words. Thy greatness we know, thy covetousness we cannot satisfy, thy encroaching we can no longer abide: live to thyself. And yet if they could have held them there, and shunned those evils which they blamed in others (walking humbly with God, and committing themselves to him in well-doing) they might have flourished to this day. But wrangling away the truth, and contracting rust with long ease and prosperity, God was forced to scour off that their rust with bloody War by the Turks. Of whom these Churches being in fear and danger, fled to carnal combinations: sent and subjected themselves to the Bishop of Rome that they might have his help. But all in vain: for shortly after, they were destroyed, and lost all. God covered them with confusion, and turned their glory into shame. So he hath done the Roman glory in part, and will do more every day. Parei Medull● Roma diu titubans varijs erroribus acta. Corruet: et mundi desinet iste caput. God will cast dirt in the faces of proud prelate's, Isa. 23.9. be will slain the pride of all glory cast upon them with ignominy, reproach Prov. 18.3. crush their crown with a woe, Esay 28.1. change their glory (their dignity and greatness wherein they gloried) into shame, not without much bitterness in the change, as the Hebrew word here used seemeth to import. Miserum enim est, fuisse felicem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 8. They eat up the sin of my people] that is, the sin-offerings, as Exod. 29, 14. This they might lawfully do, Levit. 6. and 10.17. But they were greedy dogs; and looked every one to his gain from his quarter, Esay 5.6.11. They winked at the people's sins, and cared not what evil they fell into, so that they would bring in store of fat and good expiatory sacrifices, which made for the Priest's advantage. They ate that on earth which they were to digest in hell: they fed upon such diet as bred the the worm of conscience, that never dies. Just so the Papists do at this day: they teach the people, though they sin, yet by giving money for so many Masses to be mumbled over, by a greasy Priest, or by so many indulgences and Dirges purchased of the Pope's pardon-mongers, they shall be delivered, etiamsi, per impossibile, matrem Dei vitiassent. I tremble to English it. Tecelius told them so in Germany; and got huge masses of money for the Pope's coffers. The common sort of Papists (for want of better teaching) will say, When we have sinned we must confess: and when we have confessed, Specul. Europe. Psal. 14. we must sin again, that we may confess again; and make work for new indulgences and Jubilees. But have these workers of iniquity no knowledge, that eat up God's people as they eat bread? that drink up the blood of souls, much more worth ●hen the lives, that David's men had jeoparded to procure him the water of the well of Bethlehem, which therefore he durst not drink of? This surely is that filthy lucre Ministers should be free from 1 Pet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 5.2. Let all non-resident look to it, that carry only forcipes et mulctrum those instruments of a foolish shepherd Zech. 11.15. (See the Note there) feeding themselves but starving the flock: an heavy account will they one day make to the Archshepheard, of this their sacrilegious rapacity. and they set their hearts on their iniquity.] Heb. they lift up their souls: that is, they not only prick up their ears, as Danaeus expounds it to listen after sins and sin-offerings, but they greedily desire and earnestly look after such emoluments, such belly timber: being gulae mancipia slaves to their guts, and wholly given up to gormandise. See the same expression: and in this sense Jer. 12.27. Deut. 24.15. Ezek. 24.25. and compare the practice of Popish Priests, who make infinite gain of every thing almost, as their ringing of Saints-bels, places of burial, selling of licenses for marriage and meats, selling of corpses and Sepulchers. All things are saleable and soluble at Rome: and the savour of gain sweet, though it come out of a stinking stews, or Jew's countinghouse. The Priests had a trick by wires to make their Images here wag their chaps a pace, if some good gift were presented: as if otherwise, Act. and Mon. to hang the lip in token of discontent. Verse 9 And there shall be like people like priest] i. e. they shall share alike in punishment, as they have done in sin: neither shall their priesthood protect them, any more than it did Elies two sons, whose white Ephod covered foul sins. A wicked Priest is the worst creature upon earth. Who are devils but they that were once angels of light? and who shall have their portion with the devil and his angels, but those dehonestamenta cleri male monetae minstri, bad-lived ministers: It was grown to a proverb in times of Popery, that the pavement of hell was pitched with soldier's helmets and shavelings-crowns. Letters also were framed and published as sent from hell: wherein the devil gave the Popish clergy no small thanks, for so many millions of souls as by them were daily sent down to him. Matth. Paris. ad Ann. 1072. The Priests might haply hope to be privileged and provided for in a common calamity, for their office-sake; As Chrysostom saith that Aaron (though in the same fault with Miriam Numb. 12.1: yet) was not smitten with leprosy as she, for the honour of the Priesthood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. lest such a foul disease on his person should redound to the disgrace of his office. But I rather think he escaped by his true and timely repentance; whereby he disarmed God's indignation, and redeemed his own sorrow and shame. For God is an impartial judge: neither is there with him respect of persons: Priest and people shall all be carried captive one with another (the priests for the people, according to that of Esay, I am a man of poullted lips: for why? I live among a people of polluted lips and have learned their language: Esay 6. and especially the people for the priests Jer. 23.10.14.15. from the prophets there goes profaneness quite through the land) so they shall far the worse one for another: they shall all be involved in the same punishment. Only it shall be more grievous to the priest, by how much higher thoughts he had of himself: looking on the people as his underlings, as they did Joh. 7.49. and I will punish them for their ways] Heb. visit them So Exod. 32.34. In the day when I visit, I will visit their sin upon them. God hath his visitation-dayes wherein to visit those visitours the priests; and his articles will be as strict and as critical (saith one) as ever was the inquisition of Spain, or Lambeth. It was therefore good counsel that a Martyr gave his wife in a letter, Among all other prisoners visit your own soul, and set all to rights there: for else, what will you do when God riseth up? and when he visiteth, what will you answer him? Job. 31. 14● And that which Tertullian gave Scapula a Pagan persecutor; Si nobis non parcis, tibi parce: si non tibi, Carthagini. God will surely make inquisition for our blood: therefore if thou wilt not spare us, yet spare thyself: if not thyself, yet spare thy country, which must be responsible when God comes to visit. and reward them for their deed] Heb. I will make to return your do: Hence this is well observed by a good interpreter; Sin passeth away in the act of it with much sweetness: but God will make it return back again in the guilt of it, with much bitterness. Verse 10. For they shall eat and not have enough] Only they shall be filled with their own ways Prov. 14.14. but that is but to feed upon the wind with Ephraim Hos. 12.1. which breedeth nothing but troublesome belching, or a doglike appetite (as they call it) that cannot be satisfied. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appetitus caninus. These greedy dogs the Priests that did eat up the sins of God's people and thought to have full gorged themselves therewith, they met with that sore plague of unsatisfiableness for the present (a man may assoon fill a chest with wind as a soul with wealth; See Eccles. 5.10. Non plus satiatur cor auro, quam corpus cura. Ang. with the note) and for the future they coveted an evil covetousness to themselves, for they got Gods curse along with their evil gotten goods which will bring them to a morsel of bread: they have not only sucked in the air, but pestilential air, that not only not fills them, but kills them too. See the note on Hagg. 1.6. they shall commit whoredom and shall not increase] The Chaldee renders it, They shall take wives, but shall not beget sons. Aristot. Sol & homo generant hominem saith the Philosopher: but unless God the first agent concur, that cannot be neither: Lo, Children are an heritage of the Lord: and the fruit of the womb is his reward, Psal. 1●7. 3, saith David to his son Solomon, who found it true by experience: for by all his wives and concubines (no less than a thousand) he had but one son that we read of and he was none of the wisest: nothing like Edward the sixth whom alone Henry the eight left (with his two sisters) to succeed him: though he had so many wives and concubines. Wantonness is a sin commonly punished with want of posterity: especially when it is accompanied with obstinacy in evil courses, as in Ahab; who, to cross God's threat of rooting out him and his posterity, took many wives; 2 King. 10.1. and so bestirred him, that he begat of them seventy sons, but with evil success: for they were all cut off in one day. Wicked men must not think to carry it against God: and to have their wills all disputo di Dio, as that profane Pope said; and as that graceless Ahaziah who sent a third captain, after that the former two had been consumed with fire; as if he would despitfully spit in the face of heaven, and wrestle a fall with the almighty. Let no man expect to prosper in unlawful practices, to increase by whoredom, as these profane priests sought to do, that they might be full of children (any how) and leave the rest of their substance to their babes Psal. 17.14. But fertility is not from the means (right or wrong) but from the Author (many a poor man hath a house-full of children by one wife: whilst Solomon hath but one son by many housefuls of wives) and Job could tell that whoredom is a fire that consumeth to destruction, and would root out all his increase Chap. 31.12. because they have left off to take heed to the Lord] God is not bound to render a reason of his proceed, yet doth it oft as here, that he may be justified, and every mouth stopped. Their Apostasy is here showed to be the cause of their calamity. Time was when they took some heed to God and his ways: they kept close to him, and observed his commandments to do them, (as the word here importeth) but now they had left off to be wise, and to do good, (Psal. 36.3.) until their iniquity was found to be hateful, and themselves altogether filthy Psal. 53.3. wicked doers against the covenant Dan, 11.30.32. Apostates cannot choose unto themselves a worse condition 2 Pet. 2.20.22. Mat. 12.43.45. Job. 9.4. let them look to it. Hath ever any waxed fierce against God and prospered? even of late my people is risen up against me as an enemy Mic. 2.8. but what will they do in the end thereof? Verse 11. Whoredom and wine and new wine have taken away the heart] i. e. have rob my people of themselves, and laid a beast in their room. Any lust allowed and wallowed in will eat out the heart of grace; and at length, all grace out of the heart. Hence temporizers grow in time so sapless, heatelesse and heartless to any good: some unmortified lust or other there is, that as a worm, lieth grubbing at the root, and makes all to whither: that, like a drone in a hive, proves a great waster: that, as a moth in fine cloth, consumes all: or, as the light of the Sun, puts out the light of the fire: so here. But above all others, sensual sins and fleshly lusts (such as are here instanced whoredom and drunkenness) do war against the soul 1 Pet. 2.11. do take away the heart: they besot and infatuate a man, they rob him of his reason, and carry away his affections etc. Grace is seated in the power of nature. Now these carnal sins disable nature: and so set it in a greater distance from grace. They make men, that formerly seemed to give light as a candle, to become as a snuff in a socket, drowned in the tallow: or as a quagmire which swallows up the seed sown upon it, and yields no increase. Who are void of the spirit but such as are sensual? Judas. 18.19. And who are they that say unto God, depart from us, but those that dance to the timbrel and harp etc. Job. 21.11. They saw God and did eat and drink Exod. 24.11. that is, say some, though they had seen God, yet they curned again to sensual pleasures: as if it had reference to that eating, and drinking, and rising up to play, upon the dedication of their calf, Lib. de mirabil. auscult. which was presently after. Aristotle writeth of a parcel of ground in Sicily that sendeth forth such a strong smell of fragrant flowers to all the fields and grounds there abouts, that no hound can hunt there; the scent is so confounded with the sweet smell of the flowers. Let us see to it that the pleasures of sin take not away all sent (and sense too) of heavenly delights: that the flesh, as a Siren, befool not wisdoms guests, and get them away from her Prov. 9.16. as Elian tells of a whore that boasted, that she could easily get all So●rates his Scholars from him, but he could not recover one again from her. Indeed none that go unto her return again, saith Solomon Prov. 2.19. for she gets their hearts from them: as David found, and Solomon complained. David was never his own worthy again, after he had moiled himself with that beastly sin. And Solomon when he gave himself to wine and women (though his mother had sufficiently warned him Prov. 31.3.4.) he quickly took hold of folly Eccles. 2.3. his sensualities drew out his spirits and dissolved him, & brought him to so low an ebb in grace, that many question his salvation. Bellarmine reckons him among reprobates: but I like not his judgement. Let ministers of all men (this is spoken of the Priests chief, as some think) see to it that they fly fleshly lusts: that they exhort the younger women with chastity as St. Paul bids Timothy: and drink, (if any, yet but) a little wine for their bea●ths sake: remembering that the sins of Teachers are teachers of sins; and that their evil practices fly far upon those two dangerous wings of Example and Scandal. Ministers should be no wine-bibbers or Alestakes 1 Tim. 3.3. nè magis solliciti de mero qu●m de vero, magis ament mundi delicias quam Christi divitias, lest being lovers of pleasure more than lovers of God, that should befall them that Solomon foretelleth Prov. 23.33. thine eyes shall behold strange women, and thine heart shall utter perverse things. Venture aestuans mero spumat in libidinem. Hieron. Aristot. Ovid. 2. deremed. Amor. A belly filled with wine foameth out filthiness saith Hierom. Wine is the milk of Venus saith Another. Vina parant animos Veneri saith a third. Whoredom is usually ushered in by drunkenness: Hence they stand so close together in this text. Verse 12. My people ask counsel at their stocks] that is, at their Images which are here called stocks in contempt, as Hezekiah called the brazen serpent (when it was idolised by the people) Nehushtan, or a piece of brass: and as Julius Palmer martyr called the Rood in Paul's a Jackanapes, Act. & mon. and as the poet, in contempt of his own God Priapus, brings him in saying Olim truncus eram ficulnus, Horat inutile lignum. So the Prophet cries shame upon the house of Israel, See that graphical description of their madness Esay. 44.11. etc. Rivet in loc. for saying to a stock, thou art my father: and to a stone thou hast brought me forth, Jer. 2.27. But to such senseless practices men fall many times, when they grow sensual See 2 Thes. 2.10. Rev. 17.5. Spiritull whoredom, and bodily go usually together. Rivet tells us here of a Nobleman that went out of the Church from hearing mass into the very next house where he kept a whore; and said to the bystanders a lupanari ad missam unum tantum esse passum, that there is but one step from the mass to a whore-house. and their staff] that is, saith Kimchi, their false-prophets upon whom they lean, and by whom they are led, as a blind man by his staff. But I rather think it is meant of Rabdomancy a kind of odd way of divining by rods and staves, as Nabuchadnezzar is brought in doing Ezek. 21.22. and was common in those Eastern parts: Or else hereby are meant the Soothsayers and Magicians rods as Exod. 7.12. Heb. 11.21. it is said that Jacob worshipped leaning upon the top of his staff, and thereby lifting up his body to do reverence to God, where the Vulgar text, omitting the prepsition, hath committed a manifest error, in saying that Jacob worshipped the top of his rod or staff; as if there had been some picture there engraven: the Hebrew is towards the beds-head. And it is certain that Jacob worshipped none but God: and bowed himself either towards the beds-head, or leaning upon his staff, to testify his humility, faith and hope, which adoration how far it was from the worshipping of Images (which the papists urge from this place) who seethe not? for the spirit of whoredoms hath caused them to err] That unclean spirit Zech. 13.2. the devil (who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Synesius saith, a delighter in idols) drives them sata●ico impetu, to commit whoredom both spiritual and corporal with strength of affection. Now if that spirit of error 1 Jon. 4.6. and of giddiness Esa. 19.14. cause men to err, and carry them with a vehement Impetus to idolworship (which indeed is devil-worship) what wonder? men that are that way bend know not of what spirit they are: little think that they are acted and agitated by the devil. O pray with David Psal. 143.10. that that good spirit of God may lead us into all truth and holiness. and they are gone a whoring from under their God] i. e. from under the yoke of his obedience: they are gone out of his precincts, and therefore also out of his protection: as a whore that forsaketh her husband, and is therefore worthily cast off. Verse 13. They sacrifice upon the tops of the mountains, and burn incense upon the hills etc.] as nearer to heaven; and in an apish imitation of the patriarchs, who, before the Tabernacle was set up, sacrificed in high places (as Abraham on mount Moriah &c.) that their bodies being mounted aloft, they might the better lift up their hearts and eyes to heaven, saying as it were to all worldly cares and cogitations as Abraham did to his servants whom he left at the foot of the hill, Gen. 22.5. Abide you here with the Ass. Hierom upon this place hath this Note: Israel saith he, loveth high places, for they have forsaken the high God: and they love the shadow, having left the substance. But what could be more absurd then to think as they did, that God who is omnipresent, was nearer to them on hills and high places, and further off them in valleys. See Esay 57.7. Ezek. 6.13. This they had partly also learned of the heathens; from whom nevertheless God had shut them up as it were in an Island (so their land is called) that having little commerce with them, Esay, 20.6. they might not learn their manners. But our nature is very catching this way: and doth as easily draw and suck Idolatry to it, as the loadstone doth iron, or Turpentine fire. under oaks, and Poplars, and Elms, because the shadow thereof is good] So they proceed from one evil to another; for sin is infinite and when a man is fallen down one round of Hell's ladder, he knows not where he shall stop, or how he shall step back. These Idolaters as they had their high places in imitation of the Patriarches; so their groves of shady trees consecrated to their Idols; to strike reverence into their hearts, as they conceited, and for the greater solemnity. Sin comes commonly clothed with a show of reason Exod. 1.10. Come let us deal wisely say they: yet every oppressor is a fool Prov. 28.16. It will so blear the understanding, that a man shall think he hath reason to be mad, and that there is some sense in sinning. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But especially will-worship hath a show of wisdom Colos. 2. ult. or the reason of wisdom, as the word there signifieth, the very quintessence of it. Hence the Papists writ Rationals, whole volumes of reason for their rites and ceremonies in Divine service, (the shadow is good, say these therefore, we get under trees) And john Hunt, See Dr. sheldon's mark of the beast. serm. a blasphemous Papist, in his humble Appendix to King james, Chap. 6. was not afraid to say, That the God of the Protestants, is the most uncivil and evil-mannered God of all those, who have borne the name of Gods upon the earth: yea worse than Pan, God of the Clowns, which can endure no ceremonies nor good manners at all. O tongue, worthy to be pulled out, cut in gobbets, and driven down the throat of this hideous blasphemer: for he could not but know the God of the Protestants (as he scornfully termeth him) to be the Father, the Son, and the Holy Ghost. Did not Rabshakeh rail after this rate upon good Hezekiah, for taking down the high-places, and Altars of God (as he called them) which yet God well approved of? 2 King. 18.22. Mr. Boroughs maketh mention of a Lady in Paris, who when she saw the bravery of a Procession to a Saint, she cried out, Oh how fine is our religion beyond that of the Huguenots? They have a mean and beggarly religion, but ours is full of solemnity and bravery, etc. The Catholics in their Supplication to King james for a Toleration plead, that their religion is (inter caetera) so pleasing to nature, and so suitable to sense and reason, that it must therefore needs be the right. A proper Argument surely: and not all out so convincing as that of Cenalis' Bishop of Auranches, who writing against the Christian Congregation at Paris, and basely slandering their meetings, as if they were to maintain whoredom, Act. & Mon. will in conclusion needfully prove (if he could) the Catholics to be the true Church, because they had bells to call them together; but the Huguenots had claps of Harquebusses, or Pistolets, for that purpose, & Therefore your daughters shall commit whoredom,] Impunè, they shall do it, and for a punishment of your Idolatry: and in as much as you have prostituted your souls (that is, my spouse) to the devil, your houses shall be whorehouses, to your utter disgrace and heartbreak. Certain it is, that where there is most Idolatry, there is most adultery; as at Rome, which is nothing else but a great brothel-house, and hath fully made good that of the Poet; Roma quod inverso delectaretur amore, Nomen ab inverso nomine fecit Amor. Thus God punished the idolatrous Ethnikes, by delivering them up, to passions of dishonour, or vile affections; to Sodomitical practices, which did abase them below those fourfooted beasts which they adored, Rom. 1.23, 24, etc. Some put off all manhood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. became dogs, worse than dogs, scalded in their own grease, verse 27. and this is there called, a meet recompense, such as God here threatneth. Mr. Levely (a very learned Interpreter) thinketh that when God saith here, your daughters shall commit whoredom, and your daughters in law (for so he renders it) shall commit adultery, he meaneth it not of voluntary whoredom, but of that which is forced: according to that of Amos to Amaziah Chap. 7.17. Therefore thus saith the Lord, the wife shall be an harlot in the City: and they sons and daughters shall f●ll by the sword, etc. that is, thy wife shall be ravished by the enemy. Theodoret also is of the same judgement. Verse 14. I will not punish your daughters, when they commit whoredom,] q. d. I will not once foul my fingers with them, or be at pains to correct them: but they shall take their swinge in sin, for me, etc. Origen in a certain Homily quoting this Scripture, Hom. 8. in Exod. 20. saith, Vis indignantis Dei terribilem vocem audire, etc. Will you hear the terrible voice of a provoked God? hear it here, I will not punish, etc. You shall be without chastisement, for an argument that you are bastards and not sons. Never was Jerusalem's condition so desperate, as when God said unto her, My fury, shall departed from thee, I will be quiet and no more angry, Ezek. 16.42. Feri Domine, seri, cried Luther, Strike Lord, strike, and spare not. Ferre minora volo, nè graeviora feram. There is not a greater plague can befall a man, then to prosper in sinful practices. Bernard calleth it, misericordiam omni indignatione crudeliorem, a kill courtesy, Ezek. 3.20. I will lay a stumbling-block before him: that is, saith Vatablus, I will prosper him in all things, and not by affliction restrain him from sin. Job surely counts it for a great favour to sorry man, Job 7.17, 18. that God accounts him worth melting, though it be every morning; and trying, though it be every moment. And jeremy calleth for correction, as a thing that he could not well be without, Correct me O Lord, etc. For themselves are separated with whores,] Rivet. God seemeth to speak this to others by change of person: Ac si puderet ipsum cum putidis hircis verba facere, as if he were ashamed to speak any longer to such stinking goats. Separates they were, but of the worst sort: they separated themselves with harlots, they got into by-corners, far from company (specially of those that know them) that they might more freely act filthiness. Auson. But what could the Heathen say, Turpe quid acturus, Te sine teste time. Conscience is a thousand witnesses: and men must not think long to lie hid: for God will be a swift witness against the adulterers, Mal. 3.5. and, it may be, bring them into all evil, in the midst of the Congregation and assembly, Prov. 5.14. See the Notes on both places. Some render it, They beget bastards, such as the Mule is, (which also hath his name pered, ijpparedu. from this root) Or they shall be unfruitful as the Mule. Wantonness is commonly punished with want of children. (See the note above on verse 10) Those children that they had took after them, it appeareth here: they were naught by kind, as being an adulterous generation, a seed of evil-doers, a race of rebels; and therefore it was no matter, how little they multiplied. Let those that have children, and others under their charge, keep home as much as may be, and not be separate from their families (with whores especially) lest their daughter's meanwhile commit whoredom, (counted but a trick of youth, a sin that that slippery age may easily slip into, and not easily be descried, Pro. 30.19.) and their spouses commit adultery, by occasion of their lewd absence, and to cry quittance with them at home. Let them also make Nebuchadnezars law, that none under their roof, say, or do aught against the God of heaven; Dan. 3.29. and themselves be first in the practice of it, as so many living laws, walking statutes; so may they hope to keep their houses chaste, and honest, and provide for the credit and comfort both of themselves and of theirs. And they sacrifice with harlots,] Heb. Holy-harlots, sacrificing-harlots, such as Solomon speaketh of, Prov. 7.14 and as those wicked women that lay with Elies' sons at the door of the Tabernacle, 1 Sam. 2.22. Or as King Edward the fourth, his holy whore, as he used to call her, that came to him out of a Nunnery, Speed. when he list to send for her. His kinsman Lewis the eleventh of France, (knowing his disposition) invited him to the French Court, promising him his choice of Beauties there, and adding Adhibebimus tibi Cardinalem Burbonium, Coming. then shall Cardinal Bourbon shrieve you, and absolve you of all your misdoings, etc. 'Tis well enough known what foul work the Heathens made at their sacra Eleusinia, Bacchanalia, Lupe c●lia priapeia (the same with the sacrificing to Baal-Peor, as Hierom holds.) And to these this Text may seem to refer; and this people too have separated themselves to that shame. Therefore the people that doth not understand, shall fall.] Heb. shall be beaten, as some render it, shall be perplexed, and troubled, so as they know not what to do, or how to help themselves, as Abenezra from the Arabic. The Chaldee interprets it, collidetur, shall be dashed in pieces. Ignorance is much instanced and threatened in this Chap. three or four several times at least. Omnis peccant est ignorans. Not because men sin only by ignorance, as the Platonists think: but 1. to aggravate the hatefulness of this sin, which men use so to excuse and extenuate. 2. to taunt and abase the rebellious nature of man, who now is set in gross ignorance, and ready to pitch headlong into hell, as the just guerdon of his aspiring and reaching after forbidden knowledge. 3. because ignorance (affected especially) is the source of many sins, and a main support of Satan's kingdom. See the Notes above on verses 1, 6, etc. Verse 15. Though thou Israel play the harlot, yet let not judah offend.] Lest if God lose his glory among them too, he lose it altogether judah was grown almost as good as Israel, (in the days of that stigmatick Ahaz especially, 2 Chron. 28.) Aholibamah, as Aholibah, Ezek. 16. But let it not be so, saith the Prophet, sigh not to be warned by the harms of another, is a just both presage and desert of ruin. Alterius igitur perditio tua sit cautio. Seest thou another shipwrackt? look well to thine own tackling. God will take that from Israel, that he will not from Judah; because these had many means and privileges, that the other had not; as the Temple, Priests, Ordinances, etc. Now, good-turns aggravate unkindnesses; and men's offences are increased by their obligations. judah was and would be therefore the worse, because they ought to have been better. And God can better bear with aliens, then with his own people, when they offend. The Philistims may cart the Ark, but if David do it, woe be to Vzzah. You only have I known of all the families of the earth, therefore, (whosoever escape) I will punish you for all iniquities, Amos 3.2. The unkindness of your sins is more than all the rest: it grieves God's Spirit, and goes near his heart, etc. Come not ye unto Gilgal, neither go ye up to Bethaven,] Alias Bethel, the house of God, so called by jacob, who there had visions of God, and said, How fearful is this place? It is even the house of God and gate of heaven. But now it was become the hate of heaven, and gate to destruction, as being abused to idolatry. Corruptio optimi fit pessima. Bethel is become Beth-aven, the house of iniquity and misery, of sin and of sorrow: for their sorrows shall be multiplied that hasten after another God, Psal. 16.4. The word there rendered sorrows, signifieth also idols, Psal. 115.4. and 106.36. Gnatsahim. because they that worship them, are sure of sorrows. Come not therefore to Gilgal etc.] Gilgal was the key of Canaan, situate between Jordan and Jericho, famous for sundry services there performed to God, as were easy to instance; but now basely abused to Idolworship. Hence this charge (and the like in Amos chap. 5.5.) not to come near it; and the rather because it was a border Town, Exod. 23.7 Prov. 5.8. 1 Tim. 6.5. and so more dangerous Keep thee far from an evil matter, saith Moses, Come not nigh the doors of the harlot's house, saith Solomon. From such stand off, or keep aloof, saith Paul. Eat them as the Seaman doth sands and shelves, as the same Apostles word imports, 1 Thes. 3.6. A man cannot touch such pitch, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but he shall be defiled: nor live any while in Mauritania, but he shall be discoloured. Cum fueris Romae, etc. Let them look to it that so much affect to see Italy, Rome, the Pope, the Mass, etc. But what dost thou here Elias? may God well say, as 1 King. 19.9. What protection hast thou here, either from infection of sin, or infliction of punishment? Saith not the heavenly Oracle, Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues, Rev. 18.4. Mr. Ascham (schoolmaster to Queen E●izabeth) was wont to thank God, that he was but nine days in Italy: wherein he saw in that one City of Venice more liberty to sin, then in London he ever heard of in nine years. And is it safe pressing into such pesthouses? tampering with such temptations? Tertullian tells of a Christian woman, who being at a play, was possessed of a devil. And when he was asked by those that came to cast him out, how he durst possess one that was a Christian, he answered, I found her in mine own place. Take heed therefore, ye come not where the devil hath to do. He that doth so, and yet prays, Lead us not into temptation, may as well thrust his finger into the fire, and then pray that it may not be burnt. Nor swear, The Lord liveth:] i.e. Sweat not by God and Malcham, Zeph. 1.5. make not a mixture of religions: Matth. 6.23. 2 Cor. 6.15. halt not between two opinions, think not to serve two masters. What agreement hath Christ with Belial, or the Temple of God with Idols? Cast away (saith one to a neuter passive, Nicodemus) either thy wings, or thy teeth: D. Hall Epist. to W. L. and loathing this Bat-like nature, be what thou art, either a bird, or a beast. There were (belike) in Judah, that thought they could both frequent places of Idolworship, and serve Jehovah, swearing by his Name. God will have none of that: if he be serve by men at all, he must be served truly; that there be no halting, and totally, that there be no halving. To swear vere, rite, just, as jer. 4.1. is a piece of God's service, and we may well reckon it amongst our goodworks. But to swear by Idols, or before Idols, made to represent the true God (as those bugs at Dan and Bethel, etc.) or by the creature, Matth. 5.24. is utterly unlawful. It is a great dishonour to God; and a great dishonour to ourselves also: for we always swear by the greater, Heb. 6.16. Verse 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Israel slideth back, as a back-sliding heifer,] Juvenca petulca, as an unruly heifer, which both kicketh against the milk-pail, and wriggleth against the yoke. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As a mad Cow, so the Septuagint. Mr. Dearing told Queen Elizabeth in a Sermon, that whereas once she wrote in Woodstock windows, Tanquam ovis, as a sheep to the slaughter. Now she was tanquam indomita juvenca, as an untamed heifer: and might well fear lest God would feed her as a lamb in a large place as here, and feed her with his rod, as Mich. 7.14. The Chaldee rendereth, sicut bos qui saginatur & recalcitrat, as an Ox that waxeth fat and kicketh. But the Hebrew word is feminine: and in all creatures, the female is observed to be more headlong and headstrong. Scilicet ante omnes furor est insignis equarum. Heifers also are more wild, wanton, and untractable: Virg. Georg. 3. noting the children of disobedience, those refractory rebels: that, as false jades will not stand and pull, (as countrymen call it) set their shoulders to the yoke, and their sides to the work, but give in and kick against the prick. Now the Lord will feed them as a lamb in a large place.] i. e. He will keep them short, as an heifer kept in a sheep-pasture, where there is nothing for her to by't on, it is so bare. A lamb can live where an heifer cannot: a lamb can pick up the grass of the wilderness, and pick a living out of it. God threatneth these heifers, they shall have henceforth short commons. Thus Gualther carries it. Mercer will have it thus: I will feed them as a lamb, i. e. daintily and plentifully, that being the sooner fatted, they may be fitted for the shambles. Other thus, and I think better, he shall feed them, that is, punish them, (as Mich. 5.4, 6. & 7.14) as a lamb, one single succourless lamb, that goes bleating up and down in the wide waist wilderness, having none to tend it, or take care of it: it shall be all alone in a large place. How much better and safer were it to be in God's fold: where (though pined, or penned up in a narrower room, yet) God's lambs are sure to be fed daily and daintily. Whereas those that affect freedom from God's service, and hold themselves at best case when they have elbow-room enough to satisfy their lusts without restraint or control, they shall be fed with God's rod, Mich. 7. yea they shall find that he hath two rods. beauty and bonds, Zech. 11.7 the latter for those that slight the former. Or if he feed them as a lamb in a large place, alone, and at random, they will quickly become a prey to the Wolf, and soon have enough of that wild liberty that they so much affected. Verse 17. Ephraim is joined to idols, let him alone.] Ephraim, that is, the ten revolted Tribes, who are called Ephraim in opposition to Judah. 1. Because that Tribe was the greatest of the ten. 2. Jeroboam the ringleader of that revolt, was of the Tribe. 3. They fell off at Shechem, which was in that Tribe, and from thenceforth was joined, or agglutinated to idols.] as the fornicator is to his harlot, with whom he becometh one flesh: and from whom there is no dissuading him. Some fetch the Metaphor from Enchanters; who by their conjuring Art have society and fellowship with the devils; so had Ephraim with idols: and like an enchanted person he could not stir from them, but stood fastened to them as to a stock or stake. The Tyrians, when besieged by Alexander, fearing the departure of their god Apollo from them, laid chains upon his statue, and fastened him to his Temple. Ephraim was so fastened to his fray-buys (terriculis, so Junius renders this Text) that there is no likelihood, of his being sundered from them: he had taken fast hold of deceit, jer. 8.5. and would not lose his hold. Let him alone, therefore, saith either God to the Prophet (lay out no more words, lose no more labour upon him) or the Prophet to Judah; let them even go, have nothing to do with them, though they be your brethren, meddle not with them, let Christ alone to deal with them at his coming: Maranatha, the Lord cometh. Meanwhile, they lie under a dreadful spiritual judgement, worse than all the plagues of Egypt: even a dead and dedolent disposition, whereunto they are delivered. This is worse than to be delivered to Satan: for so a man may be, and recover out of his snare by repentance, as the incestuous Corinthian did: but when God shall say, Let such a man alone, let him take his course, I have done with him, and let my Ministers trouble themselves no more about him, there is thenceforth but an inch betwixt him and hell, which even gapes for him, where he shall rue it among reprobates. Well he may flourish a while, and feel no hurt; as Saul did not of many years after his rejection: and as the Pharisees, after Christ had said of them, Let them alone, they are blind leaders of the blind. Mat. 15. But they shall pine & swelter away in their iniquities Leu. 26.39. which is the last of those dismal plagues there threatened: they shall not be purged till God's wrath hath rested upon them, Ezek. 24.13. so that now they may go and serve every one his idols, sigh they have such a mind to it, Ezek. 20.39. and sigh they have made a match with mischief, they may take their bellyful of it. Oh let us fear, lest this should be any of our cases: that God should say let him alone, he is resolved of his way, and I of mine: he will have his swinge in sin, and I am bend to have my full blow at him. I am fully persuaded (saith a Reverend man now with God) that in these days of grace, the Lord is much more quick and peremptory in rejecting men, than heretofore: the time is shorter, neither will he wait so long as he used to do. See for ground of this Heb. 2.3. God is oft quick in the offer of his mercy: Go and preach the Gospel, saith Christ (Go and be quick: tell men what to trust to, that as fools, they may not be semper victuri ever about to be better, but never begin to set seriously to work) He that believeth shall be saved: he that believeth not shall be damned: I shall not longer dally with him. Destruction cometh and they shall seek peace, and there shall be none. Mischief shall come upon mischief, and rumour upon rumour: then shall they seek a vision of the Prophet: but the law shall perish from the Priest, and counsel from the ancient etc. Ezek. 7.25.26. when men are even dropping into hell, and have an hell aforehand in their consciences, then they'll send hastily for the minister, as they did in the sweating-sickness here, so long as the ferventness of the plague lasted: Then the Ministers were sought for in every corner, you must come to my Lord, you must come to my Lady, etc. But what if God have said of such a one, Let him alone, as he reproved Samuel for mourning for Saul, and as he forbade Jeremy to pray for the Jews, and his Apostles to take care for the Pharisees? Oh how dreadful is that man's condition! and what can a Minister say more than what the king of Israel said to the woman that complained to him of the scarcity of Samaria If the Lord help thee not, 2 King. 6.27. whence shall I help thee? out of the barne-floore, or out of the winepress: If any dram of comfort be applied to a wicked man, the truth of God is falsified, and that Minister will be reckoned amongst the devils dirt-dawbers & upholsters, Ezek. 13.18. that dawb with untempered mortar & sow pillows under men's elbows: Let such alone therefore, and let God alone to deal with them. Verse 18. Their drink is sour] That is, they are past grace, and it is now past time a day to do them good: for thou seest how the matter mends with them, even as sour alemends in summer: and how they even stink above ground, as Psal 14.2. Vina probantur odour, colore, sapore etc. but their wine hath neither good colour, smell, nor favour or taste; it's dead and gone, and they are as trees twice dead and rotten, Judas. and therefore pulled up by the roots, such as the Latins call vappae, that is past the best, and now good for nothing, See Esay 1.22. what life or sweetness can be in Apostates: yea how sour and unsavoury to such are all fleshly comforts? They use to drink away their terrors, and drive away their melancholy dumps with merry company. But will that hold? what are such plasters better than the devil's Anodynes, than his whistle, to call men off from better practices? there is a cup in the hands of the Lord, it is full of mixture but extreme sour: and the very dregs thereof all the wicked of the earth shall wring them out, and drink them up, Psal. 75.8. though it be eternity to the bottom. they have committed whoredom continually] Here they are taxed for whoredom, as before for drunkenness (so some carry it) and afterwards for covetousness. This is that flagitiorum triga, whereby the Prophet persuadeth Judah to shake off Israel, as not fit to be conversed with. He had charged them before with fornication of both sorts: here he showeth how unwearied they were in their wickedness, and withal how intense, for fornicando fornicati sunt, they have done wickedly as they could, they have eeked out their idolatries, and adulteries, and though wearied and even wasted with the multitude of their wickednesses, yet they have not given over but are unsatisfiable, and would sin in perpetuum: as that filthy fornicator who said he would desire no other heaven but to live for ever on earth, and to be carried from one brothel-house to another. She hath wearied herself with lies: and yet her great scum went not forth out of her: Therefore shall it be in the fire. Ezek 24.12. Therefore shall graceless wretches be tormented for ever, because they would sin for ever: and therefore suffer all extremity, Mic. 7. because they do wickedly with both hands earnestly: woefully wasting the marrow of their time, the flower of their age, the strength of their bodies, the vigour of their spirits, in the pursuit of their lusts, in the froth and filth whereof is bred that worm that never dieth: which is nothing else but the furious reflection of the soul upon its own once wilful folly, and now woeful misery. her rulers with shame do love, Give ye] Her shields (o shameful!) do love Give ye: where there is in the original an elegant Agnomination that cannot be englished, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ahabhu hibhu Dilexerunt Afferte, not Afferre, as the Vulgar corruptly readeth it. The Doric dialect, the horseleeches language Give, Give, they are perfectly skilled in: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gift-greedinesse is all their delight: like the ravens of Arabia, that full gorged have a tuneable sweet record, but empty, screech horribly: Plerique offictarij, saith One: Very many rulers do as Plutarch reporteth of Stratocles and Dromoclites, a couple of corrupt officers, Plutarch. in politic. qui sese mutuo ad messem auream invitare solebant, who were wont to invite one another to the golden harvest, thereby meaning the Court, and the judgment-seate. These follow the administration of justice as a trade only, with an unquenchable and unconscionable desire of gain: which justifieth the common resemblance of the Courts of justice to the Bush, whereunto while the sheep flieth for defence in weather, he is sure to lose part of his fleece. Now are these Shields? are they not rather Sharks? Are they protectors, and not rather pillagers? Latrones publici, public robbers as Cato called them? These shields of the earth belong to God, saith David, Psal, 47.9. should they not then be like him? 2 Chron. 19.7. Now there is no iniquity with the Lord our God, nor accepting of persons, nor receiving of gifts: neither by himself nor by his man Elisha, nor by his man's man Gehezi, without distaste. By one period of speech, by one breath of the Lord are they both forbidden, Deut. 16.18, 19, 20. Thou shalt not respect persons, nor receive a gift: For why: A gift doth blind the eyes of the wise, yea it transforms them into walking Idols, that have eyes and see not, ears and hear not: only it leaveth them hands to handle that, the very touching whereof will infect and venom a man, as Pliny writes of the fish Torpedo. Let such therefore shake their hands from bribes Isay. 33.15. as Paul shaken off the viper: and be so far from saying Give ye, that he should rather say to those that offer it, Thy money perish with thee: he that hateth gifts shall live, Prov. 15.27. Jethroes justice of peace should be a man of courage, fearing God, hating covetousness, Exod. 18. not bound to the peace (as one phraseth it) by a gift in a basket: nor struck dumb with the appearance of Angels etc. Verse 19 The wind hath bound her up in her wings] The evil spirit, (saith) Hierom) hurries them towards hell, which is the just hire of the least sin: how much more of these abominations? Take it rather to be spoken of the suddenness, swiftness, and unresistablenesse of God's judgements set forth by mighty winds rending the rocks, and tearing up the mountains by the roots, Job. 38.9. How then shall wicked men (compared to chaff or dust of the mountains) stand before the tempest of God's wrath, the thunder of his power? Well they may applaud and struck themselves for a time: but the wind shall bind them up in her wings: God shall blow them to destruction, Job. 4.9. his executioners have the wings of a stork, large and long, and wind in those wings, to note their ready obedience, Zech. 5.9. And although Ezek. 1. God be represented as sitting upon a throne to show his slowness to punish, yet that throne hath wings & hands under those wings, to show his swiftness & readiness to do seasonable execution upon his enemies. and they shall be ashamed because of their sacrifices] wherein they trusted, but now see themselves disappointed, their idols not able to help them. Then shall they cast their idols of silver and of gold, which they have made each for himself to worship, to the moles and to the bats, to go into the clefts of the rocks, and into the tops of the ragged rocks, Isay. 2.20, 21. See also Isay. 30.22. If they be not thus ashamed of their former fopperies, they are the more to be pitied. Illum ego periisse dico cui periit pudor. He is an undone man that shames not, shents not himself for his evil practices, that blusheth not bleedeth not before God for them, lying down in his shame. Jer. 3.25. as fully ashamed of his former hopes, Psal. 119.116. which now he seethe how far they have abused him. CHAP. V. Verse 1. Hear ye this ye Priests] For you are not so wise, Prov. 1.5. but that ye may hear and increase learning. Chap. 4.6. and besides, from you is profaneness gone forth into all the land. Jer. 23.15. For you therefore in the first place I have a citation to appear before God's tribunal, to hear your sin & your sentence, Jac. Ren. de. vit. Pont. your crime, & your doom God cited Adam immediately & by himself. Gen. 7.9. Adam, where art thou? so he did Cain, Laban, Nabal, & others, when he sends for them by death, saying as once to that Pope, Veni miser in judicium, Come away, and hear thy sentence. Centum revolutis annis Deo. respon debitis & mihi. Mediately he citeth men by the mouth of his ministers; as he did the Council of Constance by his faithful martyr John hus, and his word stood: and as he doth here the three Estates of the kingdom, Priests, People, and Princes, by the Prophet Hosea. That was very strange and extraordinary, that Mr. Knox reporteth in his history of Scotland, Hist. of Scot of one Sr. John Hamilton murdered by the king's means: that he appeared to him in a vision with a naked sword drawn, and strikes off both his arms with these words, Take this before thou receive a final payment for all thine impieties: and within 24 hours, two of the King's sons died. It is indeed but part of their punishment that wicked men here receive, seem it never so grievous when, God entereth into judgement with them, as here it is said. for judgement is toward you] that is ●am about to pronounce sentence against you, and to do execution: and therefore hear, hearken, and give-eare, the first second and third time I admonish you, that ye may know that my citation is serious and peremptory: and that your damnation sleepeth not. Priest and people are set before the house of the king; Salvian. because theirs was sedes prima, & vita ima, an high place but a low life. And besides, Courtiers and great men, though they be in other cases forward enough to take place of others, yet in point of punishment they slink back, and are well content that others should go before them. God regards none for his greatness (Potentes potenter torquebuntur) neither spareth he any for his meanness, or because they were born down either by the laws, or lives of their Superiors. The people are here placed betwixt the Priests and Princes, and with them appealed and impeached, to show how frigid and insufficient their excuse is, who plead that they did but as they were taught by their Ministers, and as they were commanded by their Governors. Ephraim is oppressed and broken in judgement, because h● willingly walked after the commandment, as it is in the eleventh verse of this chapter. See the note. for judgement is toward you] Vengeance is in readiness for the disobedient, be he what he will, kesar or caitiff, Lord or lozel, Priest or people: every whit as ready in the Lord's hand as in the ministers mouth. 2. Cor. 10.6. neither shall multitudes privilege or secure them. Though they be quiet or combined, and likewise many, yet thus shall they be cut down, when he shall pass through. Nah. 1.12. yea though they be briers and thorns that set against him in battle (and those never so much confortuplicated and sharpened) yet God will go through them, and burn them together. Esay. 27.4. he will cut off the spirit of Princes, and destroy a whole rabble of rebels that rise up against him. because ye have been a snare on Mizpah] That God may be justified and every mouth stopped, a reason is here rendered of his most righteous proceed, and the same recited (after the manner of men) in the preamble to their condemnatory sentences. because ye have been a snare on Mizpah, & a net spread upon Tabor] These were two very high hills, much haunted by hunters, and frequented by fowlers, to whom these Idolaters (striving to catch people ritibus suis velut retibus et laqueis, with their nets and snares of errors and superstitions) are fitly compared. For they lie in in wait for men's souls and catch many of them either by persuasions or punishments, by allurements or affrightments, as Julian the Apostate did of old, and as the Papists do at this day. That Jeroboam and his counsellors set watchers in these two mountains, to observe who would go from him to Judah to worship, that he might intercept them and punish them, is a plausible opinion, but wants proof. I know what is alleged, Viz 1 King. 12.28. and Hos. 6.8. according to the vulgar translation. I confess also that it is not unlikely that such things should be done then (as lately wait was laid by the Papists for such as had a mind to betake themselves as Geneva, Tygure, Basil, etc. for conscience sake. It is more probable that upon those high hills Idolatry was committed (see chap. 4.13. with the Note) and thereby people ensnared, as birds and wild beasts are in the mountains: and so made slaves to the devil, and even fatted for his tooth. Hence in the next words. Verse 2. And the revolters are profound to make slaughter] They lay their nets and snares deep, and lie down upon the ground that they may take the silly birds that dread no danger. He croucheth and humbleth himself that the poor may fall into his strong paws, Psal. 10.10. He studies the devils depths Rev. 2.24. poisonful and pestilent policies, Machiavellian mysteries of mischief. His head is a forge and fountain of wicked wiles: he hath store & strength of strange traps and trains, frauds and fetches, to draw in and deceive the silly simple. That these seducers were deeply revolted Esay 31.6. they had deeply corrupted themselves Hos. 9.9. they sinned not common sins; as Kore and his complices died not a common death. They made great slaughter of men's souls, and of their bodies too, that refused to yield to them. Craft and cruelty seldom sundered in seducers: as some writ of the Asp that he never wanders alone, without his companion with him; and as those birds of prey and desolation Esay 34.16. it is said that none of them want their mate. The devil dareth them his seven heads to plot, and his ten horns to push and gore, etc. though I have been a rebuker to them all] Heb. a correction. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Understand it either of the Prophet, that he had dealt plainly with them, and done his utmost to reclaim them, yet they refused to be reform, hated to be healed. We would have cured Babylon but she would not be cured: Or else of God, that he had both by words and scribes rebuked their superstitions but nothing had wrought upon them. They were tormented with the wrath of God, but repent not to give him the glory, Rev. 16.9. Corrigimur, might they say, sed non corrigimur, plectimur, sed non flectimur. See how God complains of this stubbornness, Jer. 6.28, 29, 30. and learn to tremble at his rebukes, to profit by his chastisements, lest a worse thing befall us. Zeph. 3.5. The just Lord is in the midst thereof: he will not do iniquity; every morning doth he bring his judgements to light, he faileth not: but the unjust knoweth no shame. There are that take the words possively and render them thus Ego vero illis omnibus castigationi sum I have been rebuked or corrected by them all. Levely. See the like Lam. 3.13. and in the Psalms often I am a reproach to mine enemies: thou makest us a reproach to all that are round about us, etc. So the Prophet here may seem to complain, as Jeremy did after him, that he was born a man of contentions, that all the people cursed him, that he was a common byword, and but-mark: that they sharpened their tongues against him and flew in his face. To Preach, saith Luther, Totius erbis furorem in 〈◊〉 ●●are. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11.19. Judicatur vel sententia pronuncia●ur. C●merar. S●●ltet. Repetitione etiam auget populi rebelliavem. Rivet. is nothing else but to derive 〈◊〉 rage of the whole world upon a man's self. Wisdom (that should be justified of her children) is eftsoons judged of her children's, as some read those words of our Saviour Mat. 11.19. But I like the active sense better. Vers. 3. I know Ephraim and Israel is not hid from me] Those that by Ephraim understand the Princes, and by Israel the common people etiam hoc operae addant, et illud ex scriptura probent, saith Tarnovius, let them prove what they say by Scripture, and we will say with them: Till than we take them for Synonima's. An hypocritical nation they were Isai. 9.17. and Athiestically they thought, by hiding God from themselves, to hid themselves from God. Hear them else Chap. 12.8. And Ephraim said, yet I am become rich, I have found me out substance; In all my labour they shall find none iniquity in me: that were sin, that were an heinous business, that iniquity should be found in them, though they were a people laden with iniquity. But I know them through and through, intus et in cute saith God, Isai. 1. I am privy to all their plots and policies. And although they are profound to make slaughter (tindal reads it, They kill sacrifices on heaps to deceive) yet let not them be deceived, I am not mocked. They must not think to put me off with shows and shadows: to colour and cover their base spirits and vile ends with specious pretences. For I search the hearts, and try the reins: neither is there any creature (no not the creature of the heart, the thoughts and intentions) that is not manifest in his sight: but all things are naked and open (naked for the outside, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tectus clathratum. Luc. and open for the inside; the Greek word signifieth dissected, quartered, and as it were cleft through the backbone) before the eyes of him with whom we have to deal. Heb. 4.13. Indeed he is all eye; and every man before God is all window: so that no man needeth a window in his breast (as the Heathen Momus wished) for God to look in at. For his eyes are upon the ways of man: and he seethe all his go. There is no darkness nor shadow of death where the workers of iniquity may hid themselves Job. 24.21.22. His eyes behold, his eyelids try the children of men Psal. 11.4. the former points out his knowledge, the later his critical descant. David Psal. 139. findeth God not only at his finger ends, but at his tongues end too vers. 4. His knowledge stays not here in the porch or lobbies, but passeth into the presence, yea privy-chamber ver. 2. yea my thoughts in posse before I think them. Deus intimo nostro nobis intimior. The word is to God a sea of glass Rev. 4 6. a clear transparent body: and his eyes are as a flaming fire Reu. 1.14. which needs no outward light, because it seethe extramittendo by sending out a ray; Psal. 139.12. so that the night shineth as the day, the darkness and the light are both alike to him. What wonder therefore though he know Ephraim, and Israel is not hid from him? And how should this both humble them (for which cause it is here urged) and caution them for the future, as it did that holy man, who had written upon the walls and windows of his study these verses, Ne pecces, Deus ipse videt, bonns Angelus astat, Accusat satanas, et lex, mens conscia culpae, etc. For now O Ephraim thou committest whoredom and Israel is defiled] in body and soul, Eph. 4.19. rushing into all impiety without restraint: working all uncleanness with greediness: being filled withal unrighteousness, fornication wickedness, covetousness, maliciousness: full of envy, murder, debate, deceit, etc. Rom. 1.29.30. All these evil things come from within and defile a man Mar. 7.23. worse than any leprosy, worse than the vomit of a dog, or the mire of a swine. It is the pollution of flesh and spirit, 2 Cor. 7.1. it is the putrefaction of a dead carcase, the sanies of a plague-sore, the devil's excrement, and that which defileth far worse than that which is cast into the draught. Mar. 7.21. It sets defilement upon ourselves, others, the whole land, Jer. 3.1. yea upon the visible heavens, which must therefore be purged by that last fire. And this was typified by those many levitical washings and purification of garments, vessels, persons, etc. Wash you therefore, make you clean put away the evil of your do &c. Esay 1.16. Wash thy heart from wickedness O Jerusalem, 〈◊〉 hands only as Pilate, though those too, Jam. 4.8. Jer. 4.14. Cleanse yourselves from all filthiness of flesh and spirit, 2 Cor. 17.1. Of the flesh that is, fleshly lusts and gross evils, as uncleanness, earthly mindedness, or Of spirit, that is, those more spiritual lusts that lie more up in the heart of the country, such as are pride, creature-confidence, self-deceit, presumption, etc. Out with all these: there's both a stain and a sting in them. Run to the Bath of Christ's blood, that blessed fountain, Zech. 13.1. and there wash and be clean. Look not upon God's Jordan with Syrian eyes, as Naaman did. Abanah and Pharphar may wash and scour: but Jordan is for cure. And if God see fit to jay us a frosting, to fetch out our filth, yea or cast into the fire to take away our defilements, let us be contented. Verse 4. They will not frame their do to turn unto their God] Or, their do will not suffer them. That is, they are so habituated and hardened in sinful practices that they are not only disenabled to conversion but evil-affected thereunto: they stand across to all good: to their sinews of iron, they have added brows of brass, Isai. 48.4. to their sin they add rebellion, which is as bad as witchcraft, 1. Sam. 15.23. till at length they lose all passive power also of being converted: and so are transformed, as it were, into so many devils: having by custom contracted a necessity of sinning, they are become incurable: they neither will nor can return to their God: they will not frame their do to it. The Vulgar hath it, their studies, the Septuagint their counsels: Castalio, their endeavours, Pagnine their pains etc. The Original is very elegant, and metrical Lo ijttenu magnallchem Lashub el Elohehem. I scarce know a like text in all the Scripture, unless it be that Lam. 5.16. Hey na lanu, chi chattanu. Woe to us that we have sinned: which is so elegant also in the Original, that Master Wheatly of Banbury (who used to be very plain in his Preaching, and not to name a Greek, Latin, or Hebrew word: Master Leigh nis Saints encouragement, etc. ep. dedic. quoted it once in the Hebrew, as witness learned Master Leigh who lived some while under his Ministry. But to return to the text: whereas some might possibly conceive or reply, Ephraim is far gone indeed, but he may return. No, never, saith God: for he will not give his mind to it, or show his good will: he is even set; and there is no removing of him; he hath made his conclusion, and is as good as ever he meaneth to be. They are so far from yielding themselves unto the Lord, as 2 Chro. 30.8. that they stand in full opposition to him, yea send messages after him. We will not have this man to rule over us. The Jews were an untoward generation, saith Peter Act. 2.40. they, by their obstinate refusal of the Gospel, judged themselves unworthy of everlasting life, saith Paul Act. 13.46. there were unmalleable, unframeable, so knotty that they were fit for nothing but the fire, so nasty, that they were fit for no place but the dunghill. And why? the spirit of whoredoms is in the midst of them] The devil is at Inn with them as that Martyr said: he even sits abrood upon them, Master Bradford. Eph. 2.2. hatching all manner of evil counsels and courses, he worketh effectually in these children of disobedience, as a smith doth in his forge, an artificer in his shop: he acts them and agitates them, making their souls and all the powers thereof nothing else but a shop of sin, their bodies and all the parts thereof tools of sin, their lives and all their actions of both soul and body a trade of sin, a web of wickedness spun out and made up by the hands of the devil and the flesh, an evil spinner, and a worse weaver. Hence they he rotting all their lives long in the graves of sin, wrapped up in the winding sheet of hardness, of heart (they will not frame their doing to turn to God) and blindness of mind (they have not known the Lord:) and as a carcase crawleth with worms, so do these men swarm with those noisome lusts, that are able to poisor●●● an honest heart. How can it be otherwise? the spirit of fornication is in the m●●dest of them, as a King in his Kingdom: yea hath filled their hearts from corner to corner, as he had done the hearts of Ananias and Sapphira? Act. ●. That unclean spirit besiegeth the purest hearts, and compasseth them about, seeking to devour them, 1 Pet. 5.8. but they keep him out, steadfast in the faith, or if he any way get in, they quickly cast him out again: so that he cannot long rest or roost, much less reign there: for the Spirit of God keepeth them, 1 Joh. 5.18 Caietan. and that evil one toucheth them not tactu qualitativo with a deadly touch; they regard not iniquity in their heart, there is no way of wickedness found in them. Of the spirit of whoredoms see the Note on Chap. 4.11. And they have not known the Lord] He knows them well enough verse 3. and they shall know it, Jer. 16.21. to their cost: but they know not the Lord, sc. savingly and effectually: for if they did, they could not be so vile and vicious, so lose and licentious. A man is properly said to know no more of God's mind than he practiteth: like as of our Saviour it is said, that he knew no sin, that is, 2 Cor. 5.21. he did none: with an intellectual knowledge he knew it (how else could he reprove it) but not with a practical: and as it is said of Elies' two sons, that they knew not God because they obeyed him not. Lo such was the ignorance of this people, assected and acquired; and this is peccatorum omnium fons et foams, the mother of all mischief and misery; as hath been oft set forth in the Notes upon the former chapter. Verse 5. And the pride of Israel testifieth to his face] Pride is the great master-pock of the soul: it will bud, and cannot be hid Ezek. 7.10. It is the grandiabolo, that filthy spirit that is gotten into the midst of men, into the very heart of the country as it were. It is the leprosy of the soul that breaks forth in the very forehead, and so testifieth to his face. It proceeds from ignorance of God and his will, of a man's self and his duty: hence that connexion of this verse and the former. They know not the Lord; And the pride of Israel testifieth to his face. The Laodiceans were therefore proud, because ignorant: thou knowest not that thou art wretched and miserable, and poor, etc. So those question-sick phantastics in Saint Paul were proud knowing nothing, 1 Tim. 6.4. And I would not have you ignorant of this mystery, saith he to his Romans Chap. 11.25. lest ye should be puffed up in your own conceits. Humble Agur though full of heavenly light, yet vilifies and nullifies himself to the utmost Prov. 30.2. and so exemplifies that Proverb of Solomen, with the lowly is wisdom, Prov. 11.2. And as wisdom maketh the face to shine, and humility rendereth a man lovely: so pride on the contrary, sitteth in the face, and deformeth it. The proud man flattereth himself in his own lies, till his iniquity be found to be hateful, Psal. 36.2. till his swelling break forth in loathsome ulcers. Thus Miriams' pride testified to her face, and Vzziah's, and Sodoms, Esay. 3.9. The show of their countenance witnessing against them. Pride is a foolish sin, it cannot keep in, it will be above-board, and discover itself by lofty looks, big-swoln-words, proud gate, ridiculous gestures, garish attire, that nest of pride; but especially by stoutness and stubbornness against God and his ways (as here in this Text it is to be taken.) When men commit sin with an high hand, and as it were, in despite of God, and on purpose to cross him. Hence it is that God so hateth this sin above other: for whereas all other sins flee from God, pride let's fly at him, nay flees in his face, saying, Who is the Lord, that I should obey him? Hence he will be a swift witness against such, and a severe Judge. Learned Mr. Leveley, reads this Text thus; The excellency of Israel (that is God, as Amos 8.7. 2 Sam. 1.19.) will testify to Ephraim's face, give in evidence against them. He will indeed be Index, Judex, Vindex, to such: for he resisteth the proud, and delighteth to slain their glory, to cast dirt in those faces of theirs, that are so hatched with impudence, as to face the very heavens, and to contest with Omnipotency. Hence their fall with a violence, with a vengeance. Therefore shall Ephraim and Israel fall in their iniquity:] Corruet, they shall fall with a push, with a powther, as we say: and in their iniquity, that's worse than all the rest. Ye shall die in your sins, saith Christ to those rebellious Jews, joh. 8.21. that was a great deal worse than to die in prison, to die in a ditch, or in the world's disfavour. Or, in their iniquity, that is, for their iniquity which is indeed the cause of calamities. At the loss of Calais, when a proud Frenchman demanded of an English Captain, When will you fetch Calais again? he gravely replied, Quando peccata vestra erunt nostris graviora. When you sins shall weigh down ours. Tarnov. in loc. If any man ask, (saith Tarnovius upon this 〈◊〉) Vnde hodi●●anta passim in Germania vastitas? efficit hanc peccatorum atr●●ita●. Whence so great desolations in Germany? It is for the grievousness of our ●●iquity. 〈◊〉 ●his was better yet, than the result of that consultation held once at Hambo● 〈◊〉, ●● s●me of his Latheran fellow-Ministers, Vol. 1. p. 465. concerning the cause and cure 〈◊〉 manies calamities. They concluded (saith Mr. Boroug●●● on Hosea, from the mouth of a Minister there, who told it him with grief) that it was, because their 〈◊〉 in 〈…〉 not adorned enough, which therefore they 〈…〉. A sad husinesse, Solomon would have told them, that it is a man's pride that brings him low, Prov. 29.23. And that before destruction the heart of a man is haughty, ●ov. 18.12 And that pride goeth before destruction, and an haughty spirit 〈…〉 fall, Prov. 16.18. If the pride of Israel doth testify to his face, the next news we ●●●all hear of him is, that Israel and Ephraim are fallen in their iniquity. A bulging wall cannot stand: a swelling sore will shortly break. This shall they have for their pride, because they have reproached and magnified themselves against the people of the Lord of Hosts. The Lord will be terrible unto them: for he will famish all the gods of the earth, etc. Zeph. 2.10, 11. all those deunculi, those pretty pictures that men so much dote upon: which should not be suffered, if for nothing else, yet for the distraction they may cause in Divine worship. In the Councel-chamber of the Lacedæmonians, no picture or image was suffered; lest in consultation of weighty matters, their minds thereby might be distracted. Irenaeus reproveth the Gnostics for their pictures of Christ, though made in pilate's time, after his own proportion. Austin denieth that images can be set up in Churches, sine praesentissimo idololatriae periculo, without exceeding great danger of idolatry. In Psal. 114. Epiphanius saith, it is an abomination of desolation, to set up pictures in the Churches of Christians. Plutarch an Heathen saith, Paul. Jovius. lib. 4. it is sacrilege: And Solyman the great Turk, when he had taken Buda in Hungary, would not enter into the great Church there, to give God thanks for the victory, till all the images were cast out. But this by the way only. Let us take heed by those mistaken Lutherans, Esay 44.20. whom a deceived heart hath turned aside, that we likewise fall not from our own steadfastness. lest Judah also fall with them.] Lest we be wrapped up in the same condemnation, lest we follow Germany in her plagues, as we began apace to do in her sins: for the which we have also already severely smarted. If Judah comply with Israel in false worship, they shall fall with Israel. God is not tied to any people, but can well be without them. The Lord is with you, whilst ye are with him. If ye seek him, he will be found of you: but if you forsake him, he will forsake you, 2 Chron: 15.2. But will the Lord be certainly found of them that seek him? yes, if they seek him seriously and seasonably, in a time when he may be found, Psal. 32.6. Esay 55.6. and before he be utterly departed. But here was the mistake, and the mischief of it. These Apostatas went to seek the Lord, and they went with their cost, but they came too late: they had sinned away their God, and wiped off all their comfortables, as Saul had done before them. The Philistims are upon me, saith he, and God hath forsaken me: he answereth me no more, neither by Prophets nor by dreams, etc. It is said, 1 Sam. 28.15. 1 Chron. 10.14. that Saul did not inquire of the Lord, therefore he slew him. He did, and yet he did not, because he sought him not with all his heart: his devotion was feigned and forced. Now it is a rule in the Civil Law, Ficta pro factis non habentur: nec videtur fieri quod non legitimc sit. Feigned service is lost labour: neither is that done to any purpose, that is not orderly done. And this was the case of these sacrificers in the next verse. Sodomites God calleth them, Esay 1.10. Verse 6. They shall go with their flocks, and with their herds] Cursitabunt, they shall out up and down, from altar to altar, with all their stock, as if they would buy off their sins, redeem their sorrows, with hecatombs, and store of holocausts; and then be ready to say, as that Heathen Emperor did, when he was to meet his enemy in the field, Non sic Deos coluimus, aut sic viximus ut ille nos vinceret. Antonin. Philosoph. ap. Vulcat. Gallic. in Av●●io Cassio. Mic. 6.7. we have not so served the gods, or lived so, that the enemy should have the better of us. They thought they had merited better at God's hands, by their thousands of rams, and ten thousand rivers of oil, then to fall, as in the former verse, then to be relinquished by him, as here. Lo this is the guise of graceless hypocrites: by their outward performances they think to oblige God unto them; and by their good deeds to set off for their bad. Thus Brunheldis (that French Athaliah) after many murders, and much mischief wrought by her, Anno 600. built many Colleges for Priests, and Monks, in Burgundy and Austria, Eo scilicet beneficio maleficia sua expiavit, saith the French Chronicler; Epit. hist. Gal. pag. 25. Dan. hist. fol. 76. thereby thinking to satisfy for all her cruelty. So here in King Stevens time, there were more Abbeys built then in an hundred years before. So the Papists at this day, spend and are spent in their blind devotions: they lavish money out of the bag, and run up and down from Saint to Saint with their cost: They pray publicly in public calamities, Quarantoras' Italico nomine istas preces vocant. Polan. in loc. quem consul. for forty hours together, by the Pope's command, that they may pacify God, and divert his displeasure. For the same cause, they make the same man (in their greater Cities appointed) to preach every day in Lent without intermission; so as six days in the week he preacheth on the Gospel of the days; and on the Saturday, in honour and praise of our Lady, as they call her. Lo, thus they go, as they think, Spec. Europe. to seek God with their will-worship, and work done, etc. but they find him as little as they did here, with their flocks, and with their herds: And why? First, they go to seek him: they run, but in a wrong way; and so fulfil that sacred proverb, He that hasteth with his feet sinneth: for the faster he runs, the farther he is out. Next, Prov. 19.2. they pretend to seek him, but indeed they seek themselves: they seek him, but it is to be rid of his rod: they do not so much serve him, as serve themselves and their own turns upon him; as those hypocrites in Zachary fasted to themselves; Zech. 7. not to get off their sins, but their chains. Thirdly, they go with their flocks, etc. not mine, but theirs, saith God; he will not so much as own them, though they were tendered to him in sacrifice; because brought with a wicked mind, Prov. 21.27. as Balac and Balaam did, Num. 23.1, 2. and as Cain did, Gen. 4.5. to whom therefore God had no respect, because he brought non personam sed opus personae, not himself, but his sacrifice, as Luther hath it: who also calleth all those Cainists, that offer to God the work done, but present not their bodies for a lively sacrifice, Rom. 12.1. Hence he rejects their services with infinite disdain, as Esay 1.11, 12. and 66.2, 3. though never so numerous and precious, Mic. 6.7. Hos. 8.13. And to set forth this, as he calleth them here, their flocks, and not his, so Fourthly, he calleth them flocks and herds, not sacrifices: that was too good a name for them. Thus, jer. 7.21. in scorn he calleth their sacrifice flesh; such as was ordinary, sold in the shambles. And thus also, Hos. 9.4. speaking of the meat-offering appointed, Leu. 2.5. he calleth it, their bread for their souls, or, for their life and livelihood, the bread for their natural sustenance; and saith, it shall not come into his house, he will none of it. See Mal. 1.7. with the Note. but they shall not find him] Non erit ipsis domi, non favebit eyes, saith an interpreter here, he will not be at home, not within, to open to them when they knock at his door: he will be as strange to them as ever they were to him, because they bring him not that best sacrifice of a broken heart: and because they come too late when the gate of grace is shut, when the gale of grace is over, when he hath fully resolved upon their ruin, and will not repent when he hath withdrawn himself from them] Heb. hath snatched away himself, hath thrown himself out of their company, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Peter threw himself out from the rude soldiers into a by-corner, to weep bitterly, Mark. 14.72. Cum se proripuisset, so Beza rendereth it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When God is well pleased with his people, they can no sooner cry, but he will say, Here I am, Isay. 58.9. And though they offer but small things unto him, as Samuel did a sucking lamb, 1 Sam 7.9. they are highly accepted, and graciously answered. But woe unto them when I depart from them, saith God Hos. 9 12. yea woe upon woe when God's soul is once disjointed from them. Jer. 6.8. anevill, an only evil, behold, is come. An end is come, the end is come, it watcheth for thee, behold it is come. Ezek. 7.5.6. and why? because God was withdrawing from them: Hence all evils came rushing in, as by a sluice. In the ninth, tenth, and eleventh chapters of that Prophecy, God maketh divers removes. And still, as he goes out, some judgement comes in. First he removeth from the Cherubins in the Oracle, to the threshold Chap, 9.3. and upon that Remove, see what followeth Verse 5, 6, 7. etc. Secondly he removeth to the Cherubins on the right side of the house Chap. 10.1. and see what follows Vers. 2. Thirdly to the East-gate of the house, and the first entrance into the Temple, Chap. 10.19. and then see what succeeds Chap. 11.8.9.10. Fourthly he removeth to mount Olivet, quite out of the city, Chap. 11.23. and when God was quite gone, then follwed the fatal calamity in the ruin thereof. As there is no light in the world but from the Sun, no water but from the Sea; so no sound comfort or happiness to be had but with and in God. Better have him angry with us, than not have him at all with us. The loss of God is a piece of hell; in the suburbs whereof the Saints feel themselves, when but a while deserted. Verse 7. They have dealt treacherously against the Lord] They have dealt deceitfully in the Covenant, they are a perfidious cursed crew of them: this I see well enough, saith God, though they may think to darken mine eyesight with the smoke of their many sacrifices, or to stop my mouth with their great presents. See how he complaineth as in this Prophecy often, so, Jer. 3.20. Surely as a wife treacherously departeth from her husband, so have you dealt treacherously with me, O house of Israel. Now in such a case a man will not regard any ransom: neither will he rest content, though thou givest many gifts: Prov. 6.35. he will not be a pandar to his own bed, unleass he be very base indeed. Most certain it is, that God will not endure any such do: but though he love his Spouse never so well, yet if she play false with him, and admit any other into the bridal-bed, Jer. 12.7. he will forsake his house that hath been so dishonest, he will leave his heritage that hath been so embased; he will give the dear beloved of his soul into the hand of her enemies, who shall hate her more than ever they loved her, as Amnon did Tamar, and deal cruelly with her, as Ezek. 16. is at large discoursed. The wickedness of this people was the greater, for that they pretended religion (as in the former verse) to their base beastly practices. Dissembled sanctity is double iniquity. See how heinously God takes it, Jer. 7.9, 10. And when others deal treacherously and unworthily with you, see whether you have not done as bad and worse against the Lord. Alphonsus' king of Arragon in a speech to the Pope's Ambassador professed, that he did not so much wonder at his Courtier's ingratitude to him, (who had raised sundry of them from mean to great estates) as at his own to God. for they have begotten strange children] bastards such as the Jews call Mamzer, as ye would say aliena labes, a strange blot. They call them also brambles, such as was Abimelech who grew in the hedge-row of an harlot, and scratched and drew blood to purpose, Judg. 9.14. That which is here charged upon the Isralites is, that they had not only taken to wife the daughters of a strange God, or begotten bastards of harlots, but that they had nuzzled up their children in idolatry, and so made them sevenfold worse the children of the devil then before. This was a very great aggravation of their treachery, that they should impoison their posterity, and propagate their wickedness from one generation to another; that there should be a line and a succession of it from their loins. None are so ready to drink in false principles, and corrupt practices as young ones. Such parents as have a hand in undoing their children, either by ill counsel, or example, are peremptores potius quàm parents, saith Bernard, rather parricides than parents. Ber. Ep. 111. They shall give an heavy account to God for their children's miscarriages. Let it therefore be the care of parents, as to keep themselves pure, so to see to their little ones, that they be not corrupted. Satan bears an implacable spite and hatred to them, as the seedplot of heaven; and hath his emissaries abroad to mar them. Such was Protagoras, of whom Plato reporteth, that he gloried of this, that whereas he had lived sixty years in all, forty of them he had spent in corrupting of young people. Plato in Menone. Of Julian the Apostate it is reported, that being of excellent parts and proof, both in learning and religion, whilst he was young: he was afterwards corrupted by his two Heathenish Tutors Libanius, and Jamblichus, through the carelessness of Eusebius, Bishop of Nicomedia, who should have seen better to it: and that this was a main cause of his Apostasy. now shall a month devour them with their portions.] Some read it thus. Now shall the enemy devour them month after month: Others put menses for menstrua, and give this sense. Like as this people make no bones to break their faith with God by spiritual fornication, mingling as it were their seed with strange gods and foreign people: so shall it come to them, which happeneth to women worn with adulteries, See Tremel. & Jun. Annat. (as Ezekiel speaketh) that their monthly diseases procured by inordinate lust, shall eat up and consume their bodies. For confirmation, they allege (but not so properly) Jer. 2.24. I willingly concur with those that by a month understand a little short time. How soon is a month run out? And yet what havoc will an enemy make in a month's space? as we have had woeful experience in these late stripping and killing times. Them and their portions shall one month make an end of. Death heweth its way thorough a wood of men, in a minute of time, from the mouth of a murdering-piece. The sword contemneth the rod, Ezek. 21.13. as if it should say; What doth this silly rod do here? Let me come; I'll quickly make work among them. I'll dung the land with their carcases, etc. with their portions, the lots of their inheritance. Wicked men also have their portions in this life, Psal. 17.14. they live in pleasure on the earth, and are wanton, Jam. 5.5. but their portion is no other, but a month may devour it: their pleasure no other but one drop of an evil conscience may damp and dissweeten it. But if God be thy portion, etc. Verse 8. Blow ye the cornet in Gibeah, and the trumpet in Ramab,] Clangite, clamate, not with the inverse trumpets of Furius Fulvius, which sounded a retreat when they should have sounded an alarm. But blow ye the cornet; give notice to all the country, that Hannibal est ad portas, the enemy is at the very gates, sending a summons, and sounding for a surrender. The desolation of war had been denounced in the former verse; here it is proclaimed, as it were by sound of Trumpet: the Prophet acting the part of an herald; and, by a rhetorical hypotyposis, representing the enemy's approach, as if it were already under view: and not foretold, but acted before their eyes. Rhetoric, we see here, is an art sanctified by God's Spirit; and may lawfully be used in handling of God's word. The Scripture is full of it in every part: and happy is that Minister, that thereby can make himself master of his hearers affections: as potent in his Divine Rhetoric as Pericles, or Cicero, were in their humane. Let him (by our Prophet's example) strive to make the things whereof he preacheth to the people, as real before their eyes, as possibly he can. The power of a ministry consisteth much in this; to set forth sin, Christ, heaven, hell, in such lively colours, that the hearer (though unlearned) may be convinced of all, judged of all, and having the secrets of his heart made manifest, 1 Cor. 14.84, 25. he may fall down on his face, worship God and report, that God is in the Minister of a truth: Chrysostom. Eze k. 4.1. Lo this is Preaching indeed. For as every sound is not Music, so neither is every Pulpit-discourse Preaching. Nihil frigidius est doctore verbis solummodo philosophante, etc. Ezekiel must lay siege to Jerusalem, pourtraying it upon a tile, etc. So did Jeremy and other Prophets use signs, and similitudes, Saint Paul's speech and Preaching was not indeed with enticing words of man's wisdom, (he did not so paint the window as to keep out the light) but yet in demonstration of the Spirit, 1 Cor. 2.4. and of power, close to the conscience. Blow ye the cornet in Gibeah] that is in the bounds of the Kingdom of Judah, Gibeah of Benjamin, Gibeah of Saul. And the trumpet in Ramah] samuel's country, afterward called Arimathaea, joseph's country: this is said to be in the borders of Israel. Strong garrisons they were both; and places of great resort: they are now alarmed, and bidden to prepare for the approach of the Assyrian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cry aloud at Bethaven] Or Bethel, as Chap. 4.11. a city (as it is said of Athens, Acts 17.16.) wholly given to idolatry: and therefore more stupid and stubborn than the rest. Here therefore the Prophet cries louder than ordinary, classicum canit, sic clamat ut stentora vincere possit, he sets up his note that he may the sooner awaken them, and cause them to apprehend their danger, as present and real. Bethaven was the great place of superstition, and now Rome is the nest of Antichrist, the habitations of devils, and the hold of every foul spirit, a cage of every unclean and hateful bird: therefore the Angel crieth mightily with a strong voice, saying, Babylon is fallen, is fallen, certò, citò, penitus, surely, suddenly, utterly. Rev. 18.2. After thee o Benjamin] who art at the back of Bethaven, and farest the worse for her neighbourhood: like as Hamath did for Damascus Zech. 9.2. See the Note there. Some understand Host adest, the enemy is at they heels; make away, or stand upon thy guard: for thou art like to be put to't. And this concise kind of warning here given implies a mind moved and disturbed, either with fear or anger. Verse 9 Ephraim shall be desolate in the day of rebuke] Correptionis, vel Correctionis, ut Pagninus: when thou with rebukes dost correct man for iniquity, etc. Psal. 39.11. God hath a day for such sharp rebukes, or childings by way of conviction, or Argument (as the word signifieth) wherein he will be sure to carry it, with a great deal of sound reason and evident demonstration: so that Ephraim shall have nothing to say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vastri ita ut videntes obstupescant. etc. why he should not be desolated; yea so desolated as to make the beholders amazed thereat, as the Hebrew word importeth God, will not now dally with Ephraim, or deal favourably with him as heretofore: he will not shake his rod at him only, but wast it to the very stumps: he shall be utterly destroyed from being a people: the day that now comes is a black day indeed, a day not of instruction, but of destruction, not of correction but of execution; a very doomsday, wherein God will bring them into the furnace, and there leave them Ezek. 22.20. And that none may think this sentence over severe: or not so sure but that it might be avoided or vacated, see what followeth in the text; among the tribes of Israel have I made known that which shall surely be] i.e. Either I have forewarned them sufficiently, but they would take no warning, which is both a just presage and desert of their ruin: Or else thus: I am now fully resolved upon their ruin, neither is there cause that any man should deceive himself with a vain hope, as if these evils that I foretell should not befall you. Experience the mistress of fools, shall teach you, that the sentence I now pronounce is precise and peremptory, not conditional as heretofore, but absolute, and unchangeable: and this I here assure you of by this solemn contestation. Vers. 10. The Princes of Judah were like them that remove the bound] A wickedness condemned by the law and light both of Nature, Deut. 19.14. Prov. 22.28. and Scripture Deut. 27.17. The Princes are mentioned, because corruption in a people (as putrefaction in a fish) gins at the head. Now the landmark or limit is removed many ways. As first Religione, in Religion: when the true is changed into that which is false, as was here in Queen Mary's days against her promise, to the Suffolk men. Secondly, in Regione, Tarnon. in the civil State: when one man violently invadeth the right of another (as Ahab did Naboths vineyard) and not man must question them because it is facinus majoris Abollae the fact of a great one. Junenal. Thirdly, In officio, in a man's office or particular station, when he keeps not within his circle, but take liberty to transgress, prescribing new worships as 2 King. 16.10, 11. 2 Coro. 28.23. taking upon them to teach Ministers what to teach them, as Mic. 2.6. or themselves invading the Ministerial office uncalled thereunto as did Jeroboam 1 King. 13.4. and Vzziah 2 Chron. 26.16. to their cost. This (saith an Interpreter) is grandis culpa, et atrox crimen, a foul fault, a crimson crime. Let our Lay-preachers and Levellers look to it, unless they covet a curse. Deut. 27.17. He that breaketh an hedge, a serpent shall by't him. Fourthly, In negotio, in businesses and transactions, in contracts and covenants he removeth bounds, who cozeneth and circumventeth another in any matter 1 Thes. 4.6. These must remember that God is the avenger of all such: Heb. 10. and that it is a fearful thing to fall into the punishing hands of the living God. The Papists fall foul upon us as Innovatours, and removers of the ancient bounds: because we reject their Ecclesiastical traditions and unwritten verities (as they call them) commended unto us by the Ancients, and embraced by whole nations for many ages. To whom we answer, that Multitude and Antiquity are but cyphers in Divinity: they must (at least) have no more authority, than what they can maintain. Let them boast, with the Gibeonites, of their old shoes, mouldy bread, etc. we hold us to the Scriptures, for our limits and landmarks unmoveable and immutable. And when they shall ask us as they oft do, where was your Religion before Luther? we answer as one once did, In the Bible, where yours never was. Erasmus met with an adversary so silly as to charge him for a remover of the ancient bounds, Erasm. in Apolog. because he had anew Translated the New Testament: a work of singular use to the Church of Christ, in those dark times. therefore I will pour out my wrath upon them like water] which shall overflow the banks to overwhelm those that remove the bounds. Yea God will pour it upon them by whole pailefuls, or spouts (as they call them) at sea. Or if but by vials (as Rev. 16.1. which are vessels of narrow mouths and pour out slowly, howbeit) they drench deeply, and distil effectually the wrath of God, which wretched sinners, shall never be able to avoid or abide. Oh when God shall set himself to set open the cataracts of his wrath as once at Noah's flood, and to come against a sinner with a deluge of destruction to pour out his indignation upon him, as water hastily, heavily, irresistibly, what will he do, and where will he find refuge? This made David pray so hard. Let not the waterfloods overflow me: nor the deep swallow me up, Psal. 69.15. It is the priv●ledge of every godly person, that in the floods of great waters, they shall not come nigh to him, Psal. 32.6. Or if they come up to his neck, yet they shall not take away his breath: for his head is ever above water. Washed he may be (as Paul was in the shipwreck) drowned he cannot be. Sink he may seem to do once and again to the bottom: but he shall up again with Ionas, if out of the deep, he call upon the Lord, who will set him on a rock that is, higher than he. Verse 11. Ephraim is oppressed and broken in judgement] Calumniam passus est Ephraim so the vulgar hath it: Ephraim was false accused and slandered: he suffered much by Sycophants, who depraved his good actions, drew him before the judgement-seats and there oppressed him; as Jam. 2.6. But the word here used signifieth all manner of injuries and oppressions, whether by vexatious suits, by fraud or by force, virulent tongues or violent hands, wrangling or otherwise wronging a man, to his crushing and utter undoing many times: For a poor man in his house is like a snail in his shell: crush that, and you kill him. Ephraim was crushed in judgement by his countrymen, who would do him no right: but much more by the cruel Assyrians, who soon after this carried him captive, and left him without all remedy of law, without hope of a better condition or place for a worse. And what wonder though men so set against him, when God was pouring out his wrath upon him as water? sigh all creatures are up in arms against God's rebels. If the cause go against a man though he have never so much right on his side (for ofttimes cedit viribus aequum, might overcomes right) and he be broken in judgement, Let him see whether things be right between God and himself: and if broken in judgement, let him be of a broken spirit, and he shall be relieved. because he willingly followed after the commandment] He was too sequacious and obsequious to Jeroboam and his Princes, commanding him to worship the golden calves. Queniam voluit, juit, like a tame fool; or, at least, as a foolish child (so this Prophet calleth him) he was soon won over, he came off with little ado. Jeroboam did but hold up his finger, and he had him strait: A mere fatuellus carried away to those dumb idols even as he was led. 1 Cor. 12.2. a Melchite, such a generation of Heretics there were in the Primitive Church; Niceph. so called because they followed the examples and decrees of the Emperors: resolving to be of the King's Religion, whatsoever it were, right or wrong. The Russians are such at this day. God and their Emperor they say know best what's truth or falsehood: and it is their part to obey, not to inquire. But all Christ's sheep are rational; and will try before they trust, look before they leap: the spiritual man judgeth all things, yet he himself is judged by no man, 1 Cor. 2, 15. Show him a clear text of Scripture for what you would persuade him to, and convince him thereby that it is the mind of God, and you may have what you will of him. Jam. 2.1. But for these masters of opinions such as are magistri nostri Parisienses, that obtrude their own placits upon people, and require to be believed upon their bare word without further proof, he abhors them. And for the decrees of Princes and Rulers, if they cross the Scriptures, he will take leave to disobey them, as the Apostles did, Acts 4.19. as the three children in Daniel did, and Daniel himself Chap. 6. and as all the holy confessors and Martyrs both ancient and modern did. Act. and Mon. The Bishop of Norwich asked Roger Coo Martyr whether he would not obey the King's Laws? he answered yes, as far as they agree with the Law of God, I will obey them. Then said the Bishop, whether they agree with the word or not, we are bound to obey them, if the King were an infidel. Act. and Mon. fol. 1550. Coo answered, If Shadrach Meshach and Abednego had done so, Nabuchadnezzar had never confessed the living God. True it is that Magistrates must be obeyed: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil. those that are good must be obeyed as God, those that are bad, for God: but than it must be in licitis in things lawful, and warrantable by the word: and herein we must not frame excuse. The blessed Virgin, though unwieldy, went four day's journey (so far it was from Nazareth to Bethlehem) to obey Augustus his decree, the charge was not so peremptory, but the obedience was as exemplary. Whoso keepeth the commandment, sc. of the King shall know no evil thing, Eccles. 8.4.5. And whereas some might reply, why then, let's do all the King bids us without sciscitation, without further delay or enquiry: Solomon answers in the next words. And a wise man's heart discerneth both time and judgement, that is, he knows both when and how, and how far forth fitly and lawfully the commands of a King may be dispatched; and no further will he go, than he can with a good conscience. The Pope writing to Bernard, requiring him to do that which was unlawful, Bernard writes back again this answer and it was taken; I as a child, do not obey, and I obey in disobeying. Antigona in Sophocles saith well, Magis obtemperandum est Dijs, etc. We should rather obey God with whom we must live ever, than men with whom we have but a while to sojourn. Lo blind nature saw so much. See the Note on Act. 4.19. It may not be forgotten or slipped over, that the word here rendered the Commandment signifies Command thou: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because he willingly walked after Command thou: he danced after Jeroboams pipe, saying to him as he did once to Julius Caesar, Jussa sequi tam velle mihi quàm posse, necesse est. Lucan. Or as Tiberius answered Justin. Vtere me pro rota figulari Plaut. (though upon a better ground & end) Si tu volueris, ego sum: Situ non vis, Ego non sum, I am only thy clay, and thy wax, etc. Or lastly, as Luther at first submitted to the Pope in these words (though afterwards, God gave him more courage in his cause) I prostrate myself at your Holinesle feet, with all that I am and have. Vivifica, occide, voca, revoca, approba, reproba; vocem tuam vocem Christi in te praesidentis et loquentis agnoscam: Anne 1518. Epist. ad Leon. Pontific. Kimchi. that is, Quicken me, kill me, call me, recall me, receive me, reject me: I shall acknowledge your voice as the voice of Christ himself ruling and speaking in you. Jeroboam is not once named here: nor the word (Commandment) set down at large out of detestation (likely) both of it, and Him, because it was a wicked commandment: and He no better than an Usurper. For although he had it cleared to him, that Gods will was that he should be King over the ten tribes, yet because it was a will of God's decree, and not of his Command, as of a duty done by him, he goes among Divines for an intruder and usurper in and for that fact of his. 'Tis obedience when we follow a Divine precept: but not ever, when we follow a divine instinct. Verse 12. Therefore will I be unto Ephraim as a moth,] Their sin was the greater, because they were so willing to it, and so easily drawn to idolatry, as most agreeable to their nature, and making much for their ease: which was Jeroboams main argument. It may very well be, that he threatened punishment to those that disobeyed his commandment: but here they should have stood out, and have bide the worst; choosing affliction rather than sin; which because they did not, therefore they should perish by their own hand, and counsels: they shall be motheaten, as a garment that breedeth the moth, and as a tree that breedeth the worm that wasteth it. Not but that God had a special hand in their punishment: and this not permissive only, but active too, I will be unto Ephraim, etc. For is there evil in a city, and he hath not done it? The changes and periods of Kingdoms are of him, Psal. 75.6, 7. that men may know that the Heavens do rule, Dan. 4.26. so are the alterations in men's bodies and estates, as Job setteth it forth, Chap. 4.19. and 13.28. and 27.18. Every one (say some Chemics) hath his own balsam within him: his own bane 'tis sure that he hath: his clay-cottage is every day ready to drop on his head. And for his Estate, 2 Cor. 5.1. there are ofttimes secret issues and drains of expense, at the which it runs out, as at an hole in the bottom of the bag, Hag. 1.6. See the Note there. Howbeit Gods holy hand is in all this; I will be unto Ephraim as a moth, etc. that is, I will waste them sensim, sine sensu. Secretly, insensively, slowly; but surely, and inevitably: This David after Job, acknowledgeth, Psal 39.11. When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth, thou castest him into a corruptio totius substantiae, as the Physicians call the Hectic: surely every man is vanity. Selah: Yea he is altogether vanity, yea and that in his best estate, when he is best underlayed, when settled on his best bottom, verse 5. when he is gotten upon his mount with David, and thinks to die in his nest with job: Psal. 130.7. Job 29.18. Luk. 12. Mar. in cap. 28. & 11. c. 25. when he counts upon much good laid up in store for many years, as that rich fool, that reckoned without his host, as we say. Tinea damnum facit, & sonitum non facit, saith Gregory. The moth maketh no noise, but doth a great deal of hurt among clothes. The worm here, rendered rottenness, is minutissimus vermisulus, saith Luther here, a very small creature, but doth no small mischief: Teredo. for it eats out the heart of the strongest wood, yea of the strongest oaken planks at Sea. See here what a poor creature is man, yea a whole kingdom, when as a moth and a little worm may consume them: when they may be crushed before the moth, as job speaks, Chap. 4.19. he saith not, before the Lion, but before the moth. Learn also to take heed of sin, yea of secret sins, 2 King. 17, 9 lest we be secretly wasted, our graces cast into a consumption, our comfortables wiped away, our consciences wearied with secret buffets, as being smitten with the rod of God's mouth, Esay 11.4. our estates melted as the fat of lambs before the fire, and our land insensibly wasted, and by degrees desolated; as Ephraim and judah were, as the Greek Empire was, and as it began to be here with us, in Queen Mary's reign, which was never prosperous after that she had abolished the Gospel: for beside foreign losses, of Calais, Speed. etc. extreme dearths raged, much hurt was done by thunder from heaven, and by fire in the royal Navy, and all things went to worse, till Queen Elisabeth came in, Q. Eliz. life by M. Clark. Mart. 2. part, pag. 319. a repairer of the breach, a restorer of paths to dwell in, Esay 53.12. according to that glorious Epitaph, caused by King james to be inscribed upon her Princely Monument by him erected. Verse 13. When Ephraim saw his sickness,] i. e. Felt himself motheaten, hard-driven, and at a very great under, as those must needs be whom God setteth against. and judah his wound,] Heb. his ulcer, that needeth crushing to get out the filth, jer. 30.13. Obad. 7. Ephraim was sick, (God had made him sick in smiting of him, Mich. 6.13.) and judah was sore, yea ulcerated, impostumated, and they were both sensible of it: but not otherwise then bruit beasts, which when they are smitten or sick, feel it, and howl out, but have not the reason to think whence the pain comes, what may be the cause, and cure of it. Ephraim and judah make out indeed for help, but they run to wrong remedies, and refuges: they turn not to him that smote them, neither do they seek the Lord of Hosts: therefore is not his anger turned away, but his hand is stretched out still, Esay 9.12, 13. If God be angry, no other helps can relieve us; no creature comfort us; no combination with King jareb secure us. In a Mine, if a damp come, it is in vain to trust to your lights; they will burn blue and dim, and at last vanish; you must make haste to be drawn upward, if you will be safe. So must men make to God; fleeing from his anger to his grace. Blood-letting is a cure of bleeding, and a burn a cure against a bourn; and the running to God is the way to escape him; as to close and get in with him that would strike you, doth avoid the blow. In a tempest at Sea, it is very dangerous to strike to the shore: the safest way is to have Sea-room, and to keep in the Main still, etc. jareb cannot be a Defender (according to the import of his name) if God come against a people or person. Brass and Iron can fence a man against a bullet or a sword; Esay 30.33. D Rainolds, serm. before Parl. july 27. 1642. but if he were to be cast into a furnace of fire, it would help to torment him; if into a pit of water to sink him. Now our God is a consuming fire, and his breath a stream of brimstone, etc. as a Reverend man maketh the comparison. Then went Ephraim to the Assyrian, and judah sent to king jareb,] Or, to the king of jareb, or to the king that should plead, and revenge his cause and quarrel. Ad Regem propugnaturum, saith junius. Help O king, said she in the holy history. King's should be Helpers, Propugnatours, Protectors. Sanctuaries of safety to the oppressed, whether Subjects or Neighbours: such as the late king of Sweden was to the oppressed Princes of Germany: And before him, Queen Elisabeth to the Low-countrey-men; whose protection when she undertook, the king of Sweden that then was said, Camd. that she had taken the crown off her own head, and set it upon the head of Fortune. But what a madness was it in Ephraim and Judab to call in the Assyrian to their help, as they did, 2 King. 16.7. 2 Chron. 28.16, 21. but especially 2 King. 15.19, 20. & 17.3. This was to invite the enemy into their kingdom, and to show gold-thirsty Babel, where she might have her full draught. Thus Judea was (after the return from Babylon) lost again to the Romans, by their calling Pompey to decide the controversy betwixt the disagreeing brethren. And such an ungain course was attempted by john King of England, when, being overlaid in his Baron's wars, Heyl. Geog. he sent to the Monarch of Morocco for aid, offering to hold his kingdom of him. and to receive the law of Mahomet; but he was rejected with scorn. Afterwards, he passed away his kingdom to the Pope, in hope of help; but had so little joy of it, that he was heard to complain, Postquam me ac mea regna (proh dolour.) Rom. subjeci Ecclesia, nulla mihi prospera, sed omnia contraria advenerunt, I never prospered since I subjected myself and my Kingdoms to the Sea of Rome. No more did the Greek Churches, as above hath been mentioned. By iniquity, saith Solomon, shall no man be established, Prov. 12.3. Shall they escape by iniquity? Psal. 56.7. saith David: What? no better means and ways to help themselves by? In thine anger cast down such a people, O God. It is not more a prayer then a prophecy: and it was fulfilled upon this people. Yet could he not heal you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 medela. nor cure you of your wound.] King's have their names in Greek from healing: they should be Physicians, and binder's up of wounds, as Esay 3.7. (see Corn. à Lapide on that Text) But King Jareb proved a Physician of no value: instead of healing the wound, he made it wider; instead of helping King Ahaz, 2 Chro. 28.20. he distressed him, saith the Text. The creature was never true to those that trusted to it. Such are sure to be frustrated, Jer. 14.3. subjected to God's wrath, Psal. 78.22. cursed with a curse, Jer. 17.5, 6. pointed at as forlorn fools, Psal. 52.7. Verse 14. For I will be unto Ephraim as a lion,] I, that is, my Assyrian, the rod of my wrath: will be as a lion, or leopard, a creature swift and fierce above measure. Aelian. de var. hist. lib. 12. cap. 39 The Vulgar rendereth it, a lioness, which, saith Aelian, is robustissimum & bellicosissimum animal, a most strong and stout creature: Hence Semirams gloried much, when in hunting she had taken not a lion, but a lioness. What is stronger than a lion, said those Philistims to Samson, Judg. 14.14. See 2 Some 1.23. Prov. 30.29. The Lion (but especially the young Lion, that is in his hot blood) fears no other creature, falls upon his prey with great fury, and teareth it; carrieth it away when he hath done in his mouth, or devours it in the place, and fears no rescue. If pursued, he altereth not his gate though he die for it. Some say that he is frighted at the crowing of a cock, or the creaking of wheels. But the Lion of the tribe of Judah cannot be terrified by any thing or turned out of his tract. And Nabuchadnezzar his servant is oft compared to a Lion, Esa. 5.29. Jer. 41.7. Dan. 7.4. as being set a-work by God to revenge the quarrel of his Covenant, upon a perverse and perfidious Nation. Hence that oft-repetition here of the pronoun I I, even I will tear and go away] Tear the very kell of their heart in sunder, tear them by the teeth of my terrible sword, which shall devour flesh and drink blood; yea be drenched and drunk in the gall of these ungodly wretches. They have no way to help themselves better then to fall down flat before this Lion, Satis est prostrasse leoni. Plin. lib. 8. cap. 15. to rend their hearts and not their garments, to break off their sins by repentance, and to be abrupt in the work, lest he tear them to pieces, and there be none to deliver them. If this be not timely and truly done, God will go on in his wrath: and of a moth and little worm become a ramping and a roaring Lion. The little cloud though at first but as an handbredth, will soon overspread the whole heaven: yea as one cloud followeth thick upon another, so will one judgement upon another, if the Sun of Repentance do not interpose and disperse them. Light afflictions not improved to this purpose, will be but as a drop of wrath forerunning the great storm: as a crack forerunning the ruin of the whole building. That is a known text, If you will not yet for all this hearken unto me, than I will punish you seven times more, and seven times more and seven to that, Levit. 26.18, 28. Three several times God raiseth his note, and he raiseth it by sevens; and those are discords in Music. Such saying will be heavy songs, and their execution heavy pangs to the wicked. Verse 15. I will go and return to my place] To my palace of Heaven: so the Chaldee rendereth it, I will withdraw my Majesty, and return into the habitation of my holiness, which is in heaven. I will go from them that they may come to themselves, with the Prodigal: I will forget them that they may remember themselves: I will trouble myself no further with them (when God comes against sinners he is said to come out of his place, and so to disease himself Esay 26.21. with Lam. 3.33.) that they may be afflicted and weep and mourn after me Jam. 4.9. I will take my rest, and I will consider in my dwelling place, as Esay 18.4. I will hid my face from them, I will see what their end shall be: for they are a very froward generation, etc. Deut. 32.20. and they shall see that I will be as froward as they, for the hearts of them, Ps. 18.26. I will gather them in mine anger and in my fury, and I will leave them there, Ezek. 22.20. that they may know the worth of my gracious presence, (which they have not prized) by the want of it: and be pricked on thereby to pray, Return O Lord: how long? and let it repent thee concerning thy servants. O satisfy us early with thy mercy, etc. Psal. 90.13, 14. Thus mothers use to leave their children (or at least turn their backs upon them) till they mourn and make moan after them. Thus the Lion seems to leave her young ones, till they have almost killed themselves with roaring and howling: but at last gasp she relieves them, whereby they become the more courageous. God also will return to his people, when they once turn short again upon themselves, and see their sin-guiltiness, and seek his favour. This is God's end 1 Cor. 11.32. and the happy effect of affliction sanctified, 1 King. 8.47. Till they acknowledge their offence] Heb. Till they become guilty: till they plead guilty, and carry themselves accordingly, blushing and bleeding in my presence. Thus Saint James, Be afflicted, or be miserable, Chap. 4.9. ye are so; but see yourselves to be so: tremble and humble at God's feet for mercy: give glory to God my Son, and confess thy sin, Josh. 7.19. The viper beaten casts up her poison. The traitor on the rack confesseth all. He that in affliction acknowledgeth not his offence, and seeketh God's face, is more hardhearted than a Jew, as is to be seen here and Psal. 78.34. and 1 Sam. 7.6. In the year of Grace 1556. at Weissenston in Germany, a Jew for theft was in this cruel manner to be executed. He was hanged by the feet with his head downward, betwixt two dogs, which constantly snatched & bit at him. The strangeness of the torment moved Jacob Andreas, a grave Divine, to go to behold it. Coming thither he found the poor wretch as he hung, repeating verses out of the Hebrews Psalms, wherein he cried out to God for mercy. Andrea's hereupon took occasion to counsel him to trust in Jesus Christ, the true Saviour of mankind. Melch. Adam. in vit. Jac. Andreae. the Jew embracing the Christian faith, requested but this one thing, that he might be taken down and baptised, though presently after he were hanged again (but by the neck as Christian malefactors suffered) which was accordingly granted him. Lat. Serm. Latimer reports a like story of one in his time, who being executed at Oxford, was cut down but not quite dead. And means being used to recover him, he came again to himself, and then confessed all his villainy, which before he would not be drawn to do. In the life of Master Perkins also mention is made of a lusty fellow at Cambridge, who being upon the ladder and affrighted with the forethought of hell-torments, was called down a gain by Master Perkins, who prayed with him and for him so effectually, as that the beholders could not but see a blessed change thereby wrought in the prisoner; Master Fuller and Mr. Clark in Mr. Perk. his life. who took his death with such patience and alacrity, as if he actually saw himself delivered from the hell which he feared before, and heaven opened for the receiving of his soul to the great rejoicing of the beholders. How well might these men say with Themistocles Periissem nisi periissem. I had been undone, if I had not been undone. David was brought home by the weeping-crosse, Psal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herod. lib. 1. Alsted. Cbroni. pag. 325. 119.67. Affliction was a better Schoolmaster to Queen Elizabeth then Master Ascham; Nocumenta documenta, said Croesus, when he was in the hands of his enemies. The Burgundians well beaten by the Huns, fled to Christ the God of the Christians, and embraced his Religion. and seek my face] Out of a deep sense of their sin-guiltiness. This is the work of Faith, as the former of Repentance. God was not so gone from his people, nor so far out of their call: but that if they could find a praying heart, he would find a pitying heart: if they would acknowledge their offence; he would forgive the iniquity of their sin, Psal. 32.5. If they would set their Faith a work (as she in the Gospel did, of whom it is said, that when Christ would have hid himself, it could not be: for a certain woman whose daughter was diseased, came and fell at his feet, fetched him out of his retiring-room Mark 7.24.25.) he would break the heavens and come down from his place Isai. 64.1, 2. he would come leaping over all lets and impediments, those mountains of Bether or of division, to the relief of his people (See this set forth Cant. 5. with the Notes there.) Provided that they seek not so much their own ease and ends as his face and favour, the sense of his presence and light of his countenance, the fear of his name, and comforts of his spirit. Thus David Psal. 63.1. O God thou art my God, early will I seek thee: my soul thirsteth for thee in a dry and barren Land. Carnal prayers in time of misery are but such as the dry earth, or the hungry raven make. They are the prayers of nature for ease, not of the spirit for grace: such as was that of Pharaoh, when the rack made him roar, the rod slatter. See Zach. 7.5, 6. with the Notes. In their affliction they will seek me early] Manicabunt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept. They will morning me, so the orginal hath it. They will do it, saith God, for I will give them to do it; both to will it, and to work it: for otherwise afflictions (Gods hammers) do but beat cold iron: wicked men grow worse for corrections, as water is more cold after a beat, as naughty boys are more stubborn or more stupid after a whipping. These also may cry to God, as prisoners at the bar, or malefactors upon the rack: yea seek him early, after a sort, and yet not find him Prov. 1.27. no though they seek him with their herds and flocks. Hos. 5.6. because they seek him not early, and earnestly, or diligently as Prov. 7.15. inflamedly as Baruch Nehe. 3.20. and Jabez 1 Chro. 4.10. accurately and anxiously, as the Church sought her beloved Cant. 5.1. as the Virgin Mary sought her lost Son. Luke 2. they seek him, not for himself, but for his corn wine and oil Hos. 7.14. they seek not him but his; they seek him not till they have nothing else to seek to. Most justly therefore may God reject their suits and regest upon them, Judg. 10. Depart from me ye wicked, Get ye to the gods whom ye have chosen, etc. Justly may he say to them as once Jephta did to his country men. Do ye now come to me in your distress, who in your prosperity said unto me, Depart from us, we will none of the knowledge of thy ways? Those that will find God must seek him early. O satisfy us early with thy mercies, Psal. 90.14. They must seek him early and late too Esay 26.9. always and by all means, as the Apostle speaketh in another case; but especially in affliction, as here; for he looks for it. Our Saviour being in an agony prayed more intensively; so did David out of the deep, Jonah out of the whales belly, the Church when she was in danger, as she thought of losing God, than she set up her note and cried, Thou art put in the midst of us, Jer. 14.9. leave us not Extingui lucem nec patiare tuam. Thus affliction exciteth devotion in the Saints: and although they seek the Lord and his strength, seek his face evermore, yet especially, In their distress they cried unto the Lord, and he heareth them, Psal. 120.1. in the night of affliction they take the light of a lively faith, and seek him early. And that they may not fail to find him, they call in help of others, as here in the next chapter. Come and let us return, etc. CHAP. VI Verse 1. COme and let us return unto the Lord, etc. So sweetly was God's expectation answered: as likewise it was in David Psal. 27.8. No sooner could God say, Seek ye my face, but his holy heart answered (as it were by an echo) Thy face Lord will I seek. Look what God aimeth at in his administration to his elect he will have it: He will have out the price of his Son's blood, who gave himself for us that he might redeem us from all iniquity, etc. Tit. 2.14. and that he might give repentance to Israel, and forgiveness of sins, Act. 5.31. See the proof and practice hereof in these Jewish converts. Come and let us return to the Lord, etc. See how in those days and at that time the children of Israel shall come, they and the children of Judah together, going and weeping they shall go and seek the Lord their God. They shall ask the way to Zion with their faces thitherward, saying, Jer. 54, 5. Come and let us join ourselves to the Lord in a perpetual Covenant, that shall not be forgotten. Judah and Israel could not agree at other times: but when they are in a weeping condition, than they could, when they passed through the valley of Bara, Psal. 84. and made it a Bochim with their penitent tears, even they could go from strength to strength, or from company to company (one company coming this way, and another that) and not rest until every one of them in Zion appeareth before God. Psal. 84.6. ●. This was fulfilled, partly when the Lord turned again, the captivity of Zion out of Babylon, and those that had sown in tears reaped in joy: those that went forth weeping and bearing precious seed came again with rejoicing and brought their sheaves with them, Psal. 126.5.6. confer Jer. 29.13. partly, under their captivity and oppression by the Romans, which was when Christ came and by his Apostles converted thousands to the faith, so that multitudes of them were ●aily added to the Church, Acts 2. and 3. And lastly at that long looked for calling of the Jews; when they shall fly to Christ crucified as the doves unto their windows; Isai. 60.20. when they shall bring their brethren as an offering to the Lord upon horses, in chaerets, and in litters: that is, though sick, weakly and unfit for travel, yet rather in litters, than not at all; every one exciting other, and saying, Come and let us return unto the Lord. etc. Return unto him, from whom we children of Israel have deeply revolted. Isai. 31.6. Let us not pine away in our transgressions, aa those Ezek. 33.10. for yet there is hope in Israel concerning this thing, Ezra 10.2. we have done all this wickedness; yet let us not turn aside from following the Lord: for this were to add rebellion to sin, 1 Sam. 12.20. this were worse than all the rest. Come let us return unto the Lord] By our sins we have run from him: by repentance let us return unto him. See for this the Note on Zach. 1.2. If the wicked have their Come, Prov. 1.11. Esay 56. ult. should not the Saints have theirs? as Esay 2.3. Zech. 13.21. See the Note. Should not Andrew call Philip, and Philip Nathaneel, as one link in a chain doth another, etc. True grace is communicative, charity is no churl; the Saints like not to go to heaven alone. For he hath torn] Rapuit not cepit, as the vulgar, by a foul mistake of capio for rapio in the Hebrew Lexicons. Here these converts confess that their affliction neither came forth of the dust, Job 5.6. nor without their desert: they acknowledge God to be the Lion that tore them, Chap. 5.14. and not without cause: for that they had wickedly departed from him. This is is one property of true repentance, still to justify God, and to say as Mauritius the Emperor did (after David) when he saw his wife and children slain by the traitor Phocas, etc. Righteous art thou, O Lord in all thy ways, and just in all thy proceed. Another property of it is, Psa. 119.137. to bring a man to God with some assurance of healing. He will heal us,] For he is jehovah the Physician, Exod. 15.26. Now Omnipotenti medico nullus insanabilis occurrit morbus, saith Isidore, To an Almighty Physician, no disease can be uncurable. Ephraim went to the Assyrian upon sight of his disease; but he could not heal him, Chap. 5.13. But God both can and will. Here he is compared both to a Physician, he will heal; and to a Surgeon, he will bind up. That which the Poet's fable concerning Telephus his Spear, is here only verified: una eademque manus vulnus opemque ferat. Initium poenitentiae est sensus clementiae Dei. The same holy hand that tore us, must cure us: and the sound persuasion of his readiness to do it for us, will soon of any thing bring us into his presence. judas confesseth his wound, and despaireth of the cure. But Peter is constrained by the love of Christ to weep bitterly, and believe. A stroke from guilt broke judas his heart into despair: but a look from Christ broke Peter's heart into tears. There is no mention of Israel's lamenting after the Lord, while he was gone: but when he was returned, and settled in Kiriath-jearim, than they poured forth water, etc. 1 Sam. 7. then they gather about him, and will do any thing that he commandeth them. Let us draw near with a true heart, in full assurance of faith, Heb. 11.22. Deijcit ut relevet: premit ut solatia praestet, Enecat, ut possit vivificare, Deus. Verse 2. Jer. 18.12. After two days will he revive us,] Whereas some of those that were called upon to Come and return unto the Lord, might say with those in jeremy, Nay, for there is no hope, Psal. 88.5. God hath mortally wounded us, so that we are already in the jaws of death, free among the dead, as the Psalmist hath it, free of that company: The better sort of them, fullest of faith, answer: Dead though we be, yet God will revive us: and long though it seem, yet after two days, or such a matter, in a very short space, so soon as ever it shall be convenient, and for our greatest good, He that shall come to our comfort, Heb. 10.37. will come, and will not tarry. And for the certainty of it, as sure as the third day followeth the second, so sure shall deliverance come in due season: fear ye not. In the third day he will raise us up,] He will, he will, never doubt of it. O the Rhetoric of God O the certainty of the promises! See the like expressions, Esay 26.20. & 10.25. Hagg. 2.7. Habak. 2.3. Heb. 10.37. and have patience. God's help seems long, becauser we are short: Nec quia dura, sed quia molles patimur. We should draw forth hope as a line: Senecal Joh. 13.7. and think we hear Christ saying as he did to Peter, What I do thou knowest not now, but thou shalt know hereafter. Verse 3. Sciemus sectabimur que. Vatabl. Then shall we know,] Heb. And we shall know, we shall follow on to know, i. e. We shall experimentally know the Lord, if we turn unto him: we shall taste and see that the Lord is good. We shall not only be raised out of the dust of deaeths, that is, of deep afflictions, (wherein we lay as among the pots) and live in his sight, Psal. 22.15. Psal. 68.13. that is, comfortably; but we shall know him, which is life eternal; yea we shall prosecute knowledge, follow on to know, as unsatisfiable, and not content with any measures already required: yea we shall proceed therein and make progress, as the morning light doth to the perfect day. Those that turn from their iniquities shall understand God's truth, Dan. 9.13. shall be of his Council, Psal. 25.14. shall have the mind of Christ, 1 Cor. 2.16. the wisdom of God in a mystery, verse 7. such as the great Rabbis of the world can no more understand, than the Philistines could Sampsons' riddle, verse. 8. yea these pure in heart shall see God, Matth. 5.8. see him and live, see him, and eat and drink, being much acheared and refreshed, as those Nobles of Israel, Exod. 24.10, 11. Provided that being on●● enlightened, and having tasted of the heavenly gift, they be not slothful, but show the same diligence, Heb. 6.4, 11, 12. in the use of means to get more knowledge, till they all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ, Ephes. 4.13. or, (as the words may be read) of that age wherein Christ filleth all in all, Ephes. 3.19. so as to be able to comprehend with all Saints the several dimensions, and to know the love of Christ, which passeth knowledge, Lo, this is indeed to follow on to know the Lord: when we are still adding to our virtue knowledge, till (with those famous Romans) we be full of goodness, Rom. 15.14. filled brimful with all knowledge, able also to admonish one another, saying, Come, and let us return to the Lord, etc. Come ye, and let us walk in the light of the Lord, Esay 2.5. walk in that light we have, and we shall have more: for to him that hath, sc. for use and practise, shall be given, Mar. 4.25. He that first begs, and then digs for knowledge, searching for her as for hid treasure, Prov. 2.3, 4. He shall be sure of some daily come in from Christ: he shall understand the fear of the Lord, and find the knowledge of God, verse 5. Christ will say unto him, as once he did to Nathaneel, Thou shalt see greater things than these, john 1.50. even great and mighty things, which thou knowest not, jer. 33.3. His going forth is prepared as the morning,] That is, as sure as the morning followeth the night, and shineth more and more unto the perfect day; so sure shall God appear for our comfort, and shall dispel the night of our calamity. Psal. 30. Mourning lasteth but till morning; and as before the morning-light is the thickest darkness, so before deliverance our afflictions are usually increased upon us. God appeareth on the sudden and beyond expectation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as out of a cloud, or as out of an engine) and shows himself then usually, when things are at worst. Hence that of job, Post tenebras spero lucem: and that of the Church in Micah, Though I fall, Mich. 7.8. I shall arise: when I sit in darkness, the Lord shall be a light unto me. Vatablus applieth this Text to the coming of Christ, that daystar from on high, Orietur Christus ut aurora qua ad●entu suo depellit tenebras. that Sun of righteousness, to whom all the Prophet's point God's people, when they would comfort them indeed; for he is the Consolation of Israel, the Desire of all Nations, for whom their souls waited more than they that watch for the morning, wait for the morning, Psal. 130.6. But because Gods going forth is opposed to his departure, when he retired to his place, Chap. 5.10. therefore his settled going forth here, is by most interpreted of his manifestations of his mercy to his poor prisoners of hope, those disconsolate captives, whom he not only brought back from Babylon, but also shined into some of their hearts, 2 Cor. 4.6. by the light of the knowledge of the glory of God in the face of jesus Christ. and he shall come unto us as the rain,] As the showers of blessing, Ezek. 34.26. rain of liberalities, Psal. 68.9. rain of righteousness, Hos. 10.12. Citò exaudi me Domine: complue me, saith Austin upon those words of David, My soul thirsteth after thee, as a thirsty land. Hear me quickly, O Lord, rain righteousness upon my dry soul, fill me with the fruits of thy Spirit; whose work it is to illuminate and sanctify, as it is the Fathers to heal, verse 1. and the Sons to revive, and raise us together with himself, the first-fruits of them that sleep, verse 2. as the latter and former rain unto the earth.] sc. in perfection of gifts and graces, by degrees wrought in our hearts: Or, in seasonable and suitable comforts, as rain in seedtime, softening the ground: and a little before harvest, to plump and fill up the corn in the ear. Verse 4. O Ephraim, what shall I do unto thee, & c?] See how soon the Prophet changeth his note. Hitherto he had set forth their repentance, in sense of mercy: now all on the sudden, he upbraideth and threatneth them for their incorrigibleness, and inconstancy. Ministers must turn themselves, as it were, into all shapes and fashions, both of speech and spirit, to win people to God. Aaron's bells must be wisely rung, saith One. Sometimes the Triple of Mercy sounds well. M. Neh. Rog. At other times the Tenor of Judgement, or Countertenor of reproof sounds better: and it oft falls out that the Mean of Exhortation soundeth best of all. It is his wisdom to observe circumstances, and know how to curse as well as bless, chide as well as comfort, and speak war to a rebel, as well as peace to a friend. And herein indeed lieth the wisdom and faithfulness of a Teacher. Then, and only then shall he prove himself sincere, and unpartial, when he holds this course. What shall I do unto unto thee? It is, as if God should say, I have done mine utmost, as Esay 5.5. Mich. 5.3. and now am at a stand, and can scarce tell what to do more. See the like expostulatory complaints, jer. 2.30, 31. & Chap. 5.3. Amos 4.6. Esay 26.10. Matth. 11.16, 17, 18. & 23.37. I would, but thou wouldst not. As the loving hen is always caring for her chickens, and calling them about her, that she may gather and guard them from the mischief of all vermin: but they will needs be straggling, and so perish. So if God's people will not hearken to his voice, if Israel will none of him: what can he do less than give them up to their own hearts lusts, Psal. 81.12. yea give them up to the devil, to be further hardened to their just destruction, saying, That which will die, let is die? All that God can do is, as here, to mourn for their obstinacy, and foolhardiness in rejecting his grace, as he wept over Jerusalem, Luke 19.42. We should also do the like, Esay 24.16. Jer. 4.19. Rom 9.2. Acts 2.40. crying out with Esay, My leanness, my leanness! and with Jeremy, My bowels, my bowels! and with Paul, I have great heaviness and continual sorrow in my heart, for my perverse Countrymen. Peter calleth them, an untoward generation: such crooked pieces that there was no working upon them. A cunning Carver can cut the similitude of any creature, yet not on a crooked or rotten stick. Where lieth the fault? surely in the crookedness of the stick, and not in the Carvers cunning: so is it here. When men wrestle with God, as Deut. 32.5. shift him off, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as the Apostles word signifieth, Heb. 12.25. take up the bucklers against the sword of his Spirit, lest it should prick them at heart, as Acts 2.37. and let out the life-blood of their lusts, that they might live; what can the Lord do in this case, more than pity their unhappiness, and punish them for their stubbornness, as the Judge pitieth a malefactor, as he is a man, but yet condemneth him as a thief or murderer? Tell me not here, that God could have done more for Ephraim and judah then the did; Matt. 8.2. and they might have said in answer to God's question here, as that Leper in the Gospel did. Why? Lord if thou wilt thou canst make me clean. Hence it is, God by his absolute power can make iron swim, rocks stream forth water, stones to yield children to Abraham: he can do whatsoever he pleaseth; save without means, etc. But it is his actual power that man must look to. And so he (having tied the end and the means together) cannot (say Divines) because he will not, bring men to the end, without their using those means which tend unto the end: for that is the ordinary course which he hath decreed to use, and which he will not alter, but upon special occasion, as our Saviour noteth in the cure of Naaman, and in the feeding of the widow of Sarepta, Luke 4.26.27. for your goodness is as the morning cloud, etc.] This people hearing God say, What shall I do unto you? might possibly reply; why? what should you do, but rain down righteousness upon us, and load us with lovingkindnesses? for we are good all over, we have returned and done right in thy sight, as it is said of those hypocrites, jer. 34.15, 16. and as Peter saith of some Apostates in his time, that they were clean escaped from them who live in error: and (for matter of practice) they had also escaped the pollutions of the world; knew the way of righteousness, and seemed very forward in it; were as the fore-horses in a Teem, ringleaders of good exercises, etc. who yet afterwards fell off to the world, tur● 〈◊〉 from the holy commandments, and returned with the dog, to their vomit, and with the washed sow to her wallowing again in the mire. And this is that which the Lord here upbraideth this people with, (and so stops their mouths) viz. that their goodness, or mercifulness, their piety toward God, and charity toward men, ●as nothing else but a morning-cloud, Judas ver. 12. a waterless cloud, as Judas hath it, a mere flaunt, or flash, an outside only, an empty sound, a vain pretence; It was also as the morning-dew, which is soon dried up by the Sunbeams: In a word, they were both false and fickle, unsteady and unstable, constant only in their inconstancy. Hence this pathetical complaint of them; God knew not where to have them, and therefore not what to do with them. These were never right with God, because not steadfast in his covenant, Psal. 78.36, 37. they are unstable as water, therefore they shall not excel, Gen. 49.4. they never were a willing people in the day of Christ's power, Psal. 110 3. his power was never put forth upon them, to subdue their wills to Gods will. They never yet attained to that spirit of power, of love, and of a sound mind, 2 Tim. 1.7. Inconstancy comes from weakness. The strength of Israel repenteth not, 1 Sam. 15.29. Verse 5. Therefore have I hewed them by my Prophets,] Therefore? wherefore? because there is so little stability, and solidity in them: because they are so off and on, so light and false hearted; therefore I have spared for no pains, (though all to small purpose) but have sharply rebuked them, that they might be sound in the faith: yea I have sought against them with the sword of my mouth, Rev. 2.16. and slain them by powerful convictions of conscience: so that they are self-condemned, and the judgements are written, as it were with a beam of the Sun, they are so clear to themselves and others. This is the coherence, and the reason of the illative particle Therefore. It is the sad complaint of a late Reverend writer, when we have spent all our wind on our people, their hearts will be still apt to be carried away with every wind of doctrine. They are won, saith another, with an apple, and lost with a nut: no man knows where to find them in one mind for a month's space: such a generation of Moon-calves never appeared in the world before. Our giddy-hearers (saith a third) after all our pains taken with them, have no mould, but what the next teacher casteth them into; being blown like glasses, into this or that shape at the pleasure of his breath. But to return to the Text. I have hewed them by the Prophets] who are here compared to Masons or stone-hewers, 2 King. 12.12. 1 Chron. 22.2. Job 19.24. Esay 51.1. to Carpenters 1 King. 5.15. Prov. 9.1. Esay 5.2. to day-labourers who dig pits and cisterns Deut. 6.11. and 8.9. 2 Chron. 26.10. Neh. 9.25. Jer. 2.13. A ministers life is no idle-mans' occupation; they meet with many rough stones, knotry pieces, hard quarres, tough work. Some are stone's crumbling, all to crattle, as soon as we begin to hammer them; and as timber falling to splinters when we fall to hewing of them: and other such sons of Belial there are that a man cannot speak to them: 1 Sam. 25.17. they are thorns that cannot be taken with hands, but the man that shall touch them must be fenced with iron, and with the staff of a spear. These shall be thrust away as thorns, and utterly burnt with fire, 2 Sam. 23.6, 7. And for the better sort, those lively stones, 1 Pet. 2.5, and smother pieces that are to be set into God's building, being made by his grace more malleable and tractable, there must be a great deal of pains taken with them, that they may be as the polished corners of the Temple: they must be humbled and hammered, jer. 23.29. pared and planed here in the mount; for there may neither hammer, nor axe, nor any tool of iron be heard in the heavenly house, for which they are fitting, 1 Kin. 6.7. And herein we are labourers together with God; ye are God's husbandry, ye are God's building, 1 Cor. 3.9. In which labourous kind of life, I endure all things for the Elects sake, that they may be saved, saith Paul, 2 Tim. 2.10. And I dare be bold to say, saith Luther, that faithful Ministers do labour and sweat more in a day, than husbandmen do in a month. And for mine own part, saith he, Si mihi esset integrum vocationem deserere, If it were lawful for me to leave my calling, I could with less pains and more pleasure, dig and do day-work, then labour as I now do, in the work of the ministry. Pareus thinks that the next words, I have killed them with the words of my mouth] is spoken by God of the Prophets. q. d. I have set them so heavy a task and put them so hard to it, that it hath been the death of them; such crabbed and rugged spirits they have met with, such stubborn and tough timber that had long lain soaking in the waters of wickedness: these tools of mine are even worn out with working. But though this be a pious interpretation, and not altogether improbable, because of the change of person here, viz. them for you: yet because such a change is ordinary in Scripture and Emphatical also; namely when God seemeth deeply displeased with any one, and therefore leaveth taking to him, and turns himself suddenly to another (see chap. 4.14. and 5.3.4.) I conceive it may very well be so in this place. Sic enim contemptim loqui mur. Occidi istos I have slain these refractories and rebels with the words of my mouth. I have beaten so hard upon their consciences, that they have had no joy of their lives. I have marked them out for destruction, by threatening it, as Jer. 18.7.8. and ch. 1.10. 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 Ezek. 11.13. And it came to pass that when I prophesied, Pelatiah the son of Benaiah died. So did Ananias and Sapphira, Acts 5. So do many despisers now adays, though it appear not by them. A man may have his bane about him, though he fall not down dead in the place. If any man hurt Christ's two witnesses, fire (though not felt) proceedeth out of their mouths and devoureth their enemies. Rev. 11.5. And thy judgements are as the light that goeth forth] i. e. I have clearly denounced them and will as openly execute them in the sight of this Sun. The righteous shall see it and shall say, Lo this is the man, etc. Psa. 2.6.7. and 119.137. Thou, by thine hypocrisy, and external services, as verse 6. hath cast a mist before men's eyes, that they cannot think thee to be so near a judgement: but I will dispel that mist, and make my works a comment upon my word: and having sent unto thee a powerful ministry, but to no purpose, I will make thee, who wouldst not hear the word, to hear the rod, and who hath appointed it. Mic. 7.9. Verse 6. For I desired mercy and not sacrifice] that is, rather than sacrifice: I prefer the marrow and pith of the second table, before the ceremony and surface of the first. I desired mercy] Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I desired it with singular delight and complacency, Aurea certe sententia, saith Rivet. This is a golden sentence, twice quothed by Christ himself, Mat. 9.13. and Mat. 12.7. which noteth the eminency of it. And with it agreeth that answer of the Scribe so much approved of by our Saviour Mar. 12.33. To love thy neighbour as thyself is more than all burnt-offerings and sacrifices. And that of the Author to the Hebrews. But to do good and to communicate forget not: for with such sacrifices God is well pleased Chap. 13.16. a great deal better pleased then with all the outward services and sacrifices of the Law, which yet were commanded by God, but not to be rested in. These be famous sentences indeed; M. Sam. Clark, Life of Luth. such as a man would fetch upon his knees from Rome or Jerusalem, as a Reverend man saith of certain brave say of Luther, which he had recited. Mercy is here put for all the duties of charity; as the knowledge of God is for those other of Piety, whereof it is the rise and foundation. Mercy is set first non ut potior sed ut notior, not as better but as better known, and more noriced. They are set together, because they must not be sundered in our practice. Obedience must be universal, extending to the Compass of the whole Law. A man must not be funambulus virtutum, as Tertullian speaks, going in a narrow tract of obedience, picking and choosing what he will do and what not; following God in such duties as will suit with him and no further. He must follow after God as Caleb Num. 14.14. have respect to all God's commandments, Act. 13. and do all his wills, as David walked in all the commandments and ordinances of the Lord blameless, as Zachrry and Elizabeth Luke 16. These partial and perverse Jews walked in all the ordinances, but they cared not for the commandments: they were altogether for the ceremonial Law, but neglected the moral. Or if they did any thing that way, it was but the outward act of a commandment, which men may naturally perform. Thus Ahab humbled himself: and some think that Vria (which Esay calleth the faithful witness) the same with him that brought in the Altar of Damascus, Esay. 8.2. 2 Kin. 16.10. yet reputed a faithful man of his word. An hypocrite may show mercy, but not love mercy, Mic. 6.8. and know God, but not affectively, practically, according to that of Saint john, Hereby we know that we know him, if we keep his commandments, 1 Joh. 2.23. This is that obedience which is better than sacrifice, 1 Sam. 15.22. jer. 7.21. and no wonder, Quia per victimas, aliena caro, per obedientiam voluntas propria mactatur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isoc. saith one; in sacrifices the flesh of another, but in obedience our own wills are offered up: and this the very Heathen, by the dim rush-light of nature, saw to be better. Hold thou it the fairest sacrifice and best service, to keep thyself pure and upright, saith Isocrates. O Nicocles. And, Non bove Mactato coelestia numina gaudent. Sed, quae praestanda est & sine teste, fides. Ovid. Epist. Vers. 7. But they like, men] Heb. like Adam, that Arch-rebel, that old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after the similitude of whose transgression these men had sinned, Rom. 5.14. and so deserved, in like sort to be punished, by being cast out of their country, as he was out of paradise. Thus some sense it: as if the prophet would here reduce these covenant-breakers, to that first transgressor Adam in whom they all were; as the whole country is in a Parliament-man, and as Levi was in Abraham's loins, and paid tithes in him, Mercer. Tremell. Vatabl. Clavius. Tigurin. Perinde ac foedus alicujus hominis infimi & infirmi. Polan. Heb. 7.9. Others take Adam for an Appellative, and give a reason for it out of the text, because it is Keadam, and not Kahadam, with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emphatical. And of these some again read it thus, Illi tanquam hominis transg●●ssi sunt foedus, they transgressed the covenant, as if it had been a man's covenant: they made no more of breaking it, then as if they had had to do with dust and ashes like themselves, with their fellow-creatures, and not with the great God: and might therefore deal by their covenants, as monkeys do by their collars, which they fit on for their master's pleasure, and slip off again for their own. Others read it, as we do; They like men have transgressed, etc. sorry men fickle and falshearted men, such as David pointed at, when he said, All men are liars, and Paul, 2 Cor. 3.3. Are ye not carnal, Psal. 116.11. and walk as men, that is, as profane men, alients from the commonwealth of Israel? Singular things are expected from God's peculiar, Mat. 5.47. as to be eminent in good works, 'tis 3.14. to get above others, as Saul was above the people by head and shoulders; to get to the very top of godliness, as the Apostles phrase importeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ishon. Esai. 5.15. to keep God's covenant as the apple of the eye, as Solomon saith, Prov. 7.2. that little man in the eye, that cannot be touched but he will be distempered. This the world counts preciseness, and makes nothing of transgressing, of leaping over the hedge of any commandment, so they may shun a piece of foul way. Lo, this is the manner of most men, yea, of all men by nature; they make no bones of transgressing the laws, of changing the ordinance, of breaking the everlasting covenant, Esay. 24.5. And this when they do, they work de suo & secundum hominem; for Homo est inversus Decalogus, the natural man stands across to the law of God, to the whole Decalogue: the two tables whereof are called the tables of the covenant, Deut. 9.9, 11. Neither is this any excusing or extenuation of their sin, that they do but their kind, they do it as men. It is an aggravation rather, q. d. They not only transgress my covenant, but they do it naturally, and out of the vileness of their proper inclinations: like as the devil, when he speaketh a lie, he speaketh, de suo of his own, Joh. 8.44. he can do no otherwise. It is as impossible for those that are carnal and walk as men to keep covenant with God, as for a toad to spit cordials. If at any time they make an overture of doing it, if they make an essay, it is but as the morning cloud, and as the early dew that goeth away, as vers. 5. with which this verse cohereth; the 6. verse coming in. as it were by a parenthesis. There have they dealt treacherously against me,] There? where? in the very point of the covenant, which by their sacrifices and burnt-offerings they so solemnly professed and engaged to observe: lo, therein have they prevaricated, and then at the same time have they falsified, as the same word is used, Psal. 14.5. I have been near in their mouth, but far from their reins, Jer. 9.2. In words they profess to know me, but in works they deny me, being abominable and disobedient, and to every good work reprobate, Tit. 1.16. Or there, that is, (as the Chaldee Paraphrast senseth it,) In that good land which I have given them, even in Gilead, as in the next words. They live in my good land, but not by my good laws: yea, they have filled it (as the cursed Canaanites did before them, Ezra. 9.11.) from one end to another with their uncleanness, which therefore longs for a vomit to cast them out: There have they dealt treacherously, as the adulteress doth, who forsaketh the guide of her youth, and forgetteth the covenant of her God. The sins of such as break covenant with God are sins of a double die; they are wickedness with a witness, because they do wickedly against the covenant, Dan. 11.32. Prov. 2.17. these treacherous dealers deal treacherously, yea, these treacherous dealers deal very treacherously, Isay. 24.16. And this they have done against Me, who have stooped so low, as to strike a covenant with them; and such a covenant, 2 Sam. 23.5. and have never failed or falsified. See Deut. 29.24, 25. Vers. 8. Gilead is a city of them that work iniquity,] Another Poeniropolis; such a city there was in Greece, and so called by king Philip, for the naughtiness of the Inhabitants. This Gilead was one of those ten cities of refuge beyond Jordaen, given to the Priests for a possession, Josh. 21.36, etc. and probably the chief city, which therefore bore the name of the whole country, as Athens was called the Greece of Greece. The inhabitants thereof (though Levites) were the worst of men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. workers of iniquity, such as did wickedly with both hands, earnestly wearying themselves in the Devil's drudgery; and then sitting down to rest them in the chair of pestilence. There is not a worse creature upon earth, or so fit for hell, as a profane Priest, a debauched Minister, Mat. 5.13. Corruptio optimi pessima, as the sweetest wine makes the sourest vinegar, as the finest flesh is resolved into the vilest earth; and as the whitest ivory burnt, becomes the blackest coal: Who would have looked for so much wickedness at Gilead, at Shiloh, at Anathoth, at Jerusalem where the Priests and Scribes bare sway, and did dominari in suggestis? And yet that once faithful city was become an harlot: it was full of judgement, righteousness lodged in it, Isay. 1.21. but now murderers, In our Savours time it was Prophetarum macellum, the slaughter-house house of the Saints; as now Rome is, and once London was in bloody Bonner's days: Act. & Mon. whom a certain good woman once told in a letter, that he was deservedly called the common cutthroat, and general flaughter-slave to all the Bishops of England. At his death he boasted (as Stokesley had done before him) how many heretics he had burned: seven hundred saints in four or five year's space those bloody and deceitful men sent to heaven, in fiery charets. There are none so cruel to the lives of men as wicked Clergy. Gilead was polluted with blood,] Ezek. 33.7. & 3.18. not only with the blood of souls, (by their default drowned in perdition and destruction) but of bodies too, destroyed by their hands or means. The Priests of these times may seem, by what is said of them in the next verse, to have been men of their hands, the sworn swordmen of the devil, such as was Timotheus Herulus Bishop of Alexandria, Anno 467. Pope Innocent who threw Peter's keys into the river Tiber, and took up Paul's sword, as he called it, and that Philip Bishop of Beau-vieu in France, taken in a skirmish by our Richard the first, who sent his armour to the Pope with these words engraved on it, Vide num filii tui tunica sit, vel non, See whether this be the coat of thy son, or of a son of Mars. These, and their like in their several generations, were non Pastores sed Impostores, non Doctores sed Seductores, non Episcopi sed Aposcopi, as an Ancient hath it: And indeed, the Church hath ever been so pestered with lewd and lazy Ministers (those dehonestamenta Cleri) that chrysostom thought there were scarce any of that order in his time, that could be saved: Hierome saith, that the paucity of such as were good, had made them very precious. And Campian cries out, not altogether without cause (Malice may be a good informer though an ill Judge) Ministris eorum nihil vilius; Now this is here instanced as an odious transgression of the covenant, when such as made such a show of sacrifice to God, should exercise so little mercy to men: when such as should be Teachers, were turned Tyrants and bloodsuckers. Verse 9 And as troops of robbers wait for a man,] This verse hath much of the former in it, saith an Interpreter. The sum of it is, saith Wigandus, to show, that all the forementioned wickednesses were committed, instinctu doctorum, by the instinct of their Priests, who were now turned Tories or Mosse-troopers. Hierome asked his Jew-doctour the meaning of this text, and received this answer: that at the time of the Passeover and the Pentecost, the people used to come to Jerusalem; and as they were going in their journey, these Priests would stand in the way and slay them. Others think, that these corrupt priests took into their city of refuge divers thiefs and murderers; who not having whereupon otherwise to subsist, turned hiwaymen, (as they call them) and returning again into the city, divided the spoil with the Priests, who had their share: and are therefore called companions of robbers, and are said to murder in the way by consent, or with one shoulder, or as Simeon and Levi did at Shechem q. d. Sichemicc craftily and cruelly (for so many ways these words are rendered) & all this they did of malice forethought, Ex destinatae malitia & inito consilio. of prepensed mischief, called here committing lewdness. Even as they thought in their hearts, so they acted, saith King David. They executed the counsel of the wicked, saith the Chaldee Paraphrast. Non tam ovum ovo simile. Faciunt quicquid cognitant. They machinated mischief, and then practised what they had plotted with a deliberate will, and as it were with an high hand. Look now upon the Popish Monks, saith Tarnonius, and compare them with these Priests whom Hosea reproveth. And Luther saith, that they had a proverb in Germany, that there was nothing so bad, which the Monks could think of, but they would dare to do it. Non audet Stygius Pluto tentare quod audet Effrenis Monachus,— Vers. 10. I have seen an horrible thing in the house of Israel,] Now a very den of thiefs, as vers. 9 a Panthion of all sorts of idols, a chamber of imagery, an Egyptian Temple, gay and goodly without, but within an ox or calf, with women weeping for Tammuz, Ezek. 8.12.14. that is, for Osiris King of Egypt, whose image (under the shape of an ox) his wife Isis had advanced to be idolatrously there adored. Cap. 6. This kind of abomination jeroboam had learned in Egypt (whither he fled from Solomon his master) and brought into the house of Israel. And whereas those Idolaters said, The Lord seethe us not, the Lord hath forsaken the earth, Ezek. 8.12. I have seen it, saith God, and been sore troubled at it, and even affrighted; so as a man is quando horripilatur, when his hairs stand an end; as when the devil appeareth to him like an hairy satire. See Leu. 17.7. with the Note. Certain it is, that God hateth sin (but especially Idolatry, that abominable thing, as he calleth it, Jer. 44 4.) worse than he hateth the devil himself: for he hateth the devil for sins sake, and not sin for the devil's sake. Idolatry must needs be so much the more odious to him, because therein the devil sets up himself in the place of God; and requires men (as once he did Christ himself) to fall down and worship him. See Deut. 32.17. 1 Cor. 10.20. Rev. 9.20. So he dealeth by the poor Indians at this day, compelling them to worship him with bodily worship, and tormenting them, if they do not, worse (if worse may be) than the cruel Spaniards; Sir Francis Drake World encomp. 53. who suppose they show the wretch's favour, when they do not, for their pleasure, whip them with cords, and day by day drop their naked bodies with burning bacon The Hebrew word here used, hath some letters more than ordinary in it, to increase the signification, and to show what a very horrible thing Idolatry is. It is spurca pollutio, Tremel. in loc. as Jer. 23.14. and worse. See Jer. 2.11, 12. and 18.13. and know that God doth not use to aggravate things beyond truth, as men do, witness Nabuchadnezzar, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 3.14. Is it true, O Shadrach, Meshach, and Abednego? Or, is it of set purpose? so Buxtorf rendereth it. Is it for the nonce, to provoke me? Num de industria? Or Nunquid desolatio? so Arias Moutanus: As if he should say, What? you, to oppose the command of a king? If this be suffered, what desolation must needs follow? But this is not God's way: he lays no more words upon a thing, than the matter amounteth to if he call Idolatry, filth, fornication, abomination, an horrible thing, such as a man would start, or stand aghast at, we may be sure it is so. The Septuagint here, render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things to be trembled at, or shrieked at. In Barbary 'tis death for the Xeriffs' wife, when she seethe a man, though but thorough a casement, not suddenly to shriek out. God is a jealous God, and allows not his to look toward an Idol. If they do, he will soon see it, and visit for it. I have seen, etc. There is the whoredom of Ephraim,] Thus God looketh upon it as filthiness, and nastiness, which the people beheld as fineness and neatness. And the same do all (that have the mind of God, and senses exercised to discern betwixt good and evil) judge of all the Popish pomp and palterment, wherewith they bewitch the deluded vulgar, as the serpent Scytale doth the fleeing passenger, whom when she cannot overtake, yet with her beautiful colours she doth so astonish and amaze him, Plin. that he hath no power to pass away, till stung to death. Verse 11. Also O Judah, he hath set an harvest for thee,] This is a very difficult Text: and much vexed by Interpreters. Et hic nisi Lyra lyrasset, nos omnes delirassemus. Lyra sets this sense upon the Text, and I accord him: Though thou Judah, art also to be carried captive: yet God hath set, or provided for thee, an harvest in thine own land, when I shall have returned the captivity of my people, viz. under the conduct of Zorobabel, by the Decree of Cyrus. Here then is a promise of a joyful harvest to Judah, who is not to be punished with like severity as Israel, Chap. 1.7. and for the change of person, when I returned, for he shall have returned. See Esay 29.19. jer. 31.23. Zeph. 3. ult. Psal. 14. ult. Simul Judae captivitas & reditus praedicitur significanter admodum, saith Hierom here; Both the captivity and return of Judah is here very significantly foretold. It is a very good Note that One giveth here, sc. that God in his chastisements ever showeth himself mindful of his Covenant: after a long barrenness, Rive●. he setteth for his people a plentiful harvest, and turneth again their captivity, after that for a time he hath tried them. His mercy also and faithfulness herein appeareth, that he mingleth promises with threaten: and whiles he utterly destroyeth the kingdom of the ten Tribes, he preserveth the Commonwealth of Judah, wherein the Messiah was to come, and whereof there was not (by the ancient prophecies) to be a dissolution, till Shiloh came. Hence it is, that promises of the restauration of Judah are ever intermingled, lest any should doubt of the manifestation of the Messiah, in the fullness of time. CHAP. VII. Verse 1. WHen I would have healed Israel, etc.] Whereas Israel, hearing of an happy harvest promised to Judah, Chap. 6.11. and themselves excluded, unus. might complain of hard dealing: God shows them here, that Crudelem medicum intemperans aeger facit, the fault was merely in themselves. God came with his healing medicines to have cured them, but they hated to be healed, and like madmen, railed and raged against the Physician, spilt the potions, would none of those slibber-sauses, as they accounted them: yea (as if on purpose to cross God.) than the iniquity of Ephraim was discovered, and the wickednesses (malitia multiplex) of Samaria,] Of so perverse a spirit were they: and therefore (in Solomon's judgement, Prov. 12.8.) worthy to have been despised and let alone to perish in their corruptions. In Hypocrates his time, the Physicians were bound by oath, to leave such under their wounds to perish by them, as were unruly, and would not be ordered. We would have healed Babylon, (saith the Church) but she would not be healed: forsake her therefore, saith God, Jer. 51.9. Let them alone, saith Christ, Matth. 15.14. That, that will die, let it die: A fearful sentence. Let them swelter and pine away in their iniquities, Levit. 26.39. In their filthiness is lewdness, their disease is complicate, it is the leprosy in the head, it breaketh forth in their forehead, and my people love to have it so: Jer. 5.31. but what will they do in the end thereof? Ephraim here discovereth a headstrong wilfulness that was uncounsellable, uncureable. He runs away after conviction, with the bit between his teeth, as it were: he runs, I say, upon the rock. Am. 6.12. where he first breaketh his hooves, and then his neck. Some grow desperately sinful, like those Italian Senators, that despairing of their lives, (when upon submission they had been promised their lives, yet) being conscious of their villainy, made a curious banquet; and at the end thereof every man drank up his glass of poison, and killed himself. So men feeling such horrible hard hearts, and privy to such notorious sins, they cast away souls and all for lust; and perish woefully, because they lived desperately, and so securely. It is a fearful sign of reprobation, when God's means and medicines do men no good, but hurt rather: when Physic which should remove the disease, doth cooperate with it, than death comes with the more pain and speed. The stronger the conviction of sin is, the deeper will be the wrath against it, if it be not by repentance avoided. for they commit falsehood,] They do not the truth, 1 Joh. 1.6. but deal falsely, jer. 6.13. every one of them, Assuunt mendacium mendacio. from the Prophet, even to the Priest: they work a deceitful work, Prov. 11.18. their bellies prepare deceit, job 15.35. they have an art in lying, in stitching one lie to another, as the word signifieth, Psal. 119.69. Idolatry is a real lie, as she in the book of Martyrs answered the Doctor, that asked her, Dost thou believe that the body of Christ is in the Sacrament of the Altar really and substantially? I believe said she, that so to hold, is a real lie, and a substantial lie. These Idolaters having played false with God, and treacherously dealt with him, what wonder though they lie, deceive, rob, spoil, both within doors and without, in private negotiations, and public transactions? but especially forge lies against those that withstood their superstitious vanities, and prey upon their goods; as Heb. 10.34. Sublata pietate tollitur fides, is a truth irrefragable. Take away piety, and fidelity is gone: as we see in that unrighteous Judge, Luke 18.2. and as Abraham concluded of the men of Gerar, Gen. 20.11. and lastly, as Constantinus Chlorus, the father of Constantine the Great, experimented in his own Counsellors, and Courtiers: whence that famous Maxim of his, recorded by Eusebius: He cannot be faithful to me, who is unfaithful to God; religion being the ground of all true fidelity and loyalty. Verse 2. And they consider not in their hearts,] Heb. They say not in their hearts: that is, they set not down themselves with this consideration, they commune not with their consciences upon this most needful, but much neglected matter. A good man's work lieth much within doors: he loves to be dealing with himself, and working good and wholesome considerations upon his own affections. He is never less alone, then when he is alone: for still he hath God and himself to talk to. that I remember all their wickedness,] i. e. Record and register them, as in a book, with a pen of iron, and point of a Diamond, jer. 17.1. that I seal them up in a bag, Job 14.17. as the Clerk of Assizes seals up Inditements, and at the Assizes brings his bag, and produceth them. Is not this laid up in store with me, and sealed-up among my treasures? Deut. 32.34. So little reason is there, that wicked men should please themselves in hope of impunity. And yet they do, Psal. 94.7. they strive to persuade themselves, that the Lord doth not see, neither doth the God of Jacob remember: They hid God from themselves, and then think they have hid themselves from Him. Herein they are alike foolish as the Struthiocamelus, Plin. lib. 10. cap. 1. a bird as big as a Camel, and taller than a man: When this Bustard would hid herself, she thrusts her head into a thicket, as conceiving that no body seethe her, because she seethe no body; and so becomes a prey to the hunter. Caveatur carnalis securitas. Let us walk evermore in the sense of God's presence, unless we had rather be carnally secured, then sound comforted. now their own do have beset them about.] Their studied wickedness, their contrived iniquities, so Luther expounds the word do: Studia corum Tigurin. for wicked men are great students, and break many a nights sleep in pernicious ploddings, Prov. 4.16. But as the Blackbird is taken by birdlime made of his own excrements, so is the wicked beset by his own devices; as by so many sergeants set on by God. Some think (and not without probable reason) that the Prophet in this phrase of besetting them about, alludeth to the future siege of Samaria: wherein these sinners against their own souls were so straight beset by the enemy, that they could not flee, or stir, without danger. And this he saith shall befall them. Now, that is, shortly, and sooner than they think for: Indeed how should it be otherwise, when as their do are b●●ore my face?] Eregione & velut adversa ac detestata, Over-anent and in full view, as a continual eyesore to me, Psal. 57.5. & 90.8. so that though I could or would forget them, yet they will not suffer me to do so: such is their impudence, and importunacy for vengeance. Lyra makes it a metaphor, from a thief taken in the act, with his back burden of stolen goods; and as it were beset with them, and so brought before the Judge. His own iniquities shall take the wicked, saith Solomon, Prov. 5.22. For how can he escape the multitude of his sins within him, and the variety of God's heavy judgements without him, & c? Verse 3. They make the king glad with their wickedness,] A sad syncratismus surely of king and people, exhilarating themselves and each other in wickedness. Their kings were well paid of the people's compliances with their unlawful Edicts: and the people no less well-pleased to gratify and flatter their kings, as the Romans did Tiberius and other Tyrants, who therefore said of them, that they were servum pecus, servile souls, & homines ad servitutem parati, men made for slaves. Tyrant's care not how wicked their subjects are: for than they know they will swallow down any command though never so impious, without scrupling, or conscience-making. They like to have such about them, as will down with any thing, digest iron for a need, with the Ostrich; and say as that wretched man said (when one complained he could not do such a thing for his conscience) I am master of my conscience, I can do any thing for all that. Thus Balaam resolved to curse what ever came of it: he went not aside as at other times, neither built he any more altars; but set his face toward the wilderness, as fully bend to do it, and nothing should hinder him now, Numb. 24.1, 2. (confer Luke 9.51.) He also gave wicked counsel to king Balak (and so made him glad at parting, though before he had angered him) to lay a stumbling-block before the children of Israel, viz. to set fair women to tempt them to corporal and spiritual fornication, that God might see sin flagrant in jacob, some transgression in Israel, and so fall foul upon them with his plagues, Numb. 23.21. Parasites propound to kings suavia potiùs quam sana consilia, pleasing, but pestilent counsel: they also act for them, and under them, as Doeg did for Saul, and so gratify them, Leti●ie them, as here, Rev. 2 make them glad, but it proves to be no better than risus Sardonius, such a mirth as brings bitterness in the end: Woe to such mirth-mongers and mirth-makers; for if they shall still do thus wickedly, they shall be consumed, both they and their king, I Sam. 12.25. And the princes with their lies] with calumnies and false accusations, wherewith they load Gods innocent servants, and that against their own consciences. Thus Doeg dealt by David; the Priests and Prophets by jeremy; the Persian courtiers by Daniel and his companions; Amaziah by Amoz, Haman by the whole nation of the jews, Tertullus by Paul, the Heathen Idolaters by the primitive Christians; which caused those many Apologies made for them by Tertullian, Athenagoras, and others. If a Ruler hearken to lies (and that's a common fault among them, Prov. 29.12. as David tells Saul, 1 Sam. 24.9. all his servants will be wicked: he shall have his Aiones and Nigones that will say as he says, and fit his humour to an hair; he shall have plenty of such as will slander the Saints, and cast an odium upon the conscientious. I once saw (saith Melancthon) an old coin, on the one side whereof was Zopyrus, on the other Zoilus; he adds, fuit imago aulae, comitantur calumniae bene merentes, It was a picture of Prince's courts, where are store of such, as, by flattery, dawb white upon black, and, by calumny, sprinkle black upon white. Vers. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are all adulterers,] Adulterio calescunt, so Pagnine, scalded in their base lusts as those, Rom. 1.27. all (for the most part) were such: but especially the Courtiers, and clawback-Informers, as vers. 3. God, in his just judgement, giving them up to those vile affections or passions of dishonour, and punishing their impieties with impurities: as He did also in those Heathens, Rom. 1.24. as an oven heated by the baker] An apt similitude setting forth the intense heat of filthy lust, (better marry then burn, 1 Cor. 7.9.) and of long continuance as the heat of an oven; yea, of Nebuchadnezars oven, yea, of hell itself, whence it was enkindled, and where it shall be perpetually punished. The holy Angels at the last day will be most active against such, to bring them to condign punishment, 2 Pet. 2.10. (But chief them that walk after the flesh in the lust of uncleanness. Note the word chief, and consider the example of the Sodomites) and God most severe against them, Heb. 13.4. How much they have lived deliciously, and drenched themselves in fleshly delights, so much torments and sorrow shall they have proportionably, Rev. 18.7. As their hearts have been as an hot oven or furnace, so they shall be bound up in bundles, and cast into a furnace of fire (where shall be wailing and gnashing of teeth, Mat. 13.42. Vers. 5. In the day of our King,] Our good king, on whom they so doted, that they forgot God and his sincerer service. Quaecunque á regibus dicuntur aut fiunt, Gallis minificè solet placere, Epit. Hist. Gallor. 134. It is reported of the French by their own Chronicle●, that they are wonderful well pleased with whatsoever is said or done by their king: so that they affect to speak like him, to be arrayed like him, & to imitate him in every thing. Their song is Mihi placet quicquid Regi placet. But is not this to idolise the creature? and have not many (otherwise well-minded men) amongst us been by this means miscarried to their cost in our late combustions? This day of their king was either his Birthday (so Pagnine rendereth it here) or his Coronation-day (so the Chaldee Paraphrast carrieth it) which also is the Birthday of a king as he is king, Die natalis ejus. Sam. 13.1. unless haply he have the happiness to be crowned (not in his cradle only, as Europus king of Macedony and the late king James were, but) in his mother's womb, as Misdatus king of Persia was, the crown being set upon his mother's great belly before he was born. Now in this solemn day of the king, (when they should have been better busied) The princes have made him sick, or, the princes were sick, they drank themselves sick, drowning their bodies and souls (as Richard the third did his brother Clarence) in a Butt of Malmsey. How many importunate and impudent drinkers are there, that by drinking other men's health, destroy their own? See Master Prinnes Healths-sicknesse, and accord him that said, una salus sanis, nullam potare salutem, Non est in pota vera salute salus. But what beastly bedlams or rather incarnate devils were those three drunkards mentioned by Jo. Manlius in his common places, pag. 244. who drank so long till one of them fell down stark dead: and yet the other two nothing terrified with such a dreadful example of divine vengeance, went on to drink, and poured the dead man's part into him as he lay by them? Oh horrible! Drunkenness is a detestable vice in any, but especially in men of place and power, Prov. 31.4. Woe be to those drunken vice-gods (as I may in the worst sense best call them) woe to the very crown of their Pride, in drinking down many, Esay. 28.1. as Marcus Antonius wrote, or rather spewed out a book concerning his own abilities to bear strong drink; Darius also boasted of the same faculty in his very Epitaph: a poor praise. Drunkenness in a king is a capital sin, and makes the land reel; Hence those feast-days were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were like the Rom. Saturnalia. Hic pendet Amphorae. witness Belshazzar carousing in the bowls of the Sanctuary to the honour of Shar his drunken god; Alexander the great drinking himself to death, and killing forty one more with excessive drinking, to get that crown of one hundred eighty pound weight, which he had provided for him that drank most: Bonosus the Emperor that beastly drunkard, called therefore a Tankard: and Tiberius surnamed Biberius for his tippling; like as Erasmus called Eccius, Jeccius for the same cause: And well he might; for as he lived a shameful drunkard, so being nonplussed at Ratisbon by Melanchthon in a public disputation, and drinking more than was fit that night at the Bishop of Mundina's lodgings (who had of the best Italians wines) he fell into a fever, whereof he died. Jah. Manl. loc. come. p. 89. Drunkenness is a flattering evil, a sweet poison, a cunning Circe that besots the soul, destroys the body, dolores gignit in capite, in stomacho, in toto corpore acerrimos, Mercer in Prov. 23.32. grievous diseases and dolours in the head, stomach, whole man. At the last, it biteth like a Serpent, and stingeth like an Adder, Prov. 23.32. The drunkard saith as the vine in Jothams' parable, Non possum relinquere vinum meum, Take away my liquor, you take away my life. But it proves to him, in the issue, like that wine mentioned by Moses, Deut. 32.33. Their wine is the poison of Dragons, and cruel venom of Asps, which makes the spirits warm, and the body sick to death. with bottles of wine] Or, with heat through wine, as Esay. 5.11. and so Jarchi expoundeth it. The same word signifieth the poison of a Serpent, Psal. 58.4. which inflameth and killeth: confer Prov. 23.32. and think of that cup of fire and brimstone, Psal. 11.6. to be one day turned down the wide gullets of intemperate drinkers; which will be much worse to them then was that ladle-full of boiling lead, which the Turkish Bashaw caused to be poured down the throat of a drunken wretch, without giving him any respite for the recovery of his lost wits. The Grand. Sign. Serag. pag. 186. he stretched out his hand with scorners] He that is the king, forgetting his kingly dignity, authority and gravity, (for there is a decorum to be observed in every calling, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by great ones especially) stretched out his hand, as a companion and copesmate, as an hail-fellow-well-met, (as they say) prostituting his regal authority to every scoundrel that would pledge him; or at least, giving them his hand to kiss, which Job saith God will not do, Chap. 8.20. with scorners] Those worst of men, Psal. 1.1. those Pests, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as the Septuagint here render it, those incorrigible persons as they translate the word, Prov. 20.1. where also it is fitly said, that wine is a mocker, because it maketh men mockers. Hence that of David, with hypocritical mockers at feasts they gnashed upon me with their teeth, Psal. 35.16. And that holy jealousy of Job for his children, lest (while they were feasting and merry-making) they should curse God, or mock at men. Tarnou. Tales enim evadunt qui strenuè helluantur. It is ordinary with such as are full gorged with good cheer, and throughly heated with wine, to set their mouths against heaven, and to licence their tongues to walk through the earth, Psal. 73.9. they have a flout to fling, and a fool's bolt to shoot at their betters by many degrees: yea, though they be kings that do it, (as here) if they stretch out their hands with scorners, and jeer at the power and profession of Godliness, they are no better then base fellows, as great Antiochus is called, Dan. 11.21. and as Kimchi upon this text noteth from his Father, that those that at the beginning of the feast or compotation were here called Princes, are afterwards when they fell to quaffing and flouting called (in contempt) scoffers & scorners. Polanus & others by stretching out the hand understand, ad aequales haustus potare, etc. a drinking share and share like with every base companion, till drunk; they became despicable. Nempe ubi, neque mens, neque pes suumfacit officium. The Greeks when they meet at feasts or banquets, drink small draughts at first, which by degrees they increase, till they come to the height of intemperancy. Hence Graecari, and as merry as a Greek. How much better those Spartans', of whom the Poet, Quinetiam Spartae mos est laudabilis ille, bibat arbitrio pocula quisque suo? How much better the Persians in esther's time, Chap. 1.8. the drinking was according to the law, none did compel, etc. And what a drunken beast was Domitius the father of Nero, Sueton. who slew Liberius an honest Roman, because he refused to take up his cups, as he commanded him? The Carthag inians made a law, that none of their Magistrates during their office should drink any wine. Romulus' being invited to a feast would not drink much, Gell. lib. 11. cap. 14. quia postridie negotium haberet, because he had public business to dispatch on the morrow. Ahashuerosh drinking more freely on the first day of the feast, Esth. 1.5, 10. became so frolic, that in his mirth he forgot what was convenient; and guided by his passions, sent for Vasthi. Vers. 6. For they have made ready their hearts like an oven.] As an oven red hot is ready to bake whatsoever is cast into it, so are wicked men's hearts, heated from hell, Ad male cogitandum. Pagnin. ad pessima facinora Tigur. prepared for any evil purpose or practise that the devil shall suggest: but especially to lie in wait for blood, and to hunt every man his brother with a net, Mic. 7.2. David complains of some that lay in wait for his soul, Psal. 59.3. that satanically hated him, Psal. 38.20. and 7.13. and 109.4, 6, 20, 29. that sought his soul to destroy it, not his life only but his soul too; as that monster of Milan did, that made his adversary first forswear Christ, (in hope of life) and then stabbing him to the heart said, Bodin. de Rep. Now go thy ways soul and body to the devil: and as the Papists dealt by John hus, and Hierome of Prague, to whom they denied a confessor, which he required after the manner of those times, to fit him for heaven; and for John Husse, Act. & Mon. after they had burnt him, how despitefully did they beat his heart (which was left untouched by the fire) with their staves: Besides, that the Bishops when they put the triple crown of paper (painted with ugly devils on it) on his head, they said, Now we commit thy soul to the devil. Did not these men's hearts burn like an oven with hellish rage and cruelty? their baker sleepeth all the night,] Concoquens illa, scilicet corda, so Vatablus; He that concocteth or worketh their hearts, that is the devil (as some interpret it) or evil-concupiscence, as others, Tota nocte protrahitur furor eorum, so the Chaldee; their rage is deferred or drawn out to the length all night long, till in the morning, i. e. at a convenient season it break out and bestirs itself. A metaphor from a baker, who casting fire into the oven with good store of lasting fuel, lets it burn all night and sleeps securely; as knowing that he shall find it through hot in the morning. Those scorners in the former verse, by being over-familiar with their drunken king, come not only to slight him for his base behaviours, but also to conspire against him, and to plot his death; wherein their heart is the oven, ambition the fire, treason the flame of that fire, Satan that old manslayer the baker; who, though he make as if he slept all night, yet by morning he hath set his agents the traitors a-work (either by secret treacheries or open seditions) to do as in the next verse, and as is to be seen, 2 Kin. 15. Vers. 7. Dedit hac contagio labem, Et dabit in plures,— Juven. Sat. 2. They are all hot as an oven,] That none might post it off to others, all are accused of this mad desire to do mischief; as all the Sodomites full and whole, young and old, came cluttering about Lot's house, Gen. 19.4. and have devoured their Judges; all their Kings are fallen, etc.] Scil. being slain with the sword of those that succeeded them in the throne, as may be read, 2 Kin. 15.8, 9, etc. and as it was in the Roman State, where all or most of the Caesar's, till Constantine, died unnatural deaths. Neither was it much better here in England, during the difference between the two houses of York and Lancaster; wherein were slain fourscore Princes of the blood-royal, Dan. hist. 249. This is the fruit of sin, Prov. 28.2. For the transgression of a land many are the Princes thereof: either many at once (as once here in the heptarchy) or many ejecting and succeeding one another, to the great calamity and utter undoing of the people by their new Lords, new Laws. there is none among them that calleth unto me,] though in so great a confusion, and under so heavy calamities: a strange stupor, that there should be none to set to his shoulder to shore up the falling State. None there were (to speak of) in a considerable number of praying people to stand in the gap, and to divert the divine displeasure. Their sins cried loud for vengeance, their blood-guiltiness especially. But had there been but a few voices more of praying Saints, their prayers had haply out-cried them. A few birds of song are shriller than many crocitating birds of prey: stir up yourselves therefore, ye that are Gods remembrancers, to take hold of him, and give him no rest. Lie night and day at the gate of his grace, knocking thereat by the hand of faith, and praying for the peace of our Jerusalem. If England's fears were greater, thy prayers might preserve it, Jer. 5.1. as if our hopes were greater, thy sin and security might undo it, Eccles. 9.18. Vers. 9 Ephraim, he hath mixed himself among the people,] viz. In confederacies, marriages, manners, superstitions. They were conformed to those nations from whom God had separated them with a wonderful separation, Exod. 33.16. and put them up by themselves from all the world in the promised land, as it were in an Island, Isay. 20.6. And this they had done not once but often, as the conjugation importeth; and that wilfully without any necessity: yea, and that constantly, and of custom, or desperate obstinacy, (Heb. he will mingle himself) so that there was little difference to be discerned betwixt Ephraim the professed people of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and profane heathens. Hence that, Amos. 9.7. Are ye not as children of the Ethiopians unto me, O children of Israel, saith the Lord? Hence Saul is called Cush, or an Ethiopian for his black and ill conditions, Psal. 7. title, as the Chaldee interpreteth it. Cast we may be upon bad company, but we must not mingle with them. The rivers of Peru, after they have run into the mam sea, yea, some writ twenty or thirty miles, they keep themselves unmixed with the salt water: so that a very great way within the sea, men may take up as fresh water as if they were near the land. At Belgradi in Hungary, where the Danuby and Sava (too great rivers) meet, Abbats Geog. 331. their waters mingle no more than water and oil; not that either float above other, but join unmixed: so that near the middle of the river I have gone in a boat, Sir Henry Blounts voyage into Levant. p. 10. (saith mine Author) and tasted of the Danow as clear and pure as a well. Then putting mine hand not an inch further, I have taken of the Sava as troubled as a street-channel, tasting the gravel in my teeth. Thus they run sixty miles together, and for a day's journey I have been an eyewitness of it. To come nearer home, the river Dee in Merionithshire running through Pimbli-meeri remains entire, Camden. and mingleth not her streams with the water of the lake. Let not Ephraim mix himself among the people, but cry with David, Gather not my soul with sinners, Psal. 26.9. and vers. 5. I have hated the congregation of evil-doers, and will not sit with the wicked. Ephraim is a cake not turned,] And so but half-baked, or dow-baked; neque crudus, neque coctus, neither hot nor cold, as Laodicea, Rev. 3.15. halting between two, as 1 Kin. 18.21. Mongrels, as those 2 King. 17.33. Zeph. 1.5. Barnacles that are neither fish nor flesh: Amphibians that will conform to the world, and yet seem to be for the Lord. But he likes no such retainers, no such holy-day-servants; he requireth to be served truly that there be no halting: and totally, that there be no halving: he cannot away with dow-baked duties. Men must be fervent in spirit, serving the Lord, they must be zealous of good works, if they look to be accepted. Rom. 12.11. Tit. 2. The effectual fervent prayer, or the thorough-wrought prayer of a righteous man availeth much. A cake that is half-baked, half burnt pleaseth not the palate: no more do customary, formal bedulling performances please the Lord. It is Gualthers' note upon this text; Jam. 5.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a cake, saith he, that is raw on the one side and scorched on the other is cast away; so Hypocrites that are hot in their superstitions, but cold in their devotions are rejected of God; Introrsum turpes, speciosi pelle decorâ. I know the words are otherwise interpreted by Luther, Mercer, Polanus, and others, with reference to the following words, thus: that Ephraim's adversaries, even those strangers with whom he hath mixed himself, shall be so greedy to devour him, that they shall not stay till he be baked on both sides, but shall eat him raw. But I like the former better. Vers. 9 Strangers have devoured his strength, and he knoweth it not,] Strange stupidity, such as was that of Samson, who had lost his hair, and therewith his strength, and witted not of it. These strangers were the Kings of Syria, but especially of Assyria. See 2 King. 13.7. & Chap. 14. with 15.19, 30. & 17.6. Salmanasar, as a deep gulf swallowed them up whole. Now that they should not know how these strangers had devoured their strength, that is their wealth, and warlike power, this was very strange. The Chaldee Paraphrast helps us to the meaning of it: Non novit formidare à facie mea. He knew it not, that is, He knew not how to fear before me, to tremble at my judgements, and to flee to my mercies: this he knew not, that is, he cared not to do, as the old world knew not till the flood came, though fairly forewarned, Matt. 24.39. and as the Greeks would not know that the Turks had invaded their Empire, till they were got into the very bowels of it. So was it with Ephraim. A spirit of pride and of slumber had so surprised and seized him, that he took no knowledge of the enemies and evils that were upon him. Thus the spiritual sleeper stirs not with Saul, though the waterpot and spear be taken from his bolster. Like the foolish hen, which loseth her chickens one by one, by the devouring kite; when one, or two, or three, are snatched away she still continues to pick up what lies before her. It is our wisest way to observe, and improve Gods deal with us, to be sensible of his strokes, and to return to him that smote us, and can as soon heal us, if we come to him for cure, Leu. 26.40. yea, gray-hairs are here and there upon him,] Heb. sprinkled, sparsi, non spissi. He began but to decline and decay, as a man doth when he grows toward fifty. And as grey hairs come the sooner through cares and griefs, (Histories tell us of a young man, who being for some capital offence condemned to die, grew grey in one nights-space, and was therefore pitied and spared) and are forerunners and forewarners of death. So the many and grievous miseries inflicted upon this people, foreshowed their utter destruction to be even at next door by. And this the rather, because they knew it not, (as before) but (as it is said of the Flemings) that the elder they grow, the foolisher they are. Quòmagis senescunt eo magis stultescunt. Erasin. Apopht. Cleanthes was wont sometimes to chide himself: Ariston wondering thereat, asked him, whom chidest thou? Cleanthes laughed and answered. I chide an old fellow, qui canos quidem habet, sed mentem non habet, who hath grey hairs indeed, but wants understanding, and prudence worthy of them. It was Chrysippus (I trow) that offered to the world that sour distribution and choice, Aut mentem, aut restim comparandam; Either get wit worthy of your years, or go out of the world by an halter. Bibl. Pat. That of Eleazar is very remarkable, who would not do any thing which might seem to be evil, because he would not spot his white head. Grey hairs should be a strong argument to move men to live blamelessely (because old age is a crown, Prov. 16.31. Gen. 25.8. when found in the way of righteousness, as it is said of Abraham, that he went to his grave with a good grey head) and grey hairs in a State, that is, lesser and lighter judgements, should make men prepare to meet and prevent God: because, as in an house, stillicidia praecedunt ruinam, and as in a man, grey hairs foresignify death, so do these, desolation; if course be not timely taken. Verse 10. And the pride of Israel testifieth to his face,] Sept. the ignominy, or impudence of Israel: q. d. They think to brave it out in a stout and stomachful way. Low they are, but not lowly; humbled, but not humble. God thrust him downward, as it were with a thump on the back: but he stood stouting it out with him; and so discovered a great deal of arrogancy and folly. Plectimur, may such say, Salvian. nec tamen flectimur: Corripimur sed non corrigimur; We have been stricken, but not sick; beaten, but not sensible, etc. the drunkard's ditty, Prov. 23.35. When for all this, for all that God can do to tame them, and turn them again, they will on in their wicked ways, and not accept of the punishment of their iniquities: not confess and forsake their sins, that they may have mercy: not seek him, that is, come unto him by faith, Heb. 11.6. and subject themselves unto him by true obedience, 2 Chron. 7.14. this is such a piece of pride as testifieth to men's faces, that they deserve to be destroyed: this is wickedness with a witness: this is fastus adco enormis atque notorious, saith Pareus, such horrible and notorious insolency, as is not to be endured. God complains of Israel for this with a sigh, Ah sinful nation, etc. and resolves upon revenge, verse 24. See more of this in the Note on Chap. 5.5. Of turning to God. See Zech. 1.3. and of seeking God, see Hos. 5.15. Verse 11. Ephraim also is like a silly dove,] that may be drawn any way for want of wit (so the word signifieth) easily persuaded, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enticed, deceived. The Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, insensata, witless, or wanting an heart, as the next words explain it; the heart being put for the understanding, as Jer. 5, 21. Prov. 6.32. & 11.12. & 10.13. and oft in the Proverbs. Lo such a thing is Ephraim; and yet he holds himself wondrous wise, in calling to Egypt, and going to Assyria for help. Which was as wisely done, as if sheep should commit themselves to the Wolf for safeguard. The Egyptians were their ancient oppressors: the Assyrians should be shortly their executioners. Betwixt these two, as betwixt two millstones, they had been, and were to be ground to powder, as it were: and yet to these, they were ready to run for refuge. This was indeed to be like a silly dove, which flies from the claws of the Hawk into the net of the fowler, who will soon make a breakfast of them: or that waits till the fowler be gone, that she may fall upon the bait, never fearing the snare that is laid for her. See 2 King. 17.4. A serpent's eye in a doves head is a singular ornament. Be ye wise as serpents, innocent as doves. The serpent, when charmed, Mat. 10 16 stoppeth his ears, by applying one to the earth, and covering the other with his tail. The dove is too credulous and persuasible, dulce canente fistulâ. She is also dull, and defends not her young ones, as other creatures do. She will sit quiet in her columbary, and see her nest destroyed, her young ones taken away, and killed before her eyes, and never offer to rescue or revenge; which the hen and other fowls seem in some sort to do. Lo such was Ephraim's stupidity. The Philistines were upon him, the enemies spoiled and made a prey of him, yet he knew it not, as it is verse 9 he was not affected with it, nor driven to God by it: but either sat still, as the spoilt dove doth in her nest, or upon her dove-coat, delighted in the beauty of her feathers, priding herself in the clapping of her wings: or else ran a wrong way for refuge: flew to king Jareb, to humane helps, to carnal confederates, which never were true to those that trusted them. See chap. 5.13. with the Note. Where you shall see that from the Assyrian they had pro praesidio ludibrium: as likewise those Christians had that called in the Turk, or the like to help them. True it is that religion without policy is too simple to be safe: but it is no less true, that policy without religion is too subtle to be good. As the dove without the serpent is easily caught: so the serpent without the dove stings deadly. Let that be held and remembered, that there is no wisdom, nor understanding, nor counsel against the Lord, Prov. 21.30. and that he takes it very ill, when we decline him, and knock at the creatures door for help, jer. 2.13. shifting and sharking in every by-corner for comfort. This is the devil's policy to draw men from God the Rock of ages, Josh. 8.5. (as joshuah did the men of Ai out of their city, and as Bristol counselleth his fellows, Brist. Mot. the Pope's Janizares, to draw the Lutherans out of their strong-hold of the Scriptures, into the open field of Counsels and Fathers) that he may do what he will with them, and destroy them. For he knows, that be our hopes never so high, our helps from the creature never so likely, yet if God deny his concurrence, and influence, the arm of flesh (as jeroboams) shrinks up presently; and the strongest sinew of it cracks, and becomes unuseful. Verse 12. When they go,] Yea, flee (as the dove doth very swiftly, pleasing herself in the clapping of her wings, and cutting of the air) they cannot flee so high, but I shall easily reach them, Obad. 3.4. for in the thing wherein they deal proudly, I am above them, Exod. 18.11. I can over-top them, melt their waxed wings, and bring them down with a vengeance. Psal. 94.11. He taketh the wise in their own craftiness. And again, The Lord knoweth the thoughts of the wise that they are vain, 1 Cor. 3.19, 20. So saith the Apostle out of the Psalmist; but with this difference. The Psalmist saith, the thoughts of men, the Apostle, the thoughts of the wise, meaning the world's wizards, the choicest and most picked men, the greatest politicians, the most nimble and Mercurial wits, quorum praecordia ex meliore luto finxit Titan. These God will take, saith Paul: he will lay hold upon them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fugientes in cursu deprehendit manuque injectâ captat, Eras. Annot. as they are running away, (so the word signifieth) as bruit beasts made to be taken and destroyed, 2 Pet. 2.12. or as fishes that are taken in an evil net, and as the birds that are caught in the snare: so are the sons of men snared in an evil time, when it falleth suddenly upon them, Eccles. 9.12. I will spread my net upon them,] as a skilful fowler. By net, understand captivity, and other miseries, compared to a net, Ezek. 12.13. & 17.20. & 19.8. Lam. 1.13. Psal. 9.16. wherein being once caught, the more they struggle, the faster they stick: the more they seek to extricate themselves, the more they are entangled: snares are round about them, and sudden fear surpriseth them, job 22.10. the steps of their strength shall be straitened: and their own counsels shall bring them down, job 18.7. I will bring them down as the fowls of the heaven,] Though they may think themselves extra jactum, out of gunshot, I will cause them to descend, as the Hebrew word signifieth: and though lifted up to heaven, as Capernaum, and nested in the clouds; yea among the stars, as Edom, Obad. 4. yet shall they be brought down to the nethermost hell. God will meet with them in their out-strayes, casting his net over them: or bring them down with his bow, whilst (with the foolish bird) they are gazing at the bolt: he hath ways enough to hamper such as go out of his way: to be for a gin, and for a snare unto them, Esay 8.14. to shoot at them with an arrow, suddenly shall they be wounded, Psal. 64.7. How are they brought into desolation in a moment? they are utterly consumed with terror, Psal. 73.19. I will chastise them as their congregation hath heard.] Or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept. Ligabo eos Kimchi. Judg. 8.16. I will bind them (as a bird is bound in a net that she cannot stir forth) and, by binding, nurture them: as Gideon taught the men of Succoth, by tawing and tearing them with thorns and briers of the wilderness. The hypocrites in heart, heap up wrath: thy cry not when God bindeth them, job 36.13. God expects men should cry peccavi, when they are bound as Paul was, to be beaten with rods; and not be silent in darkness, 1. Sam. 2.9. or, not make moan when he hath them under hand. Hear ye the rod, and who hath appointed it. Ye must now do so, that would not hear the word sounding in they Congregations. I will chastise them as their Congregation hath heard.] Crebrò & clarè, I have plainly and plentifully told them my mind: and foretold them by my Prophets, what would be the issue of their evil practices. Sed surdo fabulam, They would not hear Moses and the Prophets. See 2 King. 17.13. 2 Chron. 24.18.19. They thought that my words were but wind, Jer. 5.13. and that all my threats were but in terrorem, to fright them a little, and not in good-earnest. Therefore they shall find that the just Lord is in the midst of them, he will not do iniquity: every morning doth he bring his judgement to light, Zeph. 3.5. he faileth not: but the unjust knoweth no shame, feareth no colours, trembleth not at God's word though it come never so close to his conscience, though it even dash him in the mouth as it were, and make him spit blood. See jer. 7.13. Verse 13. Na●edu, woe unto them, for they have fled from me:] As Cain (the devil's Patriarch) did when he went out from the presence of the Lord, in his father's family, into the land of Nod, Gen. 4.16. being himself a Nad, that is, a runagate, verse 12. of the same root, that is here made use of in the Text. Now as that land took name of Cain, and his woeful state therein, so is every land and place a Nod to Apostates: and St. jude throws a Woe after them, Woe unto them, for they have gone in the way of Cain, jude 11. that is, they have wickedly departed from God, and his blessing, and gotten into the world's warm sun: yea, they not only go from God, but flee from him in hurry-hast, as from an enemy; a metaphor from birds flying amain, Prov. 27.8. As a bird that wandreth from her nest, (where God took order for her security, Deut. 22.6, 7.) so is a man that wandereth from his place (how much more from his God, that Infinite good?) exposed to misery and mischief, to ruth and ruin. woe to such, yea double woe: Woe and alas: destruction to such, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and devastation, as the word signifieth. Perdition and destruction, as the Apostle phraseth it, 1 Tim. 6.9. whereby is meant, remediless misery, mischief without measure, torments without end, and past imagination. This truth must be told, how ever it be taken; that wicked men may not perish without warning. Toothless truths, and silken words, would better please people who are most of them sick of a Noli me tangere, and cry out against these fierce Preachers, that come with their Woe unto them, Destruction unto them, etc. This is the way, say they, to drive men into utter despair. We answer; First, if it should be so, yet that is not the proper effect of the Word so dispensed; but to a bate the pleasure that reprobates take in sin, and to restrain them from outrage: that they despair, it proceeds merely from their own corruption and guiltiness. They reply, that it comes rather from the severity of the Teachers, who set themselves to preach damnation, and utter terrible things. Secondly, therefore we answer; that the mad world (ever beside itself in point of salvation) is herein very much mistaken. Let them give us an instance of any one that was ever driven to despair by the sincere preaching of the word: and yet for one bitter word given by us, the Prophets gave ten. This whole Prophecy of Hosea is much more Comminatory than Consolatory. God himself comes here with Woe unto them, Destruction to them. Indeed by this pathetical exclamation, he declareth his affection toward them whom he threatneth: and how little delight he takes, either in their destruction, or in such denunciations thereof: And so must God's Ministers, etc. Because they have transgressed against me:] This is a new degree of their Apostasy from God. Wicked men and deceivers grow worse and worse, and add rebellion to sin. As a stone will fall down to come to its centre, though it break itself in twenty pieces: so will Apostates, till they come to their own place with Judas: they cease not till they become altogether filthy, Psal. 53.3. as the dog at his vomit, or the sow in her slow, 2 Pet. 2.22. It fareth with such as in that case, Leu. 13.18, 19, 20. If a man had a bile healed, and it afterwards brak out, it proved the plague of leprosy. Though I have redeemed them, yet they have spoken lies against me.] All was done against God, whence the word me, is so often inculcated in this and the next verse. God is, as it were, a sufferer in all the sins of the sons of men: and this is no small aggravation of the evil of sin, that it strikes at God's face, lifts at his throne, makes to his dishonour Thou hast made me to serve with thy sins, and wearied me with thine iniquities, Esay 43.23. And to show this to be so, it was, that the offendor was confined to the city of refuge, during the High-priests life; Godw. Antiq. Heb. p. 98. as being the chief God on earth. Good David was very sensible of this, and much humbled, when he said, Against thee, thee only have I sinned, Psal. 51.14. The trespass was against Vriah, but the transgression against God, so gracious a God; and there lay the pinch of his grief: viz. the unkindness that was in his sin. Therefore also Moses, in his swan-like-song, sets on this humbling consideration, Deut. 32.6. Do ye thus requite the Lord, O foolish people and unwise? Is not he thy Father? and wilt thou kick against his naked bowels? hast no where else to hit him but there? Again, Is not he thy Redeemer, that hath bought thee, and brought thee out of the iron furnace, where thou labouredst in the very fire, and waste wearied out with unsufferable servitude? More, hath he not made thee, and dost thou rebel against thy Maker, thy Master? Or, hath he not made thee, that is, exalted thee: in which sense, he is said to have made Moses and Aaron, 1 Sam. 12.6. that is, to have advanced them to that honour in his Church: and so we say, Such an one is made for ever. Lastly, hath he not established thee, that thou mightest abide in his grace, and remain unmoveable? And dost thou yet evil requite him, etc. To render good for evil, is Divine; good for good, is humane; evil for evil, is brutish; but evil for good, is devilish. See how grievously God taketh it here. Though I have redeemed them, viz. out of the hands of their enemies in general, (See an ample proof hereof, Nehem. 9 and the whole book of Judges throughout) and in special, as a late particular mercy to Ephraim, I have delivered and prospered them in their wars, under jeroboam the son of joash, 2 King. 14.27. and therefore they should have given me their good word at least, and spoken good of my Name: yet They have spoken lies against me.] Ascribing the glory of their deliverances to their Idols, or arrogating it to themselves, or fathering their false worship upon me as the Author, or at least, Abbettour thereof, by my present prospering of them. See jer. 7.10. Verse 14. And they have not cried unto me with their heart,] Hitherto hath been said what they had done: now what they had not done. Omissions are sins as well as commissions. Not serving of God, not sacrificing is condemned, Mal. 3.18. Eccles. 9.2. Not robbing only, but the not relieving of the poor, was the rich man's ruin. Omission of diet breeds diseases, and makes work for hell, Luke. 16. or for the Physician of our souls. It is the character of a graceless man, that he calleth not upon God: And we have too many of that profane Earl of Westmorelands' mind, who said, that he needed not to pray at all, Camd. Elisa. for he had Tenants enough to pray for him. Some wicked prey (so as it is: indeed they Cant, or Charm, rather than pray, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Esay 26.16 they poured forth a charm when they chastening was upon them) but they pray not with their heart. Their hearts are exercised with covetousness, 2 Pet. 2.14. and inhabited by the devil, Acts 5.3. Simon Magus his heart was not right with the Lord, Acts 8.21. How could it be, when it was in the gall of bitterness, and bond of perdition, 23. as every unregenerate heart is? Hence though God be near in their mouths, yet he is far from their reins, Jer. 12.2. and though they honour him a little with their lips, yet their heart is fare from him, Matth. 15.8. A little artificial breath they can give God; and that's all. The breath that comes from life is warm, (as that from the body) whereas artificial breath is cold, as that from bellows. The deeper and hallower the belly of the Lute or Viol is, the pleasanter is the sound: the fleeter, the more grating and harsh in our ears. The voice which is made in the mouth, is nothing so sweet as that which comes from the depth of the breast, Ephes. 6.6. Do the will of God from the heart: serve God in the spirit, Rom. 1.9. Lift up hands and hearts to God in the heavens, Lam. 3.41. Lip-labour is but lost-labour, yea it is sin, Prov. 15.8. Displeasing service is double dishonour; as dissembled sanctity is double iniquity. These men cried, vociferabantur, voce stentorea sonum edebant. They did set up their note, yea they howled upon their beds,] whereupon they had cast themselves, being sick, not of wantonness, as once Ahab was, but of want: which made them howl as dogs do, when tied up from their meat and hunger-bit: but were no more regarded than a dog that howleth, or then the Cuckoo in June. For why? Jejelilu. They howled indeed to some tune, (as they say) the Hebrew word hath a letter more than ordinary, to note as much. It was the Heathen fashion to cry hideously to their gods: as also the Indians do at this day. So did these, because kept short, and held to straight allowance. It is said of the Ravens of Arabia, that when they are hungry, they screech horribly. And a Parrot when he is beaten, utters an hoarse and harsh voice. Esay 66.3. The songs of the Temple shall be howl in that day, Amos 8.3. Their sacrifices as the cutting off a dog's neck, which is not done without much howling and yelling. They assemble themselves,] sc. To make public supplication in their Idol-temples; called beds before, (as some conceive) because as corporal fornication is committed in beds, so is spiritual in those places of superstition. Here therefore they met; not add ruminandum, (as the vulgar Latin) to feed as beasts, nor to cut and lance themselves as Baal's priests did, (as the Septuagint) and the Heathens in great afflictions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Deut. 14.1. But to howl for wheat, for provender, for provant: Inops Senatus auxilij humani ad Deos populum & vota convertit: omnia delubra implent, etc. Liv. lib. 3. as now the Papists do in their sacra Ambarvalia: and as of old the Pagans did in time of extreme famine, or other public calamity. But as the grasshopper hops not much above the earth: and as vapours exhaled and drawn up by the Sun, do soon fall down again: so do drossy and earthy hearts in prayers, they seldom rise above corn and wine in their desires. Si ventri bene, si lateri, as Epicurus in Horace. If the belly may be filled, the back fitted, their own turns served, it's enough to them, whose belly is their God, and who mind earthly things only. Which when they have once got, than they rebel against me,] they consume it upon their lust, James 4.2. and so fight against God with his own weapons, as Jehu did against Jehoram with his own men; they abuse their store to his dishonour, like corn-fed cattles they kick against their master; or as the young Mulet, that when she hath sucked her fill kicks her dam: or as the wild-asse, that snuffs up the wind, and cannot be taken. Or secondly, they rebel after they have assembled themselves, and made a show of no small devotion: Jer. 2. when once the duty is over, they go to their old courses again, and undo all their prayers, as Jerem. 5.3. as if now they had prayed, they had purchased a licence to live as they list. Whereas duties should mightily engage us against sin; and deliverances command obedience. Verse 15. Though I have bound, and strengthened their arms,] Quum ego erudivi, So Pagnine, Polanus, and others: when I taught them, or chastened them, as verse 12. and strengthened their arms: there is no and in the Original; it is an Asyndeton; to show that God had done both for them, together and at once: he had acted the part both of an Instructor, and of a Chirurgeon; (like as Rev. 3.18. he takes upon him the person both of a rich merchant, and a skilful Physician) he had done all that could be done to do them good; teaching their hands to war, and their fingers to fight, Psal. 144.1. binding up their broken arms (See Ezek. 30.24.) and strengthening their feeble sinews, their hands that hung down, Heb. 12.12. After I have scourged them, I have reestablished them; but what thanks for my labour? what Minerval or pay for my pains? The world's wages; Hoc ictu ceu didactro accepto Linus mortuus est. Buchol. such as Hercules paid the Schoolmaster Linus, whom he knocked on the head: or as Agricola's scholars in Germany killed their master with their pen-knives; or as Physicians and Surgeons are many times paid by their penurious patients, of whom the Poet wittily, Tres medicus facies habet, unam, quando rogatur; Angelicam, mox est, cum juvat, ipse Deus. Owen: Epigr. Ast ubi, curato, poscit sua munera; morbo, Horridus apparet terribilisque Satan. yet do they imagine mischief against me,] All goes against God (See the note on vers. 13.) Here they imagine mischief against him, as before they spoke lies against him, vers. 13. and acted rebellion against him, vers. 14. Thus they spoke and did evil things as they could, Jer. 3.5. and the reason of all was, they imagined mischief, cogitabant quasi coagitabant, they were men of wicked devices, Prov. 12.2. wholly made up of sinful projects and purposes: they plotted and ploughed mischief, and that against God himself (which is horrible,) David thought much that his enemies should machinate mischief against him, though but dust and ashes; and threatneth them sore for so doing, Psal. 62.3. How long will ye imagine mischief against a man? Ye shall be slain all of you; as a bowing wall shall ye be, and as a tottering fence: he meaneth, ye shall be surely and suddenly ruined. What then will become of those Zamzummims that imagine mischief against the Lord? and such a Lord as hath bound and strengthened their arms, that had been broken by the enemies, and sought their good every way, puniendo, muniendo, malis & bonis afficiendo, etc. If they had slipped into some small offence against him, of infirmity and at unawares, it had been nothing so grievous: but to busy their brains, and bend their wits and studies scientes, volentes, & deliberato consilio to plot and practise mischief, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or (as the Septuagint render it) mischiefs against God, (for every transgression and disobedience is contrary to his most pure Nature, and sacred Law, and shall therefore receive a just recompense of reward, Heb. 2.2.) so gracious a God, this is detestable ingratitude. This is, as if those in the Gospel should have railed against Christ, for raising them from the dead: it is like the matchless mischievousness of that monster Michael Balbus, who that night that his Prince pardoned and released him; Zonara's in Annal. got out and slew him. Omne peccatum est deicidium, for although wicked men cannot reach God, yet they reach at him; shooting up their darts against heaven, (as the Thracians did once in a storm) and saying in effect as Caligula did to his Jupiter, Herodot. Homer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉! either kill me, or I will kill thee. Vers. 16. They return but not to the most High,] Gnal for Gnelion by contraction: as Jah for Jehovah, so afterwards, Chap. 11.7. and 2 Sam. 23.1. Return they do, or seem to do at least (for it is their hypocrisy that is here described) but not to the most High: to whom then? to idols, or humane helps, or any thing rather, and sooner, than to God. Jehu went fare in the work of Reformation, and made a great flaunt at first, as if he would have done as much that way, as ever Josiah did: But he and his people came not up to the height, turned not to the most High God, honoured him not as a just and jealous God, that can endure no corrivals. They gave the half-turn, but returned not with all their hearts, Joel. 2.12. they turned from west to north, but not from west to east, to the full counterpoint, setting their faces toward God, and having their backs towards their sins. They had haply a kind of velleity, some shortwinded wishes and wamblings, as I may so say, but it boiled not up to the full height of a resolution for God; they made believe they would cast away their transgressions, but it was but as the mother makes her child believe, that she will cast him to the puttock or into the water; when as she holds him fast enough, and means him no hurt at all. These faint essays of returning are not worthy of the most High; he delighteth not to be dallied with, but requireth the best of the best; and that we serve him like himself, that is, after a godly so●t, or worthy of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint john phraseth it, 3 joh. 6. Thus if we do, we shall be drawn up to him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have cause to rejoice in our sublimity, or, in that we are exalted, jam. 1.9. For indeed the most High stoopeth to the true convert (who considering his distance reputes and abhors himself in dust and ashes) he dwelleth in the highest heavens and lowest hearts, Job. 42.5. Esa. 57.17. They are like a deceitful bow] a rotten bow (though otherwise fair) when an arrow is drawn to the head, breaks and deceives the archer. Or thus, when a man shoots with a deceitful bow, though he levelly his eye and his arrow directly to the mark, and thinks with himself to hit it; yet indeed the arrow, by reason of his deceitful bow goes a clean contrary way; yea, and sometimes reflects upon the archer himself; semblably these false Israelites dealt with God. Their hearts were as the bow, their purposes and promises to return as arrows; the mark they aimed at conversion; to the which, they, in their afflictions looked with so accurate and intent an eye, as though they would repent indeed; but their hearts deceived them as being unsound: hence they started aside like a deceitful bow, Psal. 78.57. and the arrows of their fair promises and pretences vanished in the air, as smoke. Some take the words in another sense, as if punishment and disappointment were here threatened: but I best like the former. Let us look to the secret warpings of our hearts, and, seeing we are God's bow, Zach. 9.13. let us not be deceitful, etc. Their princes shall fall by the sword for the rage of their tongue,] and the people with them; for princes fall not alone, as we have seen in our late wars, wherein Lords and Losels fell together not a few at Newbury-fight especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sword devoureth one as well as the other, 2 Sam. 11.25. God hangs up the heads of the people as it were in gibbets, Num. 25.4. their greatness cannot bear them out, Thrasonicae aulicorum Dej erationes ronchi & blasphemiae in Deum, & Prophetas. Rivet. Philip of Spain. Farnesius. Minerius. nor their life-guards defend them, for the detestation of their tongue (so some read this text) for the hatred that God beareth to them for their blasphemies and great swelling words of vanity, uttered against him, his people, and his ordinances. With our tongue, say they, we will prevail, our lips are our own: who is Lord over us? Lo this and worse is the rage of their tongue: as his, that said he would not leave one Lutheran in his dominions: another, that he would ride his horse up to the saddle in the blood of the Lutherans: a third, that he would send them all to dine with the devil, etc. God will cut off the spirit of such outrageous Princes. They shall fall by the sword, they shall be a portion for foxes, Psal. 63.10. and a derision to the Egyptians. this shall be their derision in the land of Egypt,] their confederates in whom they trusted; and upon whose help bearing themselves overbold, they had spoken loftily, setting their mouths against heaven, and their tongues walked thorough the earth, Ps. 73.9. Lo, these should not only fail them but jeer them; not only not secure them, but scorn them; as the Monarch of Morocco did our King John, that sent to him for help in the Baron's wars. He grew into such dislike of our king (saith the story) that ever after he abhorred the mention of him. Neither met he with better entertainment from the Pope, to whom he basely submitted and surrendered his kingdom. It is better to trust in the Lord, then to put confidence in Princes. For, Deo confisi nunquam confusi, they that trust in the Lord shall never be ashamed. CHAP. VIII. Vers. 1. SEt the trumpet to thy mouth,] Heb. The trumpet to thy palate. A hasty expression, an abrupt and imperfect speech, common with such as are moved with passions, of anger, grief or fear, as Chap. 5.8. after thee O Benjamin. God, though not subject to such perturbations, jam. 1.17. yet here and elsewhere utters himself in this sort; to set forth the nearness of the people's danger by the enemy's approach: and the necessity of their return to him by true repentance, for the diversion of his displeasure. Break off thy sins by righteousness, saith the Prophet to Nabuchadnezzar; be abrupt in the work, cut the cartropes of vamty, if it may be a lengthening of thy tranquillity, Dan. 4.27. Take the bark from the tree, and the sap can never find the way to the boughs: get sin remitted, and punishment shall be removed. In this sermon of the Prophet (which is much sharper than the former, and may seem to be one of the last, because God is so absolute in threatening, as if he meant to be resolute in punishing) there is (as one saith) peccatorum & poenarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heaping together of sins and punishments of many sorts: and the prophet is commanded to give sudden warning of the enemy at hand, which is elegantly set forth by a military hypotyposis or lively representation; as if it were now a doing. The trumpet to thy mouth, that is, set up thy note, and proclaim with a loud and clear voice, as Esay. 58.1. cry in the throat (so the Chaldee hath it here) spare not, that none may say he was not warned: lift up thy voice like a trumpet, that all may hear and fear, Am. 3.6. as people use to do when an ala m is sounded, or the bells are rung backward. See chap. 5.8. There they had been before alarmed, here reminded in brief: for the prophet is as it were, monosyllabus, as one in haste; he uttereth amputatas sententias & verba ante expectatum cadentia, as Seneca somewhere hath it, broken sentences, concise, but pithy periods. he shall come as an Eagle against the house of the Lord,] He, that is, the Assyrian; not Nabuchadnezzar, though the like is said of him, Ezech. 17.3.7. Much less the Romans (as Lyra interpreteth this text of the last destruction of Jerusalem, because the Eagle was their Ensign) but Pull, Tiglath-Pileser, and Salmanaser, who came against the ten Tribes as an Eagle, to waste, spoil, and carry captive speedily, 2 King. 15.19. & 29. & 17.3. etc. & 18.19. Lam. 4.19. Plin. lib. 10.3. impetuously, irresistibly: as jerem. 4.19. The Eagle is the strongest and swiftest of birds, and feareth no obstacle, either from other fowl, or wind, or thunderbolt, as Pliny affirmeth. Nabuchadnezzar is not only compared to an Eagle (as before is noted) but to a Lion with Eagles-wings, Dan. 7.4. that is, with invincible armies, that march with incredible swiftness. And all this was long since forethreatned, Deut. 28.49. The Lord shall bring a Nation against thee from fare, from the end 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 God's house, Numb. 12.7. Heb. 3.5. and God's land, Hos. 9.3.15. and their Commonwealth is by josephus called a Theocratic. And although they were now become Apostates, yet they gloried no less than 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 believers; especially after they are circumcised, which is not done till they be passed ten years of age; following the example of Ishmael, Grand Signior Serag. p. 191. whom they imitate, and honour as their Progenitor: alleging that Abraham loved him, and not Isaac, and that it was Ishmael 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 by't us. The sin of this people was the more heinous, 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 harkened to my commandments! etc. 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 cry unto me,] It is their course and custom to do so: they will needs do it though I take no delight in it. Hypocrisy is impudent, as chap. 5.6. and jer. 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 jezreel, chap. 1. shall cry, 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 clamour 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 lean 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. woe then to all profligate professors, carnal Gospelers: 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 fawn, 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 profess 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 sin, 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, murder, and commit adultery, etc. this is painted hypocrisy, jer. 7.4, 9 when men shall take sanctuary, and think to save themselves from danger by a form of godliness (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, job 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 hypocrisy and the naughtiness of thy heart. But the former sense 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 original, universal, 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. etc. saith Hezekiah in his prayer for the people. To speak properly, there is none good but God, Ascanio elonganit' ●ipulis. saith our Saviour, Matt. 19.17. but Israel cast him, or rather kicked him off (procul à se rejecit) as the word signifieth: So do all gross hypocrites: they are rank Atheists, practical Atheists though professionall Christians. Secondly, they reject Christ as a Sovereign, 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 laws 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 goodness, and righteousness, and truth, Ephes. 5.9. When God striveth with them by his good Spirit (as Neh. 9.20.) they, by yielding to Satan's 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 laws, good statutes, and Commandments, 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, be hath left off to be wise, and to do good: he setteth himself in a way that is not good: hec abhorreth not evil, Psal. 36.3, 4. The words may be read thus, The good (God) hath rejected Israel; the enemy shall pursue him: according to that in the Psalm, God hath forsaken him, persecute and take him, for there is none to deliver him, Psal. 71.11. Sure it is, that the Lord is with us, while we are with him: and if we seek him, he will be found of us. But if we forsake him, he will forsake us. And if he forsake us, woe be to us, chap. 9.12. we are in danger to be caught up by every paltry enemy, as young Lapwings are to be snatched up by every buzzard. If Israel cast away the thing that is good, ● Chron. 15.2. what marvel if evil hunt him to overthrow him, Psal. 140.11. and if he find himself in all evil in the midst of the Congregation, and the assembly, Prov. 5.14. Hence cain's fear, when cast out by God; and saul's complaint, that the Philistines were upon him, and God had forsaken him. Verse 4. They have set up kings, but not by me, etc.] The Septuagint and vulgar Latin render it, They have reigned to themselves: like as St. Paul telleth the haughty Corinthians, who, carried aloft by their waxed wings, domineered and despised others, ye have reigned as kings without us, etc. 1 Cor. 4.8. But our reading is according to the Original: and so they are charged with a double defection: the one Civil, from the house of David, they have set up kings, etc. the other Ecclesiastical, from the sincere service of God, they had made them idols. For the first, it was not their fault to set up kings; but to do it without God, without his licence, and approbation. They took counsel, but not of God: they covered with a covering, but not of his spirit, that they might add sin to sin, Esay 30.1. They went headlong to work, in setting up Jeroboam the son of Nebat. For although the thing were done by the determinate counsel and foreknowledge of God, as was likewise Christ's crucifixion, Acts 2.23. (See 1 King. 11.31, 17. and Chap. 12.15, 24.) yet because the people were led by their own pride and ambition to choose a new king, without either ask God's consent, or eyeing his decree, they did it rashly, and seditiously; neithey aimed they at any thing else, but at the easing of their burdens, and drawing to themselves the wealth of the kingdom. As for Jeroboam, it is before noted, that although he had it cleared to him, that Gods will was he should be king over the ten Tribes, yet because it was a will of God's decree, not of his command, as of a duty to be done by him; and because he did not as David, who when he had the promise of the kingdom, (yea was anointed king) yet invaded not the kingdom, but waited till he was lawfully exalted thereunto by God: therefore passeth he for an usurper. And the people are here worthily reprehended, sigh whatsoever is not of faith is sin: and it is obedience when men obey a Divine precept; but not ever, when they follow a Divine instinct. they have made princes, etc.] Some render it, They have removed Princes, R. Sal. Jark. (as if in the word Hasiru Sin were put for Samech) they have taken liberty to make and unmake Princes at their pleasure: as the Roman Army did Emperors: and as that potent Earl of Warwick, in Henry the sixths' time, who is said to have carried a king in his pocket. But because the former reading is confirmed by the Chaldee Paraphrase, and the sense is agreeable to what went before: neither read we of any kings of Israel deposed by the people, we retain it as the better. Of their silver and their gold have they made them idols,] Of the guts and garbage of the earth had they made them terricula, fray-bugs, or molestations: Gnatsabim. terrorem enim & tristitiam duntaxat afferunt suis cultoribus, for they cause terror and heaviness only to those that worship them. Polan. Their sorrow shall be multiplied that hasten after another God, Psal. 16.4. The Greek Churches, for instance, so set upon Image-worship; and therefore now subjected to the Turkish tyranny: a type whereof were these ten Tribes carried captive by the Assyrian, without any return. Idols are called griefs, or sorrows, saith Peter Martyr, because they torment the mind; and trouble the conscience; neither can they quiet or pacify it: Com. in 1 Sam. 31.9. so that Idolaters must needs be always in doubt and despair, as Papists are, whose whole religion is a doctrine of desperation. Their penances and pilgrimages to such or such an Idol, might still their consciences for a while: but this was a truce rather than a peace: a palliate cure, which would not hold long; a corrupting of the sergeant, but not compounding with the Creditor. that they may be cut off.] Not their silver and gold, the matter of their idols, as some sense it; but the whole nation, Princes and people together. Idolatry is a God-provoking, and a land-desolating sin, as in this Prophecy. Often it is not so much the enemy's sword as the sin of idolatry that destroyeth cities and kingdoms, through the justice and jealousy of Almighty God. Verse. 5. Thy calf, O Samaria, hath cast thee off,] That is, it can do thee no stead, nor deliver thee from the destroyer. Be not afraid of such mammets (saith Jeremy) for they cannot do evil, neither also is it in them to do good, 〈…〉 chap. 10.5. they can neither hurt, nor help: for an idol is nothing in the world, 1 Cor. 8.4. nothing but a mere fiction: it hath no godhead, or power divine in itself, as the following words show, that there is none other God but one. How then can help be reasonably expected from it? Israel had cast off the thing that is good, for calf-worship, ver. 3. therefore is he worthily cast off by his calf, called here Samaria's calf, or calves, because that was the chief City, the Palace of the King, and is therefore put for the whole Province: and their idols called a calf, by way of contempt, as the brazenserpent is called Nehushtan, or a piece of brass when once it was Idolised. See how Rabshakeh insults over those Heathen-deities, 2 King. 18.33, 34, 35. and blasphemously applieth it to the God of Israel, who never casteth off his faithful servants: but is with them in trouble, to deliver them, and honour them, Psal. 91.15. Surely the Lord will not cast off his faithful people, neither will he forsake his inheritance, Psal. 94.14. Behold, God will not cast away a perfect man, Job 8.20. But though he cause grief, yet he will have compassion according to the multitude of his mercies, Lam. 3.31, 32. some reads it thus, Thy calf, O Samaria, hath been carried away into a far country, namely into Assyria: as the idols of the nations which were overcome, were carried away captive in triumph by the conquerors. See Hos. 10.6. Mine anger is kindled against them,] God is said to be angry against idolaters, because he doth that which an angry man useth to do, viz. 1. chide, 2. fight; see the second commandment in the sanction of it, and tremble at God's displeasure, which when once kindled, and comes into his face, or, nostrils (as here) it burneth to the lowest hell, consumeth the earth with her increase and sets on fire the foundations of the mountains, Deut. 32.22. It is ill angering him that is the Ancient of days, and a consuming fire. The Jews use to say to this day, that there is no punishment befalleth them, in which there is not an ounce of Aaron's golden calf. How long will it be ere they attain to innocence?] Quousque non poterunt innocentiam? a forcible ellipsis: as if God were so vexed, that he could not fully utter himself, nor at all speak to Samaria as he had begun, but turn his discourse to others, saying, How long will they not be cleansed? or, not abide innocency? By which powerful expression three things are intimated. First, that these Israelites were refractory and desperate: not only unclean, but enemies to innocency, such as could not abide it: they were inveterate, and incurable, their diseases ingrained, and not easily stirred by any potion. Secondly, that God is most patiented, who though he thinks overlong of the time that men continue in their evil courses, and therefore cries, Quousque, How long, etc. and when will it once be? yet bears with their evil manners, and inviteth them to better. Thirdly, that he will at length break off his patience, and proceed to punishment, sigh there is no other remedy, 2 Chron. 34.16. Prov. 29.1. Compenset longas ut gravitate moras. Verse 6. For from Israel was it also,] There is an Emphasis in Also, and it is as if the Prophet should say, This calf of Samaria is no less from Israel, and came out of his shop or device, then that of old set up by them in the wilderness. Israel then brought a calf out of Egypt, Jeroboam brought two; and Israel hath received them, and are much taken with them: so that they cannot attain to innocence, (as it is in the former verse) so far they are engaged, and so fast joined to idols, that they cannot get off: there is so much of Self in it: it was the barn of their own brain; and hence so over-admired, so clasped and hugged, with the Ape, etc. or rather, as Cleopatra hugged her Vipers that sucked her blood, and took away her life; so did they their own inventions, though fairly warned of the danger, verse 3, 4, 5. Lo this was Israel, that acted thus madly. Israel that was wont to laugh at, or pity other Nations for their Idolomany, for worshipping the works of their own hands, for going a whoring after their own inventions, for changing the glory of the incorruptible God, into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things: As in Lap-land, the people worship that all day for a god, whatsoever they see first in the morning. Now that a calf-worship should be found in Israel, Rom. 1.23. Abbats Geogr. and not only so, but found out by Israel; who was herein worse than Egypt: for that the Egyptians worshipped a living Ox of Gods making; but Israel, a dead calf of their own making: such sots they were grown, and so thwart to the very principles of reason. the workman made it,] who confessedly is no God, therefore it is not God,] for no man can give that divinity to another, which himself hath not. Nay it is certain that God himself by his infinite power cannot make any thing to be a God to us. He cannot do this I say: like as he cannot lie, he cannot die, he cannot deny himself, etc. so he cannot raise a created excellency to that height, as to be a God to us. How vile then is the Voluptuary, that maketh his belly his god? the Mammonist, that maketh his gold his god? the Ambitionist, that maketh his honour his god? How abominable the Massmonger, that maketh his god, and eateth him when he hath done? This made Averro the Mahometan cry out; Quoniam Christiani Deum suum manducant, sit anima mea cum Philosophis, that is, Forasmuch as Christians do eat their God, let my soul be rather with the souls of the Philosophers. Those Pseudo-christians the Papists, stick not to call the consecrated Host, their God and Lord: and Harding (that sottish Apostate, for he was once a zealous Preacher against Popery, and wished that he had a voice as loud as the bells of Oseney, Artic. 2● to cry it down) in his disputation against , is not ashamed to defend it. And yet we all know that that Host or Sacrament, as they call it, of the Altar, is the work of the Baker, therefore it is no God, neither Lord nor God. (whatsoever our Lord God the Pope say to the contrary) Which yet further appeareth, in that (as the calf of Samaria here) it may be broken in pieces, or to shivers, (which word of ours seemeth to come from the Hebrew shebharim here used) yea ground to powder, as was the molten calf in the wilderness, whereto the Prophet may well here allude. Is not their breaden-god broken by the Priest into three bits? Is it not chawed with his teeth? May it not be gnawed by mice, become meat for worms, In cau●elis Missae. & c? Murescit, putrescit, & corrumpitur: all which things the Papists themselves confess may befall their god, which is therefore no god, or nomine tantum & non numine deus, a nominal god only. And the like we may say of images, and relics (such as is at Genua, the tail of that Ass, whereon Christ road into Jerusalem) these and other monuments of idolatry may, nay they ought to be broken, , and utterly abolished, Exod. 34.13. Deut. 7.5. Ezek. 20.7. as (blessed be God) they are lately amongst us, by our Worthies in Parliament: to whom perhaps, for that and the like good services, we attributed but too much, we even idolised them: and the king of Sweden (that bright Northern-starre) a little before his decease, being in discourse with Dr. Fabricius his Chaplain, he told him, Mr. Clerk in his life. that he thought God would ere long take him away, because the people did so overvalue and deify him. Verse 7. For they have sown the wind, and shall neap the whirlwind:] To sow the wind is to labour in vain, as Eccles. 5.16. to labour for the wind, and Prov. 11.29. to possess the wind, to feed on the wind, Hos. 12.1. and to be eaten up of the wind, Jer. 22.22. The Greeks express the same by hunting after, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and husbanding the wind. The wind we know maketh a mighty bustle, as if it were some great business, solid and stable: but presently it blows over, and comes to nothing. Or if it get, as seed, into the bosom of the earth, either it breeds an earthquake, or at least ariseth in a whirlwind, which blows dust into the eyes, and once at least buried a considerable Army in the Lybian sands. Solomon saith, Cambyses his soldiers. He that soweth iniquity, shall reap vanity, Pro. 22.8. But our Prophet here, saith more: He that soweth the wiude of iniquity, shall reap the terrible tempest of unconceivable misery. By the blast of God he shall perish, and by the breath of his nostrils he shall be consumed, Job 4.8, 9 As the beginnings of Idolatry, hypocrisy, vainglory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. carnal policy, etc. are empty and unhappy, (it is but the sowing of blasted corn, as the Septuagint here hath it, seed corrupted by the wind) so the end thereof is very sad and dismal. The word here rendered, the whirlwind, hath a syllable in it more than ordinary, to note (saith Tremellius) the fearfulness of the divine vengeance, Suphatha●. that will befall the forementioned: and especially at death, when they are entering upon eternity. Oh what a dreadful shriek gives the guilty soul at death, to see itself launching into an infinite Ocean of scalding lead, and must swim naked in it for ever: not having the least cold blast of that wind it sowed all its life long to cool it; but rather to add to its torment! Then will God speak to such, as once he did to Job out of a whirlwind, but after another manner; Go to now ye formalists, false-worshippers, triflers, troublers of Israel: ye that have been mere mutes, and cyphers, nullities in the world, superfluities in the earth, or worse than all this: Jam. 5.5. Go to now, I say, weep and howl for the miseries that are come upon you. Ye have lived in pleasure on the earth, and been wanton: ye have nourished your hearts as in a day of slaughter. Jam. 5.5. But now, an end is come, is come; an evil, an only evil, without mixture of mercy, sorrow without succour, mischief without measure, torments, without hope of ever either mending or ending, are the portion of your cup: the dregs of that cup of mine must you now drink off, that hath eternity to the bottom. O lamentable! Oh did but men forethink what would be the end of sin, they durst not but be innocent. Oh let that terrible tempest at death be timely thought on and prevented, Job 27.20, 21, etc. Terrors take hold of him as wa●ers: a tempest stealeth him away in the night. The east-wind carrieth him away, and he departeth, and as a storm hurleth him out of his place. For God shall cast upon him and not spare: he would fain flee out of his hand, etc. It hath no stalk: the bud shall yield no meal:] Nihil habet fertilitatis firmitatisque, as Ruffinus expoundeth it; It hath no firmness or fruitfulness: the wind of wickedness that thou hast sown, the blasted corn that thou hast committed to the earth, will yield thee nothing but loss, and disappointment. A blade there may be, but not a stalk: or if a stalk, yet not a bud: or if a bud, yet it shall be nipped in the bud: it shall yield no meal, but only dust and chaff: or if it come to the meal, yet strangers shall swallow it up, so that you shall be never the better for it: but after that ye have sown the wind of iniquity, ye shall reap the whirlwind of misery, maledictionem omnimodam, curses of all kinds, which God hath hanged at the heels of your idolatry, a pernicious evil, (whatever those superstitious shecsinners bragged to the contrary, jer. 44.17.) Or if they flourish for a season, and have hopes of a large crop: yet God will curse their blessings, and frustrate their fair hopes, Psal. 37.2. as he dealt by that rich wretch mentioned by Mr. Boroughes, in his Comment on the second Chapter of this Prophecy, pag. 379. I had certain information, saith he, from a Reverend Minister, that in his own Town there was a worldling, who had a great crop of corn. A good honest neighbour of his walking by his corn said, Neighbour, you have a very fine crop of corn, if God bless it: yea, saith he, I will have a good crop: speaking contemptuously. And before he could come to get it into the barn, it was blasted, that the corn of the whole crop was not worth six pence. Verse 8. Israel is swallowed up,] Not their meal only, as verse 7. but themselves also are devoured by those workers of iniquity, that eat up God's people as they eat bread, Psal. 14.4. Persecutors are men-eaters, more cruel than those American Cannibals, that devour men piecemeal: they make but a breakfast of God's people, as Senacherib meant to do of jerusalem; and the Powder-papists of England. If it had not been the Lord who was on our side, when men risen up against us, Then they had swallowed us up quick, when their wrath was kindled against us. But blessed be God, who hath not given us as a prey to their teeth, Psal. 124.2, 3, 6. Let us keep us out of the claws and clutches of that old , who night and day walketh about (in a circular motion) that he may take us at advantage, seeking whom he may swallow down his wide gullet, which he hath even made red with the blood of souls, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. 5.8. and is therefore haply, called the great red-Dragon, Rev. 12.3. that hath seven heads to plot, and ten horns to push men into the sin of idolatry, and thereby into hell. So long as Israel was holiness to the Lord, and the first-fruits of his increase, all that devoured him found that they offended: for evil came upon them, jer. 2.3. they could no more digest him, Judg. 5.1 than the Whale did jonah: a cup of trembling, or of poison he was to all the people round about, Zech. 12.2. See the Note there. But, when he offended in Baal, he died: when he chose new gods, than was war in the gates: when they made leagues with idolaters, than were they even swallowed up by them: as were likewise the Greek and Latin Churches, by the Eastern and Western Antichrist, those crooked Leviathans, those dragons in the sea, as the Egyptian, and Assyrian are called, Esay 27.1. now shall they be among the Gentiles,] whose favour and friendship they have basely sought, and dearly bought. It was threatened in the former Chapter, verse 16. that they should be a derision in the land of Egypt. See the Note. To have Egyptians deride us, and that for sin, is an heavy judgement. So here, to be disdained and vilified by such, as an old broken vessel, fit for none but unclean uses. as a vessel wherein is no pleasure.] No delight or complacency; vas despectum, reijculum, abjectum, a vessel that is for the carrying up and down of excrements; so shall Israel be employed by Gentiles, in base and contemptible offices: as they were by the Babylonians, Jer. 51.34. yea jehojakim himself (though a King) was no better used, jer. 22.18. and Moab, that haughty nation, jer. 48.38. In which sense, Mo●b shall be my washpot, saith David, Psal. 60.10. that is, brought into most abject slavery; as your scullions or scavengers: they shall lie among the pots, Psal. 68.13. not only to make pots, for the king of Babylon's use, (as those servile souls, the base brood of their degenerated forefathers, 1 Chron. 4.23.) Matulam praebere. but also to hold pots, or empty pots and vessels of dishonour; that they might know a difference betwixt God's service (which is all clean and fair work, 2 Tim. 2.21. fit for a vessel of honour, an elect vessel, elect and precious, sanctified and fit for the master's use) and the service of their enemies, base and beastly; such as is beneath the excellency of an ingenuous man: such as the Turks at this day put the Jews to; and the Spaniards the poor Indians. Verse 9 For they are gone up to Assyria, a wild ass alone by himself,] This was that that most moved the Lord to denounce and determine hard and heavy things against Israel, they had suspicious thoughts of God, as if he either could not, or would not do for them, and help them out, as the Assyrian (though an enemy) would. This prank of theirs, God uttereth here with as great indignation, and dislike, as old jacob did his son Reub●ns incest, when he said, He went up to my couch. The Lord is as jealous of his glory as any man can be of his wife: neither will he give it to another, Esay 42.8. he admits not of any corrival in heaven or earth, as Potiphars wife was his own peculiar. Now God is no way more glorified by us, then when we put our trust in his love and faithfulness, and expect from him safety here, and salvation hereafter. For in so doing, we set him up for our king, judg. 9.15. and put the crown royal upon his head, Cant. 3.11. As in doing otherwise, we turn his glory into shame, loving vanity, seeking after leasing. Psal. 4.2. Hence that angry expostulation, jer. 2.36. Why gaddest thou about so much to change thy way? How dost think to mend thyself, by running to the creature; as if there were no God in Israel? thou also shalt be ashamed of Egypt, as thou wast ashamed of Assyria: Yea thou shalt go forth from him, and thine hands upon thine head (after the manner of mourners, 2 Sam. 13.19.) for the Lord hath rejected thy confidences, and thou shalt not prosper in them. a wild ass alone by himself:] Foolish and fierce above measure, untameable and untractable: loving to be alone, and so becomes a prey to the lion, Lib. 8. cap. 40. as saith Siracides, chap. 13. verse 21. Pliny speaketh much of the wild ass, and his properties: and Interpreters on this Text, bring many reasons why Israel is compared to him. Israel is as stupid, and as mad as the wild ass, saith Lyra. He is all for himself, saith junius: he casteth off God's yoke, saith Tremellius: he is a contemptible creature, saith Kimchi: he walks where he lists, as masterless, saith the Chaldee: he seeketh water in the wilderness, but hardly findeth it, so doth Israel help of the cruel enemies, and hath it not, saith Oecolampadius: he taketh a great deal of pains for his belly, saith Mercer: he cannot be tamed and made serviceable, saith Gesner. He is left alone by God to be carried captive by the Assyrian, saith Ribera. The Scripture describeth the nature of this creature in many places, Gen. 16.12. job 6.5. & 11.12. & 24.5. & 39.8. Psal. 104.11. Esay 32.14. jer. 2.23. & 14.6. Dan. 5.21. Ephraim hath hired lovers.] This is the second similitude, taken from a most libidinous harlot. See the like baseness in Judah, Ezek. 16.33. They were so mad upon their idols, and creature-confidences, that they were at no small charge for them: they lavished money out of the bag: and laid on, Jer. 5.38. as if they should never see an end of their wealth. They sent great gifts and sums of money to the Assyrians and Egyptians; and leaned upon them as their champions: they hired loves, as the Hebrew here hath it. But love as it cannot well be counterfeited, (a man may paint fire, but he cannot paint heat) so it cannot at all be hired or purchased. Those that go about it shall find loathing for love, and be scorned of those mercenaries, which are seldom either satisfied, or sure. Verse 10. Yea, though they have hired among the nations,] The uncircumcised; strangers to the promises, and aliens from the commonwealth of Israel: that they should so far distrust God, and debase themselves, as to seek help of such; this went near to the heart of God, and was very grievous. They brought up an evil report upon Gods house-keeping, charged him with unfaithfulness to his people, whom he now seemed to leave in the lurch, to shift for themselves in their straits; and hardened his enemies in their wicked, but yet more prosperous condition. Foelix scelus virtus vocatur. Cic. de divin. lib. 2. How would these Heathens hug themselves in the conceit that Israel should do thus, who was God's portion, Deut. 32.9. the dearly beloved of his soul, Jer. 12.7. of whom it was anciently sund, and commonly said among the Heathen, The Lord hath done great things for them, Psal. 126.2. Happy art thou O Israel: who is like unto thee, O people! saved by the Lord, the shield of thy help; and who is the sword of thine excellency: and thine enemies shall be found liars unto thee, and thou shalt tread upon their high-places, Deut. 33.29. Whosoever was free of the city of Rome, might not accept of any freedom in another city: for that they counted a dishonour to Rome. And will not God take it in ill part from his covenanters, to seek or make after correspondency with his enemies, and safety by them? The help of the wicked, Ecclesiae sunt tandem perniciosa & semper perfidiosa, are the best perfidious, and at length pernicious to the Church. now will I gather them,] This the Chaldee, and the Vulgar make to be a promise of bringing back their captivity; when indeed it is a commination of carrying them into captivity. I will gather them,] that is, either the enemies against Israel; or else Israel, for the enemies; ut eos acervatim perdam, that I may lay them heaps upon heaps, and gather them, as dead corpse slain in battle are gathered together for burial. Or, I will gather them, to the end that I may disperse them. And they shall sorrow a little,] And but a little now, for the burden of the king of princes.] for the taxes and tributes exacted from them by the king of Assyria, (whose Nobleses were Princes, 2 King. 18.24. Esay 10.) See 2 King. 15.19, 29. But all this is but a little: it is but the beginning of sorrows; it is but small drops forerunning the great storm; or as a crack forerunning the fall of the house. They shall sorrow much more hereafter, when carried captive, and made a scorn to the scum of the people. See Deut. 32.42. Some read the whole verse, Yea, because they have hired among the nations, now will I gather them together: (for they have begun a little) because of the burden of the king of Princes. And they thus paraphrase it: Well may they bribe and hire, but this will be the end: The Israelites themselves shall fall by heaps; the nations whom they hire shall come so tumbling in upon them (as Esay told Ahaz, Esay 8.) Do you not see it prettily well begun already? Look upon the late example that is yet now fresh and bleeding before your eyes: so you will the better believe my threatening in that which is to come: I mean, the sacking and carrying away of the Tribes beyond Jordan, by Pull and Tiglath-Pileser. If you ask me the reason, The calling of the Jews. pag. 212. why God should be so angry with you? It is because you are so foolish, or so wicked rather, to send presents and tributes to the king of Ashur (who in the pride and vanity of his heart nameth himself the King of Princes, the mighty and most potent King) with the pilling, polling, and burdening of your Subjects. Verse 11. Because Ephraim hath made many altars to sin,] Because he hath multiplied altars against Gods express command, Leu. 17.3, etc. Deut. 12.5, etc. Josh. 22.22. Jer. 11.13. and that, to sin: as if it were on purpose to cross and provoke the Lord to anger, by their superstitions and will-worship, and to despite him with seeming honours (for displeasing service is double dishonour) therefore he shall have enough of it, ere I have done with it. He shall be given up to a reprobate sense: that going on from one sin to another, he may fill up his measure, till wrath come upon him to the utmost. Per quod quis peccat, per idem punitur & i●se. Idolatry is sin with an accent, wickedness with a witness, 1 King. 15.30, 34. & 16.2. 1 King. 12.30. & 13.35. and shall be punished accordingly: for so the Chaldee paraphraseth here; Because they have multiplied their altars for sin, the altars of their idols shall be their ruin: there is one Hebrew word for sin and punishment: sin hales hell at the very heels of it, as One saith wittily. Polanus upon this Text, hath these three profitable Observations. First, that as in the old Testament, one only altar was set up by God's command in the Tabernacle and Temple: so also in the new Testament, we have no other altar but Christ, Heb. 13.10. Iren. lib. 4. contra haeres. cap. 34. Secondly, as the Israelites sinned in multiplying altars: so do the Papists most grievously, in that not content with Christ and his satisfactory sacrifice alone, they set up other altars, and bring in other expiatory sacrifices. Thirdly, as the Israelites made many altars to sin, though they pretended good intention and devotion: So the Papists at this day multiply altars (even hundreds in some one Church in Rome) to sin, though they falsely pretend their good intention therein, and the preservation and augmentation of God's service. Verse 12. I have written to him the great things of my Law,] Magnalia legis; there are also minutula legis, Mat. 5.22. both must be looked to: for though the Civilian say of his Law, De minutis non curat lex, the law takes no notice of small faults: yet it holds not true of the Law of God, which is spiritual, and must be kept as the apple of the eye, Prov. 7.2. and observed in every point and part, nay in every punctilio and particle thereof. But to come to the words; Ephraim could not plead ignorance of God's mind, for their many altars, and superstitions: Deus enim jure quaerat & queratur, for God might very well say and complain, as Prov. 22.20. Have not I written for thee excellent things in counsels and knowledge? and in the verse next afore, I have made known (my mind) this day to thee, even to thee. So here, I have written, sc. by my Penmen and Secretaries, to him chief, and for his better direction in my service, that, he might walk therein by rule, and not at random, (See Deut. 4.8. Psal. 147.29.) the great things, or excellent documents (the multiplicity or multiformity, saith the Chaldee) of my Law, or of my doctrine sapiential, Prov. 13.14. which taketh in the Gospel too, that Law of Christ, Gal. 6.2. But they were counted as a strange thing.] As not pertaining to them, as that wherein they were little or nothing concerned, as the narration of foreign affairs. Whereas men should read and regard the holy Scriptures, as they do the Statutes of the Land: holding themselves as much concerned and intended as any other: threatening themselves in every threat, binding themselves in every precept, blessing themselves in every promise, mingling the whole Word with faith in their hearts, and resolving upon the obedience of faith; as knowing that these are verba vivenda non legenda, words to be lived, not read only: and that they should indwell in us familiarly, and yet richly, Col. 3.16. and we should be as inwardly acquainted with them, as any man is with his sister, or nearest allies, Prov. 7.4. All this the rather; First because God is the Author of the holy Scriptures, both matter and words are his, 2 Pet. 2.21. he spoke by the mouth of his holy Prophets which have been since the world began: and he guided their hands in writing the Bible. How dare Papists then say, that they wrote it injussi without command from God. Secondly, Luke 1. because God hath written his Law for us, for our behoof and benefit, Rom. 4.23. and 15.4. The Scripture is God's Epistle to us, saith Gregory. It is a lamp to my feet, Psal. 119. 1ST and a light to my paths, saith David. Not a light that I see at a distance, a great way off; but a light held to my feet, that I may see my way in this land of Chabul, this dirty and dark world: and not lift up one foot, till I descry and find sure footting for another, as those Psal. 34.6. Thirdly, because he hath written for us, the honorabilia legis, honourable and precious things, such as a man would fetch from China or the uttermost part of the habitable world upon his bare feet, rather than be without. David prefers it before gold and silver, Psal. 19.11. Solomon before pearls and rubies, Prov. 3.15. Moses before all the learning of other Nations, Deut. 4.6. The Scripture is the souls food, saith Athansius: the souls physic, saith chrysostom: the invariable rule of truth, saith Irenaeus. It is saith Another, the Aphorisms of Christ, the Library of the Holy Ghost, the divine Pandects, the Wisdom of the Cross, the Cubit of the Sanctuary, the Firmament of Faith, the Touchstone of Error, etc. What reason then had Darbishire (Bishops Boners kinsman and Chaplain) to say to Mr. Hawkes the Martyr, that he was too curious: for he would have nothing but his little pretty-Gods-book? Acts and Mon. And is it not sufficient for my salvation? said Hawks: yes, said he, but not for your instruction. God send me the salvation (said Hawks) and you the instruction. That the Scripture is full and sufficient for both instruction and salvation, see 2 Time. 3.16, 17. and my Treatise called the True Treasure. Has igi●ur nocturnâ versate manu, versate diurnâ, Psal. 1.2. Let there not, by infrequency or disuse, grow an alienation or strangeness betwixt us and the holy Scriptures: but be ready in them, and have them, as Saul had his pitcher and spear at his bolster: as David had his chosen stones at hand in his scrip, etc. Luther wisheth all his own books burnt; because I fear, saith he, they hinder men from reading the Bible, that book of books; in comparison whereof all the books in the world are but wast-paper. After which, I tremble, saith he, to think of the former age, wherein many Divines spent so much time in reading Aristotle and Averro, and so little in reading the Book of God. Melancthon saith that he heard some preach upon Texts taken out of Aristotle's Ethics. Carolostadius was eight year's Doctor when he began to read the Scriptures: and yet at the taking of his degree, Joh. Manlius. being asked whether he had read the Decalogue, negitabat se hujusmodi librum in Bibliotheca sua habuisse unquam: he denied that he had ever had, or heard of any Book so called: Amam. in Antibar. praf. such a perfect stranger was he to the great things of Gods Law. And if the learned Doctors be thus bard and ignorant, what may we think of the poor misled and muzzled multitude, that lie fast locked up in the Pope's dark dungeon, and are flatly forbidden to meddle with the Scriptures, lest they should be infected with heresy, or possessed with a devil, as some (say they) have been by that means? Verse. 13. They sacrifice flesh in the sacrifices of mine offerings, and eat it;] q. d. They would seem not to have rejected the great things of my Law, nor to be such strangers thereunto; sigh they were much in sacrificing according to the Law. But their hypocrisy is most hateful: In decal. In that First, they offer (with Cain) Non personam, sed opus personae, as Luther saith; not themselves, but their bare sacrifices, Esay 66.3. which is but as a brainless head, and soulless body: it is but flesh, as it is here called in contempt, and scorn. See the like, Jer. 7.21. Hos. 9.4. And think the same of all external services; si careant animâ suâ, id est rect â in Deum fide, & erectâ in illum ment, if not performed in faith and obedience. Secondly, They pretended to serve God, when indeed they only served their own bellies, as those, Rom, 16.18. sought their own ends, Phil. 2.21. catered for the flesh, Rom. 13.14. insigne donum quo afficior (as Luther Paraphraseth the text) carnem offertis quam vos ipsi voratis, i. e. A goodly gift it is that you give me, viz. the flesh of your peace-offerings which yourselves may feast with: and you therefore multiply sacrifices that you may gorge yourselves with good cheer. Now one egg is not more like to another, than these old flesh-mongers were to the Popish flesh-flies at this day. It was an honest complaint of one of them; We, saith he, handle the Scripture, tantùm ut nos pascat & vestiat, only that it may feed us, and us. And it is evident to all the world, that their Masses, pilgrimages, festivals vowed presents and memorial, etc. are only to pamper their paunches: which made them so angry with Erasmus, and Luther, for meddling. but the Lord accepteth them not,] How should he (say) when there was nothing but flesh, nothing but self in them. See the like, Jer. 4.10. Am. 5.22. Esay 1.10. where God telleth them, that their sacrifices were grievous and offensive to all his several senses, nay to his very soul too. The sacrifice of the wicked is abomination to the Lord, Prov. 15.8. yea though he bring it with never so good an intent, Pro. 21.27. how much more if he bring ex rapina holocaustum, a sacrifice of what he hath got by rapine and robbery? and so the Chaldee carrieth the sense of the former words: the sacrifices of mine offerings, quae collecta sunt ex inj●ria, saith He, which were gathered and gotten by wrong-dealing: how then should the Lord accept them? now will he remember their iniquity,] Even while they are sacrificing: let them not think to blind his eyes with the smoke of their offerings, to stop his mouth with their rich gifts, and donaries: to bribe him into a connivency: to expiate and set off their sins with their sacrifices: for God will remember them, and punish them. Yea, now will he do it, in the time of their holy duties: he will come upon them then in his wrath, Luke 13. as Pilate came upon the Galileans, and mingled their blood with their sacrifices. Sure it is that sin (brought into God's holy presence) petitions against the sinner, as Esther did against Haman, at the banquet of wine: picks out the time of prayer and other duties to accuse and call for vengeance. Esth. 7.6. Take we heed, lest while we are confessing our sins, (which yet we close with, and will not forsake) and judging ourselves worthy to be destroyed, God say not, Out of thine own mouth will I condemn thee, thou graceless person, that hast so much impudence as to bring thy Cozbi into my presence, then; when all the people (as on a fastday) are weeping before the door of the Tabernacle. Leu. 10.3. God will be sanctified of all that draw nigh unto him: one way or other he will be sanctified, either in them, or on them. Of such he saith, as Solomon once did of Adoniah, 1 King. 1. 5●. If he show himself a worthy man, there shall not an hair of his head fall to the earth: but if wickedness shall be found in him, he shall die. If any defile the Temple of God, 1 Cor. 3. him shall God destroy. they shall return to Egypt.] They had a mind to run thither for refuge: they sent also to So king of Egypt for that purpose, 2 King. 17.4. Instead of making their peace with God, they betook themselves to base shifts; and sought help of the creature. This is the guise of graceless men, when distressed. Rahab. But they shall soon have enough of Egypt, chap. 9.3, 6. Their strength (or their Egypt) had been to have sitten still, in expectation of help from heaven, Esay: 30.7. Deut. 28. 6●. and to have considered that the last and greatest curse denounced against their disobedience, was, And the Lord shall bring thee into Egypt, etc. Verse 14. For Israel hath forgotten his maker,] Not more his Factor, than his Benefactor, as 1 Sam. 12.6. the Lord made Moses, and Aaron, i. e. he advanced them to that honour in his Church. So our Saviour is said to have made twelve, when he ordained them to the Apostleship, Mar. 3.14. And the Apostle saith of Israel, that God exalted the people, when they dwelled as strangers in the land of Egypt, Acts 13.17. sc. to the privilege of his peculiar people, the possession of the promised land, the custody of his Oracles, and services, etc. besides the many benefits and deliverances wrought for them. All which they are said to have forgotten. 1. Because they laid them not to heart, see Esay 57.11. they saw not God in them: 2. Because their lives were not answerable: they walked not worthy of such a God: but said (in effect) We are delivered to do all these abominations, Jer. 7.10. God challengeth remembrance, and well he may, Eccles. 12.1. for he hath created us for his glory, Esay 43.7. he hath form us, yea he hath made us, (as it followeth there, and all that we might remember him) the word (made) is used for a degree of grace after creation. Those that are his workmanship, his attificiall facture created in Christ Jesus (who is the beginning of this creation of God, Rev. 3.14.) unto good works, Ephes. 2.10. if ever they should forget God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (which is the character of a wicked man, Psal. 50.22.) if they should forsake God that made them, and lightly esteem the Rock of their salvation; as Solomon did the Lord that had appeared unto him twice; if they should not prefer him above their chief joy, Deut. 32.15. or make him ascent above the head of their joy (as the Hebrew hath it, Psal. 137.6.) and set him over all, as Pharaoh did Joseph (causing Sun moon, and stars to do obeisance to him) I mean all their natural, moral, temporal, and spiritual abilities to be subject and serviceable to him, he would have an unanswerable action against them, and both heaven and earth would have cause to blush at their disingenuity, and unthankfulness. Let it ever be remembered, that of all things God cannot abide to be forgotten. and buildeth temples;] To God, no doubt; and yet because they worshipped him not in his own way, they are said to have forgotten him: So do Papists in all their structures, vowed presents, and memories (as they call them.) In king Stevens time here, notwithstanding all the miseries of war, there were more Abbeys built, then in an hundred years before. But who required those things at their hands? Christus opera nostra non tam actibus quam finibus pensat. Zanch. Now the end why those Temples and Monasteries were built, appears in stories to be pro remissione & redemptione peccatorum, pro remedio & liberatione animae: pro amore coelestis patriae: in honorem gloriosae Virgins, in eleemosynam animae, etc. for remission of sins, Acts & Mon. pag. 1077. redemption of souls, honour of the Virgin Mary, and other superstitious ends and uses. and judah hath multiplied fenced cities:] As thinking thereby to fence themselves against God's wrath, to mott themselves up against his fire, that had burnt up the ten tribes, and threatened them. Strong cities and munitions may be lawfully built; but then their foundations must not be laid upon fireworks. If sin be at the bottom (as the voice from heaven is said to have told Phocas) though they build as high as heaven, Niceph. it will not do. Babylon's thick walls and large provisions could not secure her from the enemy: Samaria held out for two or three years, but was surprised at last by the Assyrian: so was Jerusalem by the Babylonians, and then by the Romans, Esay. 22.8, 9, 10, etc. great fault is found with this people for their warlike preparations with neglects of God, vers. 11. and of deep and downright humiliation, vers. 12, 13, 14. The name of the Lord is the strongest tower, Prov. 18.10. But cursed is he that maketh flesh his arm, that trusteth in men though never so great, or means though never so likely, Jer. 17.5. those were never true to those that trusted them. The Jebusites were beaten out of their fort, though they presumed it impregnable. The men of Shechem were fired out, Judg. 9.49. so shall Judah be: for, I will send a fire upon his cities, and it shall devour the palaces thereof,] The enemy did this, but not without the Lord; who cannot brook it that men should thrust in palaces and strong-holds: and as Luthyer well observeth, in this whole chapter is fully set forth whence it is, that strong Palaces and flourishing kingdoms come to nought; it is because men believe not in God, but trust to their own strength, Deut. 28.52. they fortify themselves against an enemy, but do not parifie God; displeasure; who is himself a devouring fire, and can quickly quash all our forces, and confute our confidences. CHAP. IX. Vers. 1. Rejoice not, O Israel, for joy as other people,] Not as good people, for they have reason to rejoice, and are called to it in both Testaments: joy is the just man's portion, but thou art naught all over, thou hast gone a whoring from thy God; who will shortly meet thee as a bear rob of her whelps, or as the jealous hu band doth his adulteress, Again, not as other bad people, for they may revel (rejoice indeed they cannot) and be merry, after a sort: rejoice they may in the face, as the Apostle phraseth it, and from the teeth outward: some kind of frothy and flashy mirth they may have (and let them make them merry with it, 'tis all they are like to have) but so mayest not thou; because thou hast had warning sufficient, and hast known thy masters will, but not done it: yea, thou hast done that abominable thing that other nations never yet did, Jer. 2.11.12. thou hast changed thy God for those that are no gods; thou hast forsaken the fountain, and run to the cistern, etc. which is such a prodigious wickedness, as the very heavens are astonished at, and are horribly afraid, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Grac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to dance a galliard. yea, desolate; mourning, and as it were melting at this horrid act. Shall the heavens mourn, and wilt thou rejoice? yea, fetch a frisk, or dance a galliard for joy, as the word signifies: what if other nations do so, when they have got the better of their enemies, or gathered in their harvest, Es. 9.4. or otherwise have all things go well with them? yet revolted Israel had no such cause, unless they were upon better terms with God. Say that this were the time when Joash beat Benhadad thrice over, and recovered the cities of Israel, 2 Kin. 13.15. Or say it was, when he took Amaziah, and brought all the spoil of Jerusalem to Samaria, Chap. 14.13. 2 Chron. 28. or else when Pekah slew in Judah an hundred and twenty thousand in one day, and carried captive two hundred thousand, with much spoil: these were times of great mirth and Jollity, 'tis confessed. But, are there not with you even with you sins against the Lord your God (as the prophet Oded there bespeaks them) and should not those sins be bewailed? Besides, are they not your brethren whom you have slaughtered and captivated? and can you have any joy of such a conquest, of civil wars that are— nullos habitura triumphos, that are such a misery as all words (how wide soever) want compass to express? Hear what the prophett mos (who was Hosea's contemporary) saith to this, Ye which rejoice in a thing of nought, (so he calleth their victories present prosperity, pomp and pride) which say, have we not taken to us horns by our own strength? Behold, I will raise up against you a nation, O house of Israel, that shall tame you, and take you a link lower (as they say) so that your laughter shall be turned into mourning, and your joy into heaviness. There is ever a snare (or a cord) in the sin of the wicked, Jam. 4.9. viz. to strangle their joy with; but the righteous sing and rejoice, Prov. 29.6. For thou hast gone a whoring from thy God.] That's a foul business, and may well damp thy joy. Sins are the snuffs that dim our candlestick, the leaven that soureth our pass overs, the Sanies of a plague-sore that threatneth our very life. And, whereas the sins of others are but rebellions against God, the sins of his professed people are treacheries: they go a whoring from their God, desuper Deo suo, velomisso Deo suo, from under their God, or laying aside their God; casting him, as it were, into a by-corner. Hence those pathetical compaints in Jeremy, Chap. 18.13. Ask ye now among the heathen, who hath heard such things? the virgin of Israel hath done a very horrible thing; filthiness in a stews is nothing so odious as filthiness in a Virgin. And again, Chap. 32.30. The children of Israel, and the children of Judah have only done evil from their youth. God takes evil so heinously from them, as if they had never done him any good service all their days; or as if they were the only sinners upon earth: they were so much worse, because they ought to have been better than other nations. Now God expects our sorrows should be proportionable to our sins; Rejoice not therefore, but (by a Liptote) weep and howl for the miseries that shall come upon you. Thou hast loved a reward (or a harlot's hire) upon every corn-floor,] i. e. Thou hast prostituted thyself to a lose Idolatry; Mercedem meretriciam. like to a common whore that goeth a whoring up and down the threshing floors. Hence Boaz his fear lest it should be noised that Ruth had lain at his feet, and that a woman came into the floor, Ruth. 3.14. Or else he meaneth (saith Diodate) some particular kind of idolatry used in the time of harvest and threshing; as if they would have acknowledged their increase to come by their idols goodness. Such was that of the Metapontines, of whom Strabo storieth, that when they had had a good harvest, and were grown rich thereby, they dedicated to Apollo at Delphos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an harvest of gold. See more of this Chap. 2. with the Notes. Verse. 2. The floor and the winepress shall not feed them,] Culpam poena premit comes, Punishment attendeth sin at the heels. They had abused their plenty, and ascribed it to their idols: therefore shall they be cut short either in their store, as Hag. 3.6.10. and 2.16. or in their strength, as Hos. 4.10. and 8.7. (See Chap. 2.8.9. with the Notes.) One way or other their hopes shall be frustrated, the creature shall lie to them, and not answer their expectation. The new wine shall fail in her,] Mustum mentietur ei, see the like phrase, Hab. 3.17. Es. 58.11. Job. 41.6. they shall come to the corn-floors and wine-presses, as men come to a lottery with heads full of hopes; but depart disappointed, with their hearts full of blanks. As they have lied to God (idolatry is nothing else but a large lie,) and dealt deceitfully with him in the covenant: so shall all things lie to them, and not answer their hopes. Look how a certain Prince paid a false traitor (who for a sum of money had betrayed his country to him) in false coin; so shall it far with such as falsify with God: he will blast their hopes, and curse their blessings, cut them short in the height of their expectancies, strike them in the things that their hearts are most set upon, the new wine shall lie to them, and so set them a howling, Joel. 1.5. Vers. 3. They shall not dwell in the Lord's land,] Because they would not live by the Lords laws; they shall therefore be turned out of his house (so this land was called Chap. 9.3.) as rebellious children, that are a disturbance and a disgrace to their father's family: they shall hold no longer, as tenants of him the chief Landlord, because so backward to send a lamb (as rent or an homage penny) to the ruler of the land, Esay. 16.1. they were tenants at will, and held upon condition of obedience, Levit. 18.26. it was divided amongst them by lot: joshua divided it amongst them, and left none to himself. The people gave him a portion, and he was content with it; though it were but a mean one in the barren mountains, as Hierome noteth. He had the promise that God would never leave him no● forsake him: and he well knew, that if he trusted in the Lord, and did good, he should dwell in the land and be verily fed, Psal. 37.3. He and Caleb were of another spirit, and fulfilled after God; therefore they only of all that generation entered the promised land, the Lords land: which because Moses might not do, it was a great grief to him. These Idolaters here are threatened to be cashiered and cast out of this good land, and to have their pleasant land laid desolate, to be spewed out, as the Canaanites had been before them, Levit. 18.28. and so consequently to be deprived of God's favour, help, and protection; and altogether dispriviledged, yea, disinherited. This was an heavy judgement to them, and must be a warning to us, that yet live in the bosom of the Church, and under the joyful sound; that we forfeit not our present enjoyments, that we sinne not away our precious privileges, as the seven Churches and others have done. Alterius perditio tua sit cautio. We stand upon our good behaviour, as they did; See Deut. 30.19.20. But Ephraim shall return to Egypt,] which they ought to have been sensible of as a punishment long since threatened, Deut. 28. ult. (see Hos. 8.13. with the Note) though now, of their own accord, they returned to it, for fear of the Assyrian (whom by their false-dealing they had justly incensed) yet that should not shelter them, but God's hand would find them out, and fetch them thence into captivity. Oft they had been warned not to go down to Egypt for help; and they must needs be hard bestead that fled thither. True it is, that the Egyptians are renowned in histories for a thankful people, and the Israelites are charged not to abhor an Egyptian, because they were once strangers in his land, Diod. Sic. l. 2. Dent. 23.7. and had tasted of his courtesies. But withal, they could not but know how hardly the Egyptians had dealt with their forefathers, and how treacherously also with them; and that they ought not the jure, to have returned thither upon any terms. Sed Deus quem destruit dementat, and although here they were resolved for Egypt, yet Chap. 11.5. God resolveth otherwise; and voluntas Dei necessitas rei, his will shall stand, when all's done. And they shall eat unclean things in Assyria,] Things forbidden by the law, as swines-flesh, &c they shall be forced to eat or starve: they must not look for liberty of conscience in Assyria, nor have that favour to make a difference of meat as Daniel had, Chap. 1. but as Ezekiel baked his barley-cakes with mans-dung: Even so said the Lord, shall the children of Israel eat their defiled bread among the heathen, whither I will drive them. So haughty they were grown, that their father's house could not hold them; therefore they shall be giad of husks with hogs, (as that prodigal) they shall eat as the heathens, sigh they would needs act as the heathens. They thought it was hard with them in their own land, when the floors and the winepress would not feed them, vers. 2. But now it is fare worse, when forced by hard hunger, they are glad of any meat, be it clean or unclean: neither have they any more mind to be so merry with other nations, as vers. 1. or cause so to be: their stomaches craving and themselves (with Drusus in Tacitus) ready to eat the stuff of their bed; or (with the Jews in the last siege of Jerusalem) not only to feed upon dogs, rats, cats, etc. but the leather of their shoes, girdles, targets, bridles, yea, Pontanus Hegesippus. oxe-dung was a precious dish unto them, and the shred of potherbs cast out and trodden under foot, etc. Vers. 4. They shall not offer wine-offerings unto the Lord,] Non libabunt, multò minus litabunt, they shall not have wherewith to offer sacrifice, when they are in their banishment, Chap. 3.4. much less to serve God with cheerfulness, to exhilarate his heart with their wine-offerings, Judg. 9.13. to cheer up themselves with the wine and oyle-offerings, Num. 15.5. which were symbols, and signs of the Merit and Spirit of Christ (for the Ceremonial Law was their Gospel, it was Christ in figure) and the deprivation of them threatened the deprivation of grace and glory. Now therefore, sigh such a sad condition, and such sinking of spirits abided this people, what reason had they to rejoice with joy as others. Neither shall they be pleasing to him,] Heb. they shall not be sweet or mingled; for as sweet and sour maketh the best sauce, so the mixture of things of divers qualities maketh the sweetest confections, and most pleasing to the : but so shall not be these men's wine-offerings to God, if any they should present; but sour and savourlesse. He is now resolved to take another course with them, to glorify himself in their calamity, and to give unto them another while the cup of the wine of the fierceness of his wrath, Rev. 16.19. that is, to delight as much in their misery, as a man would do in drinking off a bowl of generous wine. Their sacrifices shall be unto them as the bread of mourners,] i. e. as funeral-feasts (whereof read Jer. 16.7, 8. Ezech. 24.17.) made add levandum luctum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eaten in heaviness by those that were polluted by the dead, and therefore altogether unfit for sacrifice; sigh God loveth a cheerful service, and will not have any of his come off heavily. See Levit. 10.19. Deut. 13.7. and 26.14. Mal. 2.13. where those unkind husbands are blamed, for causing their wives, when they should have been cheerful in God's service, to cover the Lords altar with tears, with weeping and with crying out, so that he regarded not the offering any more. So Ezr. 9.5. that holy man, though till then he sat astonished at the sins of the people, yet he arose from his heaviness at the evening sacrifice; for he knew, that even sorrow for sin might be a sinful sorrow, if unseasonable and sullen: for it sours a man's spirit, and makes his services unacceptable to God. For their bread, for their soul shall not come into the house of the Lord,] Their bread, That is, their meat-offering or other sacrifices, (see Mal. 1.7. with the note) for their soul, that is, for themselves (soul is oft put for the whole person) shall not come, rightly and in due manner unto divine acceptation, into the house of the Lord, it should not have come into the Temple while it stood, and the Levitical service was orderly performed: how much less shall it be accepted now in a strange land, being the bread of mourners. Others by the bread for their souls understand their natural and necessary sustenance. He speaks, say they, of that meat-offering, Levit. 2.5. appointed for a spiritual use, yet called here the bread for their life or livelihood, because God esteemed it no other than common meat. Tarnovius by the house of the Lord here understandeth the Church, as Chap. 8.1. and 9.5. and 2 Tim. 2.20. The door of this house, saith he, is Christ, Joh. 10.9. and doorkeeper the holy spirit, ibid. vers. 3. the foundation and cornerstone Christ, Eph. 2.20. the wall is God, Zach. 2.9. the stewards the ministers, 1 Cor. 4.1. Eph. 2.19. those of the household the Saints, etc. What will ye do in the solemn day, etc.] q. d. How will ye do to laugh and leap then, as ye do now? vers. 1. How will you be able to support yourselves, to keep your hearts from dying within you? when you call to mind and consider your former solemnities and festivities, which now (alas!) in your captivity you are utterly deprived of? Time was when you went with the multitude to the house of God, with the voice of joy and praise, with a multitude that kept holiday, Psal. 42.4. with dancing, eating, drinking and joy, Deut. 16.14, 15. Judg. 21.19.10. But now the scene is altered; your singing is turned into sighing, your mirth into mourning, your joy into heaviness; and you must needs hold yourselves so much the more miserable, that you have been happy. The Epicures indeed held that a man might be cheerful against the most exquisite torments. 1. In consideration of his honesty and integrity, Ex praeteritc rum voluptatum recordatione. Cic. de finib. l. 2. Senec. de benef. l. 4. c. 22. 2. In consideration of those pleasures and delights that formerly he had enjoyed; and now cheered up himself with the remembrance of. This last is a very slight and sorry comfort indeed. The former hath much in it; for a good man keeps every day, holy day, said Diogenes: and can be merry without music, saith another Philosopher. He hath a merry heart, or good conscience, which is a continual feast; and is bound to rejoice evermore, 1 Thes. 5.16. and to keep the feast in all countries, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 5.8. the Calendar of his whole life is crowned with continual festivals; and he is the happiest man, and may be the merriest if he but understand his own happiness. But this (alas) was not the case of these woeful caytives and captives. They had sinned away all their comforts; and what with the sad remembrance of their former enjoyments, and with the sense of their present servitude, they had little mind to keep holiday. Hence this passionate exclamation, what will ye do, & c? God had threatened before, Chap. 2.11. to take away their feast-days, new-moons, sabbaths and solemnities; but they heeded him not, tanquam monstra marina Dei verba surda aure praeterierunt: therefore now God fulfilleth what he ●ad forethreatned, Lam. 2. ●●. and calleth, as in a solemn day, his terrors round about them, what they were wont to do in their solemn days and festivals, may be seen, Num. 10.10. what we do or should do at least, upon our Lords day-sabbaths, (the delight of every good soul) we need not be told. Let us take heed, lest by profane violating or careless observing that holy rest, with all its solemnities, we deprive not ourselves (as these Israclites did) of such a precious privilege: God gave us a good warning, in that the first blow given the Germane Churches was upon the sabbath-day; which is there so ill sanctified, Alsted. in Encyclop. Dike of Consc. pag. 276. that if it should be named according to their deserving of it, Doemoniacus potius quam Dominicus, saith Alsted, it should be called not the Lordsday, but the Priests-day rather. It is very remarkable, that upon that day was Prague lost, and with it all opportunity of hearing, singing, public praying, communicating on that high and honourable day, Esay. 58.13. Vers. Abierunt, i.e. obierunt. 8. For lo they are gone, because of destruction,] They are gone either into Egypt for refuge, or into the state of the dead, they are gone out of the world. They shall perish by destructiou, so some render it. When God had said in the former verse what will ye do, they should have fallen down before him and said, What wilt thou have us to do, Lord? we know not what at all to do, but our eyes are toward thee. This had been right, and thus they might have disarmed God's indignation: but they had other carnal shifts, and thought they could tell well enough what to do, and whither to go: whereupon they were so fully bend, that the prophet here reports them gone already. For lo they are gone, and got to Egypt; as divers of them did doubtless during the siege, and after the sack of Samaria, when they were forced to shift for themselves as they could: but did they so escape by iniquity? in thine anger cast down the people, O God, saith David, and it is not more a prayer then a prophecy, Psal. 56.7. and this people had the proof of it. Egypt shall gather them,] either for punishment, or for burial, as Ezech. 29.5. Jer. 8.2. so that they fled but out of the smoke into the fire; and in running from death they ran to it: as the Historian saith of those poor Scots at Muscleboroughfield, who running for their lives, S. J. Heyw, in Edw. 6. p. 35. so strained themselves in their race, that they fell down breathless and dead. Memphis shall bury them,] Jest they should please themselves with vain hopes of return to their country, he shows that that shall never be; but they shall lay their bones in a strange land. Memphis (anciently called Noph, Isay. 19.13. or, (as some will) No, Nahum. 3.8. at this day Grand Cairo, famous for the Pyramids and the king's sepulchers) Memphis, I say, a principal city of Egypt shall be a Kibroth-hattaavah to you, a place of sepulchers; especially then, when Nabuchadnezzar, sent by God (who giveth him Egypt as his pay for his pains at Tyre) shall come and smite that land, and deliver such as are for death to death, and such as are for the sword to the sword, etc. Jer. 43.11. The pleasant places for their selves, nettles shall possess them,] Heb. shall possess them as their inheritance; so that the Israelites nor their heirs shall ever repossess these pleasant places for their silver, i. e. where they either laid up their silver (their repositories or counting houses) or where they laid out their silver, either in costly buildings and sumptuous furniture, or else in idols and statues placed therein to their no small charge & delight. These shall be ruined and overrun with nettles, thorns and thistles, a token of horrible desolation, Esa. 32.13. and 34.13. Note hence, that as God spareth a place for a few good men found therein, (as he would have done Sodom, which is now a place of nettles and salt-pits, Zeph. 2.9.) so a fruitful land bringeth he into barrenness, (or saltness) for the wickedness of them that dwell therein, Psal. 107.34. witness Judaea that land of desire, Ezek. 1. ult. that garden of Eden, Joel. 2.3. that glorious land, Dan. 11.16. yea, glory of all lands, Ezek. 20.15. now woefully waste and desolate: so is Grecia, formerly so farmous for arms and arts: so are some parts of Germany, and so may England soon be (without the greater mercy of God, by a miracle of whose mercy, and by a prop of whose extraordinary patience we have hitherto subsisted) I say, England, whose valleys now are like Eden, whose hills are as Lebanon, whose springs are as Pisgah, whose rivers are as Jordan, whose walls is the Ocean, and whose defence is the Lord Jehovah. Vers. 7. The days of visitation are come,] A visitation that is like to prove a vexation; for every transgression and disobedience, that is, Omission and commission, shall receive a just recompense of reward from the God of Recompenses (so he is called Jer. 51.56.) whose eyes behold, his eyelids try the children of men, Psal 11.4. the former points out his knowledge, the latter his judgement, or his critical descant in his visitation or inquisition, the days whereof are set, Stat suae cuique dies, and Israel's days are come, are come, it is repeated for more assurance, as Babylon is fallen, is fallen, certò, citò, penitus: and as Ezek. 7.5, 6, 7. the Prophet tells them, The end is come, is come, is come; and so some ten or twelve times, that he might beat it into them, and awaken them them out of the snare of the devil. The wickeds happiness will take its end surely and swiftly: but its hard persuading them so: And the Jews, as they were ever noted for obstinate, and overweening, so to this day they are light, aerial, and Satanical, apt to work themselves into the fool's paradise of a sublime dotage. But they shall know it to be so as I have said, by w●●●ll experience, that Mistress of fools. Israel shall know it,] sc. to his sorrow, he shall pay for his learning, buy his wit, Oculos incipit aperire moriendo. Plin: open his eyes (as the mole doth) when death is upon him, roar and look upward, Esay 8.21. as the hog doth when the knife is at his throat. O Lord (saith the same Prophet, Chap. 26.11.) when thy hand is lifted up (and thy hand is a mighty hand, Jam. 4.10. it falls heavy) they will not see, they wink wilfully, or seek straws to put out their eyes withal, as Bernard hath it: but they shall see, will they nill they, Festucam quarunt unde oculos sibi eruant. and be ashamed of their former oscitancy, or rather obstinacy, when that hand of God which was lifted up in threatening, shall fall down in punishing, and the fire of thine enemies shall devour them: How much more at that last and great visitation, that terrible day of Retribution, when they shall answer for all, with flames about their ears. Tunc sentient magno suo malo, then shall they feel to their eternal woe, the truth of all the threaten, which till then they heard, and read, as a man doth an Almanack-prognostications of wind or foul-weather, which he thinks may come to pass, and it may be not: And give nothing so much credit to them, as the Prior of S. Bartholomewes' in London did to an idle and addleheaded ginger, Holinshead in 1524. when he went and built him an house at Harrow on the hill to secure himself from a supposed flood, that that ginger foretold. The Prophet is a fool, etc.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a naughty man; the Hebrew word here is evil, and signifieth a rash and unadvised fellow, that is headstrong and headlong: such were their false prophets that promised peace when war was at their gates, and made all fair weather before them, when the tempest of God's wrath was even bursting out upon them; such a tempest as should neve● be blown over. These should now appear to be fools, or rather Impostors, that had brought the credulous people into a fools paradise. the spiritual man is mad,] Heb. the man of the spirit, or ventosus, the windy man, that uttereth vain and empty conceits, humani cerebelli Minerva's, the brats of his own brain, light, airy Nothings, the disease of this age, full of flashes and figments, idle speculations of men of corrupt minds, and destitute of the truth. These pretend altogether to the spirit, and would be thought the only spiritual men; as the Swenkfeldians (whom for their ill savour, Luther called Stenckfeldians) who bewitched many with those glorious words (which were ever in their mouths) of Illumination, Revelation, the inward and spiritual man, etc. and entitled themselves, the Confessors of the glory of Christ. So the Entusiasts and Anabaptists, what boast make they of the spirit: professing that they will deliver nothing but what they have immediately revealed to them from heaven. Muncer (their ringleader) wrote a base book against Luther (which he dedicateth to king Jesus) wherein Lutherum flagellat quod Enthusiasmorum spiritu careat & nil nist carnalin sapiat, he falls foul upon Luther, as wanting the spirit of revelation, Scultet Annal. pag. 239. and one that savoureth nothing but carnal things? All his followers look upon Luther as more pestiferous than the Pope: and for Calvin they say, (and I have heard it) that it had been happy for the Church if he had never been born. It was their practice of old (as Leo Judae observed in his epistle before Bullingers' book against the Catabaptists) and is still, to discourage and disparage Christ's faithful Ministers all they can, as carnal, and not relishing the things of the spirit: the right offspring they are of those ancient Heretics called Messalanii (the same with the Euchites, and Enthusiasts) who in the year of Christ 371. professed to be wholly made up of the spirit: gave themselves much to sleep: and called their dreams and wild fantasies, prophecies and revelations. for the multitude of thine iniquity, and the great hatred.] Heb. the great Satanical hatred, that thou hast born against God and thy neighbour; but especially God's faithful prophets, whom thou hearty hatedst for their plain dealing; as Ahab did Michaiah, because he never spoke good to him. It is very probable that Michaiah was that disguised Prophet who brought Ahab the fearful message of displeasure and death, for dismissing Benhadad; for the which he was ever since fast in prison, deep in disgrace. Lo this is the world's wages. Truth breeds hatred, great hatred, as the text hath it, devilish hatred, and this is through the multitude of men's iniquities, the overflow of sins, which wretched men hold so dear to themselves, that they cannot but rage against those that declaim against them, and proclaim hellfire against their hateful practices: they cannot stand still to have their eyes picked out; how should they? say. Now for such, what wonder is it if God in justice give them up to the efficacy of error that they may believe a lie, sigh they would not receive the love of the truth, Augustin. in loc 2 Thess. 2.11? ut infatuati seducantur, & seductijudicentur, that being infatuated they may be seduced, and being seduced, perish? what wonder also if he deliver them up, as to strong delusions, so to vile affections, and abominable actions, that they may receive in themselves that recompense of their error that is meet, Kom. 1.27? What marvel, if men that will not endure sound doctrine be left to seducers? if those that have itching ears meet with clawing Preachers? 2 Tim. 4.3, 4. if such as turn away their ears from the truth, be turned to fables and fopperies? It is for the multitude of men's iniquities, and especially for their great hatred to the truth, that the Church is so pestered with Impostors (2 Pet. 2.1, 2.) who bring in damnable heresies, even denying the Lord that bought them. Do not our modern seducers so amongst us, when (among other portentous opinions held by them) they stick not to affirm, that Christ is a carnal or fleshly thing: That those that are grown Christians may go to God immediately without a Christ: that Christ did not rise again, etc. Others contemn him by the notion of the man dying at Jerusalem— O horrible! Dr. Homes his character of the present times. 200. Time was when the Popes were so notoriously naught, as to speak thus basely of Christ; to deny, or at least doubt of the immortality of the soul, the resurrection of the body, etc. and then a poor Popeling cried out, that the sins of that Synagogue were so great, as that it deserved not to be ruled by any other then Reprobates. Certain it is, that God plague's contempt of the truth (that great Gospel-sin) with an inundation of errors and enormities. Verse 8. The watchman of Ephraim was with my God,] i. e. The false prophets above mentioned, pretend themselves to be with God, and for him; speak, look, and act as if they came out of God's bosom, or were so many Angels newly dropped from heaven: take upon them glorious titles to that purpose, as Watchmen, Prophets, spiritual-men, etc. These titles proved snares to many that enquired not narrowly into them: and especially because they preached placentia, soothed men up in their sins, sowed pillows under their elbows, daubed with untempered mortar, etc. Hence silly people lent both their ears to them (as birds do to the lure, or whistle of the fowler) and were soon ensnared. the prophet is as a snare of a fowler, etc.] Seducers have their pithonologie, their art to persuade before they teach, as the Valentinians had: they are cunning and insinuate as Zanchy testifieth of Laelius Socinus, that, by propounding questions, he sought to ensnare him, Zanch. de trib. Eloh. praefat. semper interrogans quasi cuperet doceri, labouring to drop into him certain dangerous principles of the Samosatenian heresy. This sly trick they have learned of that old manslayer the devil, who by these Emissaries of his catcheth simple people, as the fowler doth the bird, by casting baits: or as the fisher, by one fish catcheth another, that he may feed upon both. And hatred in the house of his God.] Satanical hatred (as in the former verse) which these wicked watchmen do stir up against the true Prophets, and faithful servants of God. Diodate carrieth it thus, These wicked watchmen are the chief occasion of God's hatred, and of the rejection of his people, who are as it were his family. Luther, Wigandus, and others set this sense upon the whole verse. (taking the former part to be spoken of the good watchmen) Those ancient watchmen of Ephraim were joined with my God, and wholly for him: but those at this day are a snare; etc. and if there be any yet left of the former stock, they have left off to do good, and are become hateful, as Psal. 36.2, 3. their iniquity is found to be hateful. There are that render the words by way of exclamation thus, Orem odiosam & abominandam in domo Dei! Oh hideous and hateful! oh how hath the devil bestirred him, to stir up such Seducers, to do so much mischief among God's people! There are that interpret these two Verses, not of false Prophets, but of the true, who were looked upon as fools and mad men, by the mad world; ever beside itself in point of salvation, etc. It is not for nought that Rivet saith, Hi due versus satis sunt intricati. these two verses are very intricate. And of this eight verse Luther saith, that the brevity thereof hath caused obscurity. Drusius also saith, Locus iste difficilior est quam vulgus existimat; This text is harder, than most men imagine. Verse 9 They have deeply corrupted themselves, as in the days of Gibeah:] The people are as bad as possible, shamelessly, lawlessly wicked: nothing better than those sons of Belial the men of Gibeah, that were sunk to sins bottom: Judg. 19 totally transformed into sin's image, extremely flagitious, so that a worse people could hardly be found upon the face of the earth. As it was given in answer to a godly man who desired to know of God, why Phocas was set up for Emperor? Cedrens. because there could not be a worse man found, and that the sins of Christians required it. Lipsius maketh mention of one Tubulus (about Tully's time) who was so desperately wicked, ut ejus nomen non hominis sed vitij esse videretur, that his name seemed to be the name not of a man, but of wickedness itself. Lips antiq. lection. Lo such were these men of Gibeah, Judg. 19 nothing behind Sodomites in sin: as Samaria now was nothing behind them, and is therefore fitly coupled with her sister Sodom, Ezek. 16.46. The reason of all which is here given, their wicked watchmen: according to that, Esay 3.12. qui te ducunt, seducunt. They which lead thee, cause thee to err: and again, Esay 9.16. The leaders of this people cause them to err; and they that are led of them are destroyed. It is thought that the Gibeah here mentioned, and to which this verse relateth, was the same which Josh. 21.17. is called Gebah; which was a city given to the Priests, who being lords and owners of the Town, were (probably) the ringleaders of the rest in that matchless villainy; Rom. 1.32. and so were of the number of those worst of sinners, who knowing the judgement of God (that they which commit such things are worthy of death) not only do the same, but have pleasure in them that do them. Now will he remember their iniquities, and visit their sins.] Now that they had filled up the measure of their father's sins, Matth. 23.32. nay sought to out-sinne them, Et puduit non esse impudentes (as Austin saith somewhere) God would forbear them no longer. Let this b●hoted, by such as being told of their vile and vicious practices, plead that they do but as their forefathers did. Certainly if the times be as ill as they were heretofore, they are even for that cause much the worse; and God will the sooner remember and visit, pay wicked men for the new and the old. See chap. 8.13. Verse 10. I found Israel like grapes in the wilderness,] Where any thing is good and sweet, because in a barren and solitary place. Hence they are said to have sucked honey out of the rock, Deut. 32.13. that is, water as sweet as honey, because in such necessity. The Vine and Figtree are of so great account, as that Jotham in his parable brings in the trees, offering the sovereign power to them, Judg. 9.10, 12. To these two noble and useful trees, and to their most seasonable and comfortable fruit doth the Lord here compare Israel: to grapes in the wilderness, Mic. 7. 1ST and to the first-ripe figs, quae delicatis in summo sunt precio, which are counted great dainties. Our Saviour came with great desire to the figtree. Matth. 21.19. his soul desired the first ripe fruits: and though they had not been full ripe, he could have been glad of them, even of the first-fruits of the fig tree, at her first-time, as it is here, in primordio ejus, of those untimely fruits which the figtree casteth when shaken of a mighty wind, Rev. 6.12. By this expression than is set forth God's dear and free love to Israel, when he found him in a desert land, in the waist howling wilderness: he compassed him about, he instructed him, he kept him as the apple of his eye, Deut. 32.10. All this and more he did for them, ex m●ro motu, out of pure and unexcited love, according to his own 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 wilderness especially, where they grieved him forty years together, and tempted him ten times, Num. 14.22. But God had said of Israel, He is my son, even my firstborn, Exod. 4.22. and so, higher than the kings of the earth, Psal. 89.27. He had chosen him for his love, and now loved him for his choice. This son of his he called out of Egypt, to keep a feast to the Lord in the wilderness, 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 delightful to God, as grapes in the wilderness are to a wearied parched traveller. And this the rather, because it was the kindness 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 figtree bears twice a year: and the Egyptian figtree seven times a year, saith Solinus. Now the first-ripe-fruits are Ladies-meat, we say, or longing-meat. God's soul doth even long after the first-ripe-fruits, Mich. 7.1. as we prise even Nettle-buds, when they bud out first. If the Vine do but flourish, the Pomegranates 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. He liketh not those arbores autumnales, Judas 12. that bud at latter end of harvest: he made choice of the Almond-tree, jer. 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, Leu. 2.14. to signify 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 joined themselves also to Baal-peor, and eaten the sacrifices of the dead, that is, sacrifices offered to the infernal 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 shameful and abominable Idol, that blushfull Priapus, Tarn●●. qui referebat viri pudendi speciem: and whose worshippers are brought in saying, Nos, pudore pulso, stamus sub jove, coleis apertis, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 th● loved.] Or, according as they listed, so some interpret it: or, according as they loved the Moabitish women more or less, 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 showed in the beginning of the Verse. Now there is nothing that goeth more to God's heart, than the loss of his love upon an unthankful people. He had healed their back-slidings in Egypt (where they had worshipped Idols, Ezek. 16.) he 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 horror 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; witness this pathetical 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 fruitfulness; but it shall not do: For either they shall be punished with barrenness, or else with a luctuosa foecunditas (as Hierom saith of Loeta, who buried many children) a doleful fruitfulness. their glory shall flee away as a bird,] Suddenly, swiftly, irrecoverably, shall their numerous posterity (which they looked upon as themselves multiplied and eternised) be cut off, be snatched 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 vi●. Cleom. who seeing her dear children slain before her, and herself ready to be served in like sort, uttered only 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, etc. 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 ourselves, nor our parents provide for us. It is he that taketh us thence, Psal. 22.9, 10. as a nurse or midwife doth the newborn 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 child attains to maturity. But if wicked men's 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 offspring shall not be satisfied with bread, job 27.14. This was fulfilled in Ahabs seventy sons, beheaded together, 2 King. 10.6. in whom he had vainly promised himself the establishment of his house, which God had threatened to root out: In jehu 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 Germane Captain, at the siege of Buda, Anno 1541. whose son a valiant young Gentleman, being got out of the army without his father's knowledge, bore himself so gallantly in fight against the enemy, in the sight of his father and the Army, that he was highly commended of all men, and especially of his father, that knew him not at all. Yet before he could clear himself, he was compassed in by the enemy, and valiantly fight, slain. Raschachius exceedingly moved with the death of so brave a man, ignorant how near he touched himself, turning about to the other Captains said, This worthy Gentleman, whatsoever he be, is worthy of eternal commendation, and to be most honourably buried by the whole Army. As the rest of the Captains were with like compassion approving his speech, the dead body of the unfortunate son rescued, was presented to the most miserable father; which caused all them that were there present to shed tears. Turk. hist. But such a sudden and inward grief surprised the aged father, and struck so to his heart, that after he had stood a while speechless, with his eyes set in his head, he suddenly fell down dead. Yea, woe also to them when I depart from them,] This is indeed worse than all the rest: this is that only evil spoken of by Ezekiel: hell itself is nothing else but a separation from God's presence, with the ill consequents thereof: and the tears of hell are not sufficient to bewail the loss of that beatifical vision. How miserable was Cain, when cast off by God? Saul, when forsaken of him? David, when deserted though but for a few months? job for a few years, Suidas saith seven? While God was graciously with him, and prospered him, he was jobab, (that same mentioned Gen. 36, 34, as some think) but when under sense of God's absence, contracted into job. See the like, Gen. 17.5. Ruth. 1.20. His desertion was far more comfortable than David's: it was probationall. only, but David's penal, for chastisement of some way of wickedness. O lay we hold upon God (as the spouse doth upon her beloved) and cry as the Prophet did, Lord leave us not. Jer. 14.9. If he seem to be about, and his back be turned, cry aloud afrer him, as the blind man in the Gospel did, till jesus stood: set up thy note, as Micha did after his lost idols, judg. 18.24. Ye have taken away my Gods, saith he, and what have I more? as if he should have said, I esteem all that you have left me as nothing, now that my gods are gone. Jerusalem the joy of the whole earth pleased not Absalon, unless he might see David's face. God was no sooner gone from Miriam, but the leprosy appeared in her face. But of this before. Verse 13. Ephraim, as I saw Tyrus, is planted in a pleasant place:] And therefore pleaseth himself as not forsaken of God. But He maybe angry enough with those that yet outwardly prosper: As he was with the old world buried in security: Herod. l. 1. Plin. l. 6. cap. 26. with sodom, who had fullness of bread, and abundance of idleness: with the land of Shinar (where Babel was built, Gen. 11.) fruitful beyond credulity, as Herodotus and Pliny testify, with Tyrus a maritine and magnificent city, planted in a pleasant place, in the very heart of the Sea; as Venice is at this day, mediâ insuperabilis undâ, environed with her embracing Neptune, to whom (as the ceremony of her throwing a ring into the Sea implies) she marrieth herself with yearly Nuptials, and hath for her Motto, Nec fluctu, nec flatu movetur, Nor winds, nor waves can stir her. Of the pomp, pride, and populousness of Tyrus read Ezech. 26, 27, & 28. chapters. Lo such a one was Ephraim, when ripe for ruin, near to an utter downfall. What can be more fair and flourishing then a cornfield, or vineyard, a little afore the harvest, the vintage? Physicians say, that the uttermost degree of bodily health is next unto sickness. Glass, or other metals cast into the fire, shine most, when ready to melt and run. This was Tyrus case, this was Ephraim's, pleasantly planted, but marked out for destruction: as a Carpenter cometh to a Wood, and with his Axe marketh out the fairest trees for felling. Ephraim is the worse because he seethe Tyrus yet prosper. But God will take that from heathen Tyrus, that he will not take from Ephraim: and the sunshine of prosperity doth but ripen the sins of them both for divine vengeance. They shall bring forth children to the murderers.] As to God's executioners: and so show themselves not parents, but parricides: because they betray their children (as Babel did, by her idolatry, Psal. 137.8. and Esay 13.8.) into the hands of the enemy. Wherein they are more cruel than that false Schoolmaster in Italy (mentioned by Livy and Florus) that brought forth his scholars (the flower of the Nobility and Gentry there) to Hannibal: who if he had not been more merciful than otherwise, they had all been murdered. But what shall we say of such wretched parents, as bring forth children to that old the devil? and how shall such undone children curse their careless parents in hell, throughout all eternity? If the Lord also could say of those poor children that were sacrificed to Moloch (the Chaldee paraphrase understands this Text of those children) Thou hast slain my children, and delivered them, to cause them to pass thorough the fire for them (namely for the images of the foresaid idols) Ezek. 16.27. what will he say, or rather what will he not say, to those bloody parents, that carry their children with them, to Satan's slaughter-house? Verse 14. Give them O Lord: what wilt thou give?] This question implieth abundance of affection in the Prophet, praying for this forlorn people devoted to destruction. It is the property of gracious spirits, to be more sensible of, and more deeply affected with the calamities that are coming upon the wicked, than those wicked ones themselves are: as Daniel was for Nabuchadnezzar, whose dream he had interpreted, Dan. 4. and as Habakkuk was for the Chaldeans, whose destruction he had foreprohesied, Hab. 3.16. Hoseah likewise (out of great commiseration of Ephraim's direful and dreadful condition) sets himself to pray for them; though himself seems set at a stand, and in a manner nonplussed, that he cannot well tell what to ask for them. God once made a fair offer to a foul sinner, even to Ahaz, that sturdy stigmatick, Esay 7.11. Ask thee a sign of the Lord the God: ask it either in the depth, or in the height above. But Ahaz said, (churiishly enough) I will not ask, neither will I try the Lord, ver. 12. he would none of God's kindness, which yet the Lord there heapeth upon him verse 14. that where sin abounded, grace might superabound. Had our Prophet had but half such an offer, or any the least such encouragement, oh how gladly would he have embraced it, how hastily would he have catch at it, as those Syrians did at Ahabs' kind words, 1 King. 20.33? But he, considering the severity and certainty of God's judgements denounced against them, vers. 12, 13. and being much amazed thereat, sets himself to intercede and make request for his deplored countrymen; as Samuel did for Saul rejected by God, 1 Sam. 16.1. as Paul did for the obdurate Jews, Rom. 9.3. And because he saw that he could not obtain of the impartial Judge of the world, to let go such an impenitent people altogether unpunished, he begs for them, that of two evils they may suffer the least: and rather bring forth no children at all, or children that may die as soon as born (this had been threatened vers. 11, 12.) then bring forth children to the murderer: It being the greatest misery that can befall a tender hearted parent, to see his dear children butchered before his eyes, as Zedekiah and Mauricius the Emperor did: and before them both the king of Edom, whose eldest son, was by the king of Moab sacrificed upon the wall, in his father's sight, 2 King. 3.27. Amos 2.1. Thus Rabbi Kimchi giveth the sense of this text: Give Lord, what thou wilt give? viz. that they may suffer in the womb, or at least in their infancy, that which they should otherwise suffer by the enemy's sword: Confer, Jer. 20.18. Luk. 23.23. Eccles. 4.2. Job. 3. The prophet knew well that God is never so bitterly bend against a people or person, but that something he will yield to faithful and fervent prayer, Mat. 24.20. Flectitur iratus voce rogante Deus. Vers. 15. All their wickedness is in Gilgal,] We have had the prophet's prayer: Follows now the Lords answer in this and the following verse, where we have the former threats repeated, to show that God was unchangeably resolved upon their ruin; and that first for their Idolatry, secondly, for their other vile practices, thirdly, for the apostasy of their Princes: All this here. Their Idolatry was the worse, because committed at Gilgal, where God had done much for their forefathers: See the Note above on Chap. 4.15. The quality of the place adds much to the greatness of the sin, Esay. 26. In the land of uprightness they will deal unjustly, Esay. 25.10. the faithful city is become an harlot, Esay. 1.21. Esay. 5.7. he looked for judgement, but behold a scab, The devil desireth to set up himself in such places, as have been formerly eminent for Gods sincere service, as Gilgal once was, 1 Sam. 10.8. and 11.15. for the ark of the covenant was there, which these Idolaters had not. So in the holy land, (as they still call it) which is possessed by Mahometans, and Papists: So Wittenberg, where Luther first began to reform, is now deformed by divers errors and heresies, as Polanus observeth. Wilkinson against the Familists reports the like of Colchester in Essex. For there I hated them,] Angry I was with them before, and grieved for their other misdoings: but their idolatry hath enraged me with an holy hatred of them, and that there, where I shown greatest love to their sorefathers. God thinks the worse of such places wherein Idolaters rest and roost: like as he thinks the better of the towns and houses, where his faithful servants inhabit, as Esay. 49.16. their walls are ever before him. For the wickedness of their do I will drive them out,] Revenge and expulsion is the next effect of hatred. There is a great deal of other wicked do, where idolatry (that wickedness with a witness as it is here styled) is set up. Surely of this abominable thing we may well say as Saint James doth of discord; where envying and strife is, there is confusion and every evil work, Jam. 3.16. But God will not endure such do in his house: David would not in his, Psal. 101. Solomon entertained Jeroboam into his house & service, because he saw the young man was meet for the work, 1 King. 11.28. but he proved a mischief to and against his house. Many now adays scruple not to entertain and harbour such as are serviceable, though otherwise their religion be either a popish puppet and calf worship, or a flat irreligion. These have little of God in them. I will drive them out of mine house, saith he, I will love them no more,] A fearful sentence, like that Jer. 16.13. I will show them no favour: this was worse to them, than their captivity there threatened. Ephraim had a great deal of outward peace and prosperity, but love they had none; because none of those graces that flow from election, and accompany salvation. These are Gods love-tokens, that all must court: But oh I take heed (saith one) if thou add'st any more to thy wickednesses, lest that this dreadful sentence be pronounced in heaven against thee, I will love thee no more, Heb. I will add no more to love thee. All their Princes are revolters,] Col sarehem sorerim, an elegancy past englishing. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dan. Hist. of Eng. fol. 207. the Princes were all rebellious and refractory, uncounsellable, unperswadable (as the Seventy render it) like that king of Scotland that would seldom ask counsel, but never follow any: so wedded he was to his own will. Elati superbiâ volebani superiores esse verbo, saith Luther upon this text. Jeroboam-like they would stretch out their hand against a prophet, that should cry against their altars, 1 Kin. 13.4. and deal plainly with them, as Hosea here doth: testifying to their faces that they were all Apostates, and made Israel sin. Prince's should be the Lordkeepers of both tables of the Law; as it was written upon the sword of Charles the Great: Decem praceptorum custos Carolur. But when they are naught, as here, the people take after them. Principis vita censura est & cynosura. Vers. 16. Ephraim is smitten,] As a tree that hath received a deadly wound, or that hath the bark pulled off it, so that the sap cannot find the way to the branches: or that is blasted, as the figtree in the Gospel was by Christ's curse; and as a vine smitten by great hailstones, and beaten down to the ground. The Lord shall smite Israel, saith another Prophet, as a reed is shaken in the water, and he shall root up Israel, etc. 1 King. 14.15. root and branch in one day. The root is dried up, they shall bear no fruit,] The root of the righteous shall not be moved, Prov. 12, 3. The root of the matter is found in me, saith Job. Chap. 19.28. the holy seed shall be the substance thereof. Esay. 6.13. as a teyl-tree, and as an oak, whose substance is in them, ib. The Duke of Florence gave for his ensign a great tree with many spreading boughs, one of them being cut off with this posy, Vno avulso non deficit alter Aureus. Virg. But it is otherwise with the ungodly; as it was with Nabuchadnezzar, Dan. 4.14. nay, worse; for not so much as a stump of their roots is left in the earth, Vers. 15. but they are written in the earth, Jer. 17.13. written childless, Jer. 22.30. their root is dried up, the parents shall perish; they shall bear no fruit, beget no children, which are the fruit of the womb, Deut. 28.11, 18. Luk. 1.42. Doegs doom shall befall them, Psal. 52.5. God shall destroy thee for ever; he shall take thee away, and pluck thee out of thy dwelling place, and root thee out of the land of the living. Selah. Yea, though they bring forth,] as Ahab did seventy sons, after that God had threatened his utter extirpation, following the work of generation so much the rather; see the note on verse 13. Yet I will slay,] for it is God that lets in, and sets on the enemy; it is he that killeth and maketh alive, 1 Sam. 2.6. Even the beloved fruit of their womb.] Heb. their desires, or their ones, Valete mea desideria, valete. Cic. ep. fam. l. 14. ep. 2. their dearest children, called by Tully also his desideria. The Latins seem to have their filius a son, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beloved; there is an Ocean of love in a father's heart: Tres vomicas tria carcinomata. Sueton. though the more he loveth, the less he is loved sometimes, (as David by Absalon) and is sure if he belong to God. to be crossed in his earthly Idol. Children are certain cares but uncertain comforts: they may prove, as Augustus his three children did, whom he called his three ulcers or cankers, etc. Vers. 17. My God will cast them away,] My God, not their God, for they are castaways and Apostates: see the like, 1 john. 5.17. and learn to stick to God the closer, when others start from him; & to secure our own interest in a general defection, by siding with God, and subscribing as here the prophet doth, to his perfect righteousness in the rejection and destruction of reprobates. Will cast them away] with disdain and detestation, as vile and execrable. He will do it, saith the prophet here, not without a great deal of grief, as finding that God was fully resolved, and would not alter. The eternity of Israel will not he, nor repent; 1 Sam. 15. for he is not a man, that he should repent, saith Samuel to Saul, that castaway and it is very dreadful: as indeed it is for any wicked men to have such as have interest in God, to declare against them; sigh the secret of the Lord is with them that fear him, Psal. 25.14. and their sentence is not to be slighted. God's messengers especially, out of their acquaintance with their masters proceed, can foresee and foretell a punishment. Because they did not hearken unto him,] Haec not abilis est sententia, This is a notable sentence, saith Luther upon the text; and worthy to be written upon all our walls and windows. Death came into the world by the ear, so must life: for it is, Hear and your souls shall live; and they that will not hear the instruction of life, are doomed to destruction, as were Eli's sons, 1 Sam. 2.25. and Amaziah, 2 Chro. 25.16. A heavy ear is a singular judgement, Esay. 6.10. an uncircumciled ear a forerunner of ruin, Jer. 6.10, 11. O pray God to pull off that filthy foreskin and to give us an hearing ear, (that way to wisdom) an understanding heart, such as Solomon begged, 1 King 3.9. Pray, that he would boar our ears, as Psal. 40.6. and make the bore big enough, that we may not only hear, but harken; listen as for life, hear and give ear, be not proud, for the Lord hath spoken it, Jer. 13.15. when God hath spoken once, let us bear it twice, as David did, Psal. 62.11. he preached over the Sermon again to himself at home. We must do with the words directions, as we do with oil to a stiff joint; rub and chafe them on our hearts by deep and frequent meditation and prayer: lest else we hear with these in the text. Because they did not hearken unto him, they shall be wanderers among the nations,] Gen. 4.12. Heb. Nodedim: cain's curse shall befall them. A fugitive and a vagabond shall I be upon the earth, but could not wander so wide as to miss of hell; nor fly so far as from his own evil conscience. Lo, this is the case of these wandering Jews, a disjected and despised nation exiled out of the world by a common consent of all people, till God turn again their captivity as the streams in the south, till he gather the outcasts of Israel. CHAP. X. Vers. 1. I Sracl is an empty vine,] Heb. an emptying vine; losing her fruit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so deceiving the owner. How can Israel but be empty of all good, of all fruits of the spirit, when he will not hearken unto God, nor dwell under the droppings of a powerful ministry? when he is cast off by God, Chap. 9.17. who fills his people with the fruits of righteousness: and is not a wilderness a land of darkness unto them? Jer. 2.31. when his root is dried up, Chap. 9. 1ST Phil. 1.11. and all his juice and strength runs out into leaves, so that is (frondosa vitis (as the vulgar renders it) a levy vine; such as are our profligate professors, and carnal gospelers, and such as was Saint James his solifidian, that empty fellow, as he calleth him, Chap. 2.20. when, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lastly, the holy Spirit (those two golden pipes, Zach. 4.) empties not into his candlestick the golden oils of all precious graces, as from two blessed olive branches? The Vine and the olive (two of the best fruit-trees) grow best together, saith Melanchthon. If Israel's heart be divided from God, as vers. 2. and hath not his fruit found in him, as Chap. 14.8. what marvel if he prove (as Nahum. 3.10.) empty and void, and waste; and though (as verse 2.) the Lord turn away the excellency of Jacob, as the excellency of Israel: for the emptiers have emptied them out, and married their vine branches? He beareth fruit to himself,] As he beareth fruit in and from himself (like the ivy, which though it clasp about the oak, and sometimes kills it, yet brings forth all its berries, by virtue of its own root) so he beareth fruit for himself, or to himself. Profit, pleasure, and preferment is his Trinity: and corrupt self is all these in unity. He fasteth to himself, as those hypocrites, Zach. 7.5. he prays, hears, confers, giveth alms, etc. cut of sinful self-love. In all that he doth sibi soli velificatur, he seeks his own ends only; as the Eagle, when he flieth highest, hath his eye on his prey. In parabola ovis capras suas quaerit: like the fish in the Gospel, either he is dumb, or hath nothing but silver in his mouth, he is a notorious self-seeker, he bears fruit to himself: he sacrificeth to himself as Sejanus did. As Prometheus is fabled to have stolen fire from Jupiter; so the false Israelite would cousin God of heaven, if he could tell how. Spira confessed that he used prayer only, as a bridge to bring him to heaven; and therefore he despaired of acceptance, as well he might: for how should God relish such sorry hedge-fruits? how should he say of such clusters of Gomorrah, Destroy it not, for there is a blessing in it? The good soul, as she bears all her fruit in Christ, Ieh. 15.2. so she keeps all her fruit for him, Cant. 7.13. Es. 65.8. and cries out, Propter te Domine, propter te. As all his springs are in her, so all she has and is, is for him; and if she had more and better, she could beteem it him. Hence it is, that when he comes into his garden (upon her invitation) Cant. 4.16. to eat his pleasant fruits, he gathereth his myrrh with his spice, he eateth his honey with his hony-comb, as it were crust and crumb together, Chap. 5.1. He takes in good part the better and worse-performed services; he passeth by failings in the manner, where the heart is upright, for the main: wicked men present also some kind of fruit, (as the oak bears some kind of apples and acorns, but they are not man's meat: swine indeed will haunch them up; so the devil likes well enough of these self-fruits) but they make not to God's . Delicata res est Spiritus Dei, our oaken apples will not down with him. Self must be strained out, and God set up, Tertull. that ye may be called Trees of righteousness, the planting of the Lord, that he alone may be glorified, Esay 61.3. being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God, Phil. 1.11. according to the multitude of his fruit, he hath increased the altars,] Juxta ubertatem, exuberant simulachris, saith the Vulgar elegantly; but yet short of the Original, where there is a dainty Agnomination, and a double Polyptôton. For the sense: the Prophet as he had accused Israel of emptiness, and selfishness, so he doth here of unthankfulness, in abusing God's plenty to the promoting of idolatry; as if God had hired them to be wicked. See the like before, chap. 2.8. with the Note: and consider how far against the ingenuity of a Christian it is, to be least for God, when he hath most from him: when his own turn is served, then to turn his back from the Author of all his good: to do as the Moon, that gettest furthest off the Sun, when she is fullest of his light. according to the goodness of his land,] Idolaters desire to be where there are good lands, fruitful fields: that they may lavish upon their Mammets; that they may so beautify, or (as the Hebrew word here is) bonifie their images, as Jezebel did her head with tires and brave dresses, 2 King. 9.30. Their sorrows shall be multiplied that hasten after another God, or, that endow another God, and give gifts to him, as that Text may be rendered, Psal. 16.4. What excessive cost the superstitious papists bestow upon their idols, or images, (which are one and the same, as we see here) and especially upon their ●ady of Loretto, the Jesuit Tursellinus hath set forth to the world. And why they so much desire and endeavour to recover England (praying for it, as is to be seen written on the gates of their Colleges, Jesus, Jesus converte Angliam: fiat, fiat) the reason is evident: it is a good land, and would easily yield them goodly images, stately altars, etc. England was wont to be called, the Pope's ass, and his puteus inexhaustus, his pit of treasure, that could never be drawn dry: he was wont to say, that he could never want money, so long as he could hold a pen in his fingers, to write to England. He received here-hence yearly, Job. Manl. loc. come. p. 492. above nine ton of gold. Now, according to what they received, they expended upon their images. What a shame is it then for true worshippers, that there is no proportion between their increases for God, and their increases from God: that those that are rich in this world, 1 Tim 6.17, 18. are not rich in good works: that they lay not by for pious and charitable uses, according as God hath blessed them, 1 Cor. 16.2. but that they should be the richer the harder: as children that have their mouths full, and both hands full, yet will part with none, but spill it rather. It is observed, of men that grow very far, that they have so much the less blood. And so the fatter many men are in their estates, the less blood, life, and spirits they have for God. Verse 2. Their heart is divided,] sc. From God; whose soul therefore is justly disjointed from them, jer. 6.8. They professed to worship the true God, and yet they transferred the honour due to him alone upon dumbidols: they halted between two, and would needs serve two Lords: but God would none of that. Be the gods of the Heathen good-fellows, saith One, the true God is a jealous God, and will not part stakes with another: The double-minded man is not for his service: for he will be served truly, that there be no halting; and totally, that there be no halving. Good therefore and worthy of all acceptation is the counsel of St. james to such, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. chap. 4.8. Cleanse your hands ye sinners: and purify your hearts ye double-minded, or ye cloven-hearted. Out with the corruption that cleaveth to your hearts: and then there will be a constancy and evenness in your minds, mouths, and manners: which is absolutely necessary to such as draw nigh to God in holy duties, and the contrary abominable, Esay 29.13. Now shall they be found faulty,] Sinners against their own souls, procurers of their own ruth, and ruin. And this they shall so clearly be convinced of (as afflicti● dat intellectum, smart makes wit) that they shall cry out with joseph's brethren, We are verily guilty, Gen. 42.21. and conscience awakened shall answer as Reuben in the next verse, Spoke I not unto you saying, Do not sin: (O do not this abominable thing) and ye would not hear? Did not the Prophets foretell you what would be the fruit of your idolatries? did they not even slit up your hearts with the sacrificing knife of God's word, (sharper than any two-edged sword) and lay all your evil thoughts naked and open, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or dissected, quartered, and cleft in the backbone (as the Apostles word signifieth, Heb. 4.13.) but ye would not then be convinced of all, and falling down upon your face worship God, as 1 Cor. 14.24, 25? Now you are found faulty, or guilty, and cry peccavi: or now you are, that is, shortly ye shall be wasted and desolated, as some render it: or now shall they die, Interibunt. (so the Vulgar) shall they perish: how should they do otherwise whose heart (that seat of life) is cut in twain, and whom the jealous and just God will cut in twain; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. tearing their souls from their bodies by death, Satan's slaughterman, and appointing them their portion with hypocrites, Matth. 24.51. He shall break down their altars.] He, that is God, my God, chap. 9.17 for this Chapter is a continuation of that (though Gualther make it the beginning of Hosea's seventh Sermon) He, that excellent He, that Aph-Hu, 2 King. 2.14. Even He, proved by five reasons to be one of God's Attributes, by Mr. Weemss in his Exposition of the Moral Law, Part. 1. pag. 162. Vide sis. Others render it thus: It shall break down their altars, Ipsum cor. It, that is, their Heart, (which indeed is the next Antecedent) and happy had it been for them, if their heart divided from their wickedness, had been active in breaking down their Altars in the Prophet Esay's sense, chap. 27.9. as a fruit of their true repentance: By this therefore, that is, by their affliction sanctified, shall the iniquity of Jacob be purged, and this is all the fruit (and good fruit too) to take ●ay his sin: When (in testimony of his sound repentance, and self-abhorrency for former idolatry) he makes all the stones of the altar as chalk-stones that are beaten in sunder, the groves and images shall not stand up. But it appears not any where that Israel was so well-affected though grievously afflicted: that his divided heart prompted him to any such holy practice. Rather it brought ruin upon him, to the decolling of his altars, and spoiling of his images (which he so doted on, and delighted in) and so might well say to him, as Apollodorus the tyrant's heart did, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. who dreamt one night that he was flayed by the Scythians, and boiled in a caldron: and that his heart spoke to him out of the kettle; It is I that have drawn thee to all this: thou mayest thank me for all. Verse 3. For now they shall say, We have no king,] sc. to do us good: he is no better to us now, than a king of clouts: he cannot protect us, or deliver us out of the hands of our enemies. If we cry unto him, as she did, Help O king; he must needs answer as there, If the Lord do not help thee, whence I help thee? 2 King. 6.16, 27. Vain is the help of man now that God sets against us. Feared him we have not, and now help us he will not. Est ergo interrogatio negantium & desperantiuns, saith River. This is the question, not of penitentiaries (as Lyra thinketh) but of such as despair, and deny that help can be had, either from God, whom they have slighted, or from their king, who is over-matched; as Asa was by the Ethiopians, when he came forth against them, with an Army of five hundred thousand, but was encountered by an Army of a thousand thousand, the biggest, I think, that we read of in the book of God, 2 Chron. 14. and was therefore fain to cry, Help us O Lord our God, for we rest in thee: and in they Name, not in our own strength, we go against this multitude, ver. 11. because we feared not the Lord,] We trembled not at his word, as chap. 9.17. and now it hath taken hold of us, Zech. 1.6. See the Note. By our profaneness we have enraged God against us: by our creature-confidence, we have made him our enemy: and now, all too late, we acknowledge our implety, we bewail our folly: for what should a king do to us? what can he do for us? more than weep over us, as Xerxes did over his Army? cry Alas, Alas, that great city Babylon, etc. as those kings her paramours, Rev. 18.9, 10. wish they had never reigned as Adrian, Felix si nan imperitassent. etc. Once the cry of this people was, Nay, but we will have a king, and they had him: but no such great joy of him. After that again, they would have a king of their own choosing, jeroboam I mean; and he proved a singular mischief to them, as did likewise all his Successors. They doted upon a king, and put their trust in Princes; but they soon found that in them there was no help, Psal. 146.3. that they could not rescue them out of the punishing hands of the king of kings, the living God. Verse 4. They have spoken words,] Bubbles of words, great swelling words (as 2 Pet. 2.18.) thereby thinking to bear down, and outface the Prophets, and the godly-party. They speak violent words, (as the Chaldee hath it) robustious words, as if they would yet carry it (though their king could not help them) by confederacies, and covenants, confirmed with oaths: holding that rule of the Priscilianists for Gospel (as they say.) jura, perjura: secretum prodere noli: And that maxim of Machiavelli, that Religion itself (in contracts and covenants) should not be cared for; but only the appearance, because the credit is an help, the use a cumber: but all these are but words, saith the Prophet, and those but wind: they shall do them no good, because without God. Quid nisus? risus: conamina? inania, vana: Conventus? ventus: foedera? verba mera. Swearing falsely in making a covenant,] A foul business, whether it be understood of covenanting with God (whereof before) or with the Assyrian, with whom they broke, to ingratiate with So king of Egypt, 2 King. 17. How God plagueth perjurers, etc. covenant-breakers, see Zach. 5.3. and Mal. 3.5. with the Notes. He will appoint the sword to avenge the quarrel of his Covenant, Leu. 26.25. as he did upon Jerusalem, not leaving there one stone upon another: upon those seven golden candlesticks, long since broken in pieces for their breach of covenant: upon Bohemiah, that seat of the first open and authorized Reformation, whatever will yet become of England, etc. thus judgement springeth up as hemlock in the furrows of the field.] Heb. Of my field, where I have ploughed and made long furrows, fitted for good seed, wherein I looked for judgement, but behold oppression; for righteousness, but behold a cry, Esay 5.7. This root of bitterness, these stalks of hemlock (that venomous weed, full of deadly poison) is bad any where, but worst of all, when found in God's field, noted for an habitation of justice, and mountain of holiness, Jer. 31.23. Where should a man look for justice, but where holiness is professed? Luther. sigh primo pracepto reliquorum omnium observantia praecipitur, the second Table of the Law is included in the first: yea the keeping of all the ten is enjoined in the first commandment? Velejus. Of Rome it was anciently said, that all the neighbouring cities were the better for her example of singular care to do justice. It should be so said of the city of God: where when judgement is turned into wormwood, and the fruit of righteousness into hemlock, as Amos 6.12. Well it may grow till it be ripe in the field, but God will not suffer it to shed, to grow again, but cuts it up by a just and seasonable vengeance. Verse 5. The inhabitants of Samaria shall fear,] sc. When God shall break the necks of their altars, and spoil their images, as verse 2. They feared not God, by their own confession verse 3. therefore they are full of base fears, whereof the true fear of God would have freed them, Matth. 10.28. He that feareth God needeth not fear any other thing, or person, Psal. 112.7. but can say with David, My feet, Horat. that is, mine affections, stand in an even place, that is, in an equable tenor: Impavidum ferient ruinae, I shall rest in the day of trouble, when he cometh up against the people, (saith holy Habakkuk. chap. 3.16.) I shall rejoice in the God of my salvation: when those that fear not God shall be at their wit's end: yea they shall be mad for the sight of their eyes that they shall see, Deut. 28.34. Because of the calves of Beth-aven,] Calves in the feminine gender, Shee-calves, by way of contempt and derision, S. H. Blounts voyage. 122. Grand Sign. Serag. 199. Virg. Aeneid. 9 Hom. Il. 8. In loc. as Hierom noteth: as Esay 3.12. Women rule over them. The Jews at this day look upon women as a lower creation, and suffer them not to enter into the Synagogue. As among the Turks they never go to Church, neither is there any reckoning made of their religion. The Heathens had the like conceits and expressions: O Phrygiae, neque enim Phryges'— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. We cannot speak over-basely of idols: the Scriptures calleth them, excrements, Nothings, etc. Luther wonders that Jeroboam knowing how ill the people had sped with their golden. Calf in the wilderness, should yet dare to set up two at Dan and Bethel (both here called Bethaven, or houses of iniquity:) and a man might as well wonder, that having as great a miracle wrought before him in the drying up of his hand, as St. Paul at his conversion, yet was he no whit wrought upon. But if God strike not the stroke, if the Spirit set not in with the means, all's to no purpose. Who would think that men should ever be so void of reason, as to trust in that which cannot save itself from the enemy's hands? as these calves of Beth-aven, and as the Papists breaden-god, brought into the field by the rebels of Northfolk, in King Edward the sixths' days: neither was there lacking masses, crosses, banners, candlesticks, with holy-bread, and holy-water plenty, to defend them from devils and all adversary power: which in the end, neither could help their friends, nor save themselves from the hands of their enemiees: but eftsoons both the consecrated god, and all the trumpery about him, Act. and Mon. 1190. was taken in a cart, and there lay all in the dust; Leaving to them a notable lesson of better experience, saith Mr. Fox, who relateth it. For the people thereof] i. e. of the calf, to whom they had dedicated themselves; as the Moabites are called the people of Chemosh, Num. 21.29. and Turks, Mahometans. For all people will walk every one in the name of his God; and we will walk in the name of the Lord our God for ever and ever, Mic. 4.5. Do mourn over it,] As those women wept for Tammuz, Ezech. 8.14. that is, for Osiris' king of Egypt, whose image they had adored, as those Rev. 18. wailed over that old whore, when they saw her a broiling; as Idolatrous Micah cried after his gods, Judg. 18. and as the people of the East-Indies in the Isle Zeylon, having an apes tooth which they had consecrated, gotten from them, mourned, and offered an incredible mass of treasure to recover it. Should not men then mourn after the sincere service of God, and hold it dear to their souls? And the Priests thereof that rejoiced in it] Heb. the Chemarims, or Chimney-chaplaines, that were all black and sooty with the smoke of the sacrifices, and were therefore called Chemarim or Camilli, as affecting a black habit sanctimoniae ergo; or having black brand-marks upon their bodies, in honour of their Idols, whereof these haply were the Hierophantae, or masters of the Ceremonies, and made a great gain thereof the ground of their joy: for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gain so called, because it delights the heart. For the glory thereof.] i. e. of the calf, the beauty and bravery of its worship, all is now utterly gone. Vers. 6 It shall be also carried unto Assyria, etc.] As no small part of the spoil, shall this Deafter be carried captive: being so far unable to save others, that he cannot save himself. For a present to king Jareb,] (See Chap. 3.13. in signum omnimodae victoriae. so Aeneas, Ilium in Italiam portat, victosque penates. Aeneid. 1. though in another sense; yet they must needs be poor despicable deities, See Isay. 46.2. that fall into the enemy's hands. The Ark indeed fell into the Philistines hands: but the Ark was not Gods, but only a sign of his presence, which God suffered so to be taken, for a punishment to his people, and for a plague to his enemies, whom he smote in the hinder parts, and so put them to a perpetual reproach, Psal. 78.66. Ephraim shall receive shame] because they hoped and harped upon better things, Job. 6.20. O pray, with David, that our hopes be not disappointed: that they make us not ashamed, as Paul speaketh; that they prove not as the spider's web, Rom. 5.5. curiously framed but to catch flies only; or as the child's hope, who catcheth at the shadow on the wall which he thinks he holds fast, or at the butterfly, which if he catch, he hath no such great catch of. And Israel shall be ashamed of his own counsels] of their impolitic plots and practices, in dividing themselves from David's house, and setting up unwarranted worships, calling in foreign helps, etc. Their own counsels have cast them down, Job. 18.7. because they were acted by false principles, and aimed at their own corrupt ends. They took counsel, but not of God; and covered with a covering, but not of his spirit, that they might add sin to sin, Esay. 30.1. They made not the Word the man of their counsel, as David did, Psal. 119.24. neither prayed they as he, Psal. 73.24. Guide me Lord with thy counsel, and so bring me to glory. In a word, they perished by their own counsels, Hos. 11.6. whereby they provoked God, and so were brought low, by their iniquity, Psal. 106.43. and then they were ashamed of their own counsel, they saw themselves befooled by their carnal reason, and by that which they call Reason of State, which indeed is treason, unless it be seasoned with Justice and Religion. Vers. 7. As for Samaria, her king is cut off, as the feam upon the waters,] An apt simile (whereof this prophet is full) Her king, (not her idols, as some sense it) though gotten into Samaria, a strong city, so well victualled and fortified, as to hold out a siege of three years' continuance, yet shall be cut off, or silenced as Chap. 4.7. as the foam upon the waters, bulla evanida, more weak than water, whereof it ariseth, and whereby it is wherried away, and cannot resist: or, as a bubble blown up by every small wind, and as easily blown out again; it no sooner appears but it disappears. Lo such are the greatest kings and kingdoms, when God taketh them in their wickedness. He cuts off the spirits of Princes, Psal. 76.12. he slips them off, (so the Hebrew is) as one would slip off a flower between ones fingers; or as one would slip off a bunch of grapes. The kingdoms of the earth are like foam upon the waters. 1. For their seeming brightness. 2. For their great eminence. 3. For their instability and inability to resist. 4. For their sudden fall, and disappearance. The Turkish Empire (which hath swallowed up so many glorious Empires and renowned kingdoms) laboureth with nothing more than the weightiness of itself: and shall shortly be cut off as foam, and live no otherwise then by fame, as others now do: though for the present, it be no whit inferior, in greatness, and strength to the greatest Monarchies that ever yet were upon the face of the earth; the Roman Empire only excepted. Verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The high places also of Aven, etc.] Sept. the Altars, ab Alto dicta. Of Aven, for Beth-aven, (whereof before) a place so hateful now, that God loathes at large to mention it: he even cuts off the head of it, as he had threatened to do by the Altars verse 2. So Jeconiah degenerating, is Coniah, etc. the sin of Israel,] that damning sin of idolatry here committed, that wickedness with a witness, which makes God abhor places as well as persons, and turns them into sin as it were. What is the transgression of Jacob? is it not Samaria? and what are the high places of Judah? are they not Jerusalem? Mich. 1.5. shall be destroyed.,] Thus, man's sin brings destruction upon the creatures. It is as poison in a glass, that causeth the glass to be broken, and cast upon the dunghill. The vessels that held the sin-offering, if made of earth, they were to be broken; if of brass, or other metals, to be purged with fire: as one day the earth and visible heavens also shall be for the defilement that man's sin hath set upon them. The thorn and the thistle shall come upon their altars,] There shall be nil nisi solitudo in terris, Tarnou. aegritudo in animis, etc. See the Note on chap. 9 verse 6. they shall say to the mountains, Cover us,] This they shall say out of the sense and terror of God's just judgements driving them to desperation.— tellus prius ima dehiscat, etc. Aristides commendeth Themistocles for this, that he never was so perplexed by any evil occurrence, as to wish that the earth would swallow him up quick, or to pronounce the dead happy. Rivet well observeth here, that judaea, as it was full of hills and rocks, so they were wont to dig themselves therein caves and dens, wherein to hid in time of danger. To these David oft repaired, and so secured himself from Saul. And to these he alludeth when he calleth God his Rock, Psal. 18.2. and the Rock of his refuge, Psal. 94.22. And of these places of security josephus writeth, Antiq. l. 14. cap. 26. De bell. Jud. ●ib. 1. cap. 12. describing the form of them. Now when they were in those holes of the hills, and were distressed by the enemy there, what wonder though they said to the mountains, fall upon us, cover us bury us alive, erush us to pieces, grind us to powder, rather than that we fall into the bloody fingers of these merciless monsters; who will put us haply to a lingering death, kill us piecemeal, as Tiberius did those he was angry with: Sueton. and as the Cannibals of America, when they take a prisoner, feed upon him alive, and by degrees, to the unutterable aggravation of his horror and torment. Our Saviour foretold his disciples, that at the last destruction of Jerusalem, men should cry out to the mountains on this manner: And so shall the Antichristian rout also do one day, Rev. 6.16. They that would not worship the Lamb, shall find him a Lion: those that would not cast away their transgressions, but faced the heavens, shall run into the rocks to hid them; those that would not aspire to eternity, shall despair of mercy; those that would not lift up their eyes to the everlasting mountains, from whence comes help, shall now in vain tire the deaf mountains, with hid us, help us. Now what can the mountains do more than give an echo to such help us; for they need help also: the wrath of God is upon the creature, etc. Verse 9 O Israel thou hast sinned from the days of Gibeah,] Or, Prae diebus worse then in the days of Gibeah. What those days were, see chap. 9.9. and Judg. 19 when they were, is not so certain: but probably, before the time of the Judges, and soon after Joshuahs' death: for Jebus, or Jerusalem, was not yet taken, Judg. 19 with chap. 1. and Phineas was yet alive and ministered before the Lord, chap. 20.28. and was one of those Elders that outlived Joshuah, who had seen all the great works of the Lord, which he did for Israel, Judg. 2.7. so that these days of Gibeah, were very ancient: and Israel's sin the worse, because from those days: and yet more, because above, or beyond those days. God made use of your forefathers to punish that great sin: and yet you continue to be more vile and vicious than they were, that were so punished by your forefathers: Neither are ye at all warned by their harms: which is a just both presage and desert of your downfall. Alterius perditie tua sit eautio. Exemplo alterius qui sapit, ille sapit. there they stood.] Who stood? either the men of Gibeah stood stoutly to it: and slew in two several battles forty thousand. Or, there stood the men of Israel, and their battle did not overtake the children of iniquity: not so overtake them at first, but that they were twice beaten by them: All which notwithstanding, they stood it out, and prevailed at last: but so shall not you, sigh it is in my desire, and decree, verse 10. to order it otherwise, and utterly to destroy you at once. Non surget bîc asslictio. Verse 10. It is in my desire that I should chastise them,] That is, Nahum 1.9. I am unchangeably resolved, and fully bend upon't, to carry them captive and enslave them to their enemies: wherein they shall find that they have to do with God, and not with man; and that it is I that bind them, though I make use of the Assyrians to that purpose. Luther renders it, Valde cupidè eos castigabo, exceeding desirously will I chastise them. O the venomous nature of sin, that maketh the merciful God to desire and to delight in men's miseries: to take comfort in their punishments, Ezck. 5.13, 15. to laugh at their destruction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 13. Prov. 1. And although he bear long with men's evil manners, yet he beareth them as a burden, whereof he desireth to be eased, Esay. 1.24. as a servitude whereof he desireth to be freed, Esay 43.24. as a pain, not inferior to that of a travelling woman: and albeit he by't in his pains, as it were, for a time, yet hear him what he saith, Esay 42.14. I have long time holden my peace, I have been still and refrained myself; now will I cry like a travailing woman: I will destroy and devour at once. and the people shall be gathered against them,] God can bring in his armies at his pleasure: for all creatures are at his beck and check. If he do but look out at the windows of heaven, and cry, Who is on my side? who? all creatures in heaven and earth will presently present their service: he never need want a weapon to chastise his rebels. C●. Pempei. If he but stamp with his foot (as that proud Roman said) he can have men enough. How ready are the Assyrians here, to be the rod in his hand? When they shall bind themselves in their two furrows,] i. e. I will bring their enemies upon them, and they shall yoke them like oxen that are yoked to blow: yea, they shall bring them into such servitude, that they shall make them do double work, plough in their two furrows, be they never so weary of doing one. The enemies shall not be moved to pity the poor Israelites, when tired with hard labour: but shall make them blow like beasts, giving them no rest till they have even wearied and worn them out. This is Polanus his interpretation: who further admonisheth us, as oft as we behold, or think upon the yoking of oxen for the plough, Polan. in loc. that we likewise bethink us of the miserable condition of such poor Christians, as are slaves to Turks, and Tartats, and other enemies, who bind them indeed in their two furrows. It is not so long since here amongst us, divers of Gods dear servants were driven from Cicester and other places (taken by the enemy) naked and barefoot, (as the Egyptians were by the Assyrians, Esay 20.4.) thorough thick and thin to Oxford-Gaole, etc. where by the cruelty of their keepers, many of them lost their precious lives, to the incredible grief of their dear relations. Neither can I here pass by Tilly's cruelty at Magdeburgh in Germany: where after twenty thousand persons at least put to the sword, and the Town burned down, his soldiers committed all manner of ravages, Mr. Clerk in the life of the K. of Swed. all the country over: Ladies, Gentlewomen and others, like beasts, they yoked and coupled together, leading them into the woods to ravish them; and such as resisted, they stripped naked, whipped them, cropped their ears, and so sent them home again. The Irish cruelties unnameable, might here be instanced. O quam duram, O quam tristem serviunt illi servitutem! See Mr. Clarks relation. The words may be read, They shall bind them together. Verse 11. And Ephraim is an heifer that is taught,] sc. With the Ox-goad, which hath its name from teaching, Judg. 3.31. because therewith Oxen are taught to blow, Malmad. saith R. David. Ephraim was a bullock unaccustomed to the yoke, Jer. 31.18. but God brought her to it and taught her, though at first a backsliding heifer, chap. 4.16. (see the the Note there) taught her, as Gedeon taught the men of Succoth, with briers and thorns of the wilderness, so that they paid dear for their learning, Judg. 8.16. But Ephraim, though taught it, loveth not ploughing work, because hard and hungry. She loveth rather to tread out the corn,] where she may dance and frisk in the loft straw without either yoke or muzzle, Deut. 25.4. As we thresh, so it was their manner to tread out their hard corn with the feet of beasts, or by them to draw Wains over it, and so get it out of the husk. Now this was fair and free work, and Ephraim delighted in it; the rather, because she might feed all the while at pleasure: whereas those heifers that ploughed, wrought hard all day, and in all weathers, without any refreshment. It is an ill sign, when men must pick and choose their work: this they will do for God, but not that. A dispensatory conscience is a naughty conscience: neither doth he Gods will but his own, that doth no more, or no other, than himself will. Such holy-day-servants, such retainers God careth not for. Every one can swim in a warm Bath; and every bird will sing in a summer's day. judas will bear the cross, so he may bear the bag. And those carnal Capernaites follow Christ, whiles he feeds them: as children will say their prayers, so they may have their breakfast. But Abraham will forsake all to follow God, though he knew not whither: yea though God seemed to go cross-ways: as when he promised him a land slowing which milk and honey, and yet as soon as he came there, he found famine, Gen. 12.1, 10. So when he promised him seed as the stars, yet kept him without child for twenty years after: and after that he must kill him too, Gen. 22. So job will trust in a kill God: jonah calls upon him out of the deep: David keeps his statutes, when God had in some degree forsaken him, Psal. 119.8. and behaved himself wisely in a perfect way, though God was not yet come unto him, Psal. 101.2. This is the trial of a Christian, to do difficult duties upon little or no encouragement; to wrestle as Jacob did, in the night, and alone, and when God was leaving him, and upon one leg, etc. This is work-man-like. The staff-rings were to continue upon the Ark: the Kohathites shoulders felt wherefore: and so long God helped them to carry it. But when they once fell to carting it for their own ease, 1 Chro. 15.26 as the Philistines had done, 1 Sam. 6.) God made a dismal breach upon them, 2 Sam. 6. and David was very sensible of it, when he came up the second time to fetch the Ark, 1 Chron. 15.12, 13. but I passed over upon her fair neck,] God will make her both bear and draw; though she were grown delicate and tender, with long prosperity; her good, and fair, and fat neck, not galled, or brawned with the yoke, which now she made dainty of; yet He would bring her to it: though he were by her untractableness forced to sit upon her neck, and make her more towardly to the yoke, as the manner of plowmen was in that case. I will make Ephraim to ride,] Or, as the Vulgar hath it, I will ride him and rule him, though he kick and lay about him never so much: though he champ upon the bridle, and stamp with his feet, etc. I'll master him, and make him more serviceable, or at least, less insolent. See this fulfilled, Jer. 31.18, 19 where Ephraim is brought in seeing his need of mercy in the sense of misery. judah shall blow, and jacob shall break his clods.] Judah doth the worst of the work, and suffers more hardship in the ways of my worship, and is held under by Israel, as appeareth in the second book of Kings, chap. 10.16. etc. Jacob, that is, the ten Tribes, did only break the clods, or harrow, which is the lighter work; and should therefore have been done with more delight. But they love to take their ease, and only follow after their pleasure, and profit: and though taught to blow, yet like it not, because laborious: no though they have Judah for an example of better. Verse 12. Sow to yourselves in righteousness, reap in mercy:] Righteousness is a sure seed, a precious grain, which those that sow (and every action of our life is a sowing) shall doubtless come again with rejoicing, and bring their sheaves with them, Psal. 126.6. Only they must not look to sow and reap all in one day; as one saith of the Hyperborean people far North, that they sow shortly after the Sunrising with them, and reap before the Sunset: that is, because the whole half year is one continual day with them. The Church is God's husbandry, Heresbach. de. re rust. 1 Cor. 3.9. the seed is the Word of God, Luke 8.11. Ministers are Gods husbandmen, harvest-men, Matth. 9.37, 38. the plough, Luke 9.62. plough-staff, Luke 13.8. axe, Mat. 3.10. are the Laws threaten: the fruit-causing rain, are the promises of the Gospel, Esay 55.10, 11. faith that works by love, are the fruits: the last day, the harvest, Mat. 13.39, 40, 41. Then, at utmost, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. those that sow bountifully (or, in blessings, as the Greek hath it) shall reap bountifully, 2 Cor. 9.6. He that soweth seemeth to cast away his seed: but if he sow in locis irriguis, (as Eccles. 11. 1. Ezek. 34.26.) upon fat and fertile places, he knows he shall receive his own, with usury. In some parts of Egypt, where the river Nilus overfloweth, they do but throw in their seed, and they have four rich harvests in less than four months. S. H. Blounts voyag. 77. Oh sow bountifully the seeds of piety and charity into God's blessed bosom: and then be sure to reap plentiful mercy, in thy greatest necessity: reap in the month of mercy (as the Original here hath it) that is, according to the measure of divine mercy (see Levit. 27.16. Exod. 16.16.) proportionably to the infiniteness of God's mercy. Now the Scripture hath three notable words to express the fullness of God's mercy in Christ, to those that sow in righteousness, Ephes. 2.7. the abundant riches of his grace, that are cast in over and above, Rom. 5.20. The grace of God hath been more than exceeding: there's a second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 1.14. The grace of God was exceeding abundant. It had a pleonasme before: yea, but here's a superpleonasme; here's good measure, pressed down, Luk. 6.38. shaken together and running over shall God give into men's bosoms: Like as when a poor man asked Mr. Fox for an alms, he (finding him religious) gave him his horse: Or as Alexander gave one (that craved some small courtesy of him) a whole city. And when the poor man said, It was too much for him to receive: yea, Non quaero quid te accipere deceat, sed quid me dare. Sen. de benef. l. 2. c. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but not for me to give, said he. So God giveth liberally and like himself, Jam. 1.5. He doth not shift off his suitors, as once a great Prince did a bold begging Philosopher. He asked a groat of him, and the king told him, it was too little for a king to give. He requested the king then to give him a talon: the king replied, It was too much for a beggar to crave. Certain it is, that God in his spiritual blessings and mercies to us is wont to regard not so much what is fit for his to ask or expect, as what standeth with his goodness, and greatness to bestow. If Israel had a hundred-fold increase of his seed, those that sow to themselves in righteousness, Gen. 26. 1●. by doing and suffering Gods will shall have much more: Even an hundred-fold here, and eternal life hereafter, Matth. 19.29. so great a gain is godliness: so sure a grain is righteousness: who would not then turn spiritual seedsman? break up your fallow ground,] sc. of your hearts, that ye sow not among the thorns, Jee. 4.3. The breaking up of sinful hearts, is a singular means to prevent the breaking down of a sinful nation. Hence the Prophet, though almost out of hope of any good to be done, upon his desperate countrymen, resolves to try one more exhortation to them: and as in the morning he had sowed his seed, Eccles. 11.6. so in the evening he withholdeth not his hand: for who can tell whether it may not prosper? and whether in the midst of threats, they might not suffer a word of exhortation, Heb. 13.22. and whether it might not leave some impression, being delivered in few words? Sow (therefore saith he) to yourselves in righteousness, etc. but first break up your fallow ground,] Innovate vobis novale. Repent, and be renewed in the spirit of your minds; in spirit and speech, in minds and manners, in constitution and conversation, in the purpose of your hearts, and practise of your lives. Old things are past, 2 Cor. 5.17. let all things become new: turn up the turf, stock up, and stub up the roots and weeds; get into Christ, and become a new creature. Till this be done, men are in an undone condition, though they should spend their whole time in gathering up pearls and jewels. for it is time to seek the Lord,] High time, sigh your souls lie upon it. Plowmen, we know are careful to take their time: so are all others, wise enough in their generation. The wayfaring-man traveleth while it is light. The Seafaring-man takes his opportunity of wind and tide. The Smith smites whiles the iron is hot. The Lawyer takes his termtime to entertain Clients, dispatch suits. The men of Issachar were in great account with David, because they had understanding of the times, to know what Israel ought to do, 1 Chron. 12.32. so are they with God, that regard and use the seasons of grace; that seek the Lord while he may be found, and call upon him while he is near: Esay 55.6. that put in the plough, set upon the practice of repentance, after a shower, when the heart is best affected; after God by his Word and Spirit hath taught (so some render the Text) or reigned righteousness upon them. Rain comes from heaven: so doth every good and perfect giving. Rain pours down plentifully, Psal. 68.9. thou didst send a plentiful rain on thine inheritance: so do the showers of righteousness on good hearts. Not a drop of rain falls in vain, or in a wrong place, but by a divine decree, Job 28.26. so here. Seek it in time, and we shall not fail of it. Only we must not set God a time when to come, but wait upon him, who waiteth to be gracious. Elijah sent seven times ere the rain came. Seek till God comes: Limit not the holy One of Israel. As he seldom comes at our time, so he never fails in his own. Hold out therefore faith and patience: for behold he cometh on the clouds, on the wings of the wind, and his reward is with him. To him that soweth righteousness, shall be a sure reward, Prov. 11.18. Verse 13. Ye have ploughed wickedness,] The former exhortation was even spilt upon them: for they went on to plot and plough wickedness: they had their necks in the devil's yoke, and promoted his kingdom with sides and shoulders: they let out the strength of their spirits for the furtherance of sin, and were at no small pains to go to hell. as being the devil's hinds and horses to draw his plough, Prov. 21.4. Job 4.8. Even as I have seen, saith Eliphaz, they that plough iniquity, and sow wickedness, reap the same. Ye have reaped iniquity, saith our Prophet, that is, dignum factis praemium, the reward of your wickedness. And her iniquity is opposed to mercy in the former verse, as wickedness also is to righteousness: or wickedness may be taken for their Apostasy, Idolatry, and creature-confidence; and iniquity for the rest of their enormities, proceeding from those former: for these wicked ones are never out of action. Plaut. Capt. Act. 3. sc. 5. Arant, serunt, occant, scelera, they plough, sow, and harrow mischi●●● so that would they but take the like pains for heaven that they do for hell, they could not (lightly) miss of it. Ye have eaten the fruit of lies,] That is, ye have been cozened, by your false Prophets, and State-politicians; whose fetch it is to formalize and enervate the power of truth, till at length they have left you an heartless and sapless religion. Ye have fed hungerly upon the murdering morsels of sin; and that's the reason that there is so much ill blood amongst you. Your bread is that panis meadacij Solomon speaks of, Prov. 20.17. full of grit and gravel, made up with sawdust (as they served the Martyrs) and mixed with lime, Turk. hist. as the treacherous Greeks dealt by the Western Christians, marching towards the Holy-land. because thou didst trust in thy way,] In thy Calf-worship. Way is oft put for religion: and every action men do, is a step either to heaven or to hell: he that walketh uprightly, walketh safely. These Idolaters were very confident of their way: so are our Papists, and other heretics; as David George, that pestilent Libertine, was fully persuaded, that the whole world would submit to him. And Campian, Coster, and other zealous Papists tell us to our heads, that our religion is error, ourselves heretics, our end destruction: that one heaven cannot hold us hereafte, one Church now, etc. Thus the way of a fool is right in his own eyes: but he that hearkeneth to counsel (as no confident fool will) is wise, Prov. 12.15. and in the multitude of their mighty men.] This made them ready to boast, as that young king of Hungary did, that though the sky should fall down upon them, Sigismond. Turk. hist. yet they were men enough, and strong enough, with their pikes to bear it up. These Ephraimites liked their way of false worship the better, because backed by a strong Army. That way the mighty men go, that shall be trodden: this is a secret bias, a strong poise upon the spirits of most men, Rev. 13. when power and authority was put into Antichrists hands, the whole world wondered after him. But cursed be that man, that maketh flesh his arm, etc. I will not trust in my bow, Jer. 17. my sword shall not save me, saith David. There is no king saved by the multitude of an host: a mighty man is not delivered by much strength, Psal. 33.16. See Psal. 146.3, 4, 5. Verse 14. Therefore shall a tumult arise among the people, etc.] Even among those mighty men, wherein ye trusted, shall there be seditious tumults, that shall soon bring all into a miserable confusion. Intestine commotions may undo a people, as a man may die of an inward bleeding. Ac veluti in magno populo cum saepe coorta est, Seditio, saevitque animis ignobile vulgus, etc. Virg. Aeneid. lib. 1. When the multitude is in a rage, they are like to a tiled house that is on fire (saith One) there's no coming near the house, the tiles do so fly about your face: so it is in tumults, there's no coming near to talk to them, to convince them: but they are ready to fly presently upon you. In Kets' sedition, Dr. Parker in his Sermon before the Rebels near Norwich, touched them for their missiving so near, that they went near to touch him for his life. The rude rage of the rebels was such, that some being disabled almost to hold up their weapons, would strive what they could to strike their enemies: others being thrust thorough the body with a spear, would run themselves further, to reach those that wounded them deadly. Yea boys were observed to be so desperately resolved, as to pull arrows out of their own flesh, Lise of King Edward the 6. p 75. and deliver them to be shot again by the archers on their side. There are none so insolent and cruel as the vilest of the people, when they are got together in a head. What havoc made the seditious in Jerusalem a little before the last destruction of it? the Guelfs and Gibellines in Italy? Wat Tyler and his complices here? That Rebel, Joseph lib. 2. cap. 11. & l. 6. cap. 11. Speed. 734. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. held up by the many-headed multitude, dared to say, that all the Laws of England should come out of his mouth. The Hebrew word here used signifieth an inundation, or multitude of waters, which overrun their banks with violence and roaring. The people are a most dangerous and heady water, when once it is out: it is like a sweeping rain which leaveth no food, Prov. 28.3. The Septuagint render it, Destruction. Sal. Jarchi saith, it signifieth the voice of those that cry, Fugite, Fugite, Away, Away, the enemy is at hand, etc. Some say, to the same purpose, that it signifieth clamorem meticulosorum, the crying of those that are scared, Virg. Aen. as when there is Luctu, ubique pavor, & plurima morti imago. See Am. 2.2. Zeph. 1.15, etc. and all thy fortresses shall be spoilt.,] Yea though they be munitions of rocks. Thy terribleness hath deceived thee, and the pride of thine heart, O thou that dwellest in the clefts of the rock, that holdest the height of the hill: though thou shouldest make thy nest as high as the Eagle, I will bring thee down from thence, saith the Lord, Jer. 49.16. And again, all thy strong-holds shall be like figtrees, with the first ripe figs: if they be shaken, they shall even fall into the mouth of the eater, who shall devour them at a bit, Nah. 3.12. as Shalman spoiled Betharbel] Shalman signifieth peaceabley (saith an Interpreter) a man of a calm spirit: but he answered not his name: for he exercised greatest cruelty. There is not a more troublesome sea, then that which is called Mare pacificum. There is oft Aliud in Titulo, aliud in Pyxidc. Absalon signifieth the Father's peace: but he proved otherwise then was hoped. Fallitur augurio spes bena saepe suo. But this Salman is by the best Interpreters thought to be Salmanasar king of Assyria in this Prophet's time. Salman is vox truncata, a name cut off to the halves: a thing very ordinary in all the learned languages, as were easy to instance. See Esay 15.2. Bamoth for Bamoth-Baal, Josh. 19.35. Chamath for Chamath-Dor. Hesiod puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vide Lips. ep. 19 lib. 1. Ennius hath Fabric for Fabricius. This Salmanasar (or as Luther will have it, some other great warrior called Salman, not elsewhere mentioned in Scripture, but not unknown to the ten tribes) did cruel execution, it seems, upon Betharbel, a city beyond Jordan, 1 Maccab. 9.2. like as Tamerlan (for a terror to the Greek Empire, much whereof he afterwards subdued) did at Sebastia; Turk. hist. fol. 211. where he made a merciless slaughter of all sexes and sizes; whereby he held the whole East in such awe, as that he was commonly called, The wrath of God, and Terror of the world. There are that think this Arbel to be the same with that Arbela where Alexander defeated Darius, and won the Persian Monarchy. They make it a city or country of Assyria, beneath Arpad, and hinted at by Rabshakeh, 2 King. 18.34. See 2 King. 15.29. & 16.34. & 19.13. Where are the gods of Hamath, and Arpad? sc. Salmanasar hath utterly destroyed them. Arbel is by some interpreted, the city of Bel, where Belus or Baal was worshipped. By others, Beth-arbel is interpreted, The house of the ensnaring god, the god of policy, or subtlety: It seemeth to them, that the people of this place had a god that they thought would ensnare and ensnarle all their enemies: but it proved much otherwise. For, the mother was dashed in pieces upon her children.] Dashed against the ground (so the word signifieth) against the walls, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept. or pavement. See Gen. 32.11. Psal. 137.9. Esay 13.16. Such is the savage cruelty of war, when God lets it out. Such was the barbarous dealing of the French in the Parisian Massacre, such the Sicilian Vespers, and at Merindoll; where the paps of many women were cut off, which gave suck to their children; Act. & Mon. fol. 868. ● which looking for suck at their mother's breasts being dead before, died also for hunger. Was not this to kill the mother with the children? which God forbade by a symbol of taking the dam with the young, Deut. 22.6. and again of killing the ewe and the lamb both in one day, Leu. 22.28. The Spaniards murdered fifty millions of Indians in 42. years, as Acosta the Jesuit testifieth. Arsenoe was killed upon her children by her bloody brother Ptolomce king of Egypt. And another of that name killed thirty thousand Jews, and compelled the living to feed upon the flesh of the dead. When the Swissers vanquished the Thericcuses in battle, Languet. Chron. they banqueted in the place where they won the victory: using the dead bodies of their Adversaries instead of stools and tables. The sight of such like cruelties, common in war, might well make Zuing lives say, when he had been abroad with the Army, Melch. Ad. in vit. 36. that he had found more wickedness, and bad counsels and courses therein, then ever he had known before, either by experience, or out of books. This passage in God's book (and the like, chap. 13.16. their infants shall be dashed-in pieces, and their women with child shall be ripped up.) he could not be ignorant of. The Prophet refers his hearers to a sad example of fresh-bleeding cruelty, well known to them: that they might relent, repent, and prevent the like misery upon themselves. This is the use we should all put such examples to, Luke 13.2, 3, 5. & 17.26.28. 1 Cor. 10.6, 7, 8, 11. Verse 15. So shall Bethel do unto you,] i. e. the idolatry that you have committed at Bethel, by a Synecdoche of the place, this shall undo you. Or, So shall he do unto you, O inhabitants of Bethel. Bethel shall be made a Betharbel. They that take not example by others, shall be made an example to others. Lege historiam, ne sias historia● Because of your great wickedness:] Heb. the wickedness of your wickedness, the iniquity of your sin, the foolishness of your madness, Eccles. 7.25. your idolatry especially, that wickedness with a witness. Let us (by God's example) learn to lay load upon our sins, and not to extenuate, but to aggravate them against ourselves. In a morning shall the king of Israel be utterly cut off.] This was fulfilled in Hose●● the last king of Israel, 2 King. 17. cut off in a morning, that is, in a moment, as foam, or a bubble upon the waters. The morning-light lasteth not long, but shineth on to the perefect day. Or, in a morning, when some hope appears, and some comfort is expected, as Psal. 30.6. it is but a lightning afore death. Accidit in puncto, quod non speratur in an●●. Contrarily, the Saints at evening-time have light, Zech. 14.7. See the Note there. CHAP. XI. Verse 1. WHen Israel was a child, than I loved him,] Or Because Israel was a child, I loved him. Young things are lovely; young children especially, for their innocency, and ignescency. Some sense it thus, Israel was a child, and had nothing of worth, or lovely in him; yet I loved him freely, Deut. 7.7. Hos. 10.9. called him out of Egypt, out of the iron furnace, led him thorough the deep, as an horse in the wilderness, Esay 63.13. possessed him of the promised land. Out of which though I shall shortly cast him for him ingratitudes: yet there is hope of his restauration, by the Messiah my Son, whom when I have called out of Egypt, he shall gather together again the dispersed of Israel, and bring life and immortality to light by the Gospel. The foundation of which restauration, he here maketh to be his own freegrace. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luke 1.53. He hath helped his servant (or his child) Israel, in remembrance of his mercy. God so loved the world, that he gave his only begotten Son, etc. Joh. 3.16. Here then beginneth our Prophet's first Evangelicall sermon, as Tarnovi●s observeth: who also readeth the Text thus: Albeit Israel was a child, such a forlorn out-cast child, as is described, Ezek. 16. and 23. Yet I loved him, and adopted him for my son: not for any defect on my part, (for I had an only begotten Son, in whom I am well pleased:) or, for any desert on his part, for I found him in his blood, in his blood, in his blood, Ezek. 16.6. when I cast my skirt of love over him, and said unto him, Live. Yea and for his salvations sake, I have called, that is, I have decreed to call out of Egypt (whither he fled from Herod, and where he abode two or three years at least) my child Jesus, whose office it is to save his people from their sins. Epiphan. Mat. 1.21. And although I might justly have deprived them of such a Saviour for ever, because when he came to his own, his own received him not, (yea, rejected him to whom their own signs given to Herod, did so aptly and evidently agree) yet out of Egypt, to show the constancy of my love to Israel, Mat. 2. have I called (by mine angel, as Jacob by a messenger called his wives to him into the field, Gen. 31.4.) My Son Christ, who is God's Son, first by eternal generation, Prov. 8.22, 23. Secondly, by personal union, Psal. 2.7. And thus God called out of Egypt, first Israel his people, and then Christ the Head of his people; in whom at length this prophecy was fulfilled. Verse 2. As they called them,] i. e. As the Prophets and Ministers (whose names are here concealed, that the Word only may be glorified, as Acts 13.48.) called to them, to come out of spiritual Egypt, out of darkness to light, and from the power of Satan to God, that they might receive forgiveness of sins, and inheritance among the Saints, by faith that is in Christ, Act. 26.18. so they went from them:] They went a contrary way, as the child Samuel, when God called him, ran to Eli: or rather as the wilful Jews, when God would have gathered them, as the hen doth her chickens, they would not. When God called his natural Son out of Egypt, he came presently, Heb. 10.7. Psal. 40.7, 8. not so his adopted sons: for they turned upon him the back, and not the face, as Jer. 2.27. they refused to be reform, they hated to be healed. See chap. 7.1. with the Note. Nay to make up the full measure of their sins, and to heighten their contempt, they sacrificed unto Baalim, and burnt incense to graven images,] Quasi agrè facturi Deo, as if they would despite God on purpose, and spit in his very face: commit the like villainy in his presence, as the Irish Rebels lately did, when they bound the husband to the bedpost, whiles they abused his wife before him. See the Notes on chap. 2. and almost on every chapter where their idolatry is cried out upon, and their extreme ingratitude. Verse 3. I tavaght Ephraim also to go,] A child he was verse 1. and like a child I dealt with him, teaching him how to set his feet, pedare to foot it, as nurses do their little ones: he keepeth the feet of his Saints, 1 Sam. 2.9. he guideth their feet in the way of peace, Luke 1.79. See for this, Deut. 1.31. & 32.11. Num. 11.12. So great is the goodness of God to his people, that he dealeth with us as with his little children, nos sublevando, submonendo, docendo, ducendo, regendo, tegendo, convocando, Tarnou. condonando, portando, confortando, etc. saith a learned Interpreter truly, and trimly. He speaketh unto us as unto children, Heb. 12.5. paternè diligit, ●micè dirigit, he loveth us as a father, he directs us as a friend, guiding us with his eye, leading us in his hand, setting us betwixt his knees, as some interpret that text, Deut. 33.3. setting us upon his knees, as a father doth his darling, and rejoicing over us with joy, yea joying over us, with singing, Zeph. 3.17. His affections are more than fatherly: Mr. Baine. and his expressions are according. We are like infants (saith One) newborn, in a manner. They are kept by the loving parents from fire and water: they are fed, laid to sleep, made ready, and unready, and shifted in their 'scapes, but they know not who doth all this for them. So doth our heavenly Father by us in Christ. But (he knows) little understanding have we of him. After this, he teacheth us to go, taking us by the arms,] to help our feeble knees. And taking us up in his own arms, when we come to a foul or rough place: helping us over the quagmires of crosses, and the difficulties of duties. And whereas we fall seven times a day, and in many things fail all: he taketh us up after that we have caught a knock, and cherisheth us in his bosom, etc. Montanus and Junius carry the sense another way, as if the words were not a description of God's love to the people, but of their unthankfulness to God; rendering the words thus: When as ●inform Ephraim, he taketh them in his arms, that it, he setteth up idols, and, after the manner of impudent and shameless strumpets, he taketh the puppets in his arms, and embraceth them before my face. But I like the former sense better. But they knew not that I healed them.] Not only held them, that they might not fall, but healed them when they had fallen. Daring they would be sometimes to stand upon their own legs, to prevail by their own strength, 1 Sam. 2.9. to say with her in the Poet, Arachne apud. Ovid. Metam. Consilij satis est in me mihi, etc. I am wise enough, and able enough, to go on as if they were petty-gods within themselves, and had no need of nor dependence upon me. Hence they hurt themselves, but I healed them. I forgave all their iniquities, Psal. 103.3. I healed all their diseases, their bruises, and putrifying sores, that else had not been closed, bound up,, nor mollified with ointment, Esay 1.6. God left not his people in their low estate, as some Physicians do their Patients: but provided a sovereign salve, an horn of salvation, such as would cure any disease, or maim, even the sin against the holy Ghost too: but that it is the nature of it to rage and rave both against the physic, and the Physician. Christ is both the one and the other: as being made unto us of God, Wisdom, righteousness, sanctification, and redemption, 1 Cor. 1.30. Quod sanitas in corpore, id sanctitas in cord. He is Jehovah that healeth, for he is Jehovah that sanctifieth. This Ephraim knew not, that is, out of pride and stoutness they acknowledged it not, but sacrifice to their own nets, wits, endeavours, etc. Of all things God can least endure to be neglected, or to have the glory of his benefits transferred upon others (See chap. 2.8. with the Note.) When men shall either say in the language of Ashdod, 1 Sam. 6.9. It is a chance, or else, I have made myself thus and thus happy. This, though the Saints should at any time do, yet God will pardon their frowardness, and say, as Esay 57.17, 18. I have seen his ways, (his waywardness) and will heal him (nevertheless) and restore comforts to him. Verse 4. I drew them with cords of a man,] Not of a beast: though they have deserved to be hampered as unruly heifers, and to be yoked and ruled over with rigour; to be tamed and taken down a link lower, yet I, out of my philanthropy, yea out of singular grace, have dealt civilly, nay courteously with them, in an amicable and amiable way, and not as I might have done out of my Sovereignty, and according to my justice. I drew them by the cords of a man, that is, 1. Gently, and favourably; suiting myself to their dispositions, (which are oft as different as their faces) hiring them to obedience, afflicting them in measure, with the rods of men, 2 Sam. 7.15. fitted to the weakness of men: If God should plead against us with his great power, as Job speaks chap. 23.6. it would soon grind us to powder; but he hath no such design: he correcteth his children vel ad demonstrationem debitae miseriae, Aug. Tract: in Joan. 124. vel ad emendationem labilis vitae, vel ad exercitationem necessariae patientiae, saith Austin, ad exercitium non ad exitium, saith another Ancient, to refine, and not to ruin them. 2. Rationally, by cogent arguments and motives, befitting the nature of a man: able to convince them and set them down with right reason, would they but consider, Deut. 32.29. would they but be wise, and weigh things aright. This God wisheth they would do: calleth them to reason the case with him, Esay 1.18. pleads with them in a friendly way, Jer. 2.31. and then appeals to their own consciences, whether they have dealt well with him, yea, or no, Esay 5.3. making them read the sentence against themselves, as did Judas the traitor, Matth. 27.4. and those Pharisees, Matth. 21.40. He bespeaks them, after most clear conviction, as Esay 46.8. Remember this, and show yourselves men: bring it again to mind, O ye transgressors. Most people are led on in a continued hurry of lusts, and passions, and never bethink themselves, as 1 King. 8.47. never say so much as What have I done? Orat. pray Quintio. Si haec duo tecum verba reputasses quid ago? saith Cicero to Nevius. Hadst thou but bethought thyself of those few words, What have I done? thou wouldst never have been so covetous a cormorant. Oh could men have but so much power over their passions and lusts, as to get alone and weigh Gods ways, much good might be done upon them: But for want of this, Fertur equis auriga, etc. they rush into all excess of riot, as an horse into the battle: yea they are so fare unmanned, as to think that they have reason to be mad, and that there is no small sense in sinning. I do well to be angry, even unto death, Jon. 4.9. with bands of love,] Heb. thick cords, cart-ropes (as it is rendered, Esay 5.18.) ropes of many wreathes, twisted together, and intertwined with love, that sweetest Attractive. So Jer. 31.3. With loving-kindness have I drawn thee: and Esay 63.9. In his love and his pity he redeemed them, and he bore them, and carried them all the days of old. He gave them a law, the sum of which was nothing but love; and multiplied mercies upon them without measure, as is amply set forth by those holy Levites, Neh. 9 Now, mercy commands duty: and every new deliverance is a new tie to obedience. Love should have love, Publicans and sinners yield that, Matth. 5.46. Yea, love should show itself strong as death, Cant. 8.6. Jonathan would have died for his David; David for his Absalon; Cos amoris amor. Priscilla and Aquila, for Paul, Rom. 16.4. Christ out of his love did die for his people. Have I but one life to lose for Christ? said that holy Martyr. Let men take heed how they sin against love, for this is the greatest aggravation of sin: this is bestial, this is like unruly horses in a team, to break the gears, to snap in sunder the traces, that should hold them. Such yokelesse sons of Belial shall one day be held by the cords of their own sin, and whipped with those cords of conviction, that they would not be drawn by. Shall the harlot's hands be bands, her words cords to draw men to destruction, and shall God stretch out his hand all day long to them to no purpose? Shall he lose his sweet words upon them, & c? Peter's heart burst, and he broke out in weeping, when he saw Love sparkling in Christ's looks; Mar. 14.72. and considered how he had burst asunder the bands of love, sinned against such manifestations of mercy, wiped off all his comfortables for the present, drew from Christ those piercing quick questions, Lovest thou me? yea but dost love me indee? O let the cords of God's kindness draw us nearer to him, hold us closer: to sin against mercy, is to sin against humanity: and as no surfeit is more dangerous than that of bread: so no judgement is more terrible, then that which grows out of love felt and slighted. and I was to them as they that take off the yoke on the jaws, etc.] i. e. on their neck: albeit it seemeth by that law, made for not muzling the ox that treadeth, etc. that those creatures when they wrought, were muzzled or haltred up: and that halter fastened to the yoke that was upon their necks. The sense is this, I unyoked them often, to give them meat, as the good husbandman doth that is merciful to his beast, he lifts up the yoke that lies hard upon its neck, leads it to the manger, lays food before it, etc. So dealt God by this people all along from the wilderness, and forward: not suffering them to abide jugiter sub jug is Gentium, long under their enemy's yoke: but delivering them out of the hand of those that served themselves of them, Ezek. 34.27. Christ also hath delivered His out of the hands of those that hated them, and lay hard upon them; as the devil is an hard taskmaster, that neither takes off the yoke, nor lays meat: gives no rest or refreshment to his drudges, and dromedaries: but acts them and agitates them day and night, etc. Now those that are His, Christ brings them from darkness to light, and from the power of Satan to God, that they may do works meet for repentance, that weigh just as much as Repentance doth, Acts 26.18, 20. and so find rest to their souls: Provided, that they take and keep Christ's yoke upon them (not thinking to live as they list more saying as those Libertines in Jeremy we are delivered to do all these abominations) and learn of him to be meek and jowly etc. Jer. 7. Mat. 11.29. so shall they soon find Christ's yoke easy, Luth. in loc. and his burden light Vers. 40. And of this easy yoke of Christ Luther understands this text in Hosea; and thereupon discourseth of the Law's rigour, and Gospel's relaxation, according to that of Austin, Lex jubet, gratia juvat: the Law commandeth but the Gospel helpeth: God by his spirit assisting, and further accepting pence for pounds, the will for the work, the desire for the deed done etc. and laying meat before us, meat that the world knows not of, hidden Manna, the convivium juge of a good conscience etc. Vers. 5. He shall not return unto the land of Egypt] That is, he needs not run to Egypt for help, (as King Hosea did) nor to the Assyrian, to whom they were tributaries from the time of Menahem: for they wanted nothing, and less should have wanted, if they would have been ruled by me. but they refused to return.] He was not to have returned to the land of Egypt or of the Assyrian who is his king; so some read the text. Others sense it thus: When I threaten them with the Assyrian, they think to shift and shelter themselves in Egypt: but I shall keep them thence, or find and ferret them out there. God knows how to cross wicked men of their will, to spoil their plots. Egypt shall prove no better than a broken reed running into the hand of him that leaneth on it 2 King. 18.21. The Egyptian was ever an enemy to Israel: and though for his own ends he gave goodly words, and seem reconciled: yet such Reconciliations are but vulpinae amicitiae. But were he never so fast a friend, yet sin-guilty Israel shall not have their an Asylum, nec stabile stabulum (see Chap 9.3. with the Note) because the desire of the wicked shall perish Psal. 112.10. They take counsel together, but it shall come to nought, they speak the word, but it shall not stand Esay. 8.10. Confer Esay. 30.1.2. and 31.1.2.3. Prov. 21.38. but the Assyrian shall be his king] Will they, nill they, they shall be carried captive to Assyria: and sigh they will needs be crossing of God, he will cross them much more: he will walk contrary to those that walk contrary to him Leu. 26.21. and be as froward as they for the hearts of them Psal. 18.26. They will not return to me, saith the Lord, they shall not therefore return to Egypt: they will not submit to my sceptre, they shall therefore have the Assyrian for their King, that proud cruel stouthearted Prince Isay. 10.5.7.12. who will tyrannize over their bodies, and over their cattle at their pleasure, so that they shall be in great distress Neh. 9.37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they refused to return] Heb. they disdained to do it, scorned the motion, slighted the messenger. Sen: in Agamemnon. Plus est a vi●s se revocaesse quàm vitia ipsa necivisse Amb. in Psal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By their sins they had run from God: by repentance they should have returned unto him, and then the amends had been well-nigh made: for Quem poenitet peccasse paenè est innocens the penitent is in almost as good a case as the innocent; Ambrose saith he is in a better. But for these men, to all other their sins to add obstinacy and impenitency, as Herod to all his former evils did the death of the Baptist, this was to heap up wrath against the day of wrath Rom. 2.5. The word here rendered (refused) is by the Seventy turned They would not. That therefore thy returned not to God, it was the fault of their will. True it is, they had no power to turn themselves: but the cause of that inability too, was in themselves. They therefore neither could nor would return: and both by their own fault and folly. Vers. 6. And the sword shall abide on his cities] Heb. shall keep residence or rush upon his cities. It can do no less; it cannot return into the scabbard, rest or be still till the Lord, who put it into commission, call back again his commission, Jer. 47.6.7. It is a dreadful thing when the sword abideth on a people; as in Germany that stage of war, Ireland still a land of divine ire etc. England hath some Halcyons at present, incredibili celeritate & temporis brevitate à Pompeio confectum. Aug: de Civ. Dei. Mr. Burr. praise be given to God: and let every good man pray with David, scatter thou the people that delight in war Psal. 68.30. The Pirates war was dispatched by Pompey with incredible swiftness, to his eternal commendation. And we have cause to bless God (saith a countryman of ours) that God hath raised up instruments for us, who have hazarded the shortening of their own lives for the shortening of the war: who have done their work of late, as if they had took it by the great etc. And the same Author observeth, that it is a sad thing for the sword to be in the field; but for the sword to be in the cities it is much more sad: and he instanceth in Jerusalem out of Josephus, Jos. de bell Jud: l. 7. c. 7. where the number of the slain was eleven hundred thousand: We may further instance in that unhappy city of Magdeburg in Germany, where so much cruelty was exercised first by Charles the fift, (much regretted by him at last in his retired life, taking account of his actions) & since that in our memory by monsieur Tilly, who like a bloody villain put to the sword there twenty thousand persons at least of all ranks, ages, and sexes: Mr. Clark life of K. of swed. 23. that great city also he burned down, utterly turning it into cinders excepting an hundred nine & thirty houses etc. The like immanity was exercised by the Pope's champions upon the poor Protestants at Angrogue in France: where they killed and burned without mercy: but could never set fire upon the two temples there, nor upon the Minister's house, Act: and Moon 880. which remained whole, the houses round about being all consumed with fire. and shall consume his branches and devour thèm] His branches or his villages, which are as branches of the greater cities. The trees of America (but especially of Brasile) are so huge, that it is reported of them, Abbbots' Geog. p. 271. that several families have lived in several arms or branches of one tree, to such a number as are in some petty village or parish here. The greater cities are as the body or-root of a tree, the villages as the branches. The scripture oft calleth them mother and daughters, as Heshborn and all her daughters, That is villages Num. 21.25. as the Chalde there explaineth it. See Ezech. 10.44.45.46.48.53. hence we read of a citieand mother in Isracl 2 Sam. 20.19. Branches also are called daughters of the trees they grow from Gen. 44.23. The word here rendered branches is by some rendered Bars, by others, Diviners or Liars, as the word here used is interpreted Jer. 50.36. A sword is upon the liars or diviners, and they shall dote: potest Augur Augurem videre & now ridere? saith Tully of such diviners: that is, Can they one look upon another and not laugh, considering how they gull people with their lies and fopperies? The sword shall be upon such, as it was upon Balaam Satan's spelman, they shall be a portion for foxes Psal. 63.10. as those that Astutam vapido servant sub pectore vulpem. because of their own counsels] He that goeth to school to his own carnal reason, is sure to have a fool to his master; an ignis fatuus that will bring him into the bogs and briers. The wisdom of the flesh is enmity to God. Nemo laeditur nisi à seipso. See the Note on chap. 10. vers. 6. Vers: 7. My people are bend to backsliding from me] they have a principle of Apostasy in them, as those Galathians had, of whom the Apostle, I marvel that you are so soon removed unto another Gospel Gal. 1.6. and as those old Apostates in the wilderness, who so soon as Moses his back was turned almost, cried out to Aaron, Make us golden Gods. This people was before accused to be acted by a spirit of fornication, a certain violent impetus, a strong inclination to whoredom, and to be apt to backslide with a perpetual backsliding: all their recidivations and revolts were but a fruit of the bent of their spirits, which were false and unsettled: not resolved whether yet to turn to God, though they were beset with so many mischiefs: they hanged in suspense and rather inclined to the negative then else. Suspensi sunt, so Calvin, Pareus, and others, read this text. My people are in suspense, or in a mamering whether to turn to me or not, they hang in doubt, as the same word is rendered Deut: 28.66. God liketh not that his people should stand doubtful as S●●pticks; and adhere to nothing certainly: to be in religion as idle beggars are in their way, ready to go which way soever the staff falleth: but that they should strive to a full assurance in what they believe Luk. 1.4. to be fully persuaded as ver. 1. and to a firm purpose of heart in what they should practise Act. 11.23. Irresolution against sin or for God can hardly consist with the power of Godliness: be not off and on with him, halt not, hang not in doubt what to do; but follow God fully as Caleb did; come off freely as David, who had chosen God's precepts when he was solicited to have done otherwise Psal. 119.173. And again, I have chosen the way of truth: thy judgements have I laid before me ver. 30. I have weighed them, and am resolved to keep them, I am come to a full determination. Mr. Deodate senseth the words thus. They desire and expect that I should turn in favour to them and relieve them: whereas they should turn to me by repentance, which they will not do: and herein he followeth Arias Montanus. Thus those stiffnecked Jews in Jeremy expected that God should still deal with them (however they dealt with him) according to all his wondrous works chap. 21.2. presuming and promising themselves impunity; and thus Judas also had the face to ask, Mat. 26.25. as the rest did, Is it I? as resting upon Christ's accustomed gentleness, and that he would conceal him still, as he had done certain days before. though they called them to the most High] They, that is the Prophets as vers. 2. called them with great importunity, upon every opportunity, to the most High, to God (in opposition to those Dii minutuli petty deities whom they doted on. See chap. 7.16.) to come up to him, to have high and honourable conceptions of Him, not casting him in a base mould, as those miscreants did, Psal. 50.21. but saying as David, and with a David-like spirit, Thou Lord art high above all the earth, thou art exalted far above all Gods, and there-hence inferring, Ye that love the Lord, hate evil Psal. 97.9.10. I am God Almighty, walk before me and be upright Gen. 17.1. The God of glory appeared to Abraham Act. 7.2. he so conceived of God; and hence his unchangeable resolutions for God. none at all would exalt him] Heb. together he exalted not, scarce a He, a single man that would do it, that would lift up his head to listen to such good counsel, (so some sense it) or that would exalt and extol the most High; who though he be high above all praise as Neh. 9.5. and cannot be praised according to his excellent greatness: Yet is he pleased to account himself exalted and magnified by us, when, considering the infinite distance and disproportion that is betwixt him and us, we lay ourselves low at his feet for mercy, we set him up in our hearts for our sole Sovereign, 2 Sam. 18.3. we esteem him as the people did David more worth than ten thousand, we give him room in our souls, and with highest apprehensions, most vigorous affections, and utmost endeavours we bestow ourselves upon him, as the only Worthy. Now this is done but of a very Few, and well done but of fewer yet; so drossy and drowsy are men's spirits, and so little is the Lord, li●ted up by the sons of men. See the Prophet Esay his complaint chap. 64.7. Vers: 8. How shall I give thee up Ephraim?] Here beginneth the second part of this chapter, full of many sweet Evangelicall promises, and here, if ever, Mercy rejoiceth against Judgement, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cervix or treadeth on the very neck of it, as St. James his word importeth chap. 2.13. The Lord seemeth here to be at a stand, or at strife with himself about the destruction of this people forethreatened; which well might have been a gulf to swallow them up, and a grave to bury them in for ever, being most worthy to perish, as were the Cities which God destroyed in his wrath. Gen. 19 Howbeit God in the bowels of his mercy earning and taking pity of his Elect amongst them (for he had reserved 7000. hidden ones that had not bowed their knees to Baal) spareth to lay upon them the extremity of his wrath, and is ready to save them for his mercy's sake. Hear how fatherlike he melts over them; how should I expose thee O Ephraim? how should I deliver thee up O Israel? How should I dispose the as Admah? how should I set thee as Zeboim] q. d. Justice requires that I should lay thee utterly waste, and even rain down hell from heaven upon thee as once upon Sodom and her sisters. But Mercy interposeth her four several How's (in the Original two only, expressed, but the other 2. necessarily understood, and by Interpreters fitly supplied) four such pathetical Interrogations as the like are not to be found in the whole book of God, and not to be answered by any but God himself: as indeed he doth to each particular in the following words, My heart is turned within me, that is the first answer, The second, My repentings are kindied together: The third I will not execute the fierceness of my wrath: The fourth I will not return to destroy Ephraim. And why? First I am God and not Man: Secondly the Holy One in the midst of thee. My heart is turned, or turneth itself, within me] that is my mind is changed, or at least is, in doubt what to do, in this business. This is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the manner of men, and must be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeably to God's greatness. Here is mutatio rei non Dei, effectus non affectus, facti non consilij: Repentance with man is the changing of his will. Repentance with God is no more than the willing of a change: ill is not a change of his will, but of his work. Confer Lam. 1.20. & 2.11. Am. 1.12. There are that render it, My hart is turned against me, that is, against my former severe sentence of cutting them all utterly off at one blow; Fiat Justitia, pereat mundus. Oh! I cannot find in my heart to do it. For my repentings are kindled together,] Simul aestuant viscera mea poenitentiâ. So Tremellius: My bowels are altogether on a light fire with repentings, as Gen. 43.30. and 1 King. 3.27. Now repentings are as improperly attributed to God, as bowels. There were a sort of ignorant Monks in Egypt, who started this foolish and ridiculous question (which yet bred no small stirs there Anno Dom. 403.) An Deus corporeus sit? Whether the Divine Essence be a body, having hands, heart, bowels, & c? The ruder sort of them held it affirmatively. What blasphemies Vorstius hath vented, in that base book of his de Deo, I need not relate. How God is said to repent, hath been said already: Sure it is, Calvin. that herein he graciously accommodateth himself to our rudeness, and speaketh as we are able to bear. It appeareth that fury is not in God, Esay 27.4. Our sins put thunderbolts into his hands, and it is, Non nisi coactus with him, when he proceeds to punishment. His bowels are very ready to work in the ways of grace, and mercy toward sinners: and the least act of faith in that mercy, would certainly set bowels on work amain. This the Church in Esay well knew, and therefore prayed when deserted, Look down from heaven, etc. Where is thy zeal, and thy strength? Esay 63.15, 16. the sounding of thy bowels and of they mercies toward me? are they restrained? Doubtless thou art our Father, notwithstanding thine austerities. God seemeth sometimes to lose his bowels, and then we must find them for him: to sleep, and we must awake him: to hid himself, and then we must fetch him out (as the woman of Canaan did by the force of her faith, Mark. 7.24, 25.) God will come, but he will have the faithful prayers of his people to lead him. I came for thy word, Dan. 10.9. etc. Verse 9 I will not execute the fierceness of mine anger,] Heb. the heat of it Gods bowels kindled, and whatsoever might cause repentance came together, and lay glowing as it were at his heart: and this cooled and even quenched the heat of his wrath, (as the Sunbeams when they shine full upon the fire) so that now he resolves not to execute the height of his heat, the extremity of his fury, for then the spirit should fail before him. Ephraim is God's dear son, his pleasant child: whom when he hears bemoaning himself, as Jer. 31.18, 19, 20. he soon reputes him of the evil, ans cries, — Satis hoc, pro crimine magno Paulum supplicij lenem sun●●sisse parente●●. I will not return to destroy Ephraim,] I will not undo him twice over, or utterly ruin him: as those that have laid their enemy for dead, return to see whether he be dead outright: or as soldiers that have once pillaged a city, return after a while to take all that little that was left before, and to set the rest on fire. God will not deal so hardly with Ephraim, though he might do it. Reprobates indeed shall have an evil, an only evil, Ezek. 7.5. without mixture of mercy; they must expect one plague upon another, as it fared with Pharaoh, till God had dashed the very breath out of his body, etc. But for his elect people, Hath he smitten them, as he smote those that smote them? No, but in measure, in the branches only: he stayeth his rough wind, etc. Esay 27.7, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hero. And as Croesus' his dumb son burst out into Kill not King Croesus. So when enemies are ready to devour the Church, or Satan to swallow God's child up in despair, his bowels work; he can hold no longer, but cries, Save my child, save my Church, etc. Why should the spirit fail before me, and the souls which I have made? I have seen his ways, and (though bad enough) I will heal him, I will lead him also, and restore comforts unto him, and to his mourners. Esay 57.16. 17, 18. For I am God, and not man,] yea such a God, as the like is not, for pardoning iniquity, and passing by the transgression of the remnant of his heritage, Mic. 7.18. 'Tis natural to him, Exod. 34.6. 'tis usual, Neh. 9.17. there he is called a God of pardons, as Esay 55.7. he is said to multiply pardons. He hath commanded men to forgive an offending but repenting brother, seventy times seven times in a day, Mat. 18.22. What then will himself do? For he is God Almighty, and not man. Man is an angry vindictive, cruel creature: one man is a Wolf, yea a Devil to another: unsociable, implacable, unmerciful, as those were Rom. 1.31. Beware of men, saith our Saviour to his disciples, Matt. 10.17. absurd and wicked men, 1 Thess. 3.2. barbarous, and brutish, skilful to destroy, Ezek. 21.31. Yea beware of good men, when enraged. What strange deaths did David (soon after his foul fall, and not fully recovered) put the poor Ammonites too, 2 Sam. 12.31. Further, men as they are unmerciful, so they are unmindful of their promises. But God is not a man that he should lie, Num. 23.18. What he hath spoke with his mouth, he will make good with his hand. The eternity of Israel will not lie, (as men will, Rom. 3.4.) nor repent, (as men do, whatever he may seem to do; see the note on the former verse) for he is not a man that he should repent, 1 Sam. 15.29. Men are mutable: the truest friend is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and easily changeable creature, as the Heathen complained; all in changeable colours, as Tertullian saith of the Peacock; as often changed as moved. Not so Almighty God. I am Jehovah, I change not, Mal. 3.6. See the Note there, and remember still to retain high thoughts of God: not measuring him by our model; as to think him to be as merciful as we are, as powerful as our understanding can reach, etc. See Esay 55.8, 9 and beg supernatural grace: without which it is impossible for a finite creature to believe the infinite Attributes of Almighty God. the holy One in the midst of thee,] Though Israel had deeply revolted, set up golden gods, and done wickedly as they could, so that there was no visible Church amongst them, yet God was the holy One in the midst of them: Seven thousand he had reserved that Eliah knew not of, 1 King. 19.18. and a Church there was in Israel, when at worst. Like as there was in medio Papatu, in the darkest midnight of damned popery: and at this very day, there are said to be thousands of professed Protestants, Spec. Eur. even in Italy itself: and in Sivil, a chief city of Spain, there are thought to be no fewer than twenty thousand. and I will not enter into the city.] I will not invade the city as an enemy, to waste all with fire and sword, as once at Sodom. For why, there are holy ones in the midst of thee (so Rivet expoundeth it by an enallage of the number) a considerable company of righteous people, for whose sake I will spare thee, Jer. 5.1. Verse 10. They shall walk after the Lord,] powerfully calling them by his Word and Spirit, going before them, and bringing up the Rear, Esay 52.12. their King shall pass before them, and the Lord on the head of them, Mic. 2.13 Time was, when they fled from God, Hos. 7.13. and said, I will go after my lovers, etc. chap. 2. Now they are of another mind, and other manners: they shall walk after the Lord, non pedibus sed affectibus: they shall be carried after him with strength of of desire, Rev. 14.4. and delight, which he shall work in them: they shall follow the Lamb whither soever he goeth: God's people are said in Scritpture to walk before him in godly sincerity, to walk with him in an humble familiarity, to walk after him in an holy conformity, yielding unto him the obedience of faith. As Israel in the wilderness, so must we, follow God and the line of his Law, though it seem to lead us in and out, backward and forward (as them) as if he were treading a maze. he shall roar like a lion,] By the preaching of the Gospel, he shall shake heaven and earth. The voice of the Gospel is, Repent. Aut poenitendum, aeut pereundum, except ye repent ye shall all perish. He that believeth and is baptised, shall be saved: He that believeth not, Mar. 16.16. shall be damned, was a terrible voice. Of the Lion it is reported, that he roareth so fiercely, that the rest of the creatures stand amazed: and that, whereas his own whelps come dead into the world, he roareth over them, and reviveth them. Plutar. in lib. de just. animal. Afterwards, when he meeteth with prey, he roareth for them to come about him. Let this be applied to the Lion of the Tribe of Judah. Confer Jo●l 3.16. than the children shall tremble from the West.] The children of grace, Deut. 14.1. shall join themselves in spirit to the communion of the Church from all the ends of the world, where they have been scattered: they shall serve the Lord with fear, rejoice with trembling. The Ancient Hebrews applied this promise to the coming of the Messiah: only they dreamt of an earthly kingdom of his, as did also the disciples, being soured with the leaven of the Pharisees. Others think it to be a Prophecy of the conversion, and calling of the Jews, to be accomplished in the last days: as also of the general spreading of the Gospel, and gathering of the Elect, far and wide from one end of the heavens unto another. And this they call, the time of the Restitution of all things. Vorse. 11. They shall tremble as a bird out of Egypt.] Trepidè accurent, so Tremellius: they shall run tremblingly. Fear causeth haste. Men delay and trifle till God strikes their hearts with fear: then 'tis ecce ego, mitte me, Here I am, send me, Speak Lord, for thy servant heareth, What wilt thou have me to do Lord? etc. timor addidit ulas; as the doves when pursued by the hawk, scour into their columbaries. As birds frighted, fly to their nests, and other creatures to their holes, and harbours: so do those that are pricked at heart with the terrors of the law, flee to the precious promises of the Gospel: hiding themselves in the wounds of Christ crucified, and are relieved. All St. Paul's care was, that when he was sought for by the justice of God, he might be found in Christ, not having his own righteousness, Phil. 3.9. but that which is through the faith of Christ. and as a dove out of the land of Assyria,] i. e. out of what country soever, where they shall be scattered, I will recollect them by my Gospel, which is therefore called God's arm, because thereby he gathereth his Elect into his bosom. Doves fly swiftly, Psal. 55.6. and by flocks, Esay 60.8. so shall the Elect to Christ, both of Jews and Gentiles. By the children of the West, may be meant these Western Churches, and withal the Northern parts. By Egypt, the whole South. By Ashur, all the Eastern Tract, those large and mighty kingdoms that lie Eastward from Judea, even to the Sunrising. Thus many shall come from East and West, and shall sit down with Abraham, Isaac, and ●acob in the kingdom of heaven, Mat. 8.11. The molten-Sea stood upon twelve Oxen, which looked to all the four quarters of the world: so did the twelve gates of the new Jerusalem, etc. and I will place them in their houses,] Not in strong garrisons, but in their own-houses; where they shall dwell securely under their own vines and figtrees: for they shall have the Gospel of peace, and the peace of the Gospel, See 2 Sam 7.10 Or thus, I will place them in their own houses, that is, in my Church (saith Polanus) which hath its houses and places of receipt among all people the whole world throughout, where they may serve God, without fear, in holiness and righteousness before him all their days. Thus the Apostles in their travels, where ever they came, found brethren, etc. and having nothing, yet they possessed all things, 2 Cor. 6.10. True tranquillity and sound security is to be found no where but in Christ, Mic. 4.4. and 5.5. nor by any but by those that hear him roaring, and calling them to the participation of his grace and peace. Those that harken to Christ's Oracles shall dwell in his tabernacle. Verse 12. Ephraim composseth me about with lies,] They get about me as if they would do me doughty service (Psal. 76.11. the saints are called a people that are round about God: and Psal 148.14. a people near unto him, and that compasseth his altar. See Rev. 4.4.) but all's but counterfeit: a mere imposture, a loud lie, Psal. 78.36 whereby they would cousin me of heaven, if they could: putting upon me false coin silvered over a little; and circumventing me, if it lay in their power. But what saith Bernard, Sapi●ns nummularius Deus est; Nummum fictum non recipiet. God is a wise Mint-man: there's no beguiling him with counterfeit coin. Hypocrisy (that real lie) is an odious, a complexive evil: for it hath in it, 1. Guile, opposite to simplicity, as intending to beguile God, which he cannot, and man, which he fain would, and oft doth, to further his worldly and wicked designs, as Judas, Herod, Matth. 2.8. Pharisees, Mat. 23.14. 2. Falshoud, opposite to truth; as only acting religion, playing devotion, compassiong God with deceit, as the house of Israel here, deceiving him not by impotency only, and in the event; but by imposture, and so in purpose; contenting themselves with a show, with a semblance, Luke 8.18. with a form of knowledge, Rom. 2.20. and of godliness, 2 Tim. 3.5. rather ●eeming to be good, then seeking to be so. These are hells freeholders': and other sinners are said but to have their part with them. There are that thus interpret this Text; Ephraim compasseth me, the Prophet preaching mercy, and promising good things, they beset me, and gather close about me, as desirous of my doctrine: but it is in mendacio, in hateful hypocrysic (see Ezek. 33.31, 32.) and when I cross them never so little, they craftily conspire to prejudice my Ministry, to asperse my person, etc. To preach saith One, is nothing else but to derive the rage of the whole world upon a man's self, to become the But-mark, yea the Centre ad quod omnes lineae dolorum tendunt, Meisner. in loc. to which all the lines of lies and falsehoods do tend. but Judah yet ruleth with God,] To serve God is to rule with him (as Livia said, she ruled her husband Augustus, by obeying him) It is the greatest liberty, Rom. 6.18, 22. 1 Pet. 2.16. Abraham was a prince of God, Jacob prevailed with God, and had power as a Prince, Gen. 32.28. Moses (as if he had been Chancellor of heaven) overruled the business, and God is fain to bespeak his own freedom, Exod. 32.10. Judah also is here said to rule with God, to be potent with him; because God was sincerely served amongst them, and they held fast their first integrity: the true religion was openly professed, and the true worship of God incorruptly maintained in the Temple at Jerusalem. This made Abijah (though none of the best) so boldly to boast, and he prevailed: so that there fell down of Israel slain four hundred thousand, 2 Chron. 14.10, 17. and yet the men of Judah that slew them, were but four hundred thousand ina ll, verse 3. Israel's Apostasy is here aggravated by Judah's integrity: they were not under the temptation of evil example. Judah was the worse for them, and not they for Judah. and is faithful with the Saints.] Or, with the most Holy: he keepeth the faith to God, those Holy Ones, the Father, Son, and Holy Spirit (so some sense it) as Josh. 24.19. Prov. 9.10. he is far from those false and fraudulent deal wherewith the ten Tribes seek to circumvent and beguile god. Or thus, J●xlah is faithful with the saints of former ages: he holds to his old principles, to the good old way, wherein Abraham and the other Ancients went before him. He is also faithful; with such as are sanctified, the true priests of God, consecrated to himself, and set apart for holy use: In opposition to the ten Tribes, who went after those leaden priests made by jeroboam of the lower sort of the people, and well fitted to golden deities. Lastly, he is faithful with the people of God, those good souls that left the ten Tribes and went to Judah, to the true worship of God. With these Judah was faithful, courteous, and communicative: embracing and encouraging them all that might be. This was a singular commendaton. CHAP. XII. Verse 1. EPhraim feedeth on wind,] Slender feeding; unless Ephraim were of the Chamaeleon-kind: quip nec cor auro satiatur nec corpus aura. Wind fills, Esay 55.10, 2 Cor. 9.10. but feeds not. Ephraim had sowed the wind, chap. 8.7. but to what profit? He that ministereth seed to the sour, and bread to the eater, would here, surely, neither give bread for food, nor multiply their seed sown, but send them to the gods that they had chosen, and to their confederates whom they so relied upon, from whom they should reap the whirlwind. (See the Note on chap. 8.7.) Wind, we know, bloweth up storms and tempests: so doth idolatry and creature-confidence, the tempest of God's wrath that will never be blown over. and followeth after the East-wind,] Which if he catch, a great catch he is like to have of it. Eurus est ventus urens & exsiccans. The East-wind is noted in Scripture for pernicious and hurtful to fruits and herbs, Gen. 41.6. Ezek. 7.10. and 29.17. Hos. 13.15 violent it is also, and spareth not men, jon. 4.8. The Seventy render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a burning blast, as they do the former words, Ephraim is an evil spirit, by a mistake of the points. job speaketh of some that fill their bellies with the East-wind; they think to do so, but it proves otherwise: they snuff up the wind with the wild-asse, but it tumors them only, and proves pestilential. It is very dangerous for men to follow after their own conceits and counsels. It may be worse to them upon their deathbeds, when they are launching into the main of Immortality, Euroaquilo. than any rough East-wind, or then any Euroclydon, that wind mentioned, Acts 27.14. una erusque votusque ruunt. Virg. that hath its name from stirring up storms, and is by Pliny called Navigantium pestis, the Mariner's misery. An empty body meeting with tempests, will have much ado to bear up. If Ephraim first seed upon wind, and then fall under the East-wind, it must needs go hard with him. The godly man, who is filled with all the fullness of God, Ephes. 3.19. shall have him for a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall, Esay 25.4. His prayer is that of jeremy, chap. 17. vers. 17. Be not thou a terror unto me, O Lord: thou art my hope in the day of evil. If the wind be not got into the earth, and stir not there, storms and tempests abroad cannot make an earthquake: no more can afflictions, or death, an heart-quake, where there is peace with God: Such a man's mind immota manet, is as mount Zion which cannot be removed. He daily increaseth lies and desolation,] This being the fruit and consequent of those; for flagitium & flagellum sicut acus & filum, sin and punishment are inseparable companions, Woe unto them for they have fled from me: destruction unto them, because they have transgressed against me, Hos. 7.13. See the Note there. To heap up lies, is to hasten desolation. A false witness shall not be unpunished: and he that speaketh lies shall perish, Prov. 19.9. They tell us of a threefold lie, i. e. A merry lie, an officious lie, and a pernicious lie. But the truth is, every lie is pernicious: and a man should rather die then lie. He that lieth in jest, may go to hell for it in earnest. jacob told his father an officious three-foldlie, and scarce ever had a merry day after it, Gen. 27.19. God followed him with one sorrow upon another, to teach him and us, what an evil and a bitter thing it is to cumulate lies, as here, and how it ensnares and ensnarles us. And they do make a covenant with the Assyrian, and oil is carried into Egypt.] that is, all precious and pleasant substance was carried for a present, to make roomth for them. Oil is instanted, as the chief staple commodity of the land, (see Ezek. 27.17.) and in Egypt very scarce: this sin of theirs in seeking to other nations, and relying on the arm of flesh, is oft reproved and threatened throughout this Prophecy. See chap. 5.13. & 7.11. & 9.8. & 10.4 & 11.5. To neach God's Ministers to continue crying out against the prevailing sins of the people, and never give over, till they see a reformation wrought amongst them. Tle. 1.15. The Cretians are always liars, etc. Rebuke them sharply, saith the Apostle; yea, be instant and constant, in season, and out of season, using the same liberty in beating down sin, that men do to commit it. Chrys●stom told his heaters at Antioch, that till they left their swearing, he would never leave preaching against it. Verse 2. The Lord hath also a controversy with Judah,] Jest the Prophet should be thought partial in the law, Mal. 2.9. (See the Note there) and lest Ephraim should say of Judah, as once Oded did of Israel; Are there not with them, even with them also, sins against the Lord? The Prophet answers by way of concession, 2 Chro. 28.10 that there were so indeed; and that therefore God had a controversy with them, a litigation, or disceptation: he was expostulating with them by words, and some lighter strokes, notwithstanding he had commended them before, as ruling with God, and retaining his pure worship. God would take his time to deal with them too, for their many impieties, and especially for running to Egypt for help, as they did in the days of Ahaz, and Zedekiah, see Esay 30.2. and 31.1. but because they were not yet so bad as the ten Tribes, nor so desperately wicked, See chap. 4.15. & 5.5, 8, 12, 13, 14. & 6.11. therefore the Lord was yet but pleading with them, he had not passed sentence, he was not resolved upon their ruin and utter extirpation: as he was for the ten Tribes, those foul Apostates and shameless covenant-breakers: concerning whom he saith, and is set upon't, I will punish Jacob according to his ways.] See the like words, chap. 4. verse 9 with the Note. He calls them Jacob, because they gloried much in him their Progenitor, as did likewise the Samaritans that succeeded them, job. 4.12. So did the Jews in Micah chap. 2.7. But the Prophet Hosea answereth them in effect (as there) by proving a disparity. O th●● that art named the house of jacob, (that will't needs be named so, and therein pridest thyself) is the Spirit of the Lord ●raitned? (ye are not surely straitened in him, but in your own bowels, Odlosum & impium dog●●● An●●aptistarum. qui idea pueris ba●tis. mum negant, quia sensu & ment careant. Luther. in loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that ye express jacob no better, that ye resemble him no more) Are these his do? was jacob a man of your practices? No: for he left no means unattempted, that he might attain the blessing: he strove for it with his brother in the womb, afterwards with the Angel, against whom with much wrestling and raising of dust, he prevailed, as it followeth in the two next verses. Verse 3. He took his brother by the heel in the womb, to have hindered him if he could, of the first-birth-right; so desirous he shown himself, so soon, of that sireable privilege, and the pro●●ises annexed. Whence we may learn (saith One) that God taketh care even of unborn babes, that belong to him, and worketh strangely in them sometimes, as he did in the Baptist, Luke 1.44. the child leapt in the womb, by a supernatural motion; he leapt more like a suckling at the breast, as the word signifieth, than an unborn Embryo. Mention had been made in the former verse, of the name of Jacob: here we have the etymon, or reason of that name; He took his brother by the heel, or foot-sole, as if he would have turned up his heels and got to the goal before him. Hence his name was called jacob, Gen. 25.26. that is, Calcanearius, or Heel-catcher, as if he would have pulled his brother back; or presage of what he should afterwards do, viz. supplant Esau, and get the pre-eminence both of birthright; and blessing; Gen. 27.36. and withal a fruit, an instance of God's free grace, in preferring Jacob when he could not yet do any thing that was good) before Esau, though he were the elder, stronger, stouter, a manly child, a man already, as his name importeth, one that had every thing more like a man then a babe. See Mal. 1.2. with the Note. And observe, that God here upbraideth jacobs' degenerate brood, with his benefits toward him their forefather, whereof they now walked so utterly unworthy. And by his strength,] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By his hard labour, say the Seventy● but better, by, or in his strength, that is, by the supply of the Spirit of jesus Christ, Phil. 1.19. and by the power of the Almighty, casting him down with the one hand, and bearing him up with the other. He had 〈◊〉 with God.] Heb. he played the Prince with God, fortiter & fideliter se gessit, he bore himself bravely, and had strength with God. He doth not lie down sullen and discouraged, but wrestleth with excellent wrestle; he held with his hands, when his joints were out of joint. He wrestled in the night, and alone, and when God was leaving him, and upon one leg, and prevailed, as it is in the next verse. This he did partly by his bodily strength elevated, for he was a very strong man, as appeareth Gen. 29.10. by his rolling the great stone from the Wells mouth; but principally by the force of his faith put forth in prayer, which can work wonders. Ephes. 3.16. Oh, it's a sweet thing indeed to be strengthened with might, by the spirit, in the inner man. Orqu●● hic home, non est omnium! This is the generation of them that seek him: Psal. 24.6. that seek thy face, this is jacob: yea, this is Israel, for so God knighted him, as it were, in the field for his good service: and new named him, G●● 3●. 28. Neither were the faithful ever since called Abrahamites, or Isaakites, but Israelites; for honour's sake. Verse 4. Yea, he had power over the Angel.] that Angel of the Covenant, Mal. 3.1. the Angel of the great Council, as the Seventy render, Esay 9.6. the Lord Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who redeemed Jacob from all evil, Gen. 48.16. and is called Elohim in the former versele jacob is reproved for ask his name, an argument of his Majesty. God as he surmounteth all creatures, and hath no parallel, so he surpasseth all notion, and is above all name. Plutarch. lib. de Is●d. & Of●id The Africanes call him Amon, that is Heus, tu, quis et? Our best eloquence of him, ●● an humble filence: Or if we say any thing, to say as in the next verse following, jehovah, God of hests, Jehovah is his momoriall. and prevailed●] Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He had power, or got the better, Christ yielding himself overdome by the prayers of the Patriarch: for the effectual servant prayer of a righteous man availeth much, saith St. James: there is a kind of omnipotency in it, saith Luther, of whom also that saying passed amongst his friends, Iste vir pot vit, apud De●●s qnod vol●it, That man could do what he would with God. The reason whereof is given by St. Hierom, in these words, Deus ipse qui nulliscontra se viribu●superari potest, precibus viucitur, that is God himself, who is otherwise insuperable, may be overcome by prayers: provided that men persevere in prayer as Jacob did, Invictum vincunt vota pre●esque Deum. holding out till the morning-light, and growing more resolute toward the later end than he had been before. He wept and made supplication.] Jacob did. (not the Angel, as Mercer and Drusrus would carry it) His wrestling was by weeping, and his prevailing by praying. Verbum, preces, & lachryma, Misera arma sunt Ecclesia. We read not till this Text, of his weeping for the blessing, (no more we do of the earthquake in Hezekiah's days, till Amos 1. and Zach. 14.) But this we know, that ardent prayer is a pouring out of the soul to God, not without a shower of tears, or at least a storm of sighs. And as music upon the water sounds farther, and more harmoniously then upon the land: so prayers with tears are more pleasing to God, and prevalent with him. Christ could not but look back to those weeping women that followed him to the cross, and comfort them. Tears of compassion, and of compunction, when men love and weep, as Mary Magdalen did, are very acceptable to God, who puts them into his bottle as precious. There are tears of another sort, lachrimae nequitiae, tears of wickedness, expressed either by hypocrisy or a desire of revenge: such were Esau's tears for the blessing too, Gen. 27.38. but he went without it, because a profane hypocrite: he cried out of discontent, and threatened his brother jacob: he complained of his father's store, (Hast thou but one blessing) of his brother's subtlety, (was he not rightly called jacob?) but not a word of his own wickedness. He roared for the disquietness of his heart, but he did not, as jacob, weep and make supplication to his Judge, Hithchame●. deploring his own wants, and imploring the supplies of his grace, quam unicè expetijt, as the main thing he desired. he found him in Bethel,] that is the Lord found jacob there, Gen. 28.18. but especially, Gen. 35.14. confirming his promises to him and all his posterity. there he spoke with us,] who were then in jacobs' loins, and promised that God should be our God: but we have falsified with him, and turned Bethel into Bethaven: abusing that place to idolatry and calf-worship, where we, in our forefathers, had so many manifestations of divine mercy. Oh better he had never spoken with us there. then that we should have so slighted his promises, cast his words behind our backs, and wickedly departed from our God. Is this jacob-like, etc. There he spoke with us. What he spoke with jacob, he spoke with us: and we are to hold ourselves no less concerned therein then he was. See a like expression. Psal. 66.6. See likewise, R●m. 15.4. and Heb. 13.5. what God spoke to joshua, chap. 1.5. he spoke to all Believers And that which he spoke to his afflicted; Psal. 102. He will regard the prayer of the destitute, and not despise their prayer, that he spoke to us: for verse 18. This shall be written for the generations to ●ome. The Hebrews have a proverb; Quae patribus a ciderunt signum sunt filijs, What things befell the fathers, those were a sign to their children: and thence it is, that the deeds of the fathers are oft attributed to the children. Let us labour to see our own names written upon every promise: and secure our interest by searching for the conditions whereunto the promises are annexed; and then put them in suit by faithful prayer, saying with David, Remember thy word unto thy servant, whereupon thou hast caused me to trust. Verse 5. Even the Lord God of hosts,] Lo, He it is who promised, who spoke with us at Bethel: even that Jehovah who is himself unchangeable and Almighty; whose promises are eternal, and infallible: who will perform with his hand, what he hath spoken with his mouth, to the thousandth generation of those that return unto him. Concerning Gods name Jehovah, see the Note on Mal. 3.6. Concerning his Title, God of Hosts, see the Notes on Mal. 3.17. Doct. 1. The Lord is his memorial.] Jehovah is that nomen majestativum (as Tertullian hath it) that holy and reverend name of God, whereby he will be known, and remembered, Psal. 111. Exod. 3.19. which place doth notably illustrate this. True it is, that the Jews to countenance their conceit of the ineffability of this name Jehovah, do corrupt that Text: and, for this is my name Legnalam for ever, they read, this is my name Legnalam, to be concealed. Where it is well observed by One, how cross the superstition of men is to the will of God. They in a pretended reverence to God, will not so much as mention this name; because they say, 'tis a name that God so much glorieth in: and yet the Text saith, this name is God's memorial: it is the name by which he would be remembered to all generations, as that which setteth forth his glory more than any other Name whatsoever. So that when we would have a holy memorial of God (and to remember Him, Tam Dei meminisse opus est quam respirare. Nazianzen. is every whit as needful as to draw breath, saith an Ancient) we need no Images or other unwarrantable helps: the meditation of the Name Jehovah, and the import of it, will be of singular use that way. Papists have their pictures, and their memories, as they call them; Idolaters fain to themselves divers representations, and remembrances. Behind the doors also and the posts hast thou set up thy remembrances, Esay 57.8. where God's Law should have been written, according to Deut. 6.9. & 11.12. and when as Gods Name should have been remembered, Psal. 135.13. and Psal. 102.12. Verse 6. Therefore turn thou to thy God,] The premises considered, Repent: and so return to God from whom thou hast deeply revolted. It is to thy God, to whom thou art exhorted to turn; not to a tyrant, but to a God in covenant: yea it is with thy God (as the Hebrew hath it) with his good help, that thou shalt turn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Only cry unto him, Turn us Lord, and we shall be turned, draw us, and we will run after thee, etc. Of turning to the Lord, see the Note on Zach. 1.3. Keep mercy and judgement,] Those magnalia legis, those weightier matters of the Law (as our Saviour calleth them, Matth. 23.23.) which Ephraim had made light of, chap. 4.1. He is therefore called upon to evidence the truth of his turning to God, by bringing forth fruits meet for repentance, Matth. 3.8. such as are tantamount, and weigh just as much as repentance comes to. Optima & aptissima poenitentia est nova vita, saith Luther; The best and rightest repentance is a new life, universal obedience to both Tables of the Law: Mercy and judgement are here put (by a figure) for the duties of the second Table: as constant waiting upon God for the duties of the first: for the Prophet here observeth not the order of nature, Donande. Condonands. but of our knowledge, when he instanceth first in the second Table, as doth also the Prophet Micah, chap. 6.8. Mercy must be kept and exercised, by 1 Giving, 2 Forgiving: This God prefers before sacrifice, Hos. 6.7. This Chrysostom saith, is a more glorious work then to raise from the dead. And here let those that would keep mercy (and not show it only sometimes, when they are in a good mood) steep their thoughts in the mercies of God: and so strive to be merciful, as their heavenly Father is, Matth. 6. Judgement also must be kept, and justice done, Esay 56.1. after the example of God, who is said to exercise loving-kindness, but withal judgement, and righteousness in the earth, jer. 9.24. Gracious is the Lord, and righteous, yea our God is merciful, Psal. 116.5. the mixture of mercy and judgement is very comely: as in public persons, Psal. 101.1. (where we see, that David's ditty was composed of discords, which made an excellent harmony) so in others of all sorts, Prov. 21.21. who are required to be mercifully just, and justly merciful in all their enterdealing: according to that golden rule, given by our Saviour, Luke 6.31. Whatever ye would that men should do unto you, do ye to them likewise. This is the standard. and wait on thy God continually.] First, believe Him to be thy God, by a particular individuating faith: and then thou wilt be easily drawn to wait upon him, who waiteth to be gracious: or to draw near unto him, (as the Seventy here render it) and come boldly to the throne of grace, Heb 4.16. for as the Ark of the Covenant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and the Mercy-seat, were never separated: to neither is the mercy of God from those that are in covenant with him, and can truly call him Theirs. Hope is compared to a line (the same Hebrew word that signifieth the one signifieth the other) and waiting on God is nothing else but Hope and Trust lengthened, or drawn out. Sure it is that Trust in God at length will triumph: and all his dispensations will appear beautiful in their season. Hold out therefore faith and patience. Wait upon the Lord, be of good courage, and he shall strengthen thy heart: Wait I say upon the Lord. Psal. 27.14. Ponder that sweet promise, Habak. 2.3. not delivered only, but doubled, and trebled for more surety. And then consider first thy distance from God in worth, and degree: next thy dependence upon him, thine undone condition, if he desert thee: and then thou wilt be content to wait upon him continually, to stay his leisure as David did for the kingdom, and as those in Esther did for deliverance: to say with those good souls in the Acts, The will of the Lord be done. Verse 7. He is a merchant,] Heb. He is Canaan, that is, a mere natural man, Ezek. 16.3. a money-merchant, who so he may have it, careth not how he comes by it: he is more like a Canaanite then a Jacobite. Jacob said, I have enough my brother; but Ephraim is sick of the plague of unsatisfiableness: and instead of keep mercy and judgement, as in the former verse, he keepeth false balances in his hand, and false weights in his bag, Deut. 15.13, 14, 15. Leu. 19.36. Prov. 11.1. and 16.11. and 20.10. See the Notes there, He that hath his hands full of the balances of deceit, and will not lose them to take hold of God, will not part with his fat and sweet (as the Vine and Olive in jothams' Purable) though it be to reign in heaven, how can it be expected that he should turn to God, or that he should love to be his servant, Esay 56.6? when he loveth to oppress.] To get gain, if not by fraud and cunning contrivance, then by force, and by forged cavillation, as Luke 19.9. Sic quaecunque potest arte nocere, nocet: And all this he loveth to do: he delights in it; he not only is pleased with it, but pleadeth for it, and opposeth with crest and breast whatsoever standeth in the way of his own heart; exercised with covetousness, (as S. Peter's phrase is, 2 Pet. 2.14,) which he constantly followeth, as the Artificer doth his trade. Let such Canaanites read that flaming text, 1 Thess. 4.6. and take heed, lest while they get all they can, by wrench and wile, lest while they count all good fish that comes to net, they catch at length the Devil and all: lest they receive no less sums of curses, then of coin; lest screech-owls of woe cry aloud, from the beams of their chambers, etc. See the Note on chap. 7.1. Verse 8. And Ephraim said, yet I am become rich,] Sed mihi plande domi. I have it howsoever, though I hear ill for it; though the Prophet inveigh against my covetousness, yet I am rich, while he and his companions are poor, and indigent: yea I have found me out substance,] An idol, so the Vulgar renders it: Ephes. 5.5. and indeed, every covetous man is an idolater, and performs both outward and inward service to his Mammon of unrighteousness, to his golden-calf. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Substance he here craekes of, and rest to his soul (as the Seventy render it) in opposition haply to the airy notions (as he accounted them) of the Prophet's invectives against his covetous practices, and the terrors of his own conscience, which he endeavoured to corrupt and bribe: See to like purpose, Esay 57.10. Thou hast found the life of thy hand, that is, a livelihood by thy labour; therefore thou wast not grieved: thy heart is hardened, and thou art insensible of thy sin-guiltiness; thou settest the gain against the guilt, and then all is hall with thee. Felix scelus virtus vocatur; Tul. de divin. lib. 2. Prosperous wickedness is accounted virtue. Leah, because fruitful, and successful, rejoiced in that whereof she had greater reason to repent. So did those Idolaters, jer. 44.11. Dionysius, after the spoil of an idol-Temple, finding the winds favourable in his Navigation; Lo, said he, how the gods approve of sacrilege. It is no better that Ephraim here deals with the Almighty: Surely saith he, if God disliked my courses so much as the Prophet would make believe,, I should not gather wealth as I do: but the world comes tumbling in upon me, therefore my ways are good before God. This is an ordinary paralogism, whereby wicked worldlings deceive their own souls; hardening and heartening themselves in their sinful practices, because they outwardly prosper. But a painted face is no sign of a good complexion. Seneea could say, That it is the greatest unhappiness to prosper in evil. In all my labours,] so he calleth his fraudulent and violent practices, as making the best of an ill matter. They shall find no iniquity in me.] Though they search as narrowly as Laban did into jacob's stuff: What can they find, or prove by me? Am I not able, either to hid mine ill-dealing, or to defend them? Can they take the advantage of the Law against me? Why then should I be thus condemned and cried out of, as I am? Thus the rich man is wise in his own conceit, Prov. 28.11. and covetousness is never without its cloak, 1 Thess. 2.5. which yet is too short to cover it from God, who is not mocked with masks, or fed with feigned words, whereof the covetous caitiff is full, 2 Pet. 2.3. witness Ephraim here, with his pretences, of innocency, In all my labours, that is, mine illgotten goods, (the fruit of mine hard and honest labour, saith he) they shall find none iniquity, no crimen stellionatus, no craft or cruelty. That were sin.] Piaculum esset, that were a foul business: fare be it from me to slain my trading, or burden my conscience with any such misdeed. I would you should know, I am as of sin as another: neither would I be taken tripping for any good. Thus men notoriously guilty, may yet give good words, yea largely profess what they are guilty of, to be an abominable thing. And this is a sure sign of a profane and cauterised conscience, of an heart that being first turned into earth and mud, doth afterwards freeze and congeal into steel and adamant. Verse 9 And I that am thy Lord God from the land of Egypt,] This seemeth to be interlaced for the comfort of the better sort, that trembled at the former threaten: for as in a family, if the dogs be beaten, the children will be apt to cry; so is it in God's house. Hence he is careful to take out the precious from the vile, and telleth them, that he hath not cast off his people whom he foreknew: but would surely observe his ancient covenant, made even in the land of Egypt toward his spiritual Israel I will yet make them to dwell in tabernacles, etc.] i. e. I will deliver my Church from the spiritual Egypt: and make her to pass thorough the wilderness of the world, Diod●e. in particular Churches, aspiring toward the heavenly Canaan: even as my people dwelled in Tents in the wilderness, the remembrance whereof is celebrated in the feast of Tabernacles, Leu. 23.43. See Zach. 14.16. with the Note. Verse 10. I have also spoken by the Prophets,] And not suffered you to walk in your own ways, Esay 30.20. as did all other Nations, Acts 14.16. The Ministry is a singular mercy, however now vilipended. and I have multiplied visions,] whereby I have discovered thy present sins, and imminent dangers, though thou hast said, They shall find none iniquity in me, etc. The wit of Mammonists will better serve them to palliate and plead for their dilectum delictum, their beloved sin, than their pride will suffer them once to confess and forsake it, though never so plainly and plentifully set forth unto them. and used similitudes by the ministry of the Prophets,] Heb. by the hand, which is the instrument of instruments, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. saith the Philosopher: so is the ministry of the word, for the good of souls. It is called a hand, because it sets upon men's souls with the strength of God, and a certain vehemency. Did not my word lay hold upon your fathers? Zach. 1.6. See the Note there. It is said, Luke 5.17. that as Christ was teaching, the power of the Lord was present, etc. The Gospel of Christ is the power of God, Rom. 1.16. It is his mighty arm, Esay 53.1. Now it was ordinary with the Prophets to use similitudes, as Esay 5.2. Ezek. 16.3. which is an excellent way of preaching and prevailing: as that which doth noth notably illustrate the truth, and insinuate into men's affections. Galeatius Carac●●olus, an Italian marquis, and Nephew to Pope Paul the fi●t, was converted by Peter Martyr reading on 1 Corinth. and using an apt similitude. Ministers must turn themselves into all forms and shapes, both of spirit and of speech for the reaching of their hearers hearts; they must come unto them in the most wooing, winning, and convincing way that may be. Only in using of Similes, they must, 1. Bring them from things known and familiar, things that their hearers are most acquainted with, and accustomed to. Thus the Prophets draw comparisons from fishes to the Egyptians, vineyards to the Jews, droves of cattle to the Arabians, trade and traffic to the Egyptians. And thus that great Apostle, 1 Cor. 9 24. fetcheth Similes from runners, and wrestlers, exercises that they were well acquainted with in the Isthmian Games, instituted by Thesus, not far from their city. 2. Similes must be very natural, plain, and proper. 3. They must not be too far urged: we must not wit-wanton it in using them: and let it be remembered, that though they much illustrate a truth, yet Theologia parabolica nihil probat. There are interpreters of good note, that read this whole verse in the future tense; and make a continuation of that promise in the verse afore. I will speak by the Prophets, sc. in the days of the Gospel, when great was the company of those that published it, Psal. 68.11. I will multiply visions: See this fulfilled, Acts 2.17. with Joel 2.28. I will use similitudes, teach in parables, and illustrate therewith grave sentences and doctrines, as Christ and his Apostles did, and as the best Preachers still do, that they may thereby set forth things to the life, and make them as plain, as if written with the Sunbeams. Verse 11. Is there iniquity in Gilead?] What in Gilead, a city of Priests? (See chap. 6. ver. 8. with the Note) yea Gilead is a city of those that work iniquity, a very Poneropolis, a place of naughty-packs, chap. 4.15. Now there is not a worse creature on earth, than a wicked Priest, nor a worse place than a wicked Gilead The Hebrew hath it thus, Is Gilead iniquity? Or as Luther, Drusius, and others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certè verè, profectè. Surely it is so. Confer Mich. 1.5. Gregory Nazianzen reports of Athens, that it was the plaguiest place in the world for superstition. Our Universities were so in times of Popery, and began to be so again, a few years since. Revera Gilead est iniquitas, profectò vanitas sunt, they were grown so incorrigibly flagitious, that they seemed to be as it were, transformed into sin's image. Some render the Text thus; Is there iniquity in Gilead? Are they only vanity in Gilgal? They sacrifice, bullocks, etc. and set this sense upon it. What? think you the men of Gilead, those beyond the river of Jordan, whom Tiglath Pilesen poyled and l●d captives, that they only were guilty of idolatry, and you not, because you remain at home, untouched of the Assyrian? Nay, saith He, the very entrance into the Country, Jun. & Trem. Gilgal itself, so aboundeth with idolatry, that it is not to be doubted, but in the rest of the parts of the kingdom, their altars are as thick as furrows in the field, that is to say, innumerable. Some think this last clause, their altars are as heaps in the furrows of the field (or of my fields, whereof I am chief Lord, Sadai. and wherein he should have served me, and not idols) hath reference to some superstitious way of theirs, of seeking God, by erecting altars in the furrows, for the fructifying of their fields● the Heathen did so to their Dij Terminales: and the Papists still do so in their solemn Processions, erecting crosses and crucifixes in the bounds of their fields, and thereby thinking to get a blessing on their corn and pastures. Turnovius, noteth here, that God in the old Testament would therefore have but one Altar, whereon to offer sacrifice, and that to be at Jerusalem only, to teach them that Christ, the Anti-type of all their sacrifices, should once be offered up upon the altar of his Cross, a propitiation for their sins, Heb. chap. 9 & 10. This Altar he also appointed to be in the Temple, that the sacrificers might believe the gracious presence of God with them, and might worship him in spirit and in truth. Verse 12. And Jacob fled into the country of Syria,] jacob, in whom ye glory, was a poor forlorn fugitive, glad to run for his life, and to take hard on for his livelihood, Gen. 28. & 29. This they were bound by the Law to make confession of ever when they offered their basket of first fruits, and to say, A Syrian ready to perish was my father, etc. Deut. 26.5. that, considering the meanness of their original, they might not boast of their ancestry; but magnify, Gods, freegrace in their present enjoyments; and say as that noble Athenian General Aphicrates did, in the midst of all his triumphs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from how great baseness and misery, to what great blessedness and glory are we exalted? King Agathocles, would be served in earthen vessels, to mind him of his father, who was a poor potter. Willigis Arch bishop of Ments, Anno 1011. being a Wheel-wrights son, hanged wheels, and wheel-wrights-tools round about his bedchamber, and under-wrot in Capital Letters, Willigis, Willigis recole unde veneris, Remember thine Original. Buch●l●er: How low and mean were we of this Nanion at first? Birth signifieth blew-coloured, sc. with woad; Hence our name Britain's: This was their fine clothing: their food was barks of trees and roots. Holi●sh●d saith, chat some old men he knew, who told of times in England, that if the goodman of the house had a matris, or a flock-bed, and a sack of chaff to rest his head on, he thonght himself as well lodged, as the Lord of the Town: for ordinarily, they lay upon straw-pallets covered with canvas, and a round log under them heads instead of a bolster they said, pillows were fit only for women in childbed and in a good farmer's house, it was rare to find four pieces of Pewter: and it was accounted a great matter that a farmer should show five shillings, or a noble together in silver, etc. There are that render the Text thus: Thither fled Jacob nut of the country of Syri●, after Israel had served for a wife, and for a wife had kept sheep. Verse 13. Hither also by a Prophee did Jehovah, bring up Israilent of Egypt, etc.] that is, Gilead served as a sanctuary unto Jacob, when be fled from Laban, In Gilgal also God by Joshuah renewed his Covenant with your fathers after he had brought them out of Egypt, by the hand of Moses and Aaron. A horrible thing therefore it is, if well considered, that these two places should now he so impured with idolatry; and become the nut●●●●s of evil, which heretofore were the means of so great comfort to God's people. Thus Junius, P●lanus, and others. A witty interpretation, but somewhat forced. And Israel served for a wife,] He had nothing to endow her with, he would therefore earn her with his hard labour: wherein he shown singular humility, patience, meekness, waiting upon God's providence: none of all which graces were found in his degenerate posterity, who yet prided themselves in their father jacob. And for a wife he kept sheep.] q. d. Jacob, that he might obey his father, was content to serve his Uncle; and to suffer a great deal of wrong from him: but ye refuse to serve me though a liberal Lord, a bountiful Benefactor. He held close to me in that hard service: but you abusing your liberty, enslave yourselves to false gods. He in his misery kept his confidence of the blessing: but you in your prosperity, cast it clean away, etc. Luther upon this Text speaketh much about the blessing of a good wife, ●um qua perpetu● rixan. dum. (a commodity that cannot be too dear bought) and the plague of a scold that is always railing and wrangling. The Heathen well saith, that every man when he marrieth, bringeth either a good, or an evil spirit into his house; and so maketh it either an heaven or an hell. Parcus well observeth here, the great use of Histories and holy examples, according to Rom. 15.4. Plato thinks that Historia comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In Cratyle. of stopping the flux of errors and enormities. Verse 13. And by a Prophet the Lord brought Israel out of Egypt,] By Moses that Prophet, by an excellency: as Aristotle is called the Philosopher, Tully the Orator, Paul the Apostle, Calvin, the most learned Interpreter, etc. Moses was a famous Prophet indeed, and a Type of Christ. Confer Deut. 18.15, 18. and 34.10, 11, 12. Acts 3.22. and 7.35, 36, 37, 38. Theodoret calleth him the great Ocean of Divinity. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bellarmin, God's special favourite, than whom Antiquity had nihil sapientius, sanctius, mitius, none more wise, meek, and holy: Indeed, titles of honour are not worthy of him. Howbeit he was but a mean man at first, Exod. 4.30. he took his wife and his son and set them upon an ass; that was the best, and the only beast that he had, for aught we read. It was not very likely that so poor a Prophet should do so great a deed. But God loves to help his people with a little help, Dan. 11.34. that through weaker means, his greater strength may appear. His end here may seem to be the same as before, in setting forth jacob's meanness, to take down the haughtiness of the people, proud of their Founders and forefathers. A Prophet he is purposely called, and his name concealed, 1. To show, that the work was done not by might nor by power, but by God's Spirit; Zech. 4.6. 2. To show what God will do for his people by the prayers and for the sake of his Prophets, when they are most shiftless and hopeless. 3. To let this unworthy people see how much God and done for them once by a Prophet, how little soever now they set by such. This is Cyrus' observation. Verse 14. Excusserunt ex su●vissim● pectore meo suevitatem. Ephraim hath provoked him to anger, most bitterly,] Heb. with bitternesses, or unto bitter displeasure, or with bitter things, that is, sins that embitter God's Spirit and put thunderbolts into his hands. As a Bee stings not till provoked, so neither doth God punish, till there be no remedy, 2 Chron. 36.16. If Ephraim will provoke him to anger, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (which he will not dare to do to his landlord) if he will put it to the trial, whether God can be angry, as those did, Heb. 3.9. he shall know the power of his wrath, Psal. 90.11. he shall feel, to his sorrow, that it is an evil thing and bitter, that he hath forsaken the Lord, and that his fear is not in them, Jer. 2.19. there will be bitterness in the end, Principium dulce est, sed finis amoris amarus, Am●r amaror. Lust is a lie, as Amnon proved. Her end is bitter as wormwood, though her lips drop as an honeycomb, saith Solomon of sinful pleasure, Prov. 5.3. It is like Jonathans' honey, or Esau's pottage, or judas his thirty pence, which he would gladly have been rid of, but could not. Those that provoke God shall one day hear, Do ye provoke me to anger? Are ye stronger than I? they shall be taught to meddle with their match, and not to contend with him that is mightier than they, Eccles. 6.10. they shall cry out in the bitterness of their souls, as Lam. 3.15. He hath filled me with bitternesses, he hath made me drunk with wormwood. And God shall reply, as Jer. 4.18. Thy way and thy do have procured these things unto thee: and this is thy wickedness, because it is bitter. therefore shall he leave his blood upon him,] God shall bring upon him deserved destruction; he shall bring him into the fire, and leave him there, Ezek. 22.20. the guilt of his sin shall remain upon his soul, and then punishment cannot be far off. See Ezek 24.7, 8. with chap. 18.13. Josh. 2.19. Or, the enemy shall leave him all bloody. and his reproach shall his Lord return unto him.] His Lord, not the Assyrian, as some sense it, but his Liege Lord (whom he hath reproached, by changing his glory into the similitude of a calf, and other corruptible things) shall cry quittance with him, as verse 2. cast utter contempt upon him, according to 1 Sam. 2.30. Rom. 1.23. and make him know that he is his Lord. CHAP. XIII. Verse 1. WHen Ephraim spoke trembling,] Or, there was trembling, as there is among the beasts of the field, when the Lion roareth. Ephraim whiles innocent of the great offence, spoke with authority, and none durst budge against him: for he had great power in his hand. Now, as the Philosopher told Adrian the Emperor, who challenged him to dispute; Difficile est ei contradicere qui potest aqua & igni interdicere: vel adversus 〈◊〉 ●●●scribere, qui potest proscribere. It is dangerous meddling with the Lion's beard. Nebuchadnezars Majesty was such, that all people, nations, and languages trembled and feared before him, Dan. 5.19. wheresoever his commands or armies came, there were very great heartquakes and concussions of spirit. Where the word of a king is, there is power: and who may say unto him, What dost thou● Eccles. 8.4. Job was no king: and yet whiles he was Jobab, that is, in a prosperous condition, The young men saw him, Gen. 36.34. and hid themselves: the nobles held their peace, and their tongue cleaved to the roof of their mouth, Job 29.8, 10 The people feared Joshuah ● chap. 4.14.) as they feared Moses, all the days of his life: for why? the Lord had magnified him in the sight of all Israel. Natural conscience cannot but stoop to the image of God in whomsoever. When Ephraim was first in the Throne, he became formidable: but when h●●fell openly from God, he grew feeble: first he was a terror, and then a scorn. But when he offended in Baal, he died.] When by Jezabel (who did all under her husband, she was King, and he Queen) Baal-worship was brought in, than Ephraim fell from his dignity: then every paltry adversary trampled upon him, as the Hare will do upon a dead Lion. See how Benhadad insulted over Ahab, 1 King. 20. Thy silver and thy gold is mine, thy wives also and thy children, even the goodliest are mine. And the king of Israel answered and said, My Lord, O king, according to thy saying, I am thine, and all that I have. Look how the worried Cur falls upon his back, and holds up all four, as craving quarter: so did this sordid Idolater, glad to crouch to his enemy: when God was departed from him; he was even as a dead carcase. Morti vicinus jam magis atque magis. He that departeth from God (who is his life) by an evil heart of unbelief, Heb. 3. subiecteth himself to all sorts of deaths, Natural, Civil, Spiritual, and Eternal. Verse 2. And now they sinne more and more,] Heb. They add to sin: God in his just judgement hath given them up unto hardness of mind, and to their heart's lust: that for all this sudden change, they repent not, but run more and more into Idolatry. Not content to worship Baal, and such Heathen-Deities, They make them molten images of their silver,] they laid their moneys together, to make the golden-calves, or silver-shrines, as Acts 19.24. and other idolatrous trinkets: they lavished silver out of the bag, and were at no small charge. They multiplied their altars, chap. 10. and abused God's gold and silver to mystical adultery, chap. 2. All this they did Now, saith the Text: most unseasonably, and as it were in flat opposition to God; after he had sought to reclaim them both by counsels, and corrections, and had hanged Ahab and his house up in gibbets, as it were, before them, for their admonition. Surely it is a just both presage and desert of ruin, not to be warned. See chap. 7.1. with the Note, And idols according to their own understanding,] i. e. according to their own inventions, motu suo proprio; forsaking the Rule of the Word, they will needs be scholars to their own Rea2on, though they are sure to have a fool to their Master. That's a good saying of Solomon, Prov. 3.5. Trust in the Lord with all thy heart, and lean not unto thine own understanding, in matters of God's worship especially: for there Deus damnat quicquid arridet judicio hominum vel rationi, Calv. in loc. that which is highly esteemed amongst men, is abomination in the sight of God, Luke 16.15. all of it the work of the craftsmen,] And should men worship the work of their own hands? what can be imagined more irrational and sottish? But it is a most righteous recompense of their error. See Esay 29.13, 14. God doth blind and blast such, Rom. 1.27. causing their madness to appear to all, and that they are men compact of mere incongruities, solaecising in opinion, speeches, actions, all: nothing is more irrational than irreligion. they say of it, Let the men that sacrifice kiss the calves.] They, that is, the king and his counsellors, or the idolatrous priests by their appointment. These were active to invite, and incite men to partake of those idolatrons' services. Should we be less diligent in calling upon others to kiss the Son, with a kiss of love and homage? should we not be as serious and sedulous in building staircases for heaven, as the wicked are in digging dinants to hell? kiss the calves.] That the custom of kissing in divine worship was used in all Nations, is evident. They kissed either the idols mouth, or their own hand (where the idol stood on high, so that they could not come at it) in token of homage. See 1 King. 19.8. Job 31.27. Aderare est quasi applicare manum ad os. So (after the example of Dioclesian) the Pope holds forth his foot to be kissed by the greatest Potentates: whiles he sitteth as God, in the Temple of God, etc. Verse 3. Therefore they shall be as the morning cloud,] They shall vanish and come to nothing: the morning cloud irradiated by the Sun, seems very gay at first, but is soon dispelled by it, the dew lies very lovely upon the grass, and seems to impearl it: but is soon dried up. See chap. 6.4. The chaff lies hollow and high, but is soon dispersed before a whirlwind. See Psal. 35.5. Dan. 2.35. Psal. 1.5. The smoke rowls out of the chimney, as if it were some solid substance, and would mu●●e the whole heavens, but is presently scattered; Evaporat & evanescit, the higher it ascendeth, the sooner it vanisheth. See here how that is verified chap. 12.10. I have used similitudes by the ministry of my Prophets, (four in a breath we have here) and be hereby advertised. 1. Of man's weakness. 2. Of God's power. 3. Of the swiftness of Ephraim's ensuing misery. 4. The severity of Gods dea●ing with Idolaters, he will leave no sign nor remain of them: he will utterly remove them as a man takes away dung, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. till it be gone, 1 King. 14.19. Sic transit gloria mundi. Life itself is but a shadow, a dream, yea a dream of a shadow, Psal. 144.4. profit, an uncertainty, 1 Tim. 6.17. pleasure, a spirit, honour a blast, pomp a fancy, Act. 25.23. the whole world a scheme, or notion that hath nothing in it of any firmness, or solid consistency. Why then should wicked worldlings brag, 1 Cor 7.31. and look so big?? Why should the Saints be affected either with its allurements, or affrightments, and not cry out with that heroical Luther, Contemptus est a me Romanus & favour & furor, I care neither for Rome's favour, nor fury; I am neither fond of the one, nor afraid of the other, for all is but fumus aut funus vanity and vexation? Verse 4. Yet I am the Lord thy God, etc.] Yet for all the sorrow: and though, I thus threaten thee: for since I spoke against thee, I do earnestly remember thee still, etc. Jer. 31.20. It is easy to observe, all along this Chapter, an interchange of menaces and mercies, as in the preceding verse and this; so verse 8. and 9 verse 13. and 14. verse 16. and chap. 14.1. to show how soon the Lord reputes him of the evil, and how ready to show mercy to the worst that return. If men could but find a penitent heart, he would easily find a pitying heart: like as David would have been friends with Absalon after all the unkindness, would he have been but better at last. To reduce Ephraim it was, that this Chapter, like checquer-work, is made up of promises and threaten; that the tartness of the one might make him the better to taste the sweetness of the other. Yet I am the Lord thy God from the land of Egypt,] See the Note on Chap. 12.9. He was their God before, Gen. 17.7. but then he mainly manifested himself so to be, when he brought them thence with a strong hand, and so declared himself to be Jehovah, Exod. 6.2. yea I am ready to show thee the like mercy still: for I remember (saith he) the kindness of thy youth, the love of thine espousals, when thou goest after me in the wilderness, in a land that was not sown, jer. 2.2. and thou shalt know no God but me,] i. e. Effectually acknowledge, worship, serve, love, none save me, Deut. 13.2. Gal. 4.9. Thou shalt experience none other: it is a blessed thing to be ignorant of false-worship; and not to be insighted into, or versed in the depths of Satan, Rev. 2.24. Thou shalt not inquire how these Nations worshipped their gods, Deut. 12.30. Ahaz got hurt by seeing the Altar at Damascus: Many that will needs see the Popish-service, are ensnared thereby. for there is no Saviour beside me. [This is a Title that God much glorieth in. See Esay 60.16. and 63.1. Act. 5.31. and we should go oft to him in this Name, as jer. 14.8. sigh he is able to save them to the utmost that come unto him, Heb. 7.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to save them perpetually, and perfectly. He is a sole Saviour, a thorough Saviour, a Saviour in solidum: and doth not his work to the halves, as Papists make it. How blasphemous is that direction of theirs to dying men, to say, Join, Lord, mine obedience with those things which Christ suffered for me, etc. Verse 5. I knew thee in the wilderness, in a place of great drought,] In terra torridissima, where I gave thee pluviam escatilem & petram aquatilem as Tertullian phraseth it, where I gave thee bread from heaven, set the flint abroach, Tert. de patientiae. Psal. 78.20, 24 kept thy clothes whole and fit, kept back thine enemies, led thee by a pillar of cloud, sent thee in flesh at Even, and bread in the Morning, served thee as never Prince was served in his greatest pomp. And wilt thou yet kiss the calf, qui te nec servat, nec satiat, ut ego? who neither saveth thee, nor satisfieth thee, as I have done? not suffering thee to lack any thing, Deut. 2.7? but crowning thee with loving kindness, and tender mercies: insomuch as Moses stands amazed at it, and cries out, Happy art thou O Israel! who is like unto thee, O people saved of the Lord, etc. Deut. 33.29. Verse 6. According to their pasture so were they filled:] Saturity bred security; fullness, forgetfulness. This was a foul fault, and is much complained of, Deut. 32.13, 14, etc. Psal. 78.10, 11, etc. Acts 14.17. God had brought them out of a place of great drought into large and fat pastures, a land flowing with milk and honey, where he filled their hearts with food and gladness, where he fed them among the ●i●●ies, daily and daintily. But they, as if God had hired them to be wicked, basely abused his bounty to luxury, and having fullness of bread, and abundance of idleness, grew proud as Sodom, and out of measure sinful; forgetting God and his will, Ezech. 16.49. themselves and their duties, and running out into all excess of riot, though they had been fairly warned, and commanded to the contrary, Deut. 8.10, etc. Their heart grew fat as grease, and became as a foul stomach, which the more you fill it, the more you spill it: or like fed horses, they grew fierce and filthy, Jer. 5.7, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hippoc. there was no ho with them. See Ezek. 34 16, 18, 20. Whiles they were in the wilderness God knew them, yea he knew their souls in adversity: They both knew God, and were known of him. But now, God neither knew them so much, nor they him: they lived not upon him now, as once in the wilderness; Gal. 3. but being filled, yea filled (you have the word here twice together) to note how they fell upon those allowed delights, and even glutted themselves, gorged themselves, they flew upon them, as those in saul's time did upon the spoil of the Philistines: they fed without fear, as those Pseudo-Christians in Judas vers. 12. they gormandized as those flesh-mongers afore the flood, more like beasts than men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as the Greek word signifieth, Luke 17.27. And hereupon their hearts were exalted,] P●osperity and plenty will easily blow up such a blab as pride, in the best hearts, if care be not taken to the contrary, as Agur knew, and therefore prayed, Give me a mediocrity, lest I be full and deny, and proudly ask, W●● is the Lord? and as Solomon felt, whose wealth did him more hurt then his wisdom did him good, Eccles. 2. Prov. 30.9. and as Hezeki●h experimented to his cost, Esay 3●. ●ndeed of jehosaphat it is noted, 2 Chron. 17.3. that he walked in the s●st ways of David his father. (for the truth is, David's first ways were his best ways: neither was he ever so good and tender. as when he was hunted as a Partridge in the mountains) and of Vespasian it is storied, Verspasianus unus accepto imperio melior factus. that he was made the better man by being made Emperor: but he was a rare bird, and had scarce his fellow again. It is the property of prosperity to tumour the heart: and ubi uber, ibi tuber. See Psal. 73.3, 6. & 1 Tim. 6.17. they eat and are swelled as being poisoned with pride: they are are fatted, but it is for the slaughter. therefore have they forgotten me,] Non tamburlaine theoreticè quàm practicè, they remember there is a God, but they honour him not as God: they forget their engagements to him, and through the pride of their countenance, they seek not after him, Psal. 10.4. they consider not their distance, their dependence, etc. Now of all things God cannot abide to be forgotten, Esay 1.2, 3. it is a sin that he can hardly pardon, jer. 5.7, etc. See the Note on chap. 8.14. Verse 7. Therefore will I be unto them as a lion, as a leopard, etc.] Thus still God proceedeth to use similitudes by the ministry of his Prophets, as he did before verse 3. Exod. 19.4. Dent. 32.10, 11. Mat. 23.37. He here compareth himself (who otherwhere is compared to an Eagle, bearing her young upon her wings; to a Hen hover over chickens, to a father cherishing his children, &c) to a lion, yea to an old lion, which taketh the prey but seldom, and therefore is more ravenous of it, when taken; (See chap. 5.14.) to a leopard, or panther, that diligently observeth by the way, and lieth in wait for his prey, and useth subtlety, as not being so swift of foot: confer jer. 5.6. To a Bear rob of her whelps, Plin. lib. 10. cap. 57 Scal. exere. 208. which are very dear to her. To any other cruel creature, verse 8. as the Tiger that flieth upon the very picture of a man, and teareth it, or if he cannot come at it, teareth himself for anger. Neither is it for nothing (saith Rivet) that God compareth himself here to all these together: but to show that there was no hope of escape, neither could he that had avoided one danger, be safe from another. So dreadful a thing is it to fall into the punishing hands of the living God. Oh consider this ye that forget God: lest he tear you in pieces, and there be none to deliver you. Verse 8. I will meet them as a Bear bereft of her whelps,] Surgit hic oratio. The Bear is more cruel than the Lion: for the Lion is said to spare the prostrate: but the Bear falleth foul upon all, yea upon dead carcases. See Amos 5.9. and confer 2 Sam. 17.8. Prov. 17.12. See also what work the two Bears made upon the two and forty children, 2 King. 2. and will rend the cawl of their heart,] The pericardium, that fat heart of theirs, verse 6. that hoof upon their hearts which the word could not pierce thorough, that filthy foreskin that grew to their uncircumcised hearts. there will I devour them like a lion,] Once more like a lion, ut immanis jeo, for the word is not the same as before, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as a lion, that is, in heart, and that loves to suck the blood, and the fat that is about the heart. There will I devour them, that is, in their cities, and houses, where they hold themselves safest: as the lions dealt by those mongrell-Colonies that made a mixture of religions, 2 King. 17.25. the wild beast shall tear them.] when they but stir any where abroad; so that there shall be no safety, no peace to him that goes out, or to him that cometh in, 2 Chron. 15.5. but — crudelis ubique Luctus, ubique pavor, & plurima mortis imago. Let us therefore have grace, whereby we may serve God with reverence and godly fear: for even our God (and not the God of the Jews only) is a consuming fire, is a devouring Lion, is a furious Leopard, a raging Bear: yea put all the dreadfulness of all the creatures in the world together, Heb. 12.28, 29 it is all to be found in the wrath of God, even the quintessence of all. hence that of the Psalmist, Who knoweth the power of thine anger? even according to thy fear, so is thy wrath, Psal. 90.11. as who should say, Let a man fear thy displeasure never so much, he is sure to feel thee much more, if once he fall into thy fingers. Now a fearful man can fancy vast and terrible fears, as ramping lions, ravenous leopards, fire, sword, racks, scalding lead, burning pitch, running bellmettle, all this in extremity, and that to all eternity: and yet all these are but as a painted fire, in comparison of the unconceivable and unsupportable wrath of God. Verse 9 O Israel thou hast destroyed thyself,] Heb. He, or, It hath marred thee, O Israel: that is, either thy sin of self-exaltation, and forgetfulness of me, as verse 6. Or ty King, in whom thou trustedst, as verse 10. Or thy Calf, whom thou worshippedst, hath been the cause of thy confusion. Or thy feigned comforts, Consolatie fictlitia. as Aben-Ezra will have it; thy soothing up thyself in sinful practices. Or, One ●ath destroyed thee: Or, Somewhat hath undone thee, but not without thee. Whatever it is that hath done it, it is not I, what hard thoughts soever thou mayest have of me, because I appear thus dreadful to thee, as in the former verse. Fury is not in me, but thou mayest thank thyself, and fault thy sin as the mother of thy misery, as the cause of thy calamity; thou hast destroyed thyself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom. Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and thine own heart may say to thee, as the heart of Apollodorus seemed in a dream, to say to him, when he was tortured by the Scythians; It is I that have drawn thee to all this. It is the observation of a great Politian; England is a mighty Animal, which can never die except it kill itself. Answerable whereunto was the speech of the Lord Rich, to the Justices in the reign of Edward 6. Never foreign power could yet hurt, or in any part prevail in this Realm, but by disobedience, and misorder among ourselves: that is the way wherewith God will plague us, Interest of Princes. p. 55. if he mind to punish us, etc. We use to say, No man is hurt but by himself: Ye have not injured me at all, saith S. Paul to the Galathians: you cannot do it, unless I will. Act & Mon. fol. 1186. Gal. 4.12. The devil can do nothing at us, if we give not way to him. And though there were no devil, yet our corrupt Nature would act Satan's part against itself; it would have a supply of wickedness (as a serpent hath of poison) from itself; it hath a spring of its own to feed it. Nemo igitur sibi palpet de suo: quisque sibi Satan est, saith an Ancient. And it was no ill wish of him, that begged of God, Domine, libera me a malo homine, meipso● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to deliver him from that naughty man, Himself: for he knew, that as in that first Chaos, Gen. 1.2. were the seeds of all creatures: so in man's heart, of all sins, and miseries that follow thereupon. God made man upright: but they have sought out many inventions, Eccles. 7.29. many shifts and sharking tricks. Sin and shifting came into the world together, Gen. 3.12. The woman whom thou gavest me, etc. God must bear the blame of Adam's sin: so must his Decree of Reprobation, still be alleged as the cause of man's perdition. But this covering is too short: for no man is destroyed because he is reprobated, but because he is a sinner: neither are any damned because they cannot do better, but because they will do no better. If there were no will, there would be no hell: and this indeed will be the very hell of hell, Cesset voluntas propria, & non erit infernus. that they have been self-destroyers. The worm of conscience (say Divines) that neverdying worm, is nothing else but a continual remorse, and furious reflection of the soul upon its own wilful folly, and now woeful misery. but in me is thy help.] Heb. In me, in thy help, that is, (saith Drusius) I am in thy help, and thy help is in me: whatsoever help thou hast, I am in it. We can easily undo ourselves; as a child can easily break a glass, that all the men in the country cannot piece up again. But God both can and will help his, though never so shattered: and repair that image of his, lost in Adam, that One that destroyed Israel. Lord, saith Augustine, Ego admisi unde tu damnare potes me: sed tu non amisisti unde salvare potes me: that is, I have done enough to undo myself for ever, but with thee there is enough for my safety here, and salvation hereafter. God as he both can and will help his, that cry, Give us help from trouble, for vain is the help of man: so he will then chiefly do it, when they seem to themselves and others, Psal. 60.11. to be in an undone condition. Thou hast destroyed thyself, in me is thy help: His holy hand is reserved for a dead lift. Verse 10. I will be thy king,] Thine eternal king, so Pagnine. As I have been thy Prophet, verse 4.5. so I will be thy king; I will also be thy Priest, and thy Redeemer, verse 14, that so thou mayest hear my voice, submit to my sceptre, and apply my death for thy deliverance from death's dominion. Or, I will be thy king, and not be born down by thy boisterousness, who callest for another king, and repinest against my righteous regiment. Thou wouldst cast off mine authority, but I will maintain it. The Lord is king, be the people never so unquiet, Psal. 99.1. he will reign over rebels in spite of their hearts: and those that will not be his subjects, his willing people, shall be his slaves, his footstool. The Geneva Bible reads it thus, Psal. 110.1, 3. I am: Where is the King that should help thee in all thy cities? R. Aben-Ezra, Calvin, Oecolampadius, and others go the same way: only they render it, Ero, I will be one and the same (according to that name of mine, I am that I am, Exod. 3.14. and before Abraham was, I am, joh. 8.58.) though you be off and on with me, though you change often, yet I am Jehovah, I change not. I will be: What will he be? The same that I said, I would be, thy Saviour, thine Helper: Or, I will be a stander-by, to see what will become of thee, and how thy king (in whom thou trustest) will help thee: this last is R. Solomon Jarchi's interpretation. Pareus will have it run thus, I will be, what? a lion, a leopard, a bear, etc. and nothing shall alter my resolution. Where is any other that may save thee in all thy cities?] Thou sayest (but they are but vain words) I have counsel, and strength for war; I have a King, and Princes, and strong cities. But alas, where are they? Let them increase their Army, and come forth as he once said, Judg. 9.29. Vbi est Rex tuus? ubinam? nunc servit te, etc. Where is the king? where is he? let him now save thee in all thy cities, so Polanus rendereth it. Can they save thee, who cannot save themselves? It is a sarcastical concession. See the like Deut. 32.37, 38. Judg. 10.4. Am. 4.4. And observe that Gods to deride and insult over men in their carnal confidence; and his people are licenced to do so too, so it be out of pure zeal, Psal. 52.6, 7. and not out of private revenge. and thy judges,] Or chief Officers, Princes, that are necessary to a King, and are called his Comites, cousins, and counsellors. whereof thou saidst,] and wast set upon it: thou wouldst needs have them, contra gentes, as they say, and hadst soon enough of them. Strong affections bring strong afflictions. Give me a king and princes.] It was partly their ambition, and partly discontent with the present government (as the present is always grievous) that prompted them to this request; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thucyd. and they had it, but for a mischief. It is not always in mercy that prayers are answered: for Deus saepe dat iratus, quod negat propitius, God oft throws that to his enemies, when they are over-importunate, which he denies to his friends, in great mercy to their souls. They do best, that acknowledging him the only wise God, pray, Not our, but thy will be done, etc. Verse 11. I gave thee a king in mine anger,] As once before he gave them Quails to choke them. A king, that is, all those kings they had since they fell off from the house of David. These were God's gifts, but giftlesse-gifts, which he cast upon them in his anger, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for a punishment both of the sins of David's ho use, and likewise of the people's rebellion. It was ab irato potius quam ab exorato Deo. Take him, (saith He, sigh you will needs have him) with all that shall follow after. The hypocrite shall reign, that the people may ensnared, Job 34.30. Set thou a wicked man over him, (saith the Psalmist) and let Satan stand at his right hand, Psal. 109.6. See Dan. 8.23 Saul was an hypocrite, Jeroboam a wicked man, so were all his successors in that Throne. Levit. 26.17. it is written as an heavy curse of God; If you still trespass against me, I will set Princes over you that shall hate you, mischievous, odious princes: odious to God, malignant to the people. and took him away in my wrath.] Heb. In mine immoderate wrath, that passed the bounds. This is spoken of God after the manner of men; for he cannot exceed or : fury is not in him, Esay 27.4. but here he threateneth to take away king and kingdom together: as he did Hosea, by the Assyrian that carried them all captive. Observe here, that better a bad Magistrate than none, for this latter is the fruit of God's utter indignation. Those Anabaptists that from this Text inferred, that no Christian can with a good conscience take upon him kingly dignity, should have observed, that as an evil king is reckoned as a plague to a people, so a good king is to be held a special blessing to them. Verse 12. The iniquity of Ephraim is bound up,] sc. in a bundle, or fardel, or faggot, as the French hath it. And like as all farthels are opened on a Fair-day, so shall Ephraim's iniquities be brought to light, and punished at the last day: As the householder bindeth up the tares in bundles at harvest and burneth them: so shall it be in the end of the world. The Son of man shall send forth his Angels, and they shall gather out of his kingdom all scandals, and them which do iniquity: and shall cast them into a furnace of fire, etc. Matth. 13.30, 41, 42. As the Clerk of Assizes binds up the inditements of malefactors in bundles, or seals them up in a bag for more surety: and at the Assizes, brings his bag, takes them out, and reads them: so will it be at that last and great day. My transgression is sealed up in a bag, saith job: and thou sowest up mine iniquity, viz. as the writings, or informations of a process, which is ready to be sentenced. See Deut. 32.34. jer. 17.1. Hos. 9.9. Sinners shall one day know, that Gods for bearance is no quittance; Job 14. ● that however he is silent for a season, and thereupon they are apt fond to conceit him to be such another as themselves, yet He will confute them, and set their sins in order before their eyes, Psal. 50.21. Their actions are already in print in heaven: and God will one day read them aloud in the ears of all the world. And then though their sin be hid for present, all shall out to their utter shame and everlasting contempt, Dan. 12.2. that last light of the day of wrath shall reveal all, Rom. 2.5. punish all, Hos. 9.9. Whatever God hath threatened, shall then be inflicted: whatever arrows are in the bowstring, shall then flee, and hit, and stick deep. And the longer the Lord is in drawing, the heavier they will light: Morae dispendium foenoris duplo pensabitur, the longer He forbeareth, the heavier He punisheth: So that there shall be no cause, why sinners should say, Where is the God of judgement? Mal. 2.17. See the Note. God will inquire after their iniquity, and search after their sin, job 10.6. Verse 13. The sorrows of a travailing woman shall come upon him,] This Commonwealth was before compared to a mother, chap. 1. & 3. And as a woman that hath conceived, is not for a while discerned to be with child, till she biggen, and burnish, and grow near her time: so is it with sinners: see it elegantly set forth by S. james, chap. 1.14, 15. The sorrows of a travailing woman are known to be unexpected, exquisite, and inevitable: so shall God's judgements be upon the workers of iniquity, such as they shall never be able to avert, to avoid, or to abide. This is set forth by an apt similitude, ordinary in holy Scripture, Mic. 4.9, 10. Psal. 48.7. jer. 49.29. and 50.43, etc. And whereas some might say, A travailing woman is soon delivered; her pain is sharp, but short: she hath hope, not only of an end but of a birth; the joy whereof maketh her remember her anguish no more, joh. 16.21. The Prophet replieth, that it is otherwise with Ephraim. he is an unwise son,] that will be the death both of his mother and of himself. He hath no list to help himself, and to get free of the straits and petils of the birth, by passing thorough the narrow womb of Repentance, and being born anew, God stands over him, stretching out his hands all the day long, to do a midwives' office, to take him out of the womb, as Psal. 22.9. to cut his navel, and wash off his blood, to salt him, and swaddle him, as Ezek. 16.4. but he hath no mind to come out of the filth of his sins, or to be washed from his wickedness. Rather than be regenerated (without which there is no heaven to be had, joh. 3.5. or freedom from deadly dangers upon earth) he will venture to stay a while at least (as the Text here hath it) in the mouth of the matrix.] though it cost him a choking. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such Ephraim's we have not a few, that proceed no further then to conviction; debarring themselves of the benefit of a thorough conversion. These go as far as Kadesh-barnea, they are nigh to God's kingdom, they are almost persuaded to be true Christians, they are come as far as the place of the breaking forth of children, but there they stick and are stifled: they are never brought forth from darkness to light, and from the power of Satan to God, that they may receive remission of sins, and inheritance among the saints and sons of God, Acts 26.18. Oh make much of the least beginnings of grace (saith a Reverend man) even those called repressing: since they prepare the heart for conversion. There is a faith in the true convert, of no better perfection then that in the Temporary, though he stay not there, as the other (being an unwise sot) doth &c. And although we bring forth good things (saith Another) as Sarah's dead womb brought forth a child; it was not a child of natures, but of the mere promise, yet it cannot be denied, that a natural man (though he be Theologically dead, yet he) is Ethically alive, being to be wrought upon by arguments; and that grace doth for the most part prepare naturals before it bring in supernaturals: and if we hid our talon, we are not allowed to expect the spirit of Regeneration; As if we die in the wilderness of preparatory antecedaneous works, we never get to Canaan. Verse 14. I will ransom them from the power of the grave, etc.] Some read it thus, Calvin. Tigurin. Isid. Clar. Danaeus. Drusius. I would have ransomed them, etc. I would have redeemed them, etc. had they been wise, or ought, (as we say) had not their incurable hardness and obstinacy hindered; had they put forth into my hands, as unto a midwife, etc. But (alas) it is no such matter: therefore that that will die, let it die. repentance shall be hid from mine eyes.] I am unchangeably resolved to ruin them: Or, repentance should have been hid from mine eyes, my goodness toward them should never have altered, etc. But let us rather look upon the words as a most sweet and comfortable promise of a mighty redemption, and glorious resurrection to the Remnant, according to the election of grace, whom God would not have to want comfort, I will ransom them. Here therefore he telleth his Heirs of the promises, that he will bring them back out of captivity wherein they ●ay for dead, as it were: and that this their deliverance should be an evident argument and sure pledge of their resurrection to life eternal. To which purpose the Apostle doth aptly and properly allege it, 1 Cor. 15. and thereupon rings in Death's ears (out of this Text, and Esay 25.8.) the shrillest, and sharpest Note, the boldest and bravest challenge, that ever was heard from the mouth of a mortal; Death, where is thy sting? Hell where's thy victory, & c? Oh thanks be to God, who hath given us victory through our Lord Jesus Christ, and thereby hath made us more than conquerors, that is, Triumphers, 2 Cor. 2.14. But to return to the Text. Be it, saith the Prophet, that the Commonwealth of Israel, both mother and child must perish for want of wisdom, as was threatened in the foregoing verse: yet let not the penitent among them despair: for I the Lord Christ, will ransom them, by laying down a valuable price (so the word signifieth) from the power,] Ephdem. Heb. hand: of the grave, or of hell, that though hell had laid hands on them, yea closed her mouth upon them, as once the Whale had upon Ionas, yet I would open the doors of that Leviathan, and fetch them thence with a strong hand. I will redeem them from death,] by becoming their near kinsman according to the flesh, whereby I shall have the next right of redemption. But how shall all this be done? After a wonderful manner. O death I will be thy plagues,] Not one, but many plagues, even so many, as shall certainly do thee to death. The Vulgar rendereth it, Ero mors tua, O mors, morsus tuus, O inferne. The Apostle for plagues hath sting: for the plague hath a deadly sting, and so hath sin much more; the guilt thereof is by Solomon said to by't like a serpent, and sting like a cockatrice, Prov. 23.32. Now Christ by dying put sin to death, Rom. 1.25. Ephes. 1.7. Heb. 2.14. We read of a certain Cappadocean, Sphinx. Phil. pag. 750. whom when a Viper had bitten, and sucked his blood, the Viper herself died, by the venomous blood that she had sucked. But Christ (being life essential) prevailed over death: and swallowed it up in victory, as Moses his serpent swallowed up the sorcerers serpents, or as Fire swalloweth up the fuel that is cast upon it: yea by death, he destroyed him that had the power of death, the devil; whose practice it was to kill men with death, Rev. 2.23. this is the second death. O grave (or, O hell) I will be thy destruction,] thy deadly stinging disease, joined with the pestilence, Psal. 91.6. Death to a believer is neither total, nor perpetual, Rom. 8.10, 11. Christ hath made it to him, of a curse a blessing, of an enemy a friend, of a punishment an emolument, of the gate of hell the portal of heaven, a postern to let out temporal, but a street-door to let in eternal life. And to assure all this; Repentance shall be hid from mine eyes,] i. e. there shall be no such thing as repentance in me, for all things that are at all are naked and opened unto the eyes of him with whom we have to do, Heb. 4.13. The meaning is, I will never change my mind for this matter, my covenant will I not break, nor alter the thing that is gone out of my lips. Psal. 89.34. Confer Psal. 110.4. Rom. 11.29. Some render it (but not so well) Consolation is hid from mine eyes, and so make them to be the words of the Church, q. d. I see not this promise with mine eyes, but I receive it, and accept of it by my faith. Verse 15. Though he be fruitful among his brethren,] In allusion to his name Ephraim, which signifieth fruitful and flourishing, Gen. 41.52. Confer Gen. 48.16, 19, 20, etc. & 49.22. See the like allusions, Am. 5.5. Mic. 1.10. An east-wind shall come,] which is violent and hurtful to the fruits of the earth. the wind of the Lord,] a mighty strong wind: meaning that most merciless and impetuous enemy the Assyrian, sent by the Lord to avenge the quarrel of his Covenant. shall come up from the wilderness,] where the winds blow most fiercely, because they meet with no resistance. and his spring shall become dry, etc. This is a description of extreme desolation, and it is explained and amplified in the next words. he shall spoil the treasure of all pleasant vessels.] He, that is, the Assyrian, not Christ (as Hierom, Mercer, and Ribera will have it) who shall take away from Death and Hell all matter of glorying. Not the fire of the last day, as Lyra. No, nor Ephraim, as Pareus, and Tarnovius carry it: as if it were a promise of their conquest in Christ over all their enemies, corporal, and spiritual, dividing the spoil of the converted Gentiles, who shall come in to them with all their things, as some read that Text, Hag. 2.7. Confer Am. 9.11, 12. Obad. 18. Zech. 14.14, 16, 20, 21. That this whole verse containeth a promise of Ephraim's reduction to the Church of God, I could easily yield; reading it especially, as many good Interpreters do. For he shall fructify among his brethren, after that an East-wind coming, a wind of Jehovah coming up from the desert, his spring shall become dry, and his fountain shall dry up: the same shall spoil the treasure of all pleasant vessels. This is a similitude (say they) from a piece of ground all dried up and parched, that nothing is able to grow: notably expressing the miserable and distressed estate of this people; that as an easterly wind, and a tempestuous storm, hath dried them quite, and spoiled all their delightful treasures, made them the vilest, and most contemptible of the earth. (Marcellinus tells of an Emperor, Am. Marcel. lib. 2. that meeting with some of this Nation, and annoyed with the sight and stench of them, cried out, o Marcommani, o Quadi, o Sarmatae, etc. O Marcoman's, Quades, and Sarmatians, I have found at length a more loathsome and sordid people than you.) All which notwithstanding, Ephraim shall flourish again, and hold up their head among their brethren, sc. by the merit and spirit of Him who ransometh them from the power of the grave, from the dint of death. This sense of the words, is confirmed by that which follows in the next Chapter vers. 5, 6, 7. Verse 16. Samaria shall become desolate,] Hear many begin the fourteenth Chapter, but not so well: for this verse evidently cohereth with the former, and showeth that Ephraim shall not only be plundered, rea peragetur. but butchered by the Assyrian by their own default. Samaria shall become desolate, or be found guilty (as the Chaldee hath it, and the words may bear.) How can she be otherwise, when as she hath rebelled against her God,] she hath embittered him, or bitterly provoked him to wrath, (as chap. 12.15. See the Note there) who therefore sent in the Assyrian to desolate her: that bitter and hasty Nation to march thorough the breadth of the land, to possess the dwelling places that were not theirs. Hab. 1.6. This was a bitter affliction, but behold a worse: they shall fall by the sword,] they shall lose not their land only, and the treasures of all their pleasant vessels, as verse 15. but their dearest lives, which to save a man will gladly part with all that he hath, Job 2.4. or submit to any servile employment, as the Gibeonites in Ioshuah's days did; who were willing to take hard on as slaves and underlings, rather than to be cut off with the rest of the Canaanites. their infants shall be dashed in pieces,] Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their sucklings, that are ordinarily spared for their innocence, ignoscency, etc. See chap. 10.14. with the Note: and consider that infants are not so innocent (though they have yet done neither good nor evil) but that God may justly inflict upon them all torments here, and tortures in hell, for the guilt of original sin that cleaveth to their natures. Howbeit this excuseth not the barbarous cruelty of his executioners, who shall be surely and suitably punished, Psal. 137.8. and their women with child shall be ripped up.] Of this kind of savage inhumanity, see Am. 1.13. 2 King. 8.11. & 15.16. where you shall find that the tyrant Menahem ripped the infants of Tiphsah out of their mother's bellies, because their fathers opened not the gates unto him. The like cruelty was exercised in the Sicilian Vespers, and Parisian Massacre, by those Romish Edomites: maugre whose malice Ephraim is yet fruitful, the Church flourisheth. Sanguine fundata est Ecclesia, sanguine crescit. CHAP. XIV. Verse 1. OIsrael, return unto the Lord,] Vsque ad Dominum, as far as to the Lord: give not the half but the whole turn; and take it for a mercy that you are yet called upon to return, and may be received: that yet there is hope in Israel concerning this thing. All the former part of the Prophecy had been (most-what) Comminatory: this last Chapter is wholly Consolatory: the Sun of righteousness loves not to set in a cloud. Ezr. 10.2. return unto the Lord thy God;] He is yet thy God: no such argument for our turning to God as his turning to us, Zach. 1.3. See the Note there Tantùm velis & Deus tibi praeoccurret. If ye be willing and obedient, ye shall eat, etc. The Father's plenty brought home the Prodigal: he had but a purpose to return, and his father met him, Esay 65.24. See Joel 2.12, 13. Esay 55.6, 7. Jer. 31.18. Hos. 3.5. Acts 2.38. This is the use we should make of mercy. Say not, He is my God, therefore I may presume upon him: but, He is mine, therefore I must return unto him: Argue from mercy to duty, and not to liberty, for that's the Devil's Logic, which the Apostle holds unreasonable, yea to a good heart impossible, Rom. 6.1, 2. His mercy is bounded with his truth, with which it therefore goes commonly coupled in Scripture. It is a sanctuary for the penitent; but not for the presumptuous. for thou hast fallen by thine iniquity.] i. e. Consumption is decreed, yet a remnant reserved, Esay 10.22, 23. Thou hast fallen into great calamity, and that by thine iniquity, which puts a sting into thy misery. This it is fit thou shouldst be sensible of: for conviction is the first step to conversion. But if thou art fallen, wilt thou there lie and not rise again by repentance, and return to him that smiteth thee? wilt thou not submit to his justice, and implore his mercy? Here then is another motive to conversion; as indeed this verse abounds with arguments to that purpose, as Pareus well observeth. First, thou art Israel, a Prince of God, who hath greatly graced thee above all people: Return to him therefore. 2 Thou hast run away from him by thine iniquity: add turned upon him the back, and not the face: Return therefore. 3. He is jehovah, the Author of thy being, and well-being. 4 He is God, to whom thou must either turn, or burn for ever: aut poenitendum, aut pereundum: he can fetch in his rebels. 5 He is thy God in covenant with thee, and will accept of pence for pounds, desires for deeds, sincerity for perfection. 6 Thou hast fallen by thine iniquity: and yet wilt fall further, and never rise again, as Am. 8.14. if thou stop not, step not back by repentance, and stir up thyself to take hold of God. Verse 2. Take with you words, and turn to the Lord,] Confess your sins, beg pardon, and promise amendment. Sue to God to give you those words that he bids you Take: go to him in his own words, put his promises in suit: crave the help of his holy Spirit, without which what can we do, Rom. 8.26. Say to God as Job 37.19. Teach us what we shall say unto thee: for we cannot order our words, by reason of darkness. David promiseth not only to pray, but to marshal up his prayers, to put them in good array, so the word signifieth, Psal. 5.3. In the morning will I direct my prayer, order it in the best manner: his words should be, nec lecta, nec neglecta, neither curious, nor careless, but such as are humble, earnest, and direct to the point, avoiding vain babble. Here's a form prescribed in the Text (forms of prayer therefore are not so unlawful, as some conceive them) words put into their mouths (as the phrase is 2 Sam. 14.3.) that they might not miss. Men must as well look to their words, as to their feet, when they come before God: and see that their affections in prayer be not without answerable expressions. Take with you such words, as may testify that ye turn hearty to the Lord, and not from the teeth outward, as they in the Psalmist, Psal. 78.36, 37. Turn before ye begin to pray: for God heareth not sinners; sigh their incense smells of the hand that offereth it, Esay 1. Say unto him,] Mentally and vocally: with spirit and speech. True it is, that prayer is not the labour of the lips, but the travel of the heart: and God hath promised to answer his people before they call, Esay 65.24. By calling upon his Name, we neither inform him of what he knoweth not; nor move him to show us more mercy than he intendeth. But yet prayers are necessary, as means which God will have used, that we may receive what he of free mercy giveth. Besides, it prepareth us holily to enjoy the things received; and makes us ready, either to wait for them, or to want them: and to be content that he may be glorified, though we be not gratified. And although God knoweth our thoughts, and understands the mind of the spirit, as being the searcher of hearts, Rom. 8.27. yet he calls for the calves of our lips, the service of our tongues, Jam. 3.9. guiding them now and then in a wonderful manner, fare beyond all natural apprehension: and strangely enabling his praying servants, who do also find no small benefit by this practice of pouring out their hearts before him, both for the preventing of distractions, and kindling affections, and discerning their profiting in holy disires: for the more worthy effect followeth, where more fervent affection went before. Take away all iniquity,] Few words, but full of matter: O quam multa, quam paucis! What a short, but pithy prayer is this! Such was that of the Publican, Gic. de Bruti epistola. Luke 18.13. that of our Saviour in his agony, when yet he is said to pray more fervently: that also which he taught us to pray, Mat. 6.7, 8, etc. set in flat opposition to Paganish battologies. This in the Text is not much unlike that perfect pattern: for here they are taught to beg, auferantur sua maleficia, conferantur Dei beneficia: Take away all evil, and give good: and then to restipulate thanks. So will we render, etc. Take away from us, as an unsupportable burden, such as we cannot stand under, All iniquity, stain and sting, crime and curse, power and punishment, that there be no after reckon: cross out the black lines of our sins, with the red lines of thy Son's blood, that Lamb of God, that taketh away the sins of the world by this Merit and Spirit, by his Value and Virtue; that true scape-goat, Joh. 1.29. Heb. 9.28. that carrieth the sins of his people into the wilderness. and receive us graciously,] Heb. Receive good, that is, (as some interpret it) Accept, out of thy fatherly favour, the true witnesses and effects of our thorough conversion: But better they that thus sense it, Take good, to wit, to bestow upon us, as Psal. 68.19. with Ephes. 4.8. And it is not improbable (saith a Reverend Writer) that the Prophet here secretly leadeth us to Christ the Mediator, who first receiveth gifts from his Father, and then poureth them forth upon his Church, Act. 2.23. D. Reyn. in loc. So will we render the calves of our lips,] Thy benefits shall not be cast away upon unthankful persons: but we will present unto thee a sacrifice that will please thee better than an ox or bullock, that hath horns and hoofs, Psal. 69.31. This cannot be done but by a sound Convert: for the Lepers lips must be covered according to the Law: and the sacrifice of the wicked is abomination to the Lord. To the wicked God saith, What hast thou to do to take my Name into thy mouth, etc. he liketh not a good motion from an ill mouth, as that State in the Story: The lip of excellency becometh not a fool, (Prov. 17.7.) no more than lying doth a worthy man, that is renowned for his wisdom. It well becometh the Saints to be thankful, to cover God's Altar with the calves of their lips. This expression implieth (saith One) That God's people should not offer their thankfulness to God of that which cost them nothing; but bring, 1. A calf, do something to further God's worship, or relieve the necessities of others. 2. It must be a dead calf, that is, it must proceed from humble and mortified minds. 3. A sacrificed calf: where is required, 1 An Altar, our praises must be tendered in the mediation of Christ. 2 Fire, for the bare throwing out of words, though in the name of Christ, will not serve without feeling, ardency, and zeal. 3 We must lay our hands on the head of the calf; that is, in all humility, confess our unworthiness of the blessings we give thanks for, as being less than the least, Gen. 32.10. Verse 3. Ashur shall not save us, etc.] q. d. He cannot if he would: he shall not, if he could. The two great sins of this people were Creature-confidence, and Idolatry: both these they do here abrenounce and abandon. The best repentance, saith Luther, is a reformed life. It is true say they, we have gone to the Assyrian, (wherein we have dealt as the silly bird flying to the snare, or as fishes, which to avoid the paul wherewith the water is troubled, swim into the net.) We have taken our horses instead of our prayers, and gone about to find out good. We have been so foolish, as to think that dumb Idols, that cannot help themselves, should help us. But now we are otherwise resolved, experientiâ edocti & poenitentiâ ducti: we find at length (that which we should have believed sooner, without trying conclusions) that men of high degree are but a lie, that horses are but a vanity, that an Idol is nothing, and can give nothing. That power belongeth unto thee, none else can do it: that mercy belongeth unto thee, none else will do it: therefore since in thee only, the fatherless, that is, the friendless and shiftless find mercy, O be thou pleased to do us good. For in thee the fatherless findeth mercy.] The poor pupil, the forlorn orphan, that's left to the wide world, and lost in himself, cries out, Lord, I am hell, but thou art heaven, Miseria res digna misericordiâ. Ruperti Imp. symb. etc. I am an abject, oh make me an object of thy pity, Jer. 39.17. Because they call thee an outcast, saying, This is Zion, whom no man seeketh after, therefore I will restore health unto thee, etc. The proud Assyrian, and other enemies, would be apt to insult over Israel: as afterwards Cicero did: The Jewish Nation, saith he, show how God regards them, that have been so oft overcome by Pompey, Crassus, etc. But let God's people be but fatherless enough, let them withdraw their confidence from men and means, and cast it wholly upon God, making him their Tutor and Protector, and they shall be both preserved, and provided for. Deo confisi nunquam confusi. I will not leave you orphans, saith Christ, Job. 16. Hence the Church resteth on God, in the fail of other comforts, Psal. 10.14, 17, 18. Psal. 27.10. Hab. 3.17. Psal. 102.13. The prayer of the destitute he regards. The Hebrew word signifies a poor worthless shrub in the wilderness, trod upon by beasts, unregarded. Verse 4. I will heal their back-slidings,] Relapses, we know, are dangerous: and Apostasy little less than incurable, 2 Pet. 2.20, 21. Heb. 6.6. Bishop Latimer, in a sermon afore King Edw. 6. tells of one notorious back-slider that repent: but beware of this sin, saith he, for I have known no more but one that did so. To fall forward is nothing so dangerous, as to fall backward with old Eli. Hence Paul so thundereth against the Galathians, and Peter against apostatising Libertines, 2 Epist. 2.22. Omnipotenti medico nullus insanabilis occurrit morbus Isidor. But if Jehovah the Physician, (as he is called, Exod. 15.26.) undertake the cure, and say, I will heal their back-slidings, what can hinder? Christ in the Gospel, cured the most desperate diseases: such as all the Physicians in the country might have cast their caps at, Matt. 4.23, 24. and 8.16. He refused none that came to him, Matt. 12.15. no not his enemies, as Malchus. Will he then reject his Ephraim, a child, bemoaning himself, though not a pleasant child, a towardly son, Jer. 31.18, 20. a back-slider indeed, but such an one, as crieth now, that God bindeth him, Job 36.13. No sooner doth God cry, Return ye back-sliding children, and I will heal your back-slidings, I will love you freely: but Ephraim, melted with such a love, replieth, Behold we come unto thee, for thou art the Lord our God, jer. 3.22. O most happy compliance! See the like, Zach. 13.9. with the Note there. They shall return even to the Lord (from whom they had deeply revolted) and he shall be entreated of them, and shall heal them, Esay 19.22. They had begged of him to take away all iniquity, verse 2. And He here (in answer) promiseth to heal their back-slidings, that compound of all iniquities, that falling-sickness, that oft hales hell at the heels of it, Heb. 10.38. I will love them freely:] Ephraim might remember, and Satan would be sure to suggest, that the Prophet had said before, Ephraim is smitten, or wounded, My God will cast them away, or hate them. Mine anger is kindled against them, Chap. 8.5. and 9.16, 17. Here therefore, upon their repentance, all this is graciously taken off in one breath, and Satan silenced. Be it that they are backsliden, and sore wounded by their fall; I will heal their back-slidings, and make their broken bones to rejoice. Be it that there is nothing at all in them that is laudable, or loveworthy, yet I will love them freely, ex mero motu, of mine own free, absolute, and independent grace, and favour, out of pure and unexcited love, without any the least respect to their merit, which is nothing better than hell. Be it that they have bitterly provoked me to anger, and (as angry people use to do) I have both threatened them, and punished them: yet now mine anger is turned away from them.] I am fully reconciled unto them in Christ, will clear up my countenance toward them, and remove mine heavy judgements from them. God's favour is no empty favour. It is not like the Winter-Sun, that casts a goodly countenance when it shineth, but gives little heat or comfort. If he love a man freely, and out of the good-pleasure of his will, cum spontaneitate (as he doth all His, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ephes. 2.8. making them accepted in the Beloved, Ephes. 1.6.) such a man may promise himself all the blessings of this and a better life. Excellent is that of Bernard; Qui misit unigenitum, immisit spiritum, promisit vultum, etc. Bern. de Temp. Aug. Confess. lib. 5. c. 8. Psal. 20.4. He that sent his Son for thee, poured his Spirit into thee, promised to clear up his countenance upon thee, quid tandem tibi negaturus est? What can he deny thee? He that inviteth thee to feed upon the fatted-calf, will not only take away all iniquity, but give good. That was the second Petition they preferred, and they have it answered in the next verse, ad cardinem desiderij God not only grants their prayer, but fulfils their counsel. Verse 5. I will be as the dew unto Israel,] I will give good in abundance: and and this is sweetly set forth in a sevenfold Metaphor, all answering to the name of Ephraim, (which signifieth fruitful) and to the ancient promises made unto him: and all again opposite to the many contrary curses, threatened in the former parts of the Prophecy, under Metaphors of a contrary importance, as Pareus and (out of him) Tarnovius have well observed. As First, of solid and fruit-causing dew, in opposition to that vanishing and barren dew, chap. 6.4. and 13.3. Secondly, of the flourishing lily, contrary to those nettles, thorns, and thistles, chap. 9.16. and 10.8. Thirdly, of the well-rooted and durable trees of Libanus, contrary to dry-roots, chap. 9.16. Fourthly, of spreading and growing branches, instead of branches consumed, chap. 11.6. and 9.16. and 10.8. Fiftly, of trees yielding pleasant shade and repose, contrary to chap. 9.3, 6. Sixtly, of corn to satisfy hunger, contrary to chap. 8.7. Lastly, of a Vine bringing forth excellent wine, Adricom. Brocard. Hierom. contrary to chap. 9.16. and 10.1. And all these fruits, the fruits of Lebanon, a most sertile mountain, the valleys whereof were most rich grounds for pasture, corn, and vineyards. as the dew unto Israel, he shall blossom as the lily,] Quot verba tot lumina imo flumina orationis. This Prophet aboundeth with similitudes, as is before noted, (See chap. 12.10. with the Note there.) He beginneth here with a Simile drawn from the dew of heaven; a mercy very much set by, in those hotter countries especially, where from May to October they had no rain. The Chaldee Paraphrase, and Hebrew Doctors, understand this Text concerning Christ, and his benefits. Psal. 73.1. Gal. 6.16. Ephes. 1.3. Truly, He is good to Israel, to the pure in heart. Peace and mercy, sanctity and safety, all spiritual benedictions in heavenly things in Christ, shall be upon the Israel of God. What the dew is to the herbs, fields, fruits, that is Christ to his Israel. 1. The dew comes when the air is clear: so doth Christ by his blessing, Aristot. lib. 1. meteor. cap. 10. Plin lib. 2. cap. 60. & lib. 18. cap. 29. when the light of his countenance is lift up upon us. 2. As the dew refresheth, and cherisheth the dry and fady fields, (hence it is called the dew of herbs, Esay 26.19. which thereby recover life and beauty) so doth Christ our hearts, scorched with the sense of sin, and fear of wrath. 3. As the dew allayeth great heats, and moisteneth, and mollifieth the earth, that it may fructify: so Christ cooleth the Devils fiery darts, and filleth his people with the fruits of righteousness. He is unto them as a cloud of dew in the heat of harvest, Esay 18.4 and maketh their souls as so many watered gardens, Jer. 31.12. 4. As the dew falls in a narrow compass, without noise, and is felt only by those (in the force of it) on whom it descends: so the grace of Christ watereth his faithful only; secretly and sweetly insinuating into their hearts: the stranger meddleth not with their comforts. See Joh. 14.17. The cock on the dunghill knows them not. he shall grow as the lily.] which hath its name in the Hebrew, from its six leaves, and serves here, and elsewhere to set forth the great comeliness, Cant. 2.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. sweet odour and true humility of the Church: for the lily groweth in valleys (as Theophylact upon this Text noteth) sweet it is but not great, and the more it blossometh, the more it shooteth upwards: to teach us heavenly-mindedness. It is also of a perfect whiteness, to mind us of innocency. Her Nazarites were purer than snow, whiter than milk, Lib. 21. cap. 5. Lam. 4.7. Lastly, Lilio nihil est foecundius, saith Pliny, nothing is more fruitful than the lily, Et lachrymâ suâ seritur, saith the same Author, it is sown in its own tears. Weeping Christians grow amain, etc. and cast forth his roots as Lebanon.] i. e. As the Cedars of Lebanon, as the Chaldee Paraphrast interpreteth it: or as the frankincense-tree, which taketh very deep rooting, so Cyril senceth it. The lily (with its six white leaves, and seven golden-coloured grains within it) soon fadeth, and loseth both beauty and sweetness: Rom. 6.10. but so doth not Christ and his People. He can as well die at the right hand of his Father, as in the hearts of his Elect, where he dwells by faith: whereby they are rooted and grounded in love, strengthened with might, by his Spirit in the inner man, Ephes. 3.16, 17. so that the gates of hell cannot prevail against them. Immo●a manet, is the Church's Motto; Nec fluctu, nec flatu movetur, which is the Venetian Motto. They that trust in the Lord shall be as Mount Zion, which cannot be removed, but abideth for ever, Psal. 125. Winds and storms move neither Libanus, nor the well-rooted Cedars thereof: which the more they are assaulted, the better they are rooted So fareth it with the Saints. Plato compareth man to a tree inverted. The Scripture oft compareth a good man to a tree planted by the rivers of waters, that taketh root downward, and beareth fruit upward, 2 King. 19.30. — quae quantum vertice ad auras, Virg. Aeneid. lib. 4. Aethereas, tantum radice ad tartara tendit. Let us cast forth our roots as Lebanon: stand fast rooted in the truth, being steadfast and unmoveable, always abounding in the work of the Lord, and with full purpose of heart cleaving close unto him, 1 Cor. 15. ult. being established by his grace, Col. 1.11. Heb. 12.28. and 13.9. In the Civil Law, till a tree hath taken root, it doth not belong to the soil whereon it is planted. It is not enough to be in the Church: except like the Cedars of Lebanon, we cast forth our roots, and are so planted, that we flourish in the Courts of our God, and bring forth fruit in our old age, Psal 92.12, 13, 14. Verse 6. His branches shall spread,] Heb. shall walk, or expatiate; shall reach out, and stretch themselves all abroad: so shall the Church be propagated all the earth over: She shall flourish as the Palmtree, which though it have many weights hung on the top, and many snakes hissing at the root, yet it still saith, Nec premor, nec perimor, I am insuperable: I am like a green Olive-tree in the house of God: I trust in the mercy of God for ever, and ever, Psal. 52.8. and his beauty shall be as the Olive-tree,] that goodly tree, Leu. 23 40. that retaineth her greenness in the depth of Winter: yea in that Universal deluge, Noah's Dove met with an olive-leaf. The Lord hath called thy name (saith the Prophet to the Church, Jer. 11.16.) A green olive-tree, fair and of goodly fruit. The Cypress is fair, but not fruitful; the figtree fruitful, but not fair and flourishing. But the olive-tree is both fair and fruitful: her fruit also is of singular use to mankind both for food, and physic, and light for the lamp, Exod. 29.20. Leu. 6.15, 16. In one respect it is an emblem of peace, it maketh the face shine, Psal. 104.15. and in the other, it is an emblem of grace and spiritual gifts, 1 job. 2.20. of increasing with the increase of God, by the Spirit, and of reigning with him in eternal glory. and his smell as Lebanon.] Whereby is meant, the sweet savour of the Gospel, which spreadeth itself abroad in the ministry of the Word, and in the lives of belcevers, 2 Cor. 2.14, 15. who besides their continual offering up to God spiritual incense and services in prayers, thanksgivings, alms, and goodworks, they perfume the very air they breath upon by their gracious and savoury communication, Ephes. 4.29. yea the very company they come into: as a man cannot come where sweet spices and odours are beaten to the smell, but he shall carry away the scent thereof in his . Nihil nisi foetidain ●● foedum exhalavit. River. When the spirit of Christ blows upon them, and grace is poured into their hearts, than their lips drop sweet smelling myrrh, Cant. 5.13. and 4.16. then also their good name is better than a precious ointment, Eccles. 7.1. (See the Note there) when the wicked stink alive and dead. Verse 7. They that dwell under his shadow shall return, Or, shall sit still, shall be at rest. The Chaldee hath it, They shall dwell in the shadow of his Christ. See a like promise of refocillation and protection, Esay 4.6. Es. 25.4. Psal. 35.8. The refuge and refreshment of the Church is whole from Christ: under the shadow of whose divine grace shhe resteth in her members, shaded and sheltered under the hollow of his hand, when the blast of the terrible ones is as a storm against the wall, Esay 25.4. when indignation is kindled (Esay 26.20.) and when the Lord cometh out of his place to punish the inhabitants of the land for their iniquity: then shall true converts have a chamber of rest, a Pella provided them: or, at least be able to sing David's Requiem, Return to thy rest, O my soul, hover and cover under God's wing, run to his Name as a tower, and be safe. Why art thou cast down, Prov. 18.10. trust in God, trust in an angry God, in a kill God, as Job, believe him upon his bare word, and that against sense, in things invisible; and against reason, in things incredible. This is Faith's triumph, and this is the Saints safety. They shall revive as the corn, and grow as the vine,] The Seventy and Latin render it, They shall live with corn; that is, they shall have great plenty of all things necessary, as Psal. 87. and 142.14. But the other reading is better; They shall revive as the corn, which suffering much from frost, hail, snow, tempest, lieth for dead, as it were, in Winter; but at the return of the Sun in Springtide reviveth, Joh. 12.24. 1 Cor. 15. and yields a great increase. In like sort, the Vine when pruned and lopped spreads again, and is the more fruitful: So those that are viti vitae inserti, set into the true Vine, though lopped and harrowed with sore and sharp afflictions, yet can truly and triumphantly say, As dying, and behold we live, as chastened, and not killed, etc. Their bodies also by death are not so much rotten as refined, 2 Cor. 4. and shall be conformed to Christ's most glorious body the standard, Phil. 3. ult. and the sent thereof as the wine of Lebanon.] which was noted for the best, as Kimchi proves, and Athenaeus confirmeth. Among the Jews at this day, the women when they speak of their dead husbands, say, His scent, or his memorial is as the wine of Lebanon. Verse 8. Ephraim shall say, What have I to do, etc. Heb. Ephraim, what have I to do, etc. This some make to be the speech of God to Ephraim: as if Ephraim here were the Vocative case, and God were brought in abhorring the motion of parting stakes with idols, of sharing his glory with another. But because this, God never did, (for what communion hath light with darkness, Christ with Belial?) and because the Chaldee Paraphrast, and from him the best Interpreters supply [shall say] I take this latter to be the better translation. Here then God promiseth, first, what Ephraim shall do, or rather, what he by his grace will cause him to do: he shall utterly abominate and abandon his idols, whereunto his heart had been joined, or glued, chap. 4.17. Secondly, what he will thereupon do for Ephraim: what special favour he will show him, and what a gracious compensation he will make him, I have heard him, and observed him, etc. Ephraim now grown penitent, shall say, (See the like ellipsis supplied, Esay 5.9.) with utmost indignation and aversation, with greatest heat of anger, and height of hatred, shall he utter it. See the like, 2 Sam. 16.10. 2 King. 3.13. Matth. 8.29. What have I to do any more with idols?] Or sorrows, or bugs, those Balaams-blocks, those mammets, and monuments of idolatry, those images of jealousy, that provoke to jealousy, Ezek. 8.3. those dunghill-deities that can produce no good, hear no prayers, work no deliverance, bring nothing but evil and anguish to us. What then should we rather do, then pollute those images that we had perfumed, cast them away with detestation, as a menstruous clout, and say unto them, Get ye hence, Esay 30.22? Then will God soon say, I have heard him thus bemoaning and befooling himself. God hath a quick ear in such a case; He hath also an eye open to the supplications of his servants, in all that they call upon him for, Jer. 31.18. as Solomon telleth us, 1 King. 8.52. I have observed him.] Or fixed mine eyes upon him, with a most vigilant care, and critical inspection. It would be wide with Gods Ephraim's, and they would want many things, if he should not see as well as hear, if he should not seriously, Ephes. 3.20. and solicitously consider and care for them, above all that they ask or think, and without any monitour, aid and accommodate them. He is ofttimes better to them then their prayers: for why? The eyes of the Lord are upon the righteous, as well as his ears are open to their cry, Psal. 34.15. The Vulgar Latin rendereth it, Dirigam eum, I will direct him, as a Tutor, and Guardian doth his Pupil, his Orphan. See verse 3. He will also protect him, that nothing may be wanting to his happiness. I am like a green fir tree,] green all the year about, and of so large branches, and broad leaves thick set, that neither Sun nor rain can easily come at the wearied passenger, reposing himself under them. And whereas Ephraim might say, Here's repose, but where shall I have repast? It is added; In me is thy fruit found,] q. d. The sir-tree is indeed green, and shady, but withal barren: it bears no fruit, either ad esum, or ad usum. It boweth itself down to the earth, so that a man may easily lay hold upon the branches, saith Rabbi David, and other Hebrews. But what shall he get by that more than a green bower, a refuge from the storm, a shadow from the heat, & c? As an Ancient speaking of Ahab, describeth him sitting in his ivory Palace in Samaria, in the time of the three year's famine: He had every thing else, but wanted bread: So Ephraim here, hath shade, but can he live by that? what shall he do for food? He shall not want for that, saith God-Alsufficient: for From me is thy fruit found.] Praestò est, (so some render it) Here it is ready, and mouth-meet: Polan. Tremel. Tarnou. Tine Deo omnis copia est egestas. Bern. yea satis est (so others render it) it is enough of it, satisfactory, and proportionable to thy necessity. Yea I would thou shouldst know, that what fruit soever thou hast, or shalt bear as an Olive or Vine, verse 6. and 7. it is found in me, proceeds from me, the root of the matter is in me, as Job speaketh in another case. Verse 9 Who is wise and he shall understand these things,] A pathetical perclose, Conclusio gnomica. Exclamatio emphatica. whereby the Prophet (Oratour-like) would leave a sting in the hearts of his hearers, and so seal up, and fet on all that he had said before. Who is wise,] q. d. I could wish there were more: but I see there are not many. Store there are of fools, Stultorum plena sunt omnia, such dust-heaps there are in every corner to be found, not a few, that either know not the will of God, or stumble at it. But who hath known the mind of the Lord? Who amongst you will give ear to this? Who hath believed our report? 1 Cor. 2.16. Esay 42.23. Esay 53.1. Jer. 9.12. Juven. sat. 13. Jer. 8.9. Psal. 119.98, 99 or to whom is the arm of the Lord revealed? Who is the wise man that may understand this? Lucernâ accensa hominem quaerebat Aesopus. Jeremy was bidden run to and fro to find a man that sought the truth, chap. 5.1. Rari quippe boni. Not many wise, wise I mean to salvation, 2 Tim. 3.15. that make sure work for their souls, and draw their wisdom from God's holy word, from the Mine of the Mystery of Christ. All others are foolish people, sottish children: they have no understanding, be they never so shrewd and of deep reach for the world, Jer. 4.22. be they never so wise in their generation; the fox is so in his, and the devil in his, 1 Cor. 9.24. for when he was but young, he out-witted our first Parents, who yet were no babies, simple and weak in understanding, as the Socinians affirm them to have been, or else they would not (say they) have so sinned. A fond conceit, and without footing in Gods holy word; where we find, that they were created in God's image, Ephes. 4. which consisteth in knowledge, righteousness and holiness, as saith the Apostle. And he shall understand these things,] which none of the Princes of this world know, 2 Cor. 2.8. because their learning hangs in their light; and like Moles, they dig dexterously under ground, but are blind above ground. Sapiens est cui res sapiunt prout sunt, saith Bernard. He is the wise man that savoureth things as they are. And herein lieth the whole wisdom of a man, saith Lactantius, ut Deum cognoscat, & colat, Lib. 3. cap. 30. that he know and worship God aright, that with a practical judgement, he ponder the word and ways of God, Arist. Rbst. cap. 11. Metap. lib. 1. cap. 10. Ethic. l. 6. c. 7. & lib. 6. c. 5. Xenoph. de dict. & fact. Soc●at. in order to salvation. This is that wisdom that dwelleth with prudence, Prov. 8.12. Aristotle in many places of his works, distinguisheth between Wisdom and Prudence. Wisdom he maketh to be a right apprehending of truths in general: Prudence, an applying them to particular cases, and uses. But Socrates said, that there was no such difference: sigh He that knoweth good things to do them, and evil things to avoid them, is to be held a wise man, and none else. They may seem here, to be put for one and the same: sigh the wise man is said, not to know, but to understand, judge, and powder, and the prudent to know: teaching us, that God calls for a prudent wildom, and a wise prudence, directing the soul to an orderly carriage, and an holy care, that godliness, (which is the only wisdom) may run thorough our whole lives, as the woof doth thorough the web. For the ways of the Lord are right,] Understand it not so much of the ways of Predestination, providence, etc. wherein God walks toward us (which yet are all right and equal) as of those ways of his Will, Word, and Worship, wherein he requireth us to walk towards Him. These are called the way of God, Matth. 22.16. and the way of salvation, Acts 16.17. and the way of truth, 2 Pet. 2.2. and the right way, verse 15. and the way of righteousness, verse 21. Right these ways are called, or straight. First, because they are conform to the Will of a righteous God, which is the mensura mensurans, Non solum recta, sed & regula. the first rule of right, the standard. Secondly, because the matter of it is holy, and just, and good, a doctrine of righteousness, that teacheth us to give God his due, and men theirs. It is also pat for every purpose, Psal. 19 7, 8. Prov. 30.5. Of the Book of Psalms, Athanasius hath observed, that they are so penned, that every man may well think they speak de se, in re sua, of himself, and to his own particular necessities. Thirdly, because it rectifieth us, and transformeth us into the same image: it maketh such as deliver up themselves thereunto, to walk as patterns of the rule, as a transcript of the word, that dwelleth richly in them, and worketh effectually, as a seed of immortality. Fourthly, Psal. 125.5. Jer. because it carrieth us on in a straight line unto a right end, without crooking, or compassing about, Psal. 19.8. and 25.4. Has vias qui teru, non terit. Pray therefore as David did, Psal. 13.29. lest breaking out into byways (all which are highways to hell) or but stepping over the hedge, to avoid a piece of foul way, we brush and bruise ourselves to get in again, break our bones with David, etc. And the just shall walk in them:] Such as are just with a double righteousness, Imputed, and imparted; that of Justification, and this of Sanctification: these will choose the way of truth, Psal. 119.30. and 25.12. and be willing to walk honestly, Heb. 13.18. orderly and by rule, Gal. 5.25. accurately, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to the utmost, Ephes. 5.15. directly, and distinctly, eyeing the mark, and propounding to themselves the highest pitch, and the best patterns: often comparing themselves with the rule, laying their lives by the line, and reforming their outstraies, Psal. 119.59, 60. making it the main of their endeavour, that all their deeds may be wrought in God, Joh 3.21. Lo this is the just man's practice: and it is ●er●●opounded for a precedent. But the transgressors shall fall therein.] They perish from the way, Psal. 2.12. they stumble at the word and fall into perdition, as the Chaldee here hath it: and so show themselves to be transgressors, traitors, rebels, yea reprobates. See 1 Pet. 2.8. they stumble at the word, being aisobedient, whereunto also they were appoiinted. O fearful! A bridge is made (saith a Reverend Divine) to give us a safe passage over a river, but he who stumbleth on the bridge is in danger to fall into the river. The Word is given us as a means to carry us over hell to heaven: but he who stumbleth and quarrelleth at this means, shall fall in thither, from whence otherwise he had been delivered by it. Neither may we think the worse of the Word for this accidental effect of it upon transgressors; sigh the fault is merely in themselves: As when a lame man stumbleth in a plain path, the fault is not in the way, but in the foot. Blear eyes cannot abide the light; nor children endure honey, when they have sore mouths. The same Sun makes flowers smell sweet, but carrions stink loathsomely. Moses saved the Israelite, killed the Egyptian: and Abigail's voice, pacified David, but made Nabal's heart die within him as a stone. Oecumenius telleth us, Columbam vegetat, scarabaeum necat. De mirab. auscul. that the fragrancy of precious ointments is wholesome for Doves, but kills the Beetle. And Aristotle affirmeth, that oil of roses is deadly to Vultures, who hunt after only dead men's carcases. Christ himself, who is the Way, the Truth, and the Life, was set for the fall and rising again of many in Israel, and for a sign to be spoken against, Luke 2.34. for a But-mark, against whom his enemies should shoot the shafts of their gainsayings. To the Jews he became a stumbling-block, and unto the Gentiles foolishness, 1 Cor. 1.23. Let them alone (saith He, Mat. 15.14. concerning the Pharisees, who were offended at his say) Let them stumble, and fall, and be broken, and snared, and taken, Esay 8.15. Christ in his Ordinances, is to reprobates a rock of offence, 2 Pet. 2.8. but such a rock as that, Judg. 6.21. out of which goeth fire and consumeth them. For if any love not the Lord Jesus Christ, he is Anathema Maranatha, 1 Cor. 16.22. Behold they have rejected the word of the Lord, and what wisdom is in them? Jer. 8.9. Linea ducta mihi est, gratia, Christ, tibi. A COMMENT OR, EXPOSITION Of the Prophecy of JOEL. CHAP. I. Verse 1. THE Word of the Lord that came, etc.] See the Note on Hosea 1.1. with whom, Hierom and some other Interpreters, make this Prophet a Contemporary, for the likeness of Argument: and that common Canon of the Jew-Doctours, that the Prophet who sets not down his time, is to be held of the same time, with him that is placed before him. The Seventy set him not only after Hosea, but also after Amos and Micah: Sedar Olam Zuta. Sic Funccius Genebrard. and the ancient Hebrew Chronicle, called Sedar-Olam affirmeth, that Joel prophesied together with Nahum and Habakkuk, in the days of king Manasseh: which Drusius would prove out of Joel 3.5. Others, with more show of reason, out of 2 King. 21.10. and 23.26. Joel might very well be one of those Prophets that denounced Gods heavy judgements against judah, for the sins and abominations of Manasseh, whom some make to be his convert. For although at first the Lord spoke to Manasseh, and to his people, but they would not hearken (2 Chron. 23.10) yet the rod might set the word a-work afterwards: for Manasseh when he was in affliction besought the Lord, and humbled himself greatly (verse 12.) and joel might very well be to him a son of Pethuel, or of God's persuasion: God, by his ministry might speak to his heart, Hos. 2.14. set before him an open door, Ostium Dei. (another Etymon of the name Pethuel) Rev. 3.8. minister unto him an entrance further and further into Christ's everlasting kingdom, 2 Pet. 1.11. If any think it more likely that joel prophesied under josiah king of Judah, when that great famine fell out which is described in like terms by jeremy, chap. 14.1, 2. compared with 2 King. 23.26. I shall not strive with him. But that this Joel was the son of Samuel (here called Pethuel) a persuader of God, because what he asked of God he obtained) as R. Solomon would carry it, I cannot imagine: for that Joel was not a Prophet, 1 Sam. 8.1, 3, 5. but a corrupt Judge. Verse 2. Hear this ye old men,] Who, as ye are fittest to hear serious discourses (Aristotle excludeth young men from his Ethick-Lectures, because raw, and rash: Arist. Ethic. green wood is ever shrinking, and warping) so ye are more experienced; and yet not so wise, but that, by hearing, ye may become wiser, Prov. 1.5. Solon said, he could never be too old to learn. Julianus the Lawyer said, that when he had one foot in the grave, yet he would have the other in the school. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Solon. David Chytraus, when he lay a dying, lifted up himself to hear the divine discourses of his friends, that sat by him; and said, that he should die with better cheer, if he might die, learning something. and give ear all, etc.] Hear and give ear: draw up the ears of your minds to the ears of your bodies, Si moribundus o●iam aliquid didicisset. Melch Ad. Jer. 13.15. that one sound may pierce both. When these two words are joined together, as they are often, the matter propounded, is either very dark, or very remarkable, and commands attention, as Deut. 1.45. Esay 1.2, 10. Jer. 13.15. Hos. 5.1. all ye inhabitants of the land,] sc. of Judea, or all ye inhabitants of the whole earth, q. d. I shall speak of so great a matter, as that I could wish to be heard all the world over. And because all men love to hear news, I shall tell you that, that was never known to fall out in any age. Rem novam pollicetur emphaticoter●s quam more Rhetorico, saith Oecolampadius. Prick up your ears therefore and listen. Hath this been in your days, or even in the days of your fathers?] Was there ever such havoc made by several sorts of vermin successively, for four years together? This was the very finger of God, Exod. 8.19. all whose works (by how small instruments soever) are great, sought out of all them that have pleasure therein, Psal. 111.2. His extraordinary works especially, are to be noted and noticed; the memory of them is to be transmitted to all posterity. This shall be written for the generation to come, Psal. 102.18. They shall come and shall declare his righteousness, unto a people that shall be born, that he hath done this, Psal. 22.31. Sed vae stupori nostro. There is a woe to such as regard not the works of the Lord, neither consider the operation of his hands, Esay 5 12. that make of them but a nine day's wonderment at best, and so pass them over. Whereas every judgement of God should be a warning-peal to repentance. We be like the Smith's dog, (saith One) who the harder the Anvil is beaten on, lies by, and sleeps the sounder. Like the hen (saith Another) which loseth her chickens one after another by the devouring kite; and yet still continues to pick up what lies before her: such a deep drowsiness and drossiness of spirit, there is upon most of us. Verse 3. Tell ye your children of it, and let your children tell their children,] Heb. Cipher them up diligently, after the manner of A●ithmeticians: reckon up the several years, Deut. 19.20. with the several calamities thereof to your children and nephews; that they may hear, and fear, and do no more so. Let your woes be their warnings, your sufferings their standing-sermons; your corrections their instructions. See 1 Cor. 10.5, to 12. Greg. Mor. Ruina majorum sit cautela minorum. Hast thou marked the old-way (saith Eliphas to Job, Chap. 22.15, 16.) which wicked men have trodden, which were cut down out of time: whose foundation was overflowen with a flood, (Heb. a flood was poured upon their foundation) which said unto God, Depart from us, & c? He speaketh of those Antediluvian Atheists, buried in one universal grave of waters. See Iosh. 22.20. Neh. 13.26. jude 5, 6, 7. and learn to keep a Catalogue of God's great works, whether of mercy or judgement; yea to polish and garnish them for the use of posterity, not with vain affectation of wit, not with pedantic pomp of words, but with sobriety, and holy gravity, as here: such as may stick by our children, and leave impression. Verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Zachala. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eruca ab erodendo. Isidor. lib. 12. Orig c 5. Lecusta quaffed locae ustulans. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That which the palmer-worm hath left, hath the locust eaten,] The palmer-worm hath its name in Hebrew from shaving. (because it shaveth off the fruits of the earth.) In Chaldee from creeping: In Greek from crookning: In Latin from gnawing. The Locust hath its name in Hebrew from multitudo, wherewith the very Sun is darkened: In Latin from burning places, where it spoileth: In Greek from cropping the tops of corn, and plants, which as they fled, they fed upon. The Canker-worm hath its name in Hebrew from licking: In Chaldee from fleeing: In Greek and Latin from feeding upon the flowers of apples and other fruits. Comester some render it. Flemings call it, The preacher, a bombo quem polando edit from the noise it maketh as it flies. The Caterpillar hath its name Chasil, from wasting, because it utterly consumeth all, not only fruits and leaves, but tender boughs and branches: ita crescat oratio sicut ipsum malum, to show that as their sin increased, so did their punishment. The Lord of Hosts cannot possibly want a weapon wherewith to beat a rebel: neither may wicked men expect that He should lay down the bucklers first. To that bold question of Pharaoh, Exod. 5.2. Who is the Lord that I should obey him? God made a large reply, by his armies of locusts, lice, slies, etc. till Pharaoh was forced to answer himself, The Lord is righteous. What spoil hath been made by these despicable creatures here mentioned in other countries, Pliny recordeth. Pierius testifieth that the Egyptians made the Locust an Hieroglyphic of Famine. Plin. l. 11. c. 29 And although we find not expressly set down in the holy History, when this particular plague was executed, yet we need not doubt but it was done according to Deut. 28.38, 39 See 1 King. 8.37. Verse 5. Awake ye drunkards,] ye Ale-stakes, and Suckers (Heb. Shiccorim) that pour in heady and intoxicating drinks, such as soon lay you to sleep, and (besides) take away your heart, Hos. 4.11. rob you of yourselves, and lay a beast in your room. Portentosum sane potionis genus, saith Pliny concerning ale, Lib. 14. cap. ult. that excessively drunk, maketh men more sleepy than dormice: besides that worse sleep of carnal security, Eph. 5.14. Rom. 13.11. These therefore are here called upon to be sober and watch, (See 1 Thess. 5.6. 1 Pet. 5.8. 1 Pet. 4.7.) ye to weep and howl, to turn their laughter into mourning, and their joy into heaviness. And why? For their sin they should have done (as that drunkard in the Ecclesiastical History, that, touched with a sense of his sin, wept himself blind) but here they are sarcastically called upon to weep for their great loss, as they esteem it. Vinum merum nondum dilutum. Because of the new-wine for it is cut off from your mouth,] As many things fall out betwixt the chin and the chalice, the cup and the lip: You made account to have mouthed it, to have swilled your souls, as they say, and to have swallowed it down your wide gullets. But behold, it falls out somewhat otherwise: the caterpillar hath been before you, and left you nothing better than Adams-ale to tipple. This is cold comfort to the drunkard, whose Word is that of the Vine in Jothams' parable, Non possum relinquere vinum meum, Take away my liquor, Aug. de temp. ser. 131. you take away my life. Austin brings him in saying, Malle se vitam quàm vinum eripi, He had rather lose his life then his wine. And Ambrose tells of one Theotimus, that being told by his Physicians, that much quaffing would make him blind, Vale lumen amicum, said he, Farewell sweet eyes; if ye will not bear wine, ye are no eyes for me. This drunkard would rather lose his sight then his sin; his soul then his lust. Such kind of persons are like the Panther, which is said to love the dung of man so much, as if it be hanged on high from it, it will skip and leap up, and never leave till it have burst itself in pieces to get it: and this is the way they take that creature. God will take these natural brute beasts, made to be taken and destroyed, 2 Pet. 2.14. after another manner. He will not only cut them short enough here, Grand sign. Serag. 186. but turn a cup of fire and brimstone down their throats, Psal. 11.6. which will be worse to them then that ladle full of boiling lead, poured down the throat of a drunken Turk, by the command of a Bashaw. Verse 6. For a nation is come up upon my land,] A nation, sc. of vermin, Sic columella de apibus. Virgil. de piscib Hom. de muscis. by swarms, as vers. 9 called afterwards, an army chap. 2.11. and a people, chap. 2.2. See the like Prov. 30.25, 26. Is come,] that is, shortly shall come. Upon my land,] this glorious and goodly land, as it is called Dan. 11.16. Tarnovius makes this by a mimésis to be the drunkard's lamentation A nation is come up, etc. Strong and without number.] yea therefore strong, because without number: insuperable, because innumerable. Feeble they are, and yet formidable; because set on by God Almighty, whose warriors they are, as the Roman spoilers are called, Matt. 22.7. And perhaps the Assyrians may here be hinted at. I doubt not but the literal sense is chief intended: Neither can I concur with Oecolampadius, who holdeth it to be Propheta indignum, unbeseeming the Prophet, to preach thus concerning worms and locusts: For concerning such poor creatures deal the Prophets by the instinct of the Holy Ghost, in sundry other places, Prov. 6.6. Am. 4.9. and 7.1. Nahum. 3.15. Whose teeth are the teeth of a lion.] that is, they devour all that is in their way; as there is no standing before a lion, no not before a moth, that hath commission to crush a man, Job 4.19. Verse 7. He hath laid my vine waste] The Prophet proceeds in aggravating the the calamity, that he might make the people the more sensible. There is nothing in the world more stupid and more stubborn than a drunkard. Of such it is that that saying of an Ancient is often verified, Ablatus est à peccantibus timor, ne possit esse cautela, Fear is taken away from offenders, that there should be no caution against it. Here therefore let the words of the wise be as goads and as nails fastened by the Masters of the assemblies. Let them so preach with Peter, that their hearers may be pricked at heart Act. 2, 37. may be galled and sawed as it were Act. 7.54. may startle and tremble, as Act. 24.25. may awaken out of that dead lathergy, 2 Tim. 2.26. whereinto Satan hath cast them, and recover out of his snare, who are taken captive by him at his pleasure. True it is, we can hardly get men to believe that hell is so hot, or sin so heavy, or the devil so black, or God so unmerciful as the Preachers make him. The Lion, say they, is not so terrible as he is painted; nor is our case so dangerous as is born us in hand. Sed nos pergamus exaggerare, saith Pareus here. Let God's Ministers lay load upon men's sins, and set forth to the full the miseries that will fall upon them. The Prophets did so for temporal (as here most graphically and to the life) shall not we much more for eternal punishments? Oh (saith One) that I could get words to gore your very hearts with smarting pain: that this doctrine might be written in your flesh! and barked my figtree] Take away the bark from the tree, and the sap can never find the way to the boughs. These Vermin had barked the trees with their teeth, cast the bark out of their mouths upon the ground, and made the branches naked and all white as froth; so that the drunkards, deprived of their sweet draughts, were brought ad efflationem animae (as the Called here expoundeth Chetsephah) to an yielding up of the ghost, yea, ad laqueum & restim, as the Latins, to the very halter. Verse 8. Lament like a Virgin] Our Prophet hath done with his drunkards: and now applieth himself to the soberer sort, whom also he calleth to deep and downright mourning, in this case of common calamity; there being not any so innocent and holy, but had some hand, if not upon the greater cart-ropes yet surely upon the smaller cords that drew down dearth and judgement upon the land. lament therefore like a Virgin] betrothed, but bereft of her espoused husband, before she was married to him; So Piscator. Others understand it of her that (lately a virgin, but now new-married) passionately loved her husband and bitterly bewaileth his death; which some young women have taken so grievously, that they have refused to live any longer; but have chosen to put an end to their life and grief together, as historians testify. girded with Sackcloth] Sacco non serico, with mourning weeds as a testimony of, help to your humiliation. The dead we see, may be lawfully lamented: indeed it is one of the deuce of the dead. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Justa defunctorum. It is fit that the body, when sown in corruption, should be watered by the tears of those that plant it in the earth. Only we must not mourn in this case as heathens Without hope. 1 Thes. 4.13. Our grief must not be excessive, either for measure or continuance; Neither must we mourn so much for our friends departed, as for our sins against God. In the former case baldness is forbidden: in the later it is required Isa. 22.12. And Zach. 12.10.11.13. One poor woman weeping over Christ shall be as deeply affected as all the people were in that unspeakable loss of their good king Josiah, at Hadadrimmon in the valley of Megiddo, where Jeremiah lamented, and all the singing men and singing women spoke of Josiah in their lamentation, and made them an ordinance etc. 2 Chron. 35.24.25. Verse 9 The meat-offering and the drink-offering is cut off] Periit libatio & oblatio. This was the godly man's greatest grief, that there wanted matter of testifying their thankfulness to God in his commanded worships: and that God was so deeply displeased, as that he had deprived Himself and his Ministers of the due allowance; so that they also mourned, and could not chreefully execute their office, for lack of maintenance; for they were not of the Camelion-kind. Verse 10. The field is wasted the land mourneth] The sacrifices are not only cut off for present, but little hopes left for the future: for the field, that common store-house, that horreum unde hauriatur, is wasted: Shuddad Sadeh, there is an elegant allusion in the Original: as in the following words a Prosopopoeia not inferior to those of the Poets, as Luther and Vatablus here note. The land mourneth] By an ordinary Metaphor among the Hebrews, those things are said to mourn that are wasted, defolated, corrupted and changed for the worse. Lam. 2.8. the rampart and the wall are said to lament, Plutarch. and to languish together. When Ephestion died, Alexander not only clipped his horses and mules hair, but plucked down also the battlements of the walls of the city: because it should appear that the walls and ramparts did mourn for his death: So Esay 24.7. The new wine mourneth, the vine languisheth: all the merry-hearted do sigh. It is fit that if the land mourn, and fail of her increase, men should much more mourn and be moved with a sense of their sins, the cause of such calamities. The earth lies under a curse of barrenness, at its best Gen. 3.17. and was never so beautiful and cheerful since the Fall of Adam. At this day it lieth bedrid, as it were, waiting for the coming of the Son of God, that it may be delivered from the bondage of corruption Rom. 8.20. But in times of dearth, it seemeth to mourn more than ordinary, yea to blush and bleed. the new wine is dried up] Or is abashed: as loath to look men in the face, because not answerable to their expectation, See Esay. 33.9. the oil languisheth] Or, is sick. Corn, wine, and oil, are the main supports of man's life: all's gone. Verse 11. Be ye ashamed O ye husbandmen] This Repetition of his former exhortation is not needless: for man is a stout and stubborn creature: neither goeth any thing more against the hair and the heart with him, then to come downward, and to be so sound sensible of God's judgements, as seriously to repent. Hence St. James his extraordinary importunity in pressing this most needful but much neglected duty, chap. 4.9, 10. He knew, & so did our Prophet, that this work must be done, or else men are undone. Hence that heap of words. Se●●ca. Nunquam satis dioitur quod nunquam satis discitur. That can never be too much taught, that is never enough learned. Verse 12. The Vine is dried up, and the Figtree languisheth] God cutteth you short of all things both for necessity and delight: and this is so much inculcated, and iterated, that you may not slight it as a common occurrence: but be deeply affected with it, as a sore affliction. Verba toties repetita viva sunt, vera sunt, sana sunt, plana sunt. Let no man think that this is a superfluous tautology, Aug. or an idle repetition of the same thing. For, in sacred scripture there is not a tittle in vain: there is not an apex whereon there hangs not a mountain of fence, as the Rabbins use to say. By one and the same thing repeated, memory is helped, affection is excited, and matters of moment are better minded, Phil. 3.1. Besides, Repetitio confirmatio est, saith Ambrose, De bone Mart. c. 12. The repeating of a matter implieth 1 The infallible truth of it. 2 The inexpressible excellency of it. 3 The profitable use of it. 4 The absolute necessity of it. Aut faciendum, aut patiendum. Verse 13. Gird yourselves and lament ye Priests] Be you Pressed, and first in the practice of humiliation: Be you an example of the believers in word in conversation etc. 1 Tim. 4.12. a pattern of piety. Si vis ne flere etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Horat. Judg. 9.18. If others shall lament, you must begin to them: and say as Abimelech did to his soldiers, What ye have seen me do, make haste and do likewise: and as St. Paul doth to his Philippians, Those things which ye have both learned and received, and heard and seen in me, do; Philip. 4.9. and the God of peace shall be with you. for the meat-offering and the drink-offering, etc.] your maintenance is substracted, and (that which should more affect you) the sacred service of God is intermitted, and so the glory is departed, the daily sacrifice is neglected, which the Jews counted and called The abomination of desolation. Phineas his wife was not without natural affection 1 Sam. 4.21. but her spiritual affections prevailed. Therefore in the declaration of her sorrow, that of her father in law and husband is but once named: but twice it came in, The glory is departed, The glory is departed. All comforts are but Ichabods to a good heart without the ordinances: without the sincere milk of the word God's newborn babes cannot be quitted. Tom. 4. Oper. Lat. p. 424. I could not live in Paradise without the Word (said Luther) as with the Word, I could easily live in hell itself. Verse 14. Sanctify ye a fast] Having humbled yourselves, preach repentance to others. That's the best sermon that's digged out of a man's own breast. Sanctify yourselves first, and then prepare your brothrens, saith losiah to the Priests of his time 2 Cron. 35.6. A religious fast (for that the Prophet intends here by Sanctify) rightly observed and referred to religious ends, is both a testimony of true repentance, and a furtherance thereunto: for it cames the rebel flesh 1 Cor. 9 ult. which else will wantonise, and overtop the Spirit Deut. 32.15. And it giveth wings to our prayers, which before groveld on the ground, as it were. Fasting inflameth prayer; and prayer sanctifieth fasting. sanctify therefore a fast, call a solemn assembly] Heb. a day of restraint separating yourselves as Zech. 8.19. from all fleshly delights; amercing and punishing yourselves in that sort by an holy revenge, as Psal. 35.13. and afflicting your souls with voluntary sorrows for your sins and miseries. gather the Elders] both those qui canis & annis sunt tales, who are full of days and so of sins; and also those, that are in place of authority: whose offences have sored higher on the wings of Example, and Scandal. and all the inhabitants of the land] For as all are sin-guilty, so your unanimity and charity will further the service. All should get together in this case, and bring their buckets to quench a common fire: the more public and general the humiliation is, the more pleasing and prevalent, Judg. 20.26. 2 Chron. 30.3, 13. jon. 3.5, 7, 8. into the house of the Lord your God] which house was a type of Christ, (in whom God heareth His) and had made many promises to prayers there put up in faith, 1 King. 8.37, 38, 39 2 Chron. 6.28, 29. of the Lord your God] Yours still by virtue of the covenant: be sure to keep faith in heart, when we are at the greatest under. And cry unto the Lord] with the heart at least as Moses did at the red sea, Moses egit vocis silentio ut magis audivetur. when yet none heard him but the ear of heaven only; and as Hannah did when she uttered no audible voice, and yet poured forth her soul to the Lord with such a strange and unwonted writing of her lips, that Eli thought she had been drunk. Verse 15 Alas for the day etc.] 1 Sam. 1.15. Gr. Alas, Alas, Alas; the Vulgar Latin A, A, A, which à Lupide makes much ado about, to little purpose. for the day of the Lord] that is, The day of the greatest evils and miseries then ever hitherto they had suffered, if repentance prevent not. That they had suffered much already appeareth chap. 2.25. but those were but the beginnings of their sorrows, if they yet went on in their sins. for as a destruction from the Almighty shall it come] An Elegant Agnomination there is in the Original: together with an allusion to that tremend title of God Shaddai. The Jews (probably) boasted much and bare themselves overbold upon their interest in God almighty. The Prophet therefore tells them that God's greatest power should be little to their profit whiles impenitent: for that it should be put forth and exercised for their utter destruction. Aben-Ezra interpreteth Shaddai a Conqueror, Others a Destroyer, which a Conqueror must needs be. And hereto this text and that Esa. 13.6. do allude, when they say Shod shall come from Shaddai, Destruction from the Almighty. Here also we may learn when we are under affliction, to ascend to the first cause thereof Am. 3.6. as David did in that three years' famine 2 Sam. 21.1. See ●am. 3.38. Verse 16 Is not the meat cut off before your eyes?] Heb. before your eyes: and so it appeareth to be the Prophet's speech, and not a form prescribed by him to the people, by adding the word (saying) to the end of the fourteenth verse Cry to the Lord, saying, Alas for the day etc. And it is as if the Prophet should say; Do ye not yet see what case you are in? Are ye so stupid and so stout or sturdy, as not to stoop though starved almost? should not Vexation give understanding; Are not the fiercest creatures tamed with hard hunger? Will not men in such case buy or beg food of their deadly enemies? O brawny breasts! O horny heartstrings! yea joy and gladness from the house of our God?] All Gods services were to be performed with joy: but now, for want of corn and wine (which cheereth God and man judg. 9.13.) the daily sacrifice ceased, and all good hearts were thereby sadded. See vers. 9 with the Note. Verse 17 The seed is rotten under their clods] It lieth buried or drowned with excessive rain and moisture, corrupting the seed soon after it was sown: and that which was not so marred, was afterwards, when it came to be corn, dried up with excessive heat. The corn is withered.] So that the garners were desolated, the barns broken down for want of stuffing, and for that there was no use of them, sigh they sowed, but reaped not, Mic. 6.15. The husbandman was called to mourning, Amos 5.16, for a threefold calamity that lay upon his tillage. First, Immoderate rain, in or about seeding. Secondly, Locusts and other vermin at spring. Thirdly, extreme drought after all, verse 19, 20. Thus God followeth sinners with one plague in the neck of another, (as he did Pharaoh, that sturdy rebel) till he have made his foes his footstools To multiply sin, is to multiply sorrow, Psal. 16.4. to heap up wickedness, is to heap up wrath, Rom 2.5. I will heap mischiefs upon them, Si quoties peccent homines sua fulmina mittat Jupiter, exiguo tempora inermis er●●. Ovid. saith God, I will spend mine arrows upon them, Deut. 32.23. which yet cannot be all spent up, as the Poet feared of his Jupiter, that if he should punish men for every offence, his store of thunderbolts would be soon spent and exhausted. Verse 18. How do the beasts groun]? The wild beasts groan in their kind. The herds of cattles] home and tame beasts, as oxen, etc. are perplexed,] as not knowing what to do: 'tis the same word with that, Esth. 3.15. God had hid his face, (withdrawn his hand) and they were troubled, he taketh away their breath, (for lack of pasture) they die and return to their dust, as David telleth us in his Physics, Psal. 104.29. Epiphaxius his Physiologer reporteth of the bird called Charadius, that being brought where a sick man lieth, if he look upon the sick with a fixed and unremoved eye, there is hopes of recovery: but if he look another way, the disease is deadly. Sure it is, that if God look in mercy upon man and beast, they are cared and catered for, Psal. 36.7. and 104.27. and 145.15, 16, etc. and the contrary. yea the flocks of sheep, etc. which yet can by't upon the bare, live with a little, and get pasture, where the bigger creatures cannot come. Verse. 19 O Lord to thee will I cry.] I will, though others will not. I have called upon others to cry mightily unto thee, and to meet thee by repentance: but they ranquam monstra marina, as so many Sea-monsters, pass by my words with a deaff ear, they refuse to return: thy hand is lifted up in threatening, and will fall down in punishing, but they will not see, Esay. 26.11. they will not search, they will not have their eyes (like the windows in Solomon's Temple) broad inward: the eyes of their minds are as ill set (for this matter) as the eyes of their bodies, they see not what's within. But whatever they do, 1 King. 6.4. my soul shall weep in secret for their pride, and mine eyes shall weep sore, etc. (Jer. 13.17.) for their insensibleness of their misery. For the fire hath devoured the pastures,] that is, the immoderate scorching heat of the season. See Psal. 83.14. Jer. 17.6. Or the blasting wind, as Lyra expounds it; or the locusts, as Drusius, or God, (who is a consuming fire) by any, or all these instruments of his wrath, as Tarnovius. And the flame hath burnt all the arees of the field.] This was dreadful; but yet nothing to that conflagratio mundi, spoken of by St. Peter, 2 Epist. 3.12. when the heavens being on fire, shall be dissolved, and the elements melt with fervent heat on the heads of the wicked: who shall give a terrible account, with the world all on alight fire about their ears. Verse 20. The beasts of the field cry also unto thee,] Glocitant, a term taken from Deer: they cry as they can, they cry by implication, imploring thine help, each for himself. See Psal. 149.9. Job 39.3. Psal. 104.27. And should men be silent? For the rivers of the waters are dried up,] This maketh the Hart bray after the water-brooks, yea shed tears as hunters say the Hart will, when hot and hard-bestead for water. Hereto David seems to allude, Psal. 42.5. My tears have been my meat, etc. And the fire hath devoured the pastures of the wilderness.] This had been said before verse 19 The reason of such repetitions, see above in the Notes on verses 11, 12. Neither let this last exaggeration of the common calamity, by that which befell the bruit beasts, seem superfluous. For whereas the security and obstinacy of most men is such, that they take little notice of present pressures, but promise themselves peace and safety, whatsoever God by his servants shall say to the contrary: it is but needful surely, that their danger should be inculcated, and their calamity set out, and set on with utmost importunity, and vehemency. CHAP. II. Verse 1. BLow ye the trumpet in Zion,] Idem aliis verbis repetit, saith Mercer here. The Prophet repeateth the same as in the former Chapter; only in other words, more at large, and after another manner: pressing the people further to the practice of repentance by many sweet promises of the blessings of this, and a better life. Our Prophet may seem to be of the same mind with Tertullian, who said that he was nulli rei natus nisi poenitentiae, born for no other end, but to repent, and to call upon others so to do. Tot autem verbis & figuris ntitur, saith Luther, he useth so many words, & figures, because he had to do with a people that were harder than rocks, Jer. 5.3. as also, because there is an absolute necessity of repentance. Aut poenitendum, aut pereundum, as our Saviour tells his Disciples twice in a breath, Luke 13.2, 5. The Prophet had urged them hereunto from the evils they felt, or feared, chap. 1. Pain and penitency are words of one derivation: God plagueth men that he may make them cry Peccavi: not Perij only, I am undone, as Cain; but peccavi, I have done very foolishly, as David. The seventeen first verses of this Chapter, are Hortatory; the rest Consolatory. The day of the Lord cometh; therefore Repent. This is the sum of the exhortation. It cometh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herod. and that instantly; Give warning therefore: God loveth to foresignify, (saith the Heathen Historian) and to premonish, before he punish. He dealt so with Cain, to whom he read the first lecture of Repentance, Gen. 4. as he had done of Faith, to his father Adam, in the Chapter before. He dealt so with the old world, with the Sodomites, Ninevites, etc. Sound an alarm in my holy Mountain,] Ring the bells backwards, (as amongst us they do) the house is on fire; the enemy is at hand. Let all the inhabitants of the land tremble,] and take course to prevent, or mitigate the ensuing mischief; to cut the cart-ropes of sin, that pull down wrath upon the land. for the day of the Lord cometh, for it is nigh at hand.] An end is come, is come, is come, as Ezekiel hath it, chap. 7.6, 7. I will overturn, overturn, overturn, as the same Prophet hath it elsewhere. Ezek. 21.27. and 10. Should we then make mirth? as it is in the same Chapter: should we sleep upon a mast-pole, dance upon a weathercock? go hallowing and hooping to the place of execution? Verse 2. A day of darkness, and of gloominess,] Jest they should imagine it to be some light matter, that hath been, and is still threatened, he sets forth to the life, the bitterness of that day, so lowering and sightless, that it can hardly be called a day: a dark and doleful doomsday it will be to the impenitent, infaustus & infelix, dismal and dreadful. What better can be expected by those Tenebriones, that delight in the deeds of darkness, and are acted by those Rulers of the darkness of this world, Ephes. 6.12. the Devils, whom they follow as they are led, 1 Cor. 12.2. till they fall into outer darkness, even that darkness beyond a darkness, (as the dungeon is beyond, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or below the prison) where they shall never see the light again, till they see all the world on a light fire. Let those Lucifugae look to it, that love darkness better than light: for, besides what they meet with here, they shall one day have their bellies full of it in that dungeon of darkness. Exod. 19.15. A day of clouds and of thick darkness,] Caused by that huge army of Locusts, etc. coming in great swarms, Postera vix summos spargebar lumina montes Orta dies. Virg. Lux subit, & primo feriente cacumina sole. Ovid. and darkening the air. as the morning spread upon the mountains,] i. e. long, lateque, far and near, all the country over, and that in an instant: even as the Morning spreadeth abroad upon a sudden over the tops of hills, though they be a great way off. Hereby is imported, that the calamity here threatened, is such as they can neither avert, nor avoid: Irretensibilis est, saith Luther. A great people and a strong,] So the Locusts are called. See Chap. 1.4, 5, 6. not without some respect to the Chaldeans, that should afterwards carry them captive, as Hierom here glosseth. there hath not been ever the like,] sc. in the land of Judea, nor of the like continuance. See chap. 1.2, 3. even to the years of many generations.] Heb. of an age, and an age; so Deut. 32.7. Joel 3.20. This assureth us of the greatness of this people's sin, sigh they were so signally punished: for God doth not use to kill flies with beetles, as they say. Verse 3. A fire devoureth before them, and behind them a flame burneth,] Such waste these vermin shall make: like as it is said of the great Turk, that wherever he sets his foot, there never grows grass again; he doth so eat up the countries where he comes with his huge armies. And the late Lord Brook, Pag. 47. in his discourse of Episcopacy noteth, that that unhappy proverb amongst us was not for nought, The Bishop's foot hath trodden here. In Biscay, a Province of Spain, they admit no Bishops to come amongst them: and when Ferdinand the Catholic K. came in progress hither, accompanied amongst others by the Bishop of Pampelune, Heyl. Geog. pag. 55. the people arose in arms, drove back the Bishop, and gathering all the dust, on the which they thought he had trodden, fling it into the Sea. What fires they kindled here in Queen Mary's days, devouring six or seven hundred at least of God's faithful witnesses in five year's space: And what work they made in our remembrance throughout the three Kingdoms, to the embroiling of all, and their own utter ruin, I need not relate. That renowned Author , had told them time enough, L. Brooks discourse of Episcop. 39 (but that they were destined to destruction) that if they forbore to touch the supreme Authority of the Land, which they affected, it was but as once Mercury spared Jupiter's thunderbolts, which he durst not steal, lest they should roar too loud, or, at least, burn his fingers. The land is as the garden of Eden,] i. e. of all kind of pleasures and delights. Eden inde, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See Gen. 2.8. and 13.10. Strabo speaks spitefully of the land of Canaan, as if it were a dry, stony, and barren country, not worth the seeking after. Rabshaketh shows more ingenuity than this, Strabus & pravus Strabo (as one therefore calleth him) 2 King. 18.32. Tacitus commends it for a fertile soil: so doth Pliny: but above all, the holy Scripture setteth it forth to be Sumen totius orbis, Heidfeld. a land flowing with milk and honey, etc. Exod. 3.15. Deut. 32.13. and behind them a desolate wilderness.] Not such a wilderness as yielded pastures, and habitations for shepherds, chap. 1.19, 20. but utterly desolate, and therefore unhabitable, as under the Torrid Zone. No place can be so pleasant, but sin can lay it waste. A fruitful land turneth the Lord into barrenness, for the wickedness of them that dwell therein. Psal. 107.34. There is no foot-step left at this day of that gallant Garden, planted by God himself: or if any, cecidit rosa, sit spina; the place remains in the upper part of Chaldea, but not the pleasantness of the place. The like we may say of Sodom, of Jerusalem, of Greece, of Asia the less, of Germany, Ireland, etc. England hath hitherto subsisted merely by a miracle of God's mercy, and by a prop of his extraordinary patience: The Lord continue it to the glory of his Name, and the good of his poor people. Fiat, fiat. Verse 4. The appearance of them is as the appearance of horses: and as horsemen,] i. e. the Locusts, and other Infects come on amain: they march with much nimbleness and swiftness. An horse is a warlike creature, full of terror: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pausan. so swift in service, that the Persians dedicated him to their god, the Sun, as the swiftest creature to the swiftest god. See Job 41.20. Prov. 21.31. In Persia they do all, almost on horseback: they buy, sell, confer, but especially fight on horseback to this day. So they did of old; and so did the Chaldeans, from whom they took the Monarchy. These were horsemen, and not as horsemen: this place therefore is properly and principally to be understood of the locusts. Confer Rev. 9.7. Verse 5. Like the noise of charets on the the tops of mountains,] Not only on the tops of standing-corn, (as other Locusts, which therehence also have their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but as the hurry of charrets in stony places, Rev. 9.9. For in that book of the Revelation, the Penman borrows all the elegancies and flowers of the old Testament, thereby to set out the story of the New in succeeding ages: as herehence the Popish Priests are fitly called Locusts for their numerosity and voracity, Rev. 9.3. They are also likened unto horses (verse 7.) fed and fierce to run, and rush into the battle, not without noise: Like the noise of a flame of fire that devoureth the stubble, Eccles. 7.6. Or the rattling of the jumping charet-wheels, Nahum 3.2. as a strong people set in battle array,] In a bloody fight between Amurath the third, King of Turkey, and Lazarus Despot of Servia, many thousands fell on both sides. The brightness of the armour, and weapons, was as it had been the lightning: the multitude of lances, and other horsemens-staves shadowed the light of the Sun: arrows and darts fell so fast, that a man would have thought they had poured down from heaven. The noise of the instruments of war, with the neighing of horses, and out-cries of men, was so terrible and great, that the wild-beasts in the mountains stood astonished therewith: Turk. hist. fol. 200. and the Turkish Histories, to express the terror of the day, vainly say, that the Angels in heaven, amazed with that hideous noise, for that time forgot the heavenly hymns, wherewith they always glorify God. Verse 6. Before their face, the people shall be much pained,] This is a confirmation of the former assertion: the people when they shall see those swarms of Locusts, etc. mustering and marching in the air, they shall be much pained (as a travelling woman is) pangs and sorrows shall take hold of them, their faces shall be as flames, Esay 13.8. for fear lest they should light on their country, and lay all waist. all faces shall gather blackness.] Pallorem, paleness, so Castalio rendereth it: a blackish lead-like-palenesse, such as is on sooty-pots. (the Original here is, hath gathered a pot, Nigricantem colorem significat. Mercer. that is by a metonymy, a pot-like-blacknesse) See Nah. 3.10. Jer. 30.6. Psal. 68.13. where, by blackness (such as slaves and scullions contract by lying among the pots, and smoky, and sooty chimney-corners) is set forth the exceeding great fear, and affliction that God's people are oft in: and from whence he graciously promiseth to deliver them that trust in him. Such shall not be afraid— whose heart is fixed, trusting in the Lord. It was fear that now caused (the natural heat and the blood retiring to the heart, to receive it, as in a sudden surprise, the soldiers run to the Castle) paleness and blackness of face. It was hunger afterwards, that burned them, Deut. 32.24. and made their visages blacker than a coal, (as Lam. 4.8.) or darker than blackness, as the Original hath it. Verse 7. They shall run like mighty men,] Horribiles, fortissimi ut Gigantes. They shall strike terror into others, Oecolamp. as in the former verse: but themselves, as Giants and Conquerors, shall overrun all, with incredible swiftness and prowess. Strong soldiers have strong sinews: and thence their speedy marches, and quick dispatch. 2 Sam. 2. 18● Asahel was light of foot as a wild-Roe. Aehilles is every where by Homer called Swift-footed. Alexander the Great, being asked how he so quickly conquered so many countries? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, By my nimbleness. Caesar, in omnia praeceps, saith Lucan, he passed the Alps, and was at Rome with a trice, as they say. His Word was, Veni, vidi, vici, I no sooner came, but I overcame. He is said to have taken a thousand Towns, conquered three hundred Nations, took prisoner one million of men, and to have slain as many. What a deal was done by Joshua in a short space at the conquest of Canaan? Charles the fifth, Emperor of Germany, is reported to have won in the Indies, by his Captains and Commanders there, Tukr. Hist. 28. Kingdoms, in 28. Battles. Bajazet the Great Turk, for his swiftness and fierceness, was surnamed Gilderun, or lightning. To such worthy Warriors, ready and speedy, prompt and present, are these Locusts, Gods armed soldiers, here compared, They shall run like mighty men, they shall climb the wall like men of war, that cannot be kept out, that will not be worsted. They shall march every one (Heb. man) on his way,] though many, yet they shall not one hinder, or hurt another, but hold a comely equipage, keep rank and file, observe the laws and rules of discipline, and so Conjuncti pollent etiam vehementer inertes. They go forth all of them by bands, or gathered together, saith Solomon, Prov. 30.27. So do those Locusts in the Revelation: the Popish Clergy under their King, the Destroyer, Rev. 9.11. Locusts they are fitly called, for their numerosity and voracity. The Jesuits alone have sometimes 200000. scholars. And how they feed on the fat and drink the sweet where they swarm, who knows not? they shall not break their ranks] Or, writh and pervert their paths, Sic & R. Abrab. in Comment. as Aben-Ezra out of the Arabic idiom rendereth it. Hierom testifieth that He and others saw in Judea troops of Locusts flying in so even an order, ut nè puncto quidem aut ungue teausverso declinent ad alteram, that you could not say they broke rank at all; tanto ordine & dispositione jubentis Dei volitant, saith He, Psal. 47. so strict and beautiful discipline there is in God's whole army, to whom belong the shields of the earth, the Militia of the whole world. Verse 8 Neither shall one thrust another] Or straiten another. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to press and persecute, seems to come from this Hebrew word Dakag. The Prophet still alludeth to the manner of marshalling armies in such sort, as that neither may the soldiers hinder one another, nor the enemy have any advantage to break in upon them. Exercitus pulchre dispositus, & amicis pulcherrimus videtur, & hostibus inexpugnabilis, saith Zenophon; that is, In Oeconom. A well-ordered army seemeth both beautiful to their friends, and invincible to their enemies. They shall walk every one] Heb. Man, Mighty man q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vir validus Mesillah Via trita. Each locust shall walk and stalk, as a strong lusty man in his trodden tract, in the path that God hath put him into, and shall hold to it. and when they fall upon the sword] Heb. the long sword, or javelin, they shall not be wounded: as if they were unwoundable, or shot-free, as the Poet fabled of Achilles, and as the Persians, vanquished by the Athenians at the field of Marathon, cried out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stobaeus. We fell them, yet they fall not: we then wound, And think them dead, but they are safe and sound. Verse 9 They shall ●un to and fro] As soldiers do when they have taken a town by assault, and have leave to plunder. En victoriam & hostilem insultationem, saith Mercer here. See the lively portraiture of Victory and Triumph. they shall ru● upon the 〈◊〉] After they have scaled it (as afore) they shall walk or run upon it as Conquerors, without fear of an enemy: Alexander the great would do so. they shall climb up upon the houses] No longer now the owner's castles: for they shall be ferrited out of their retiring rooms, or forced to do as Sardanapalus the Assyrian Monarch did; who, straighted by the enemy, sacrificed himself with his wealth and wenches to Vulcan in a wood-pile, (as One phraseth it) in his royal palace. they shall enter in at the windows, as a thief] whose property is 1. to climb up some other way, and not to enter in by the door joh. 10.1. death also getteth in by the windows and that way entereth into palaces jer. 9.21. so doth Satan (that thief of the truth, as Basil calleth him) wind himself into the soul by the eyes, those windows of wickedness and loopholes of lust. 2. to rifle and ransack, and leave little enough behind him. What clean-work these insets made, see before chap. 1.4. and take notice what great matters God Almighty can do by the most contemptible creatures. Quid ciniphe vilius, saith Philo the Jew, what can be base than a louse? and yet all the strength of Egypt was brought down by that despicable vermin? Pliny in his eight book and twenty fourth chapter tells us out of Mr. Varro, that a great town in Spain was undermined and overturned by coneys; Clara exitii documenta sunt ex contemnendis animalibus. Plin. Munster. Cosmogr. An. Dom. 969. another in Thessaly by Moles: a third in France undone by Frogs: a fourth in Africa by Locusts: a fift in Italy by Serpents etc. Who hath not heard of Hatto, that merciless Archbishop of Ments devoured by Mice, though he had motted up himself against their invasion in an Island? God cannot possibly want a weapon wherewith to beat his Rebels. Verse 10 The earth shall quake before them etc.] Tragicis figuris calamitatem amplificat, saith Luther here. By such tragical terms the Prophets use to set forth an horrible desolation, such as first the Assyrians and afterwards the Romans brought upon the Jews: the Turks and Saracens upon the Christian churches whether there were any such earthquake or stupendious concussions of the heavenly bodies as is here described, is uncertain. Strange forerunners there were both in heaven and earth of the last destruction of jerusalem, as Christ also had foretold. In the days of justinian the Emperor, Mr. Clerk in the life of Justinian pag. 67. the Sun for the greatest part of an year gave so little light, that it was but equal to the light of the Moon, the sky being clear without clouds or any thing to shadow it: after which, there followed a great famine, and much war and bloodshed. the Sun and the moon shall be dark] Wondrous expressions to meet with their wondrous stupidity. The Hebrew Doctors (and Oecolampadius much disliketh it not) allegorise the text; and by the earth understand the common people, by the heavens the Grandees, by the Sun and Moon the king and kingdom, as by the Stars those of indifferent rank, all which are woe begun (as they say) by reason of the present calamities: as when upon the death of Prince Henry, Great Britain was said to be all in black; and as Demades was wont to say of the Achenians, nunquam eos sapere nisi pullis vestibus indutos that they were never so wise, Plu●arch. as when they were in mourning weeds. Verse 11 And the Lord shall utter his voice before his army] In the head of his army, as Generals use to do for encouraging the soldiers. A General should be like Quintilians' Orator, Vir bonus, dicendi peritus, both valiant and eloquent, as was Cato Censorius, Si actu ejus penitus ignorasses, per linguam tamen militem esse diceres, ut quidam de Caesare. Optimus Orator, Optimus etiam Imperator saith Pliny: and Julius Caesar, and Hunniades, who were Masters of speech as well as men of their hands: So was Joab David's General, of whose speech to the army 2 Sam 10.12. Pelican saith, Non potuit vox Duce dignior cogitari, A braver speech could not have been uttered by the mouth of a mortal. But here God himself uttereth his voice before his army: for the Lord is a man of war Exod. 15.3. a Victor of wars (as the Chalde there hath it) and what wonder sith the voice of the Lord is powerful, the voice of the Lord is full of Majesty. Psal. 29.4. he sets on and gives the signal of the battle to these Locusts, he puts spirit into them and cries Courage, my hearts: and thence it is, that they are so valorous and victorious. for his camp is very great] His camp these Locusts are called, though they knew it not. He hisseth for the Fly of Egypt and for the Bee, that is in the land of Assyria. And they shall come and rest all of them in the desolate valleys, etc. Esa. 7.18, 19 The Assyrian, is the rod of God's anger, and the staff in his hand. I will send him saith the Lord, against an hypocritical nation, to avenge the quarrel of my covenant. Howbeit he meaneth not so, neither doth his heart think so etc. Esay. 10.5, 6, 7. But it is here, as when in applying of horseleeches, the Physician seeketh the health of his patient, the leech only the filling of his gorge. Almighty God as he disposeth and ordereth membra culicis & pulicis, as Austin hath it, the members of the meanest creatures: so by the same power and providence, he over-ruleth all their motions, to his own glory. for he is strong that executeth his word] Or, that thing is strong, that weak Locust, set a work by God, shall do his will vigorously (and not faintly as Jer. 48.10.) shall go through stitch with it, and none shall hinder it. for the day of the Lord is great and very terrible] Tremble therefore and humble under this mighty hand of God: let this earthquake work in you an heart-quake, these horrible commotions and calamities draw from you a shower of tears, or at least a storm of sighs for your sins: unless ye hold it better to be carnally secured then sound comforted. who can abide it?] Or else avoid it, otherwise then by repentance? Am. 8.12. Fly, Dr. Reinolds saith a Reverend man, from God's anger to God's grace. Blood-letting is a cure of bleeding: and a burn a cure against a bourn. Running to God is the way to escape him: as to close, and get in with him that would strike you, doth avoid the blow. Verse 12 Therefore also now saith the Lord] Now though it be late first, and, as you may think, Nunquam sero si serio. too late. Now, though the dreadful day of the Lord be very near at hand: yea though the Locusts be already come, as Kimchi senseth it. Oh that ye would know at the last in this your day of grace, the things that belong to your peace, before the gate be shut, the draw-bridg taken up, the taper burned out etc. Behold now is the accepted time: behold now is the day of salvation, 2 Cor. 6.2. The Apostle (after the Prophet Esay) purposely beateth upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if he should say, Now, or never; sigh thou mayest, the very next minute be cut off by the stroke of death from all further time of repentance and acceptation. Up therefore and be doing: It is the Lord himself that thus saith, Turn ye even to me,] Vsque ad me, altogether as far as to me: Stultitia semp●r in ●p●t vivere. Sen. give not the half turn only: begin not to repent, and then give over the work. Some are ever about to repent, but they can never find time, and hearts to set seriously about it, to do it in good earnest. Some wamblings they have, as I may say, and some shortwinded wishes, some kind of willingness and velleity, but it doth not boil up to the full height of resolution to return. The Prodigal changed many places, ere he came home. Many came out of Egypt, that yet never came into Canaan. with all your heart,] with the heart, Jer. 4.14. Prov. 23.26. and with the whole heart, in opposition to a divided heart, Hos. 10.2. a double heart, Jam. 4.8. a heart, and a heart, Psal. 12.2. This whole heart, is elsewhere called, a true heart, Heb. 10.22. a perfect heart, 2 Chron. 16.10. truth in the inwards, Psal. 51.6. where there is an unfeigned faith, 1 Tim. 1.5. laborious love, 1 Thess. 1.3. sound and cordial repentance, as here, undissembled wisdom, Jam. 3.17. such holiness as rendereth a man like to a crystal glass with a light in the midst of it, doing the truth, Job. 3.21 and having his works full, Rev. 3.1, 2. being a true worshipper, Joh. 4.24. an Israelite indeed, joh. 1.47. God, he knows to be just, and jealous: he will not endure corrivals, or compartners in the kingdom. His jurisdiction is without peculiar: he will not divide with the Devil. Be the gods of the Heathen good-fellows? saith One; the true God is a jealous God, and will not share his glory with another. He must be served truly, that there be no halting; and totally, that there be no halving and with fasting, weeping, and with mourning.] with deep, and downright humiliation, suitable to your sins as Ezr. 9.6. ye have inveterate stains; such as will not be gotten out, till the cloth be almost rubbed to pieces. Satan hath entrenched himself in your hearts, and will not be gotten out, but by fasting and prayer. Fasting, is of itself but a bodily exercise, and meriteth nothing; for religion consisteth not in meat and drink 〈◊〉 the belly full or empty, Rom. 14.17. Col. 2.23. But fasting is a singular furtherance to the practice of repentance, and the enforcing of our prayers. ●ee Ezr. 8.21. As full feeding increaseth corruption, jer. 5.7, 8. so religious Abstinence macerateth, tameth, and subdueth the Rebel Flesh, 1 Cor. 9.27. giving it the blew-eye, as there, and 2 Co●. 7.11. so that not the body so much, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as the soul is made more active by emptiness. Fasting days are soul-fatting days, they fit men for conversion as here, and make much to the humbling of the spirit; hence they are called days of humiliation, and of self affliction, Levit. 16.31. and 23.37. and with weeping, [Drown your sins in a deluge of tears; cleanse your wounds by washing in this precious water: quench hell fire with it, kill the wo●m, fetch out sins venom: there's a healing property in these troubled waters. Tears of vine-branches are said to cure the leprosy, and the Olive is reported to be most fruitful, when it most distilleth. These April showers bring on May-flowers, and make the heart as a watered garden; or as some faces appear most oriently beautiful, when most bedewed with tears. Peter never looked so sweetly as when he wept bitterly. David never sung more pathetically then when his heart was broken most penitentially, Psal. 6. and 51. when tears in stead of gems were the ornament of his bed, as Chrysostom speaketh. Marry Magdalen (that great weeper) as she made her eyes a fountain to wash Christ's feet in, so she had his wounds as a fountain to bathe her soul in; yea she had afterwards the first sight of the revived Phoenix, whom she held fast by those feet, that had lately trod upon the lion, and the adder, etc. and with mourning.] This is added, as a degree beyond the former. Men may fast, and yet find their pleasures, Esay 58.13. weep out of stomach as Esau, or compliment, as Phryne the harlot, who was surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, weep-laugh, because she could easily do either: and as among the Brasileans, Magirus in G●●gr. flerent oculos erudi resuos, Ovid. tears are for a present salutation, and as soon gone, as if they had said, How do ye? What is an humbling day, without an humbled heart? not only a religious incongruity, but an high provocation; like Zimri's act, when all the Congregation were weeping, before the door of the Tabernacle. Here therefore the Lord calleth to mourning, funerallmourning, Nudaque marmoreis percussit pectora palmis. Ovid. In gloss. margin. as the word signifieth: with tabring upon the breast, Nah. 2.7. smiting on the thigh, Jer. 31.19. beating on the head, face, and other parts, sicut mulierculae in puerperio facere solent, saith Luther there. See Esay 32.11. and 22.12. Sorrow for sin must not be slight and sudden, but sad and soaking: the heart must be turned into an Hadadrimmon, Zech. 12.10, 11. where the Prophet seems in a sort, to be at a stand, for comparisons fit enough, and full enough, to set forth their sorrow, who looking upon Christ whom they had pierced, felt the very nails sticking in their own hearts, as so many sharp daggers, or stings of scorpions. The good soul (say the Schoolmen) seethe more cause of grief for sinning, then for the death of Christ: because therein was aliquid placens, something that pleaseth: but sin is simpliciter displicens, simply displeasing. So that God's mourners need not send for mourning women to teach them to mourn, as Jer. 19.17. but rather have need to be comforted, lest they should be swallowed up with overmuch grief, 2 Cor. 2.7. and lest Satan get an advantage against them, verse 11. by mixing the detestable darnel of desperation, Act. & Mon. with the godly sorrow of a pure penitent heart, as Mr. Philpot Martyr speaketh. Verse 13. And rend your heart and not your garments,] i. e. not your garments only, Schindler. which was gestus perturbationis, among the Jews, a gesture usual with them, to set forth the greatness of their grief and displeasure; as 1. At funerals, and loss of friends, Tumpius Aeneas humer●● abscinaere vestem Auxilioque vocare Deos, & tendere palmas. Virg. Aeneid. as Gen. 37.2. In case of blasphemy, as 2 King. 18.3. In time of common calamity, Esth. 4.1. Godly sorrow for sin should exceed all other sorrows whatsoever, both in intention, and extension: the whole soul sending continual streams into it out of every faculty. And hence it is that the Prophet here calleth upon them to Ront, and as it were to discontinuate their hearts, Cor integrum, cor scissum, the broken heart is the only sound heart: and to rend the garment, and not the heart, is as very a juggle as that of Players, who seem to wound themselves, but do not; and make a show of thrusting themselves thorough their bodies, but the sword passeth only thorough their clothes. Stage-players can act to the life those whom they personate; yea outstrip them in outward actions: so do hypocrites the true Christian. 2 Cron. 34.27 Doth good Josiah melt at the menaces of the law, and weep, and rend his clothes, and humble himself? wicked Ahab will, also in like case, 1 King. 21.27. rend his clothes, put sackcloth upon his flesh, fast, lie in sack cloth, and go softly and heavily, as sorrowful men and mourners use to do. Doth the Publican fix his eyes on the ground? those hypocrites in Esay will hang down their heads as bulrushes. Doth holy Timothy weaken his constitution with religious abstinence? the false Pharisee will not only weaken his constitution, but whither and disfigure his complexion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he may appear to men to fast, Matth. 6.16. Such pains men will be at for applause, for a little stinking breath; which yet cannot blow one cold blast upon them, when they shall be frying in hell for their seemingness. Rend therefore your hearts, saith the Prophet: break up your fallow-ground, circumcise yourselves to the Lord, and take away the filthy foreskin of your hearts, Jer. 4.3, 4. wash them from wickedness that ye may be saved, verse 14. Be ye active, and voluntaries in your sorrows for sin. Virtus nolentium nulla est; Feigned and forced grief is nothing worth. Judas grieved, confessed, restored, and yet miscarried. He went not forth, as Peter, to weep bitterly: he did not cast himself: into heaviness, as jam. 4.9, 10. It was fired out of him, as sweet-water out of roses. It was squeezed out of him, as Verjuice out of crabs. God's people are commanded to afflict themselves with voluntary sorrows, Leu. 16. to loath themselves for all their abominations, Rom. 8.13. Ezek. 16. to mortify the deeds of the body by the spirit, to do it with their own hands: and not to give over the practice of it, till they feel their hearts to ache, and quake within them, yea to fall asunder in their bosoms, like drops of water. See all this done by David, after he had numbered the people, 2 Sam. 24.10. Some shadow of it we have in the example of Epaminondas the Theban General, who the next day after the Victory and Triumph, went drooping and hanging down his head: and being asked, Plutar. why he did so? he answered, Yesterday I felt myself too much tickled with vainglory: therefore I correct myself for it to day. 2 Sam. 24.10. Expounded. But we have a better example in holy David, whose heart smote him, saith the Text, and made him smart inwardly. He was not yet smitten, either by God's hand, or the Prophet's reproof (as afterwards) but his sanctified conscience did its office of a faithful Monitour, and household Chaplain: his heart misgave him. Bee-masters tell us, that those are the best hives, that make the greatest noise. Sure it is that that's the best conscience, that suffers not a man to sleep in sin. David's heart smote him. But for what? for numbering the people. It was for his own sin, for a small, for a secret sin, for a failing in the manner only. David knew that a man may die as well of an inward bleeeding, as of an outward hurt. The good soul is oft afflicted for failings in that holy duty which others applaud and extol. And David said unto the Lord: he could not rest till he had opened his mind unto him by confession and supplication, and so got a vent to his troubled spirit: as when a sore is opened, there is ease immediately. To God therefore he addresseth himself, not to men (as Judas did and Papists do, and many amongst us being in pain of conscience will rather shark for ease, then sue for pardon,) and acknowledgeth with aggravation the iniquity of his sin, the sinfulness of it as Paul's expression is Rom. 7.13. Psal. 32.3. (for sin is so vile that he could call it no worse then by its own name) I have sinned greatly in that I have done: his sin swelled like a toad in his eyes, and he spat it out of his mouth with utmost indignation. He confesseth sorrowfully, but not desperately, as judas: for he both cries for pardon. Take away the iniquity (for as for the punishment how he stood affected see verse. 17. Let thine hand, I pray thee, be against me, and my father's house) and concludeth himself God's servant, yea proveth himself so, (as some godly learned think,) by those following words, For I have done foolishly; q. d. If I deserve not to be called God's servant in regard of my late sin (and indeed God calls him but plain David verse. 12. Go and say to David, not to my servant David, as at other times,) yet at least in regard of my later service of confession joined with Reformation; for now I see I have done very foolishly, who once thought I had done wondrous wisely and politicly. and turn unto the Lord your God] Of turning to God see at large, the Note on Zach. 1.3. Here it is prescribed as a remedy against God's wrath, and pressed again and again, to show the necessity of doing it, or we are utterly undone. So elsewhere, Turn you, turn you, why will you die? except ye repent, ye must needsly perish. Aut poenitendum aut pereundum, Either you must turn on earth, joh. 3.3. or burn in hell: be born again, or ye cannot see the kingdom of God. Heaven was too hot to hold the Apostate-Angel. And although the devil could get into paradise: yet no unclean thing ever got into heaven. No dirty dog may trample on that golden pavement. The pure in heart only can see God, as whole eyes can look upon the Sunbeams, and as transparent bodies receive the light. Turn you therefore unto the Lord, If a man see a Lion or a burning fire before him, he will make some shift to turn another way. So here: bias, for there is no safety in going forward: sigh our God is a consuming fire: and as a roaring lion will tear, and rend the cawl of our hearts in sunder Hos. 13.8. if we rend not our hearts, and turn unto him. By turning may well be here meant Reformation, that Repentance from sin (as Humiliation before required, is in scripture called Repentance for sin) for it is not enough to mourn unless we mend also, to bewail our wickedness, but we must embrace better courses, Jer. 26 13. Esa. 1.16. Mat. 3.8. Rom. 12.9, & 13, 11. Eph. 4.22. God for this cause gives us the light of Nature and Scripture, besides other means, and time enough. Had he given us but one Prophet only, and but forty days, as he dealt by Nineveh, we should have done it as they did. How much more now that we abound with leisure (read Jezebels sin and sentence Rev. 2.21.) and have so many Prophets rising up early and speaking to us, job. 13.4. Turn ye again now every one from his evil way Jer. 25.4, 5. what will become of us if we refuse to be reclaimed, hate to be healed. This one Prophet here fills his mouth with arguments. First, it is not to a tyrant or a stranger that you are exhorted to turn, but to the Lord your God, to him that is your head, husband, father, who hates putting away, having once betrothed you to himself in righteousness and in judgement, and in loving kindness, and in tender mercy's Hos. 2.19. Next, This Lord our God is, for his sweet and patiented nature here set forth to be Gracious, and will therefore love you freely Hos. 14.4. Merciful, and will therefore pity your misery: Slow to anger, or not apt to snuff, but a master of his wrath Nah. 1.2. and one that can bear more than any other whatsoever Mic. 7.17. And, Bagnal Chemah. of great kindness] or Much in goodness, doing good to the evil and unthankful, as our Saviour yokes them. and repenteth him of the evil] A little punishment being enough to a father for a great fault, Pro peccato magno paululum supplic●i satis esto patri Terent. Where note, that God's repentance is not a change of his will, but of his work only: and so he reputes for his people, when he seethe their power is gone, Deut. 32.36. when there is dignus vindice nodus, an extremity fit for divine power to interpose: when the enemies are ready to devour the church or Satan to swallow down God's child in despair, his bowels work, he can hold no longer, but cries Save my child, save my church &c Jer. 31.20. than he sends out his Mandamus for deliverance, Psal. 44.4. than he comes with his Non obstante as Psal. 106.8. Isay. 57.15 Now who would not return to such a God? and what heart can resist such powerful Rhetoric? An heap of words we have here (taken for most part out of Exod. 34.6.) and all to draw out faith, and encourage those that have any mind to look toward God. It is no such easy thing to believe, as fond folk conceit; and to comfort a conscience cast down in the sense of sin and fear of wrath is no less difficult, saith Luther, then to raise the dead from the grave. If men fear they shall fail of mercy upon their return to God. Either they will fall into dedolency or despair. But persuade them once of the goodness of God, and it will lead them to repentance; Rom. 2.4. Let them see that in their father's house is bread enough, and they will home immediately: that God will abundantly pardon, and he shall have suitors great store. Esa. 55.7. The sweet and gracious nature of God should be as a perpetual picture in our hearts; and an effectual motive to make men turn unto him. Verse 14 Who knoweth if he will return and repent etc.] Hitherto the Prophet had argued from God's gracious disposition: now here from his courteous and bounteous dealing with his converts. who knoweth if etc.] This is not the speech of one that doubteth and is uncertain (as was that of D●vid 1 Sam. 12.22. who can tell whether God will have mercy on me, that the child may live?) but of one earnestly affirming and avouching, as was that of Mordecai Esth. 4.14. And who knoweth whether thou art come to the kingdom for such a time as this? q. d. 'Tis sure thou art. And it is no less sure that if men Turn to God, he will turn to them Zach. 1.3. and that whithersoever he comes, ●e leaves a blessing behind him. His favour is no empty favour: it is not like the winter-Sun, that casts a goodly countenance on the earth, but gives little heat and comfort God ever comes with his Cornucopia in his hand: and his steps drop fatness. Then shall the earth yield her increase, and God even our own God shall bless us, saith the church Psal. 67.6. He will do it the rather, saith our Prophet, that his people may the more cheerfully serve him, when they shall have a meat-offering and a drink offering, ●alvin. et sic maneat in't her cultus ipsius, and so he may have his daily service duly performed: for of this the saints are most solicitous: it is their desire that God should be glorified, rather than that themselves should be gratified, and their own turns served. Verse 15. Bl●w the trumpet in Zion] that all may hear, and convene: those of Jerusalem in the Temple, and the rest in their several Synagogues Leu. 23.31. for that yearly fast was standard to the rest, kept upon extraordinary and emergent occasions, as here, for the preventing of the fore threatened judgement. Papists appoint set fasting-dais as Lent, and Friday, in every week, Eves of holidays etc. whether the times be clear or cloudy. A Lapide in loc. A Lapide, also the Jesuit keeps a coil against Luther and the Centurists, for decrying their Popish processions and public Litanies, which he thinks to be here and elsewhere authorised. A discourse he giveth us here too, about the use and original of bells among christians, answerable to trumpets amongst the Jews. A Symmist of his, Cenalis' Bishop of Auranches, to prove their Popeholy Church the true Church, maketh no mention at all either of Preaching or Sacraments: but produceth bells for a sufficient mark of the Catholke true church: we have bells, saith he, whereby our Assemblies are ordinarily called together: but the Lutherans have claps of harquebusses and pistolets for signs whereby they congregate: Act. & Mon. fol. 828. betwixt which and bells he maketh a long Antithesis: and therehence inferreth, that the church of Rome is the true church. A proper argument: and yet the man pleaseth himself as much in it, as the second-Councell of Nice did in their profound proofs for idolatry, Prideaux. which (as One well saith of them) were such as that the Images themselves (if they were sensible) would blush to hear repeated. Sanctify a fast] See the Note on chap. 1.14. Proclaim a religious abstinence from all kind of sustenance (2 Sam. 12.17. john. 3.) for a season, either from morning till evening, as Judg. 20.26. 2 Sam. 3.35. or from evening till evening Leu. 23.32. or longer as Esth. 4.16. Act. 9.9. as the hand and wrath of God is more or less felt or feared. But the least time that may be, is a whole day: there is an old Canon, Turk: hist. fol. 777. that our fasts should continue usque dum stellae in coelo appareant till the stars appear in the sky. The very Turks in their solemn fasts eat nothing all the day till night: yea so precise they are, that upon their fasting days they will not so much as wash their mouths with water, till the stars appear: maketh their fasts (especially in the Summer, when the days be long and hot,) to be unto them very tedious. Christians hold and teach that nature is by fasting to be chastised, and not disabled for service: and that such as cannot fast so long but they shall either endanger health, or be unfit for the spiritual duties of the day, may eat: provided, that they abuse not this liberty to the satisfying of the flesh. Coloss: 2.23. 1 Tim. 5.23. call a solemn assembly] See chap. 1.14. with the Note. Verse 16. Gather the people, Sanctify the Congregation etc.] Let the Priest's God's ministers see to it, that the people come together: and for the better too, as much as in them lies. For they are to the people in place of watchmen, of Sentinels, of Ambassadors, and in Christ's own stead, who seems to say unto them as Psal. 50.5. Gather my saints together unto me, those that have made a Covenant with me by sacrifice, that they may meet me with entreaties of peace, disarm mine indignation conceived against them, and quench the flame thereof with their tears; not quench the spirit in their teachers by their crossness, and backwardness to business of this nature. assemble the Elders] Whether for age as job. 15.10. or for place of authority as Iosh. 7.6. 1 Sam. 15.30. Ruth. 4.4. These must be chief doers and most forward at fasts, as was Joshuah, Jehosapat, the King of Niniveh, Ezra etc. For 1 they are most guilty in regard of their years and their office which either addeth two wings to their, sins viz. Example, and Scandal, whereby facilè volant, non facilè violant they sore much higher, and fly much further. 2 Their presence, counsel, and countenance may be a great furtherance to the work. See Ezek. 46.10. The Prince in the midst of the people, when they go in, shall go in: and when they go forth, shall go forth. A Lapide saith, A Lapide in locum. that the Elder sort are to meet, because they are least lustful, and more prayerful. It should be so I confess: but how many old goats are there abroad, that even hang over hell, which gapeth for them? and as the canker soon entereth into the white rose, so doth corruption easily creep into the white head. He was a rare old man of whom we read, that being tempted to sin said, Nay: lest he should slain his white head. Gather the children and those that suck the breasts] For they are church-members, and to them also pertain the public dangers and calamities: out of which times and cases, children and Novices are not to be tied to these austerities of religion, (as our Saviour showeth Mat. 9.17.) as little, as new wine is to be put into old vesels. Add hereunto, that the parents might by the sight of their poor children (subject to God's wrath by their default,) Eph. 2.3. Rom. 5.12. be brought to a further sense of their own sinfulness; and moved by their cries and laments ut ferventius orent, & pl●rent, to cry and pray more earnestly. Let the bridegroom go forth of his chamber] The new-married-man was by the law allowed to cheer up his wife Deut. 24.5. and therefore exempted from warfare, and other public employments abroad Deut. 20.7 and the wedding-day is called the day of the rejoicing of a man's heart Cant. 3.11. They were wont to have a week of feasting at such times Gen. 29.27. Fulfil her week sc. of banquet and bridal, as they call it. And it is noted as an absurd thing in Sampsons' wife, Judg. 14.17. that she wept all the seven days of such a feast, when mirth was so much in season. But is it a time for men to hang their hearts upon the merry pin, when God calls them to hang up their Harps upon the Willow-trees? when the sword is sharpened to make a sore slaughter, when it is furbished and glittereth, and contemneth the rod, (i. e. lesser and lighter judgements, that usually forerun it) should we then make mirth? Ezek. 21.10. Should men eat, and drink, and marry, and be merry, when to morrow they may look to die, and are already stumbling in the valley of the shadow of death? Such a thing the old world may do, buried in security, and to be shortly therefore buried in one universal grave of waters. But holy Noah was vexed at it: and Ambrose thinks (not without reason) that during the time of the deluge, all the while that he was in the Ark, he came as little at his wife, as Vriah did, while the Ark, and Judah, and Israel abode in Tents, and Joab, and the Host encamped in the fields, 2 Sam. 11.11. Nehemiah, though a great Courtier, Neh. 2.2, 3. and the King's Cupbearer, could not but be sad, when it went ill with the Church: all comforts than were but Ichabods to him, he had no joy of them. Sorrow at such a time is better than laughter: for by the sadness of the countenance the heart is made better, Eccles. 7.3. The mad world is a perfect stranger to the truth of this sacred Position, as having so far banished sadness, that they are professed enemies to seriousness; and stick not to light a candle at the devil (as they say) for sinful lightsomness. But woe be to such mad Mirth-mongers, saith our Saviour, Luke 6.25. and after him, St. James chap. 5.1, 5. and before them both, the Prophet Esay chap. 22.12, 13, 14. and the Prophet Amos chap. 6.4, 5, 6. What so lawful as the use of the marriagebed, Heb. 13.4? and for whom more lawful, then for the bridegroom, and bride? Yet in a common calamity, and in a day of restraint (as a fastday is called, Joel 2.15.) married couples must abstain, 1 Cor. 7.5. where the Apostle speaketh of a public fast, as Peter Martyr observeth. Pet. Mar. in loc Hence Zech. 8.19. they separated themselves, at such a time. And it is spoken of as a foul sin, Esay 58.3. behold in the day of your fast, ye find pleasure. All sensual delights, though never so lawful at other times, must be then suspended and laid aside: As music, mirth, perfumes, Dan. 6.18. brave apparel, Exod. 33.4, etc. all ornaments of the body, soft-lying, 2 Sam 12.16. all cheerfulness and outward joy, judg. 20.26. 1 Sam. 7.8. The Roman Censor punished one that shown himself out of a window, Liv. with a garland upon his head, in the time of the second Punic war. Verse 17. Let the Priests, the Ministers of the Lord,] Letoy not them be either dull, Psal. 103. Rev. 22. or dumb, (as Popish Masspriests with their dumb-shows at divine Service) but as (for their dignity) they are the Lords Ministers, (as likewise the good Angels are, and their (fellow-servants) so (according to their duty) they must be first in holy exercises: going in and out before God's people in the performance of their trust, and that worthy work of theirs, 1 Tim. 3.1. for the which 〈◊〉, are to be very highly esteemed in love, 1 Thess. 5.13. Let Ministers therefore pray hard for their people, as did Aaron, Samuel, Paul, etc. Let their prayers (at ●asts especially) be well watered with tears (those effectual Orators, that cry to God for mercy, Psal. 39.12. as blood doth for vengeance, Gen. 4.16.) as theirs were Judg. 20.23. and Judges 2.5. and 1 Sam. 7.6. and as Ezra, chap. 10.1. and ●remy, chap. 9.1. and 13.17. and why? but for corruption in Magistrates, Ministers, All sorts; a general defection drawing on a general desolation. Oh let Gods two faithful witnesses be clothed in sackcloth, Rev. 11.3. teaching Gods people with many tears and temptations, Act. 20.19, 20, 31. both publicly and from house to house: yea, not ceasing to warn them night and day with tears, to redeem their own sorrows by sound repentance. It is said of Athanasius, that by his tears, as by the bleeding of a chaste Vine, he cured the leprosy of that tainted Age. And of Luther, that by his prayers and tears he had prevailed with God, that Popery should not overrun his country, Act. & Mon. In vita Luth. during his days. When I am dead, said He, let those pray that can pray. Melancton, his Colleague, writeth, that he constantly prayed with abundance of tears: for he knew, that as Music upon the waters, sounds farther, and more harmoniously then upon the land: so prayers joined with tears, find much respect with Christ; who could not but look back upon the weeping women, and comfort them, though he was then going to his death. between the porch and the altar,] This was that void place; where the Priests prayed after the sacrifices were offered, Ezek. 8.16. As in man, there is Body, Soul, and Spirit, 1 Thess. 5.23. so in the Temple at Jerusalem, 1. between Solomon's Porch, Act. 3.11. and the Altar of burnt-offering, was the outer great Court, 2. Chron. 4.9. where the people met for preaching and prayer. Next, there was the second Court, for the Priests only: and here was the Altar of incense, Luke 1.9, 10. Thirdly, the most Holy place, for the Highpriest to enter once a year, Num. 17.10. The first is here spoken of, the outer Court, where the priests might be best heard to pray, and seen to weep; and the people might comport, and say Amen; the want whereof St. Paul counts no small loss, 1 Cor. 14.16. and let them say, Spare thy people, O Lord, etc.] Other exercises there were usually performed at public fasts; as Reading the Scriptures, Jer. 36.5, 27. expounding and preaching, Neh. 8.4, 8. examining, censuring, and punishing such sins as than most reigned, Neh. 9.2. Ezr. 9.2. Josh. 7. and 22. Binding themselves to God by a Covenant of better obedience, Nehem. 10.18, 29, 30. Contributing to good uses, Esay 58.7. and 2 Chron. 31.3, 4. But the chief business and duty of the day was, as here, Prayer to God for pardon of sin, and removal of shame, and other punishment: whence also it was called, A day of Atonement, or Expiation. Spare thy people, O Lord, etc. Brevis oratio, sed tota affectibus arden's, saith Mercer, A short prayer, but very affectionate: So are all Scripture-forms: they have fullness of matter, in fewness of words. Quam multa, quam paucis! How much in a little! as Tully said of Brutus his laconical Epistle. See Numb. 6.24, 25, 26. Hos. 14.2. Luke 18.13. Matt. 6.9, 10, etc. which is both a prayer, and a pattern: as the standard is the exactest measure. Why then should any man fall out with forms, and call them idols, odious as swines-flesh, & c? Why should they say, that the use of the Lords Prayer is the Note of a formalist? Is not this to speak evil of good, etc. and give not thine heritage to reproach:] Suffer us not, for our sins, to be forced by famine, to beg bread of our enemies the Ammonites, and Moabites: for that will reflect upon thee Lord, and turn to thy dishonour, as if thou hadst no care of thine heritage, couldst not maintain thy servants. See a like prayer to this, Num. 14.11.12, 16, 17, etc. and Deut. 9.26, 27, 28. and learn to deprecate shame and reproach as a fruit of sin, and a piece of the curse, Deut. 28. Leu. 26. 1 Sam. 2.30. Beg of God; 1. To keep thee from reproachful courses, such as may expose thee to the scandal of the weak, and scorn of the wicked. David is much in this petition. 2. To hid thee in a pavilion from the strife of tongues, Psal. 31.20. either to preserve thee from aspersions, or so to oil thy name, that they may not stick. 3 To give thee good repute and report among the best. 'Twas God gave Solomon honour; and he promiseth it to all his, as a reward of religion, Prov. 22.4. that the heathen should rule over them:] It is an heavy hand of God upon his people, when Pagans or Papagans have dominion over them, Neh. 9.9, 10, 27, etc. Psal. 79.1, etc. and 80.1, 2, etc. and 137.1, 2, etc. Lam. 1.2, 4, 5. They are bloody in their positions, and dispositions. See Rom. 1.31. their government is tyrannical, such as the Spaniards is over the poor Indians, the Turks over Greece, the Rebels over the English in Ireland, etc. The Saints also are, 1. Conscientious, and cannot yield to their unlawful commands, as the three children. 2. Zealous, and cannot but contest, as Steven, Paul at Athens, the Martyrs. 3. Friendless, and destitute, Matt. 10.16. as Paul afore Nero, Christ afore Pilate, forsaken of all. Pray therefore as here, and prevent such a mischief, by shunning jerusalems' sins of ignorance, ingratitude, incorrigibleness, formality, etc. and by putting our necks under the yoke of Christ's obedience, observing from the heart that form of doctrine which he hath delivered unto us, Rom. 6.17. wherefore should they say among the people, Where is their God?] q. d. Why should they cast our religion in our dish? why should they twit us with thy neglect of us? why should thy name be blasphemed, and thy power traduced, as it were on a public theatre? This was that which most galled these good souls, (as it had oft done David before them) that God, with whom they quartered arms, should be reproached for their sakes, and thorough their sides; and his glory defaced. This was as a murthering-knife in David's bones, Psal. 42.10. and worse to him then all the evil that he had suffered from his youth up. Our nature is most impatient of reproach: for there is none so mean but thinks himself worthy of some regard: and a reproachful scorn shows an utter disrespect which flows from the very superfluity of malice. You 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. God's people can bear wrongs best of any: compel them to go a mile, they'll be content, if it may do good, to go two, yea as far as the shoes of the preparation of the Gospel of peace will carry them. But if wrong be offered to God, if he be any way dishonoured, or his Name bored through by blasphemies, O what a stomach they have presently, and how blessedly blown up are they, with a zeal of God's glory, which even eateth them up. Verse 18. Then will the Lord be jealous (or, Zealous) for his land] Then dicto citiùs strait upon't; no sooner shall you repent (as is prescribed,) but the Lord will be jealous etc. Of God's jealousy 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 success 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 pity 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 etc. 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 nearer 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 pitied 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 etc. is not recorded. For no more is it that Moses went to Pharaoh according to God's command, to threaten those swarms of flies Exod. 8.20. or that Esay took his son Shear-iashub, and went to Ahaz to confirm and comfort him, as God had commanded Esay. 7. which yet we doubt not but the Prophet did. This is an ordinary Aposiopesis. and pity his people] Or, spare them, pardon them. The word signifies to show mercy to him whom by all right thou mayest justly destroy Ezek. 5.11. 1 Sam. 15.3. Oh the divine Rhetoric, and omnipotent efficacy of Repentance! This is the rainbow, which if God seethe shining in our hearts, he will never drown our souls. Fulgent. Dat poenitentiam & post 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 devil, who works effectually in them, as a smith doth in his forge. Henry the fourth Emperor of Germany came in the midst 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 days together, waiting for the judicial sentence of the Pope, and craving pardon of him; which yet he could not obtain 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 Emperor mistook, who thought that the Pope could be pacified by fasting and prayer. This God required another kind of sacrifice, than 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 oil] 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 boldness 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 deals with his servants as the Prophet did with the Shunamite, when He bade her ask what she needed, and she found not what to ask, he sent for her again, 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 days 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 graciously 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 far off from you the Northern army] sc. of vermin, 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 noisome Infects. Gratiae privativae plures sunt quam positivae, saith Gerson, God's privative favours to us are more than his positive: hence man's happiness is usually called salvation, which properly betokeneth the privative part thereof. Little do we consider or understand from how many deaths and dangers we are daily and hourly delivered. It is good to keep a catalogue of God's providences, and to transmit them to posterity, such as was that of the Gun-powder-plot; and before that, of the Reformation begun by Henry the eight, and carried on by his son, to the ridding of the land of those popish Locusts; Which Reformation how imperfect soever, to be done by so weak and simple means, yea by casual and cross means, against the force of so puissant and politic and adversary, is that miracle, which we are in these times to look for. An out-lander speaketh thus of it, Ecclesiae Anglicanae reformationem desperasset aetas praeterita, admiratur praesens, obstupescet futura. This was the Lords own work; Sculiet. det. 2. d Ep. dedi●. and it is marvellous in our eyes. Oh that the same Lord would be both Author and Fmisher! and as he hath in good part cut off the names of the idols out of the land, so that they shall be no more remembered; so he would cause the Prophets and the unclean spirit to pass out of the land, that he would send all false doctrine and heresy packing to hell from whence they came. Fiat, Fiat. and will drive him into a land barren and desolate] Or, dry and forlorn, where he shall perish for want of food. The body of this Army shall be driven into the wilderness, the vantagard into the lake of Sodom toward the East: and the rearward into the Mediterranean Sea, toward the West; for the Western Ocean was hardly known to the Hebrews: as neither was it to the Romans, till the days of Julius Cesar. and his stink shall come up, and his ill savour etc.] sc. by reason of their dead carcases covering the earth, and infecting the air. The old Hebrews understood this text concerning the destruction of the devil in the days of the Messiah. Oh that God would once destroy that firstborn of the devil, that King of Locusts, Abaddon, the Pope, and dung his vineyard with the dead carcases of his incurable complices, that their stink might ascend, and their ill savour come up into all men's nostrils. Matthew Paris (an ingenuous Papift) speaking of the court of Rome long since, said, Hujus faetor usque an nubes fumum teterrimum exhalabat, Her filthiness hath sent up a most noisome stench to the very clouds of heaven, as Sodoms did. And Theodorcus Urias (another of her good sons in Germany) complained Anno 1414. that the Church of Rome was become ex aurea argenteum, ex argentea ferream, ex ferrea terream, superesse ut in stercus abiret, of gold silver, of silver iron, of iron earth, and that she would next become of earth dung, etc. She is so already, and stinks alive worse than any carrion, rotting in its slime. Oh that God would once put into the hearts of the kings of the earth to loathe her, and burn her, for an old stinking bawd, as is prophesied they shall, Rev. 17.16. because he hath done great things.] Heb. he hath magnified to do, he hath made great spoil and havoc, he hath reveled in the ruins of Gods poor people, and so hath hastened his own destruction, and their deliverance. The Saints are many times more beholden to their enemy's outrages then to their own deserts, or duties for deliverance. Some Interpreters, as Castalio, Leveley, etc. understand the Text, of God: and render it, Quia magnisicè aget, for the Lord shall do great things, as it is also in the following verse: there being here the same anomaly, or change of person, as is Esay 22.19. And I will drive thee from thy station, from thy state shall he pull thee down. Verse 21. ● tellus culta. Fear not O land,] O red earth, or O tilled land, that hast lain bedridden, as it were, under the heavy curse of God, ever since the fall of Adam: and wast never beautiful, or cheerful since that time, Gen. 3.17. Thou that hast lately been under that great and very terrible day of the Lord, joel 2.11. who hath made bloody wails upon thy back, and laid thee as a desolate wilderness, verse 3. to thy great grief and terror: Cheer up now, and fear not. Thine inhabitants are Poenitents, and Repentance hath turned their crosses into comforts; as scarlet pulls out the teeth of a serpent; as wine draweth a nourishing virtue from the flesh of vipers, as the Philosophers-stone, they say, turns all into gold. See 1 Pet. 1.7. God will turn all thy sadness into gladness: neither shalt thou any more lie to those that manure thee, (as the Scripture phrase is, Habak. 3.17.) that is, disappoint, and frustrate their expectation: but thine enemies shall be found liaers unto thee, Deut. 33.29. for the Lord will do great things,] Spem mentita seges. Virg. Victum seges aegra negabat. Horat. Magnificentiùs aget Deus: far greater things God will do for thee, than the Locust hath done against thee: so that thou shalt gain by thy losses, and say, Periissem nisi periissem, I had been undone, if I had not been undone. Wherefore be glad and rejoice with inward and outward joy. And because Fear is a passion opposite to Joy, (for fear hath torment, 1 Joh. 4.18. and that was a rare mixture in those good women that returned from our Saviour's sepulchre with fear and great joy, Mat. 28.8. See Psal. 2.11.) therefore, Fear not, O land, quit thine heart of that cowardly passion, and be as merry as mirth can make thee; for the Lord hath done great things for thee, whereof thou hast good cause to be glad. Faith in God's Power quelleth and killeth distrustful fears: filling the heart with unspeakable joys, 1 Pct. 1.8. and full of glory. Verse 22. Be not afraid, ye beasts of the field,] q. d. Ye shall have no cause to fear for the future: though hitherto ye have suffered hardship, Chap. 1.18. Beasts and birds do in diem vivere (as Quintilian saith of them) and take no further thought then for present sustenance. But by a prosopopoeia, (as before the land, so here) the beasts that till it are forbidden to fear want; for God, the great Housekeeper of the world, will provide them their meat in due season, Psal. 104.27.28. and several meats according to their several appetites. He will hear the heaven, the heaven shall hear the earth, the earth shall hear all kind of fruits, both natural, as herbs of the field, and grass of the wilderness, and such as are sown and planted, as wine, oil, figs; so that neither man nor beast shall want any thing ad esum, vel ad usum, but have plenty without penury, etc. It shall be said of Judea, as Solinus saith of Spain, In Hispania nihil infructuos●m, nibil sterile, that there is no unfruitfulness in any part of it: or, as it is said of Campania in Italy, that it is the most fruitful Plate of earth that is in the Universe. the figtree and the vine,] that before had been barked, and wasted, chap. 1.7, 12. do yield their strength.] i. e. their utmost fruits; which they could not do without God, into whom therefore the Prophet Hosea rightly resolveth the genealogy of corn, wine, oil, etc. Hos. 2.22. It is no otherwise with us in spiritual 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 fitness in fruit. Nolentem praevenit Deus ut velit: volentem subsequitur, ne frustra velit. Verse 23. Be glad than ye children of Zion,] ye righteous Ones, Psal. 32.11. and none else: for joy is the Just man's portion, and none have any reason to rejoice but such: nay they are flatly forbidden it, Hos. 9.1. See the Note there. Let Israel rejoice in him that made him: let the children of Zion be joyful in their king. Let the Saints be joyful 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 be merry without a fiddler: how much more may Zions' children? Be it that there is a cord in the sin 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 rejoice 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 rejoice; it is an holy and spiritual joy, not profane and carnal, as is the worldlings, who feedeth upon ashes, etc. Esay 44.20. rejoiceth in a thing of nought, Am. 6.13. his joy is no better than a little counterfeit complexion, crackling of thorns, etc. 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 hasty: rain of righteousness, in such measure and moderation, as shall be needful. and he will cause to come down for you,] The vanities of the Heathen cannot give rain, Jer. 14.22. nor can the heavens yield showers. God therefore must be waited upon, Jam. 5.7. and prayed unto, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. verse 18. and the thundering Legion so famous in Church-history. He must not have cause given him to complain of men's brutishness 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 month, 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 God's 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. Only 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, Luke 11.41. (so that they did not more possess, than were possessed by what they had) that ye set not your hearts upon your riches, Psal. 62.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. — difficile est opibus non ●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 years, etc.] I will so make up your former losses, that there shall remain no sign, 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 Rabbins well observe) he hath the upper and lower troops; as his horse and foot ready pressed. 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 God's creatures, as swine do swill: but, tasting the sweetness of the Creator in them, lift up many an humble, joyful, and thankful heart to Him. This was better than the former blessing: for naturally fullness breeds forgetfulness of God, Deut. 32.15. That hath dealt wondrously with you,] Heb. ad mirificandum, sc. in so sudden and strange a change of his hand, whereby he hath made himself marvelous as he delights to do by working wonders, such as man's power cannot 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 unfeigned, and therefore their hopes unfaileable Rom. 5.5. Verse 27. And ye shall know that I am in the midst of Israel] These temporal 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 cheerful, thankful, hopeful: if Mercy excite us to duty, and the sense of God's love makes us love God, his ways, and people, with a desire to love them more, than we are loved of God, who is in us of a truth 1 joh. 4.10, 19 and we may know it too. For if instinct of nature teach dams to know their young ones, and the young their dams: shall not God's spirit teach us to know him, that he is in the midst of us; not by his omnipresence only, but by his gracious presence? yea that he is the Lord our God, and none else; and that, while we hold us to this anhcor-hold of the faithful 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. come. 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 pass afterwards] sc. In the days of the Messiah (which is called the world to come Heb. 2.5.) but especially after his Ascension: see joh. 7.37. Act. 2, where this prophecy was fulfilled, and this place taken for the first text preached on by the Apostles, verse. 17. to the conversion of three thousand souls 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 poured 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 acknowledge 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. joh. 3.6. (for who can bring a clean thing out of an unclean?) that whole Man is in evil, and whole evil 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 darkness into his marvellous light: till they be spiritualised, 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 prophesy] This was fulfilled Act. 2. as St. Peter showeth. 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 turned 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 fantasies prophecies, Anno Dom. 371. your old men shall dream etc. your young men shall see visions] i. e. God will no less open his will unto them than 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 holiness: they shall be all a royal Priesthood 1 Pet. 2.5. Rev. 1.6. full of all goodness, filled with all knowledge, able also to admonish one another Rom. 15.14. Verse 29. And also upon the servants] they shall be the freemen and women of Jesus Christ 1 Cor. 7.22. by as full a measure of God's 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 show 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 souls, and act in them, as he doth. For there are diversity of gifts, but the same Spirit 1 Cor. 11.4. as the divers smells of flowers come from the same influence: and the divers sounds in the organ, froin the same breath. Verse 30. And I will show wonders in the heavens] Prodigia beneficia credentibus, a Lapid. malefica & horrifica incredulis, saith Cornelius a Lapide, who interpreteth the text, of those signs and wonders that shall precede the day of judgement: and for confirmation here of allegeth 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 Saviour's ascension to his second coming, together with those horrible calamities and confusions that shall befall the wicked, for contempt of the Gospel, 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 jer. 4.23. etc. 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 heavy 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, quip 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 risen up against him, and compelled him to be his own deathsman. 2 Demitian was butchered by his soldiers. 3 Trajan died of a dropsy. 4 Severus died miserably here at York. 5. Maximinus, with his son, was cut in pieces. 6. Decius died in a far country. 7. Valerian was flayed, by Sapores king of Persia, who took him prisoner. 8. Aurelian was slain by his own men. 9 Dioclesian poisoned himself. 10 Maximian hanged himself. What should I speak of Julian, Anastasius, Heraclius etc. The French persecutors, Francis the second, Charles the ninth, Henry the third, the Guise's etc. Philip the second of Spain, who returning out of the Low countries, fell into a storm, and suffered shipwreck 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 Lutheranism, which he presently began to do, with all his might. He afterwards died miserably of the lousy disease. Q. Marry died of a tympany, or else of grief of heart for K. Philip's unkind departure, Speed. foreign losses, Calais surrendered, hurt done by thunders from heaven, and by fire in the royal navy, extreme dearths raging, her conceptions failing etc. What heavy judgements befell divers particular persecutors of those times, Poole, Gardiner, Bonner, Morgan, Story, Burton, see Acts and Mon. 1902. 1904. etc. 1915. George Eagles (alias Trudge-over the world) having hid himself in a cornfeild, was, Mr. Leigh his Saint's Encouragement Ep. to Read. for money descried by one Ralph Lurdain, and burnt at Chelmsford: where afterwards the same Lurdain was hanged for stealing an horse. blood and fire etc.] Signs terrifying, and testifying the wrath and displeasure of God for the sins of men, and such a face of the whole Fabric of the Universe: as that all the parts thereof may seem to have conspired for the destruction of mankind. Before the wart betwixt Pompey and Caesar, the sea seemed to be bloody, — Superique minaces Prodiglis terras implerant, ethera, Lucan: lib. 1. monstra enumerans quae bellum civila praecesserunt. pontum Ignota obscurae viderunt sydera noctes, Ardentemque polum flammis, coeloque volantes Obliquas per inane faces— Fulgura fallaci micuerunt crebra sereno, Et varias ignis denso dedit aere formas. Before Caesar's death not only drops of blood fell from heaven, but also pits and pools flowed with blood. — puteique cruore Mutati In the year of grace 874. Claudian. lib. 1. in Eutrop. Funcc. chron. at Brixia, in the entrance of Italy, reigned blood for three days and three nights together. In the year 1505. there appeared in Germany upon people's garments, and women's rocks as they were spinning, divers prints and tokens of the nails, of the sponge, of the spear, of the Lords coat, and of bloody crosses etc. Maximilian the Emperor had and shown the same to Francis Mirandula; who wrote thereupon his book called Staurostichon, wherein are these verses, Nonignota cano, Act. & Mon. fol. 769. Caesar monstravit: & ipsi Videmus: innumeros prompsit Germania testes. It is not many years since a shower of blood fell about Gloucester, if our intelligence deceived us not. Such prodigies are usually sad presages, nec inania terriculamenta haec esse, In lsc. res ipsa testatur, saith Gualther here: and event proveth that these are no vain fray-bugs. By fire here, understand those terrible flaming apparitions in the air, lightnings, comets &c. portending lamentable calamities. Such there were to be seen (as I have heard from eye-witnesses) on that very night wherein the Powder-plot was detected and defeated, in a very terrible manner. And such were those Meteors in the likeness of fiery serpents, that fell here Anno 788. before the Invasion of the Danes: whereunto we may add the new-starre that appeared in Cassiopeja in November 1572. Camd. Elisah. and continued sixteen months: soon after which Charles the 9 of France (Author of the Parisian Massacre) died of exceeding bleeding at several parts of his body, inter horribilium blasphemiarum diras. saith the Historian, cursing and swearing. And lastly that prodigious Comet Anno. 1618. forerunner of the Germane wars, and our late troubles; whatever is yet behind to be suffered by us. Certainly if the sorcerors of Egypt were amongst us, they would wonder at men's stupendious stupidity, and tell them that these extraordinary occurrents in heaven and earth were the very finger of God, for their warning. and pillars of smoke] Heb. palms of smoke (so Cant. 3.6.) by similitude, because tall, and strait as palmtrees; which also lift up themselves under their burden, and will not be held down. Smoky vapours mounting upright are fitly compared thereunto, Elationes fumi, so Tremellius, Verse 31. The Sun shall be turned into darkness, and the Moon into blood] by strange and stupendious Eclipses: such as was that of the Moon for 12. nights together, a little before the last destruction of Jerusalem: and that of the Sun this present 29 day of March 1652. wherein I writ these things, but could scarce see to write, or forbear to behold: for though busy enough to bring this work to an end, if God please, yet I cannot say as the Duke of Alva did to the king of France, who asked him whether he had observed the late great Eclipse? No, said he I have so much to do upon earth, that I have no leisure to look toward heaven. Of this day's Eclipse I may well say as Lucan doth of another, Ipse caput medio Titan cum ferret Olympo, Condidit ardentes atra caligine currus; Involvitque Lucan. lib. 1. orbem tenebris, gentesque coegit Desperare diem.— I hearty pray it do not presage a dreaful eclipse of the Sun of Christ's glorious gospel amongst us; that this bright Sun should go down at noon over our heads, and our earth be darkened in the clear day Amos 8.9. And let every good soul pray that that dismal day may never arise unto us, wherein it shall be said, that this glory is departed from our English Israel. — nobiscum, Christ, maneto: Extingui lucem nec patiare tuam. and the moon into blood,] that is, into redness, as it was likewise on the 15. day of this instant March, in the morning: Two such Eclipses so near together, having seldom been seen. I fear we may have cause, ere the year come about, to sing sadly with the Poet; Signa dabant luctus superi haud incerta futuri: Ovid. Metam. lib. 15. Saepe faces visae, solis quoque tristis imago: Caerulus & vultum ferrugine Lucifer atrâ Sparsus erat, sparsi lunares sanguine currus. Before the great and the terrible day of the Lord come.] i.e. the great day of general judgement; called here, the great day, because the great God will on that day do great things, and determine of great matters: and the terrible day, because it is a day of anger, and of wrath, Rom. 2.5. Rev. 6.17. yea the day of the declaration of the just judgement of God, according to the Gospel, Rom. 2.5, 16. It is elsewhere called, That day by an appellative proper, Mar. 13.32. Luk. 21.34. Mat. 7.22. That day of note, wherein God will break filence, execute judgement upon all, and convince all that are ungodly among them, of all their ungodly deeds, which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him, Judas 15. Enoch foretold this great day, before Noah did the deluge: this day is longer before it comes; but shall be more terrible when it is come. Whether it shall come in the year of our Lord, 1657. Alsted. Chronol. p 494. (as some have gathered out of the numeral letters of these two words, Mundi Conflagratio, and because the year of the World 1657. was the year of the Flood,) let time determine: I have nothing to say to it. Verse 32. And it shall come to pass, that whosoeveer etc.] Lest any good soul hearing the former heavy menaces, should say with the disciples, Mark 10.26. Who then can be saved? Or, with these Despondents in Jeremy, chap. 2.25. There is no hope, the Prophet concludeth with this comfortable Coroliary, Whosoever shall call upon the name of the Lord,] yea, that but nameth the name of Christ in faithful prayer, desiring and endeavouring to departed from iniquity, 2 Tim 2.19. the same shall be delivered,] He shall have safety here, and salvation hereafter. Rom 10.13. Watch ye therefore, and pray always (saith our Saviour) that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man, Luke 21.36. with 25 Something God will yield to the prayers of his people, when he seemeth most bitterly bend, and unchangeably resolved against them, Matth. 24.20. and when the tribulation is so great, that it is not likely that any flesh shall be saved, vers. 21, 22. Prayer, saith One, is the best lever at a dead lift; provided that it be the prayer of faith; for Mercy is the Mother, Faith the Midwife of deliverances. Hence it followeth. for in mounth Zion and in Jerusalem,] where the pure word of God was preached, Esay 2.3. and men's hearts purified by faith, Acts 15.9. shall be deliverance,] from all evils and enemies, Psalms 76.3. There broke he the arrows of the bow, the shield, and the sword, and the battle. Selah. There? where? In Salem, in Zion, verse 2. where Gods people were praying. This Moab knew, and therefore more feared a praying people, than a numerous army, Numb. 22.3. This the Queen Mother of Scotland knew, and therefore said, that she feared-more the fasting and prayers of john Knox, and his disciples, than an army of twenty thousand men. Spec. bell. sacri. Let God's suppliants but call upon him in the day of their trouble, and he will deliver them, that they may glorify him, Psal. 50 15. He will deliver them, yea and honour them: with long life will he satisfy them, and show them his salvation, Psalm 91.16. Holy Merlin, Chaplain to the Admiral of France, at the Parisian Massacre, had the performance of this promise among many others: For understanding the danger they were all in, he prayed in the Admiral's chamber (and by his command) a little before the Murderers broke in: and, by a singular providence, escaped into an Hay-mow, Epitome. hist. Gullick. where he lay hid for a fortnight, and was miraculously fed by a hen that come daily, and laid an egg hard by him. as the Lord hath said,] and God's suppliants have steadfastly believed, and do therefore put his promises in suit. In the want of other Rhetoric, let Christians in their prayers burden God with what he hath said, sue him upon his own bond, urge this with repetition; Lord thou hast promised, thou hast promised, and they shall find that he cannot deny himself: and he can as soon deny himself, as his promises. His covenant he will not break: nor alter the thing that is gone out of his lips, Psal. 89.34. and in the remnant whom God shall call.] Those holy brethren that shall partake of the heavenly calling to glory and virtue, Heb. 3.1. whether they be Jews, or Gentiles. Faithful is he that calleth them, who also will do it, 1 Thess. 5.24. And although they are but a remnant, which is but a small to the whole piece, an hand-full to an house-full, a fold to a field, a little, little flock, Luke 12.32. yet being the called of Jesus Christ, Rom. 1.6. and such as call upon him in truth, they are not only his called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but chosen and faithful, Revel. 17.24. They are also heirs of that promise, Mic. 5.7. which shall be fully made good to them, that (as for their propagation) this remnant of jacob, shall be in the midst of many people, as a dew from lehovah, (the dew is engendered, and distilled from the Lord immediately:) so (for their growth and increase) they shall be as the showers upon the grass, as the sprouting up of grass and herbs in the wilderness, that tarrieth not for man, nor waiteth for the sons of men, to come with watering-pots to nourish them (as herbs in gardens do) but these have showers from heaven, that give the increase. CHAP. III. Verse 1. FOr behold in those days, and in that time,] In is di●bus illis ipsis, & in hoc tempore ipso, In those very selfsame days, and in that selfsame time. sc. In the time of the Messiah, in the days of the Gospel; when God shall deliver Jerusalem, and call the remnant of Gentiles, and so bring again the captivity of Judah and Jerusalem, of the whole Jsrael of God, preaching liberty to the captives, Esay 61.1. and proclaiming the everlasting Jubilee, Joh. 8.36. In those happy days, I say, Jer. 23.5, 6. woe to the wicked enemies of the Church, it shall go ill with them. They are sure to be broken with a rod of iron, to be dashed in pieces like a potter's vessel, Psal. 2.9. dashed against Christ the King, who as He is Pierum rupes, a Rock of refuge to his people (such as was that to Moses, Exod. 33.22.) Sic Val. Max de tribunali L. Cassij. so He is, Reorum scopulus, a Rock of revenge to Persecutors, to split them to pieces, such a rock as that out of which fire arose, Judg. 6.21. the fire of God's jealousy, Zach. 1.14. which burneth unto the lowest hell, Deut. 32.22. Let them, therefore, have grace, (as the Apostle from this ground adviseth, Heb. 12.28, 29.) Let them, at least have so much wit for themselves, as Pilat's wife had in a dream, to take heed of having any thing to do with just men. Let them do as Tertullian counselled Scpula, Si non nobis, tibi: si non tibi, Carthaginiparcas. God will reduce the captivity of Judah and Jerusalem, which shall be as a cup of poison to all the people round about, as a burdensome stone, as an hearth of fire, Zech. 12.2, 3, 6. (See the Notes there) Their destruction must needs go along with the Saints salvation, Philip. 1.28, 29. Esay 8.9. Prov. 11.8. The Jew-Doctours collect from this and other like places in the Prophets, that when the Messiah cometh, he shall recollect the Jews into the land of Canaan: where they shall get the better of their enemies, and have a most flourishing Commonwealth, and glorious Church. For this, they daily expect the visible appearance of the Messiah; Buxtorf: Synag. Jud. cap. 13. Sanbed. c. 11. oft throwing open their windows to behold, and crying altogether to God, Let thy kingdom come, let it come quickly, even in our days, quickly, quickly, quickly. That he stays so long, is for our sins, say they, which are many. See the Notes on Zach. 14.2, 3. Verse 1. I will also gather all nations] that are adverse to my Church, that I may have my pennyworths of them, and do execution upon them with ease (troubling those troublers of his Israel, 2 Thess. 1.6. licet videantur plures & potiores) as he dealt by Jehosaphats enemies, 2 Chron. 20. and leaving them no more place to escape, than those have who are environed in a valley by a potent enemy, who hath gotten them into a pound, as the proverb is. And this God will do in the valley of Jehosaphat, (a valley, saith Lyra, Adrichomius, and Montanus, betwixt Jerusalem and Mount Olivet) in the very view of the Church, that the righteous may rejoice, when he seethe the vengeance, and wash his feet in the blood of the wicked. So that a man shall say, Verily there is a reward for the righteous, (see verse 4.) Chaldeus R. Salmon Mercer. verily, he is a God that judgeth in the earth, as in the valley of divine judgement, (so some tender Jehosaphat here, as if it were an appellative) called verse 14. the valley of decision, and the words that next follow seem to favour, and I will plead with them (judicio agam) judicially plead with them there, for my people: which word also God useth when he foretelleth the destruction of Gog, and Magog in Ezekiel. So that the valley of Jehosaphat (saith Mercer) is the place wheresoever God shall please to punish the enemies of his people. As for that conceit of Lyra and others: who gather out of this Text, that this valley near Jerusalem, shall be the very place where Christ shall sit to judge the world at the last day: and for confirmation, allege Acts 1.11. Mercer judgeth it to be a cl●idish conceit: and Luther asketh where all mankind shall have room to stand in so small a valley? Though others judge it not unlikely that it shall be thereabouts, because Jerusalem is in the middle andabout the centre of the earth: and besides, it will be the more for the glory of Christ, to sit there as Judge where himself was judged. But it is probable he will sit in the air, (near the earth) whither the Elect shall be rapt up to meet the Lord, 1 Thes. 4.17. that the devils may be subdued and sentenced in the air, where they have ruled and played Rex, Ephes. 2.2. and that the wicked may be doomed on the earth, where they have offended. for my people, and for my heritage Israel,] All was His: and the wrongs done to them, were done to God's self: as the injury done to the Subject, is said to be done to the Sovereign, his crown and dignity. See Acts 9.4. Matth. 25.45. So that ye cannot tread upon the least toe, in Christ's mystical body, but the head cries out from heaven, Why hurtest thou me? The Saints sufferings are his, Col. 1.24. their reproach his, Heb. 13.13. Manet compassio, etiam cum impassibilitate, Bern. Christ retaineth still compassion, though free from personal passion: and though without feeling, yet not without fellow-feeling. He doth condolere proportionatè ad miseriam, as Pareus rendereth the Apostle, Heb. 5.2. condole, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and that proportionably to his people's misery. and for mine heritage Israel,] Israel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Mercer, the people of God's purchase, that comprehend all his get, and are much more dear to him then Naboth's inheritance was to him: He sets them before his face for ever, Psal. 41.12. as loving to look upon them; yea, upon the very walls of the houses where they dwell, Esay 49.16. They are his portion, Deut. 32.9. his inheritance, Esay 19.25. the dearly beloved of his soul, jer. 12.7. his glory, Esay 46.13. dear to God, though despised of, and dispersed in the world. He may suffer them to be Anathema secundum dici (as Bucholcer said) but not secundum esse. whom they have scattered among the nations,] The Jew-Doctours refer this to Titus and Adrian the Roman Emperors. The first carried 97000 of them captives, saith josephus. The second drove them utterly out of Jewry; and by Proclamation commanded them, not so much as look toward that land, from any tower or high mountain. But all this was for their sedition and other wickednesses. And ever since they have continued a disjected and despised people, See Deut. 28.64. exiled out of the world, as it were by a common consent of Nations, specially for their inexpiable guilt in murdering Christ, and persecuting his people: Concerning whom therefore, this Text is to be understood. See how Christians were soon scattered abroad throughout the regrons, Act. 8.1. jam. 1.1. 1 Pet. 1.1. where they are called Strangers of the dispersion. Afterwards, the Heathen Persecutors relegated and confined them to Isles, and mines: and scattered them into corners. So did the Pope and his Agents: forcing them to flee for their lives, etc. And parted my land] As Salmaneser did to his new colonies: as Senacherib also designed to do, had not God prevented him: as the Pope taketh upon him to do, those countries whom he counteth heretical. He gave this land (in Hen. 8. his time) Primo occupaturo to him that could first seize it. He declared john King of Navarre, a schismatic, an heretic, an enemy to the sea Apostolic, and gave his kingdom to the Spaniard, Guicciard. lib. 11. because he took part with the French, and would not suffer the Spaniard to march through his kingdom against the French. And what work he hath lately made in the Palatinate and other parts of Germany, who knows not? Verse 3. And they have cast lots for my people] Impiously and imperiously domineering over them: as those rude soldiers that cast the dice upon our Saviour's Coat, at his passion. It was ordinary to divide by lot the enemies they had taken in fight Nah. 3.10. Obad 11. Lam. 3.53. Judg. 5.30. but at base rates thus to sell God's people ignominiously, and that to satisfy their lewd lusts, this was unsufferable. and have given a boy for an harlot,] Heb. that boy, as afterwards, that girl, with an emphasis; a son and daughter of Israel, those earthly angels, Angli quasi Angeli, as Gregory the Great once said of the English-boyes presented to him. Thou hast slain my children and delivered them, to cause them to pass thorough the fire, said God, not without very great indignation, to their idolatrous parents, Ezech. 16.21. His they were more than theirs: by virtue of the covenant he had made with that people. Hence Deut. 14.1. Ye are the children of the Lord your God: and can he bear with your misusages? Should he deal with our sister as an harlot? said they with a courage (as the great Zaijn in Zonah importeth) Gen. 34.31. So here, should they give a boy, (such a boy) for an harlot? that is, for the hire of an harlot, and to gratify such abhorred filths? In the reign of Henry 2. of France, Anno 1554 many precious sons of Zion were burned there for religion, not without the indignation of honest men, Hist. of Counc. of Trent. fol. 387. who knew that the diligence used against those poor people was not for any piety or religion, butto satiate the covetousness of Diana Valentina the King's Mistress, to whom he had given all the confiscations of goods, made in the kingdom, for cause of Heresy. and sold a girl for wine, Prov. 4.17. that they might drink.] the wine of violence: drink, and be drunken, and spew, and fall, and rise no more, jer. 25.27. Worthy therefore to be served as that drunken Turk was by that severe Bashaw, who caused a ladleful of boiling lead to be poured down his throat. God will turn a worse cup down their wide gullets one day, Psal. 11: Quorum vivere est bibere, and whose profane proverb it is, Bibere & sudare, est vita Cardiaci: But what an heathenish baseness is that of the Papists (besides an horrible abuse of God's holy ordinance) that at Rome, a Jewish maid may not be admitted into the stews of whoredom, unless she will first be baptised. 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, etc.] Or, what are ye 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 sense 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? whilst 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 quarrel 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 Satanical malice against God's people, because of a different religion; and sought their ruin. Lo this was the case of Tyre, Zidon, and Palestine, near neighbours, but bitter enemies to the Church. Bats fly against the light: malice breaks all bonds: and vents itself 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 spit their poison at them. This is an old stratagem of the Devil, still practised by the Renegado Jesuits amongst us. Will ye render me a recompense? and if ye recompense me, etc.] Num meritum mihi refertis, an etiam infertis? so some render it. Whilst 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 quarrel 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, ●ieere. while you'll 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 persecutors. Verse 5. Because ye have taken my silver, etc.] Sacrilege is a second sin they here stand charged with. Ye 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 Tarnovius here) my silver and my gold, Aurum Thelosanum. vessels consecrated to mine use and service: or mine, that is, my peoples, whom ye have rob: but it shall not thrive with you; it shall prove as the gold of Tholouse, fatal to them that had any part of it: or as Achans wedge, that cloven his body and soul asunder these ye have carried into your Temples,] or Palaces, even my goodly pleasant things. my goods, either to adorn 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 bowls of the Sanctuary. And it was a sad complaint of Luther, that even in the reformed Churches, Parishes and Schools were rob 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 Author observeth upon the battle of Montlecherye, Coming. l. 1. c. 4. that some lost their live 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 jerusalem,] The precious sons of Zion, comparable to fine gold, Lam. 4.2. with whom you were anciently confederate in the days 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 general, 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 ransom themselves, nor return to their native soil again. This was singular, yea savage cruelty, which the merciful God cannot abide, but will severely punish, jam. 2.13, 14. Esay 47.6. thou didst show them no mercy; upon the ancient hast thou very heavily laid the yoke. See the Babylonian cruelty graphically described, and accordingly recompensed, jer. 51.34, 35, etc. The Spanish cruelty to the poor Indians is unspeakable. They have made away 50 Millions of them in 42 years, as Acosta the Jesuit testifieth; and that under pretence of converting them to the faith. They suppose they show 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 a-work by the devil, and spurred 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, than a prophecy. Verse 7. Behold I will raise them out of the place, etc.] Seem it never so improbable, or impossible, I'll do it, saith God, and you shall see it. Behold, I'll fetch home my banished, though they may seem to be as water spilt on the ground. I'll make those dead bones live: and raise myself a name and a praise, by out-bidding their hopes, and marring your design 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, fetched out of banishment; as was John out of Pathmos, Athanasius, Erasm. in vita Chrysost. Chrysostom, (who yet in his last banishment, by reason of the barbarous usage of the fouldiers that led him along, hired for that purpose, sweetly and blessedly breathed out his last) the English Exiles in Queen Mary's time, whereof many returned and did excellent service here. Calv. in loc. But I doubt not, saith judicious Calvin, but God intends here a spiritual gathering together of his people into one body, by the bond of faith: and this was principally fulfilled after the death of Christ, who died for that Nation: And not for that Nation only, bus that also he should gather together into one the children of God, that were scattered abroad, Joh. 11.51, 52. so that those whom God hath gathered together and caused to return (non pedibus vel navigio, for that needs not, to Jerusalem which is above, which is the mother of us all) from the lands of the East, of the West, of the North, and of the South, Psal. 107.2, 3. shall praise the Lord together, as the Psalmist hath it. and will return your recompense upon your own head,] God delights to retaliate, to bloody and decitufull men especially; as were easy to instance in the Egyptians, Adonibezek, Polybius. Agag, Attilius Regulus, the Roman General, who dealt most cruelly with the Carthaginians, and was shortly after as cruelly dealt with by them, when fallen into their hands. Here at home in K. Edw. the sixths' time, the remembrance of Somerset much moved the people to fall from Northumberland (who had wrought his death) in his greatest attempts, and to leave him to his fatal fall: whereat also they openly rejoiced, and presented to him handkerchiefs dipped in the blood of Somerset, Life of Edw. 6. by Sir I. H. for whom they thought he suffered rather late, then undeserved punishment. So certain it is (saith the Histarian) that the debts both of cruelty and mercy go never unpaid. Verse 8. And I will sell your sons and your daughters,] And so the scene shall be soon altered, and a strange vicissitude easily observed. But when was this done? or was it ever done? Ego putarim factum, etsi scriptura non dicat quando, saith Tarnovius: I suppose it was done, though the Scripture say not when. Others fly to Allegories, and understand the Text of the conversion of the Gentiles. I like their way best, that say. That which God did for the Churces' sake, the Church itself is said to do it. For their cruelties to the Jews, God delivered these Nations up into the hands of Nabuchadnezzar first, (who had a hard tug of it, and had therefore Egypt given him for his wages) and afterwards by Alexander the Great, who took Tyre, and razed it. And this was that great service spoken of, Ezek. 29.18. wherein every head wasmade bald, and every shoulder bare, in filling up that straight of the Sea, which separated it from the Continent, before it could be taken. But taken it was, together with Sidon, and Philistia; and their children sold as far as Sabaea, which was then counted the utmost part of the known earth, Mat. 12.42. Luke 11.31. being part of Arabia the Happy, or, (as some will) the Desert. All this was done for the Jews sake, though the world little considereth it. It was enough for them, that they knew it to be so, according to this Prophecy: and that God did hereby show his high esteem of them, by avenging them of their enemies, and by thus giving men for them, and people for their life, Esay 43.4. for the Lord hath spoken it.] And will therefore surely do it: neither could their Apollo deliver them out of God's hands; though, to prevent his forsaking of them, when besieged by Alexander, the Tyrians chained and nailed that Idol of theirs to a post, that they might be sure of it. But all would not do. Verse 9 Proclaim ye this among the Gentiles,] Oratio tota est figurata, saith Pareus: All this following discourse is figurative; Hortatio sarcasmon habens, saith Mercer. It is an Ironical challenge to all God's enemies, to do their worst to Christ and his Church: Somewhat like that judg. 9.29. Increase thine Army and come out (which seems to be the challenge that Gaal sent to Abimelech, by some messenger) Or that of Rabshakeh, Esay 36.8. I will give thee two thousand horses, if thou be able on thy part to set riders on them: Or that, Esay 8.9.10. prepare war,] Heb. sanctify war: that is, laying aside all other business, give yourselves wholly to it: (like as at holy services they were called upon, Hoc agere, to mind the business in hand, and nothing else) as Scanderbag did; out of whose lips, whiles he was fight, the very blood would ftart; so earnest he was at it. wake up the mighty men] the Giants, the champions, such as were Goliath the Gittite, David's band of worthies, Achilles, Albertus' marquis of Brandeburg, who for his valour was called Achilles Teutonicus. Put what metal you can into these your Mighties, that they may do their utmost. But withal know that they shall soon meet with their matches, viz God's Mighty Ones mentioned verse 11. let all the men of war draw near] that they may join battle, and not stand daring and facing one another: as the two armies of Christians and Turks did in the days of Baldwin the second, king of jerusalem for three months together, Turk. hist. fol. 27. and then risen and returned without any notable thing done. Speed 963. It is the ancient and manful fashion (saith our Chronicler) of the English (who are naturally most impatient of linger mischiefs) to put their public quarrels quickly to the triah of the sword. Praestat semel quam semper was Caesar's motto: and his property was Credere nil actum, dum quid superesset agendum. Lucan. Verse 10. Beat your plowshares into swords] Come with the best preparation you can make, that ye may seem (as they say of a travelling Turk) to be so many walking armouries. Voyage into Levant. let the weak say I am strong] Come forth full and whole, young and old, weak and strong, all that are able to bear arms, without excuse. It is an ancient custom in Scotland, in cases of importance, to command the fire-crosse to be carried, that is, two firebrands set in fashion of a cross, and pitched upon the point of a spear, Life of Ed●. 6. p. 20. and proclamation is thereupon made that all men above 16 years of age, and under 60 shall come into the field to oppose the enemy. Those were desperate boys in Kets conspiracy, that at the battle near Norwich pulled the arrows out of their own flesh, Ibid. 75. and delivered them to be shot again by the archers on their side: and those other wounded and weakened, no less desperately resolved, who being disabled almost to hold up their weapons, Ibid. 72. would strive what they could to strike their enemies: others being thrust through the body with a spear, would run themselves further on, to reach those that wounded them deadly. The enemies of the truth will make hard shift but they will bear arms against Christ: and, though feeble, Scito quia ab ascensore sun d●mone perurgetur Sern. yet will say I am strong, a Satana impulsi & armati, saith Mercer here, as being pricked on, armed and agitated by the devil, that old manslayer: according to that of Bernard, Seest thou thy persccutor outrageous, marvel not: but know, that the devil rides him, makes him run. Verse 11. Assemble yourselves, and come all ye heathen] Come and fetch your bane, whereof, by your forwardness to come uncalled, ye may seem to be ambitious: Judgements need not go to find you out: for you associate yourselves that ye may be broken in pieces Isa. 8.9. as at Armageddon Rev. 16.16. Come on therefore, sigh you will needs be so mad, and take what befalls you. Who would set the briers and thorncs against me in battle? I would go through them, I would burn them together, Esay 27.4. See Zech. 14.2, 3. (with the Notes) Ezech. 38.4, Gnushu pro chushu. 16, 17. etc. Rev. 19.17, 18. The word here Englished Assemble, is by jarchi rendered Festinate Hasten: by others conglobamini cluster together, that ye may be the sooner cut off, that the mouth of God's sword may have its full bit, that he may make an utter end, and your affliction may not rise up the second time. Nah. 19 thither cause thy mighty ones to come down] i. e. Vel Angelos vel alios saith Mercer, either thine Angels (called Gods mighties Psal. 103.20. Esay. 10.34. Psal. 68.17. where these Mighty Ones are said to make Zion as dreadful to all her enemies, as those Angels made Sinai at the delivery of the law) or other thine officers and executioners, that by thy command they may fall on, and destroy these Heathen-armies, see verse. 13. the answer to this prayer of the Prophet and the power of prayers which Luther fitly calleth bombardas & instrumenta bellica Christianorum the great ordnance and warlike weapons of Christians. Vers. 12. Let the heathen be wakened] Here gins God's answer to the Prophet's prayer. The heathen, though at ease Zach. 1.11. and fast asleep, must be arrowsed and assembled to the valley of Jehosaphat, where God the righteous Judge (at the Prophet's request reminding him of his promise, I am come for thy words saith He to Daniel, chap. 11.12.) gets up to the Tribunal, and there sits to judge all the heathen round about. Let not us doubt of the like success of our suits: but, when wronged, run to the Judge of heaven and earth who will do us right, so we pray over the promises, as here, and not faint, though he hear long with us. This, our Saviour hath taught us, by that famous parable of the unjust Judge and the importunate widow Luk. 18.2, 3. etc. wherein we may take notice of many excellent encouragements to pray down our enemies. 1. He was a Judge only; but God is our Father also. 2. He was an unrighteous Judge: But, is there unrighteousness with God. Rom. 9.14, 3. He, as he feared not God, so he cared not for man: but God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly and peculiarly loving to man above other creatures, Tit. 3.4.4. He avenged the widow, as wearied out with her: and merely to be rid of her: And shall not God do as much for us, out of his love to righteousness and hatred of wickedness? Psal. 45.7. 5. It was troublesome to him to be sued unto: but God is displeased with us for nothing more, then for our backwardness and bashfulness, joh. 16.24. Quid est cur nihil petis? what meanest thou to ask me nothing? said Se verus to his favourite. 6. the unjust Judge had no care of his credit: but God is most tender of his glory; and delights much in that title of his, O thou that hearest prayers. Verse 13. Put ye in the sickle, for the harvest is ripe] It even hangs for mowing, as we say: the enemies are ready ripe for ruin: down with them therefore that they may not shed in the field, and seed again: let this valley of decision be unto them a valley of excision: let it be as a winepress to those bunches and branches of the grapes lopped off the vine. Lacus iste locus coedis See Rev. 14.18, 19 Mat. 13.39. There is a stint set to men's sins Gen. 15.16. Zech. 5.8, 11. Mat. 23.32. with the Note there. What more beautiful to behold then a field afore harvest, than a vineyard afore the vintage? and yet how sudden an alteration, when workmen once take it in hand. for the wickedness is great] Here is that plainly, that before was expressed parabolically. The scripture oft expounds itself in the same text: and is every where it's own best Interpreter. Verse 14. Multitudes, Multitudes in the valley of decision] Or Concision, (as Hierom and Tremellius) or of threshing, as Piscator, in reference to jehosaphat, who once threshed the Moabites and Ammonites there. These multitudes are thither summoned (Turbae, Turbae adeste) or are there laid dead, even heaps upon heaps, with those Philistines Judg. 15.16. So Aben-Ezra senseth it, and thence the name of the valley of Concision or decision: to show that there God, having passed a definitive sentence upon the Church's enemies, and a very severe one too, such as was that kind of punishment, to put men under harrows of iron etc. 2 Sam. 12.31. Am. 1.3. would now finish the work and cut it short in righteousness. Rom. 9.28. idque citò & certò, as sure and as soon, as if that day of slaughter were at next door by. for the day of the Lord is near] Lyra understands it of the last day, which cannot be far off. And Diodate was of the same mind. For upon the next words Verse 15. The Sun and the Moon shall be darkened] he sets this note, Signs which shall go before the last judgement, Mat. 24.29. Luk. 21.25. See the Note above on chap. 2.13. The Prophets, by such forms of speech, use to decipher greatest calamities when all things look dark: as it fareth also with them that are under spiritual desertion Esay. 50.10. who yet are exhorted there to trust in the name of the Lord, and stay upon their God: to cast the anchor of hope, as Paul and his company did in the shipwreck Act. 27.20. when they saw neither Sun nor moon for many days together, and no small tempest lay upon them: all hope that they should be saved, being taken away. Verse 16. The Lord also shall roar out of Zion] Out of his church he shall terrify his enemies as the Lion doth the rest of the creatures by his dreadful roar: so that they are amazed thereat, and have no power to stir from the place. Lyra interpreteth it of that terrible Discedite Go ye cursed that shall be uttered by Christ at the last day. A sentence that breatheth out nothing better than fire and brimstone, stings and sorrows, woe, and alas, torments without end, and past imagination. and the heavens and the earth shall shake] The heavens with thunder, the earth with earthquake, to the terror of the wicked, but comfort of the godly. Hag. 2.6. for the Lord will be the hope (or, harbour) of his people] they shall have a good bush on their backs in the greatest tempest: they shall not be afraid though the earth be removed, and though the mountains be cast into the midst of the sea, Psal. 46.2. — fractus si illabatur orbis, Hora●. Impavidos ferient ruinae O the force of a lively faith! and the privy armour of proof that believers have about their hearts! O the dignity and safety of God's people in the worst of times, Hab. 3.18, 19 Happy art thou o Israel: who is like unto thee, O people! saved by the Lord, the shield of thy help, the sword of thine excellency: and thine enemies shall be found liars unto thee, and thou shalt tread upon their high places Deut. 33.29. Verse 17. So shall ye know that I am the Lord your God] you shall experiement that, which, during your deep afflictions, ye made some doubt of: and were ready to say as Gideon did to the Angel, If the Lord be for us, why is it thus with us? or, as your unbelieving forefathers in the wilderness, Is God amongst us? as if that could not be, and they athirst. dwelling in Zion] Defending my people, and dispensing my best blessings to them. The Lord that made heaven and earth bless thee out of Zion. Psal. 134. ●. The blessings that come out of Zion, are far beyond those that otherwise come out of heaven and earth. then shall jerusalem be holy] with a double holiness, Imputed and Imparted: the profane being purged out here in part, but hereafter in all perfection. This our Saviour sweetly sets forth in those 2. parables of the tares, and of the draw-net. Mat. 13. Or, It shall be holy, that is dear to God, and under his care, favour and protection from the dominion, direption, and possession of profane Heathens. and there shall no strangers pass through her any more] either to subdue her and prejudice her (as the proverb runs of the great Turk, that wherever he sets his foot, no grass grows any more, such havoc he makes) or to fasten any filth or contagion upon her See Rev. 21.27. where St. john alludeth to this text: as all along that book he borroweth the elegancies and flowers of the old Testament to set out the state of the New, in succeeding ages. If this promise be not so fully performed to us as we could wish, we must lay the blame upon our sins, whereby the Reformation is ensnarled, and our prosperity hindered. Behold, the Lords hand is not shortened that it cannot save: neither his ear heavy that it cannot hear. But your iniquities have separated betwixt you and your God: and your sins have hid his face from you, that he will not hear Esay. 59.1, 2. Nothing intricates our actions more than sin: this is that devil in the air, that hinders our happiness: this is that Hell-hag, Trouble-town: charm this devil, and make him fall from his heaven (which is to do hurt) and we shall inherit the promises. The godly man only prospers. Psal. 1.3. Verse 18. The mountains shall drop down new wine] By these hyperbolical expressions is promised plenty of all things pertaining to life and godliness; such a golden age, as the Poet describeth. Flumina jam lactis, jam flumina nectaris ibant, Flavaque de viridi stillabant ilice mella. Ou Metam. Where it must be observed, that spiritual good things are promised under the notion of temporal, as of Must, Milk, etc. Ob populi infantiam, by reason of the infancy of that people of that time. The mountains, i. e. the most barren places: shall drop down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without our labour, shall yield plentifully, New wine strong consolations and Scripture-comforts for strong Christians. And the hills shall flow with milk, that unadulterated sincere milk of God's word for his babes 1 Cor. 2.2. 1 Pet. 2.2. And all the rivers of Judah shall flow with waters,] Sanctuary-waters, wholesome doctrines, such as have a healing, cooling, quenching, quickening property in them, Esay 44, 3. and a fountain shall come forth,] viz. Baptism, that laver of regeneration, Tit. 3.5. that fountain opened, Zach. 13.1. that pure river of water of life, clear as crystal, that washeth away sin, Rev. 22.1. Acts 22.16. and shall water the the valley of Shittim.] That dry valley in the borders of Moab, near to Jordan, Num. 25. Josh. 2. and not far from the dead Sea. Here it was that the Israelites defiled themselves with the daughters of Moab (as Jarchi noteth) but shall be purified and sanctified with the washing of water, by the word, Ephes. 5.26. Tarnovius renders the Text, Qui irrigabit vallem cedrorum, which shall water the valley of cedars, those choicest trees planted in the paradise of God, Psal. 92.13. For (saith He) as the Tabernacle was built and garnished of old with Shittim-wood, for the most part, Exod. 25.5. & 26.15. & 27.1. & 30.1. so is the spiritual temple, with these spiritual cedars. Verse 19 Egypt shall be a desolation,] By Egypt and Edom, are meant all Christ's adversaries, whether they be professed open enemies as were the Egyptians, or false brethren as the Edomites. Romists have been both, and shall therefore be desolated, Rev. 17.16. with 11.8. For the violence against the children of Judah,] From the very cradle of the Church, Exod. 1. yea sooner: for Esau in the very womb justled his brother Jacob, and offered violence against him, that he might lose no time. because they have shed innocent blood in the land.] The Saint's blood is called, innocent blood; 1. Because their sins are remitted. 2. Because they are causelessly killed. And this is a land-desolating sin. The innocent blood spilt by Manasseh, brought the captivity: the Marian times, our late troubles. The blood of the Martyrs, shed by Turk and Pope (whom the Jew-Doctors understand by Egypt and Edom here) shall be the ruin of them both. Verse 20. But Judah shall dwell for ever,] Perpetuitas Ecclesiae declaratur, saith Mercer: The perpetuity of the Church is declared, and assured. The blood of Martyrs is the seed of the Church. Christ is with his to the end of the world: and those Roman persecutors who sought to root out Christian Religion, and erected pillars in memory of what they had done, or rather attempted that way, what got they thereby but perpetual ignominy, besides the irreparable loss of their souls, bodies, and fortunes? Tu vero, Beza. Herodes sanguinolente, time. The Church as the Palmtree, spreadeth and springeth up the more it is oppressed: as the bottle or bladder, Duris ut ilex tonsa bipennibus. Horat. Cur. 4.4. Plin. l. 18. c. 16. that may be dipped, not drowned: as the oak that taketh heart to grace from the maims and wounds given it, and sprouts out thicker: as Fenugreek, which the worse it is handled, the better it grows, as Pliny saith. No fowl is more preyed upon then the pigeon; no creature more killed up then sheep: yet are there more pigeons than birds of prey, more sheep than slaughtermen, etc. Verse 21. Optatus. For I will cleanse their blood that I have not cleansed,] i. e. I will clear their consciences from dead works, from the stain and sting of all sin, that they may not question their right to these precious promises; but boldly take the comfort of them: I will say unto them, Such were some of you: but ye are washed, but ye are justified, but ye are sanctified. Be of good cheer therefore, sigh your sins, your bloody sins are forgiven you. Or thus, I will cleanse their blood, that is, I will declare that the blood of the godly which the world thought to have been justly spilt, was indeed innocent blood, and that they were slain without cause. This I will do, partly by rooting out and damning their enemies, and partly by clearing their innocence, and crowning their constancy. Thus Mercer, Levely, etc. for the Lord dwelleth in Zion.] This is the last promise, but not the least. It referreth, saith Danaeus, to Christ taking our flesh; by the which he dwelled among us, being God manifest in the flesh, 1 Tim. 3.16. and Joh. 1.14. The word was made flesh, and dwelled amongst us, and we saw the glory thereof, etc. This is reserved to the last place, as the causa & cumulus felicitatis: especially since he dwelleth with his Church for ever, as it is in the precedent verse, and maketh her a true Jehovah Shammah, as she is called, Ezech. 48.35. A COMMENT OR, EXPOSITION Of the Prophecy of AMOS. CHAP. I. Verse 1. THE words of Amos,] Not of that Amos who was father to Isaiah, (as some Ancients, for want of Hebrew, mistook it) but a man of meaner rank: 2 Cor. 11.6. rude in speech, but not in knowledge, tam sensuum nomine quam simplicitate verborum clarus, as Hierom saith of Didymus. The Jews firname him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Stammerer: as if he had been a man, not only of a low, but of a letsome language; one that had an impediment in his speech, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Michael Balbus. as Mark 7.32. and this they gather from his name Amos, which signifieth a burden, as if this herdsman had had bovem in lingua, a clog upon his tongue: and could not utter himself freely. But let this pass for a Jewish tradition. True it is, that Amos is by interpretation a burden: and no less true, that the words of Amos are onerosa prophetia, the burden of the word of the Lord to Israel by Him, (See the Note on Mal. 1.1.) who is a vehement Prophet laden with reproofs and threaten, Comminationibus ac reprehensionibus. Onustus. (as Luther saith of him) such as the land was not able to bear, said that Malcontent Amaziah, who had sell in aure, his gall in his ears, as they writ of some creatures. But truth must be spoken, however it be taken: neither may God's Ministers meddle with toothless truths only, (as Balac bid, Am. 7.10. Neither curse nor bless at all) but bind heavy burdens, if need be, upon the shoulders of obstinate sinners, that may cripple their iron sinews, and make them buckle under the sense of God's unsupportable displeasure. who was among the herdsmen of Tekoah,] He was no Prophet, neither was he a Prophet's son; but an herdman and a gatherer of Sycomore fruit, chap. 7.14. 1 Cor. 1.27. and extraordinarily called to this high office, by Him who chooseth the foelish things of the world to confound the wise: and the weak things of the world, to confound the mighty, who enabled the dumb Ass to forbid his Master's madness, 2 Pet. 2.16. and sent this downright Net-herd to deal with a brutish people, worse than the Ox an Ass that have no understanding, Psal. 32. Esay 1.3. Job 10.4. and who had changed the glory of the uncorruptible God into a fourfooted calf, and creeping things, Rom. 1.23. Tekoah is said to be six miles from Bethlehem, twelve from Jerusalem, Kimchi in loc. & in cap. 3.10. seituate in the tribe of Judah, 2 Chron. 11.6. Quinquius that learned Hebrew, therefore is utterly out, in saying that Tekoah was a great townin the tribe of Asher. which he saw concerning Israel,] He not only heard these words, but saw them in a vision: he had them by revelation from God. See the Note on, Hos. 1.1. concerning Israel,] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodot. Or, against Israel, that is, the ten revolted tribes, who had many Prophets sent them, to foretell their captivity. God loves to foresignify. In the days of Vzziah, etc. At the same time with Hosea, and Isaiah, and Micah, when Procas Silvius was king of the Latins, and Sardanapalus of the Assyrians, as Hierom saith. and in the days of jeroboam,] the second; not that funestum Iudaeis caput, that Jeroboam the son of Nebat, 2 Kin. 14.20, 25. & 2 Chro. 26.6, 7, 8, etc. who caused Israel to sin. Under the reign of these two kings Judah and Israel were in great prosperity: and, bewitched therewith, applauded themselves in their impiety, as Psal. 73.5.6. This Prophet therefore is sent to rouse them and rub them up, to tell them their own, and what they should trust to. Two years before the earthquake.] That notable earthquake, famous and fresh in most men's memories. Whether it sell out just then when Vzzia● attempted to offer incense, and was therefore smitten with leprosy, 2 King. 15.5. as some Ancients affirm: or whether at that instant, when Esay in a vision saw the Lord in his glory, and the posts of the door moved, Esay 6.4. as some Rabbins tell us, I have not to say. It seems to be foretold, chap. 3.5. and so terrible it was, that people fled from it, Zach. 14.5. See the Note there. Josephus maketh mention of it, in the ninth Book of his Antiquities, chap. 11. and telleth us, that half a great hill was removed by it out of its place, and carried four furlongs another way: so that the highway was obstructed, and the king's gardens utterly marred. God, by such extraordinary works of his, showeth his justice and displeasure against sin, Psal. 18.8. Esay 13.23. as also his special mercy to his praying people, as at Antioch, in the year 529, and at Bern Anno 1584.; near unto which city a certain hill, carried violently beyond and over other hills, is reported by Polanus (who lived in those parts) to have covered a whole village that had 90 families in it; one half house only excepted, Polan. syntag. 841. wherein the master of the family with his wife and children were earnestly calling upon God. Oh the terror of the Lord! and oh the power of prayer! Verse 2. And he said, The Lord will roar,] This is spoken for the terror of the wicked, as the like was joel 3.16. for the comfort of the godly. See the Note there. The word, as Moses, saves the Israelite, slays the Egyptian; and is, as the fragrancy of precious ointment: of which Oecumenius tells us, Columbam vegetat, scarabaeum necat. Oecum. that it refresheth the Dove, but killeth the Beetle. See 2 Cor. 2.16. with the Note. The Prophet here tells Idolatrous Israel to their teeth, that God will no longer deal fairly with them as a shepherd, but fiercely as a lion: he will not only roar upon them, but rend the cawl of their hearts: as the lion, together with his roar, lays his paws upon the prey. And that ye may know that these are not bugbear terms, devised on purpose to affright silly people, and that I shoot not Fot-guns at you. the habitations of the shepherds shall mourn, etc.] That is, all your bravery shall down: all your wealth and worldly greatness shall whither: the top of your Carmel, the Zenith of your prosperity shall be blasted, and the scene soon altered. All this the Prophet used to shepherdy, Navita de ventis, de tauris narrat orator. Bucholcer. expresseth accordingly, Artis suae usus sermonibus (as it is natural for all Artists to do) but with a great deal of life and boldness. Verbis vivis, animatis sententiis, & spiritus fervore flagrantissimus, as One saith of Savanarolas Meditations upon Psal. 51. Verse 3. For three transgressions of Damascus and for four,] For their seven, that is, several sins, not a few: for their many and bony provocations, for their progress in sin, without mean, or measure. The Jews here note, that for three faults God will pardon a man, but let him beware of the fourth: God will not always serve man for a sinning-stock, but break off his abused patience, and proceed to punishment. Lo all these things worketh God twice and thrice with man, job 33.29. but let him not thereupon grow overbold: lest he pay for his presumption. Sin iterated is greatly aggravated; as cyphers added increase the sum: and though it may sleep a long time, yet it is but as a sleeping-debt not called for of many years, required at length: as saul's sin in slaying the Gibeonites, was not punished till forty years after: as joabs' killing of Abner, slept all Davids days, etc. Now, lest Israel looking upon Syria yet flourishing, should promise themselves like impunity, they are here thus threatened. I will not turn away the punishment thereof,] but pay them home for the new and the old; yea, for the old by occasion of the new; for their obstinate and incurable wickedness, I will punish them seven times more, and seven times more, and seven to that, Leu. 26.24. etc. and so hang them up, as it were, in gibbers, for a warning to Israel, that they may wash their feet in the blood of these Heathens, and redeem their own sorrows. because they have threshed Gileaed,] i. e. the Gileadites whom they had taken captive, and thus cruelly entreated. See 2 King. 13.7. and 10.32. where it appeareth, that all this was done, not without the Lord: which yet is no excuse to Hazaels' cruelty. That conquerors were wont to use this kind of torment and punishment, see 2 Sam. 12.31. But that David should do so, is some wonder: he was hardly recovered of his late foul fall: and thence haply, so much harshness. Certain it is, that the merciful God abhorreth cruelty toward his creature; and severely punisheth it: such as was this of Hazael toward Israel, foretold by Elisha, 2 King. 8.12. and afterwards of Ptolemy Lathurus King of Egypt, who slew 30000. Jews at once: and forced the rest to eat up their dead carcases. Joseph. So that barbarous Duke of Alva, roasted some of his prisoners to death, starved others, and that even after quarter: saying, though he promised to give them their lives, Hist. of Netherl. Grimst. he did not promise to find them meat. Dio telleth us of the Jews that dwelled about Cyrene, in the days of Trajan; that they slaughtered a great sort of Romans and Greeks after a miserable manner; sawing them down the middle from the crown of the head, tearing their flesh with their teeth, smearing themselves with their blood, Eio in vit● Trajan. and wearing their skins for cover, etc. so that 200000 people perished there: and besides in Egypt, and Cyprus, 240000, by the like abhorred cruelty, and about the same time, by the same hands. Beware of men, Mat. 10. Verse 4. But I will send a fire into the house of Hazael,] Sin doth as naturally draw judgements, to it, as the loadstone doth iron, or turpentine fire: and heinous sins, heaviest judgements, devouring plagues: Such as are the fire of war, Psal. 78.63. pestilence, Leu. 10.3. foreign enemies, Num. 21.28. Jer. 48.45. homebred conspiracies, Judg. 9.15, 20. besides the fire of hell, whereof all miseries here are but typical. Let men kiss the Son therefore, lest God's anger be kindled: and get the spirit of judgement, and of burning, that they may dwell with everlasting burn. For even our God is a consuming fire, Heb. 12.29. Verse 5. I will break also the bar of Damascus,] i. e. their power and might, all strength defensive, or offensive, and so make way for the enemy into the city, give him a fair entrance without resistance. It is God that order the battle, and renders men's attempts vain, or prosperous, Esay 54. ult. Jer. 50.9. whencesoever the sword comes, it is bathed in heaven, Esa. 34.5. and cut off the inhabitant from the plain of Aven.] Campus idoli, the plain, or valley of idols (so Mercer rendereth it) that is, of Syria given to idolatry; or Damascus, a very Poneropolis, and therefore ripe for ruin. and him that holdeth the sceptre,] A plain periphrasis of a king, (called oft by Homer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Scepter-bearer) or of him that was to succeed in the kingdom. The French call him Dolphin, the Spaniards, Jnfant, etc. Our Henry the second, Daniel. crowned his eldest son Henry, while he was yet alive, and put the Sceptre into his hand: which made his ambition quite turn off his obedience. from the house of Eden,] Or, of pleasure, the king's palace, a very paradise. God denieth not great men their lawful pleasures, for refreshment, amidst their weighty businesses, etc. but yet they must remember St. james his charge against the Grandees of his time, Ye have lived in pleasure on the earth, Jam. 5.5. and been wanton: ye have nourished your hearts. as in a day of slaughter, or of good cheer. And that of Abraham to Dives, Jam. 5.5. Son remember that thou in thy life time receivedst thy good things etc. Luk. 16.25. which text Gregory the great could never read, but his heart ached with fear, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lest it should be his own case. It is well observed, that Philedoni Lovers of pleasures are set as last and worst of those wicked ones, 2 Tim. 3.4. Solomon is blamed for spending thirteen years in building his house, and planting those paradises about it, Eccle. 2.5. and the people of Syria shall go into captivity unto Kir] A place of Media, Strabo. l. 17. called by other Author's Cyrrha, or (as others think Cyrene in Egypt, or Afrrica. This was fulfilled 50. years after by Tiglath Pileser. saith the Lord] who spoke the word and it was done Psal. 33.9. and 148.5. And what wonder, when his Fiat only made the world, and he can as easily unmake it, if he please. Verse 6. For three transgressions] See the Note on ver. 3. of Gaza] One of the five chief cities or Satrapies of the Philistines; an ancient name, Lib. 1. de. situ erb. cap. 11. Gen. 10.19. Deut. 2.23. 1 Sam. 6.17. and not so first called by Cambyses, making it his Magazine, when he marched against Egypt, as Mela would persuade us. I will not turn away] Or I will not convert them, as some render it (so verse 2.9. etc.) i. e. non reducam ad misericordiam suam, I will show them no mercy: but they shall have an evil, an only evil Ezek. 7.5. without mixture of mercy. This is punishment enough. because they carried away captive the whole captivity] This cruely God singleth out (as before) as a singular sin that shall be surely punished. Now that is called a whole or perfect deportation, when none escapeth; but all of all sorts, sexes, and sizes, are carried away, as by a sweeping rain, or universal deluge. Jer 13.19 Judab shall be carried away captive all of it: it shall be wholly carried away captive. Whether this were Judah or Israel that was so inhumanely dealt with by the Philistines, we find not. Something like it we read 2 Chron. 21.16, 17. joel. 3.6. See the Note there. to deliver them up to Edom] Or to shut them up in Edom, their most inveterate deadly enemy; to whom the Philistines delivered or sold them on this condition or bargain, that they should hold them there in perpetual and irrevocable slavery. Verse 7. But I will send a fire] i. e. an enemy, saith Drusius, which, as a fire, shall consume all. This was fulfilled by Vzziah 2 Chron. 26.6. whence it was afterward called Gaza which is desert, Act. 8.26. which shall devour the palaces thereof] built likely in the blood of the poor afflicted, and having sin at the bottom, which blew up all at length, as the voice from heaven said to Phocas, Cedrens: hist. pag. 543. who likewise laid his foundation in blood. See the Note on verse 4. Verse 8. And I will cut off the inhabitant from Ashed] These other four Satrapies of the Philistines (Gath is not mentioned, because haply Time had now triumphed over it, so that it lived by fame only) were the worse likely, and fared the worse for Gaza's ill neighbourhood: like as Hamath did for Damascus Zech. 9.2. and I will turn mine hand] Not in mercy as Zech. 13.7. but for further mischief; I will have a double blow at Ekron, where Beelzebub the Grandiabolo is worshipped, Iterabo plagam: and when I have done with the rest, I will begin again with Ekron; Acheronta movebo. and the remnant of the Philistines] This is dreadful, but due to them, and just upon them for their savage dealing with Israel verse 6. This was fulfilled by Hezekiah conquering all that country 2 King. 18.8. See josephus lib. 9 cap. 13. Verse 9 For three transgressions of Tyrus] That crown of the sea Esay. 23.8. mediâ insuperabilis undâ, till Alexander's time, who joined it to Continent, and afterwards ruined it. Charged it is here, as those before, 1. with incurable obstinacy. 2. with extreme cruelty. because they delivered up the whole captivity] which either themselves had taken, or that had fled to them for refuge in some common calamity: but were betrayed by them into the hands of their bitterest enemies. See verse 6. and acknowledge the truth of that divine proverb. The tender mercies of the wicked are cruel: they help their clients not otherwise, than the wolf in the fable helped the sheep of his cough, by sucking his blood. and have not remembered the brotherly covenant] that passed of old betwixt David Solomon, and Hiram their king. Or rather, that between Jacob and Esau and their respective posterity, which the Tyrians should have promoted by labouring a reconciliation betwixt these dissenting brethren: but they contrariwise blew up the coals, and rather stirred up more strife than stinted it. They called not to mind what unity and amity ought to be between people so near allied: and what good offices they should therefore have done for them. Protinus indigni fraternum rumpere foedus. Horat. Thou shalt not abhor an Edomite, for he is thy brother. This is God's argument to Israel Deut. 23.8. Should not the Tyrians have said the like to the Edomites, and so sought to have pacified them, rather than gratified them in their hereditary hatred, and deadly feud etc. they put themselves amongst those worst of men, which, given over of God, though they know the law, how that they which commit such things are worthy of death, yet not only do the same, but also take pleasure in those that do them Rom. 1. vlt. Verse 10. Therefore I will send a fire upon the walls of Tyrus] This was fulfilled shortly after in the war that Salmanasar waged against the Tyrians, whereof see Joseph: lib. 9 chap. 14. Or in Nebuchadnezars war with them, whereof read Ezech. 29.18. Jer. 27.3. and 47.4. Joseph: count. Appion. lib. 2. Or Alexander's, Courtesan: lib. 4. Justin. lib. 11. It is good for men to tremble at God's judgements whiles they hang in the threaten, as Josiah did: and not to tempt the Spirit of the Lord, as Ananias and Sapphira did Act. 5.9. by putting it to the proof, whether he will be dicti sui Dominus as good as his word. Verse 11. For three transgressions of Edom etc.] i. e. of the Edomites, the Rabbins understand the Romists those false-brethrens the Pope's bloodhounds. See the parallel made by D. Taylor in his sermon called the Romish Edomite. because he did pursue his brother with the sword] First when he drove him from house and home for fear of his life, which he threatened to take from him Gen. 27. and afterwards came against him (returning home-wards) with four hundred cutthroats at his heels Gen. 32.6, 8. to smite the mother with the children, ver. 11. Next in his posterity, those sworn swordmen of the devil: that denied Gods Israel passage in the wilderness, coming out against him with much people, and with a strong hand Num. 20.20. to his great discouragement Num. 21.4. And ever after, boat him an aching tooth, and waited him a shrewd turn; joining with the enemy, and taking all advantages of mischief. See 2 Chron. 28.17. Psal. 137.7. Obad. 10.11. Malice is commonly hereditary, and runs in the blood. And (as we use to say of Runnet) the older it is, the stronger. and did cast off all pity] Heb. corrupted his compassions, forgot his brotherhood, banished natural affection out of his bosom, and put off all humanity. The Rabbins tell us, that out of the profaneness of his Spirit Esau put away his circumcision, by drawing up again the foreskin with a Surgeons instrument. Whether this were so or not, I have not to say: but that he corrupted his compassions (if any ever he had) violated the law of nature, and abolished the bowels of a brother, the brotherly covenant, this text assureth us; even all the affections, duties, and respects of blood and nature by which he was bound. His grandfather Abraham could say to his nephew Lot, Let there be no difference between thee and me; for we are brethren, Gen. 13.8. This one consideration was retentive enough, cooler sufficient to his choler: it was even as the Angel that stayed his hand when the blow was coming, Gen. 22. It should have been so with Edom: good blood would not have belied itself: But he had lost his brotherly bowels, and even put off manhood: he had wiped out all stir of good nature, as a man wipeth a dish, wiping it and turning it upside down, as the scripture speaketh in another case: 2 King. 21.13. or as when a man emptieth wine out of a cup, the sides are yet moist: but when it is rinsed and wiped, there remains not the least taste or tincture. and his anger did tear perpetually] i. e. He in his anger did tear, as a beast of prey, Psal. 14. and rage without intermission. The enemies of the Church do so still: such is their implacable hatred against God and his truth: they eat up God's people as they eat bread, yea they tread down and tear in pieces, as if there were none to deliver. At the Town of Bar in France, when it was taken by the Papists, all kind of cruelty was used, saith Mr. Fox: children were cut up, and the guts of some of them and hearts pulled out, which in rage they tore and gnawed with their teeth. The Italians likewise which served the king there did for hatred of religion break forth into such fury, Act. and Mon. fol. 1951. that they did rip up a living child, and took his liver being as yet red hot, Erasm. epist. lib. 16. ad obtrectator. and eat it as meat. Erasmus tells of an Augustine friar, who openly in the pulpit at Antwerp wished, that Luther were there, that he might by't out his throat with his teeh. And Friar Brusierd in a conference with Bilney broke out into these angry words: But that I believe and know that God and all his saints will take revengement everlasting on thee, Act. and Mon. 914. I would surely with these nails of mine be thy death. Psal. 74.19. Gen. 49.7. Pray therefore with David, Deliver not the soul of thy turtle dove to these destroyers etc. Cursed be their anger, for it is fierce: and their wrath for it is cruel. and kept his wrath for ever] Though himself was mortal, yet his wrath, might seem to be immortal: as was Hanibals against the Romans, and our Edward the first against the Scots: against whom being about to march, he adjured his son and Nobles, Dan. hist. fol. 201. that, that if he died in his journey into Scotland, they should carry his corpses with them about Scotland, and not suffer it to be interred, till they had absolutely subdued the country. Anger may rush into a wise man's bosom, but should not rest there. Aug. ep. 87. Eccle. 7.9. for it corrupteth the heart, as vinegar doth the vessel wherein it long continueth; Of the Athenians it was said, that their anger was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 everlasting; but that was but small to their condemnation. Thou shalt neither revenge nor remember ill turns Leu. 19.18. where servare is put for servare iram to keep, Ar. Rhetor. l. 9 c. 1. for to keep one's anger: to show that there is nothing that a man is more ready to keep; as being a vindictive creature; Arestotle saith (but absurdly) that it is more manly to be revenged, then to be reconciled: and this the world calleth manhood: but indeed it is doghood rather. The manlier any man is, the milder and more merciful, as David 2 Sam. 1.12. And Julius Caesar, when he had Pompey's head presented to him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 6.7. wept, and said, Non mihi placet vindicta sed victoria, I seek not revenge but victory. And the Apostle purposely disgraceth revenge of injury by a word that signifieth disgrace, loss of victory, or impotency of mind. Thunder, hail, tempest, neither trouble nor hurt celestial bodies: no more doth anger, great minds. Edom was short-spirited, soon kindled, and not easily appeased; his wrath kept no bounds, as the word here used importeth: his coals were coals of Juniper, fierce and long lasting: his fire not elementary, but culinary; nourished by low and unworthy considerations: a fruit of the flesh, and such as excludes out of heaven Gal. 5.20, 21. It was not the passion, but the habit of hatred which St. James calleth the devil Jam. 4.7. and St. Paul counselleth men not to give place to that devil: and for that end, not to let the Sun go down upon their wrath Ephe. 6.26. See Ezech: 35.5. where Edom is charged with a perpetual hatre, and therefore threatened with blood, and desolation, as here. Verse 12. But I will send a fire] A fierce enemy, ut supra. The inhabitants of Teman and Bozra, together with other the posterity of Esau, were famous for power and policy Obad. 8.9. jer. 49.7. Esa. 34.6. But there is no wisdom, might nor counsel against the Lord Prov. 21.30, 31. He can make fools and babies of the Church's enemies: he can fire out their malice etc. Verse 13. I will not turn away the punishment thereof] Or I will not turn and reduce him to myself by repentance, that I may show him mercy, as Lam. 5.22. jer. 31.18. but harden his heart, and hasten his destruction. because they have ripped up the women with child] Immane facinus, & vicinis indignum, saith Mercer, A cruel fact, and the worse, because done by so near neighbours, and allies; thus to kill two at one blow, and those also innocent and impotent, and such as they ought to have spared by the law of nature, and of nations: and all this, merely out of covetousness and ambition. That they might enlarge their border] but first root out the little ones, that else might hereafter claim and recover their father's possessions. So at the Sicilian vespers they ripped up their own women that were with child by the French: that no French blood might remain amongst them. See the Note on Hos. 13.16. and learn to detest covetousness, that root of all evil, 1 Tim. 6.10. Better converse with a Cannibal, then with a truly covetous caitiff: and more courtesy you may expect. Verse 14. But I will kindle a fire etc.] with mine own hands (not only send a fire, as before verse. 10.12.) as Charles 5. Emperor of Germany, Parei medul. 1. hist. prof. pag. 907. (when it was told him how that Farnesius the Pope's General had ravished certain Ladies) broke out into these hot words: If I had the villain here, I would kill him with mine own hands: neither was he ever heard to speak any thing with so great anger, in all his days. with shooting in the day of battle] Come clangore, velululatu with noise of trumpets and soldiers, so terrible, haply, as that in the bloody fight betwixt the great Turk Amurath 3. and Lazarus Despot of Servia: where the noise was so great, Turk: hist. 300. that the wild beasts in the mountains stood astonished, and the birds fell to the earth amazed thereat. with a tempest] i. e. with incredible swiftness, and all on the sudden: and so the more terrible, because impetuous. Verse 15. And their king shall go into captivity] Where he may find as little favour as Zedekiab did with Nabuchadnezzar, Valerian with Sapores the Persian, Bajazet with Tamerlan the Scythian: and not so much as Gilimer king of Vandals with Bellizarius, of whom he requested (and obtained) these three things, a loaf, a sponge, and an harp: a loaf to relieve him, a sponge to wipe his weeping eyes, and an harp to cheer him up in his captivity. He and his Princes together] Lords and losels shall far alike: the sword spares neither: And in hell Potentes potenter torquebuntur Mighty men shall be mightily tormented. CHAP. II. Verse 1. FOr three transgressions etc.] Or Malicious wickednesses with an high hand committed, and heaped up to that height. See chap. 1.3. because he burned the bones of the king if Edom] A wicked man, but yet a man: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and God (who is a lover of mankind) shows himself sensible of the injuries and indignities done but to his dead body: such an enemy he is to cruelty to his creatures. That Mesa king of Moab bore a special edge against the king of Edom, sought to break through the army to him but could not, and afterwards sacrificed his son and heir whom he had taken in that sally made upon the king of Edom's quarters, we read 2 King. 3.26, 27. There are some that think that at another time, overcoming the Edomites, he digged up the bones of that king out of his sepulchre, he burned them to lime, that is prorsus, perfectissimè & absolutissimè as some sense it, to ashes and cinders as Esay. 33.12. or (for greater revenge, and contempt,) Targnm. be whitelimed the walls of his palace therewith, as Gen. 11.3. Psal. 69.23. Esay. 22.21. Thus, in that horrid massacre of Paris, they cut of the Admirall's head (whom before they had murdered) and presented it to the Q. mother; Speed. 1161. who, balming it, sent it for a present to the Pope, who thereupon caused the Massacre to be pictured in the Vatican hall: under one side is Colignij & sociorum caedes, On the other, Rex Colignij caedem probat. Il Mercuri● Italico 92. The king himself (viz Charles 9) beholding the bloody bodies of those then massacred: and feeding his eye on so woeful a spectacle, breathed out this bloody speech Quam bonus est odor hostis mortui. How sweet is the smell of a slain enemy: Spec: belli sacri. another hel-hag said upon a like occasion, that she never beheld so goodly a piece of tapesstry, as the faces of those butchered Saints. This insulting over the dead is, that piece of cruelty which the church complaineth of Psal. 79.2. Cornelius a Lapide upon this text cries out of it as an inhuman and shameful thing both because the honour of sepulture is the last deuce of the dead; and also because this is to fight with dead carcases. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Justa de functorum. Yet this hath been practised by one Pope against another, and by many of the Pope's Champions here in England, who unburied and burnt the bodies of Paulus Phagius, Peter Martyrs wife, and many others: Cardinal Wolsey had a purpose (had he not been prevented by death) to have taken up King Henry's body at Windsor, Act. & Mon. 1905. and to have burnt it. How much better Charles the fifth (yet no friend to the Reformation, but a prudent Prince) who entering Wittenberg as a Conqueror, and being importuned to dig up the dead bodies of Luther, and other Reformers, refused to violate their graves, and sent away Melancthon, Pomeran, and some other eminent Preachers unhurt, not so much as once forbidding them to publish openly the doctrine that they professed? Act. & Mon. 1784. Cambyses heareth ill among all men for his digging up the dead body of Amasis' King of Egypt, and causing it to be whipped and bricked; and Sylla for the like cruelty to C. Marius. Of all fowl we most hate and detest the Crows; Herodot. lib. 3. Plin. l. 7. c. 50. and of all beasts, the Jackal's (a kind of ●oxes in Barbary) because the one digs up the graves, and devours the flesh, and the other picks out the eyes of the dead. Hinc moraliter disce, saith a Lapide, Learn hence also what a baseness it is to tear and deface the good names of those that are dead: to fly-blow their names is worse than to burn their bones to lime. And yet among many other men of mark that might be instanced, Melancthon mortuus tantùm non ut blasphemus in Deum cruci a●●igitur, saith Zanchius: not Papists, but Lutherans laid blasphemy to his charge after his death, whom all Christendom worthily honoured for his learning and piety. Zanch. Miscell. Verse 2. But I will send a fire,] See Chap. 1.4. and it shall devour the palaces of Kerioth,] A city so fair and large that it hath a plural name, which signifieth cities, by way of excellency: as Athens was called the Greece of Greece; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rome, the Epitome of the world, etc. and Moab shall die with tumult,] with all these together, on an huddle, as it were: they are here set down by an elegant Asyndeton, to set forth the suddenness and terror of the judgement threatened. They shall be stormed, and have no quarter given them. Here Osiander noteth, that it is one of the many punishments of sin, for a man not to die in his bed, but in battle. It was promised to josiah, 2 Chro. 34.28 he should die in peace. True it is, he died in battle: but he died before that general desolation that followed shortly after. (for indeed, with him died all the prosperity of that people) And besides, his weeping and humiliation had altered the very nature of the trouble, and made war to be peace to him. Verse 3. And I will cut off the judge,] i. e. the king, who sometimes sits himself in Judgement, Acts & Mon. as K. Hen. 8. did here, at the condemnation of Lambert Martyr: as the King of Persia doth oft at this day. The Preachers Travels. 63. I have seen him (saith a traveller) many times to alight from his horse, only to do justice to a poor body. The Grand Signior himself sits one day in the week to receive the poors petitions, and punish the faulty Grandees about him. For as he styles himself, Awlem Pe●awh, that is, the world's refuge: so he would have the world to take notice, that such as lament unto him, The Grand Sign. Serag. pag. 148. shall be sure to have redress and secure from him, although his Ministers fail them, or abuse them, through their injustice: Hence, few Viziers die in their beds. from the midst thereof.] i. e. of Kerioth, the chief city where the Court was kept, as Kimch● saith, with a great deal of pomp and pride. We have heard of the pride of Moab. See jer. 48.7, 11, 14, 18. Zeph. 2.8, 10. It was their national sin, and forerunner of their fall. Verse 4. Ideò deteriores quia meliores esse debebant. Zach. 1.19. For three transgressions of Judah,] who were therefore worse than the Nations, because they ought to have been better. Beset they were with enemies round about, who dealt cruelly with them: and this should have made them to cleave more close to God: these horns pushing and scattering them, should have pushed them home to him: but it proved otherwise. For Judah also is found to to be incorrigibly flagitious, guilty, as the former, of three transgressions and of four, etc. worse in them then in others, because in Judah was God known, and to them were committed the Oracles of God, whom they might hear eftsoons shrieking out unto them, when they were putting forth their hands to wickedness, Oh do not this abominable thing. But they tanquam monstra marina, as One saith, Jer. 44.4. like so many Sea-Monsters passed by God's words with a deaf ear. They despised the law of the Lord,] They would none of his counsel: they liked well to live in God's good land, but not to live by God's good laws: like those in the Gospel, they rejected the counsel of God within themselves, Luk. 7.30. and that with scorn and disdain, as the word here used signifieth. See the Note on Hos. 6.6. and have not kept his commandments,] though holy, just, and good, though such, as if a man keep them, (be it but Evangelically, si faciat, etia●si non perficiat) he shall live in them, by a life of grace, as the flame lives in the oil, or the creature by his food: Though in keeping thereof (how much more for keeping thereof?) Liv. 18.5. there is great reward, Psal. 19.11. and their lies caused them,] that is, their idols (as the Vulgar well rendereth it) and their will-worships: their new inventions, and good intentions, thereby to serve and please God. These are properly called lies: because contrary to the law of truth (whereto they are here opposed) and to David's practice, who did the truth, 1 joh. 1.6. and could safely say, I hate and abhor lying: but thy law do I love, Psal. 119.163. and ver. 104. Through thy precepts I get understanding: therefore I hate every false way. after the which their fathers have walked.] So that they are a race of Rebels, a seed of evil-doers, and do fill up the measure of their father's sins, till wrath come upon them to the utmost. This is no small aggravation, Ezek. 20.30. Are ye polluted after the manner of your fathers? and commit ye whoredom after their abominations. See Acts 7.51. Must I be provoked by you from one generation to another. Vers. 5. But I will send a fire upon Judah.] They shall also bear the punishment of their iniquities, yet is it not said as ver. 2. that Judah shall die with tumult, etc. God will make a difference in his deal with his own and others, his sons and his slaves, these shall totally and finally be consumed at once, Nah. 1.9. not so the Saints. The remnant of the Philistines shall perish, Am. 1.8. But of Judah a remnant shall be still reserved, for royal use, Isai. 11.11, 16. Ver. 6. For three transgressions of Israel, &c,] The ten Tribes come in last: lest they (with whom his main business lay, and to whom he will henceforth apply himself) should conceit themselves privileged, because for present prospered: lest they should read, or hear the menaces of God's mouth, as men do the old stories of foreign wars, that nothing concern them. because they sold the righteous for silver,] Even Gods own pasture-sheep, that had golden-fleeces, precious souls: these they made sale of for a little money, which ever was, and still is a common meddler; and drives the bargain, and business to an upshot. Money, saith One, is the world's great Monarch, and bears most Mastery: whence it is, that the Hebrew word Adarcon, used for money, 1 Chron. 29.7. Esay 8.27. comes of Adar, strong, or mighty, and Con, to prepare: to show that a moneyed man is a mighty man, as this world goes. Unless we may say of money, as one doth wittily of Sardanapalus, the last of the Assyrian. Monarches: Sardanapalus, saith He, had a terrible name. Sar noteth a Prince, Dan a Judge, Niphal an overthrower, or Conqueror: no otherwise appliable to him, but that his Luxury was the overthrow of both Sovereignty and Judgement. So is money mighty and well prepared, but it is to blind the eyes of the wise, and to pervert the matters of the righteous, Deut. 16.10. who because not so well underlayed as his adversary, lies long languishing many times at Hope's hospital; as that lame man did at the pool of Bethesda, but might not be sped, because (for want, belike, of stirring Angels) he could get none to put him into the Pool immediately after the Angel had stirred it. That was a sad complaint made by the Prophet Habakkuk, chap. 1.4. Behold the law is slacked, and judgement doth never go forth: for the wicked doth circumvent the righteous, viz. by his bribery and baseness, therefore wrong judgement proceedeth. A Judge is to retain the decency and gravity of the Law; yea of the Lawmaker, with whom their is none iniquity, nor respect of persons, nor taking of gifts, 2 Chron. 19.7. Nec prece, nec precio, should be the Magistrate's Motto: he should be above all price or sale. and the poor for a pair of shoes,] For a cup of wine, Joel 3.3. for handfuls of barley, or pieces of bread, Ezek. 13.19. for a thing of nothing, so base they were grown at length: a very small deal of gain would win them over. See chap. 8.6. At first, a little matter would not hire them: it must be silver, and a considerable sum too; as an harlot, that requires at first no small reward: but afterwards prostituteth herself light-cheap to all comers. Sin seemeth modest and maidenly at first: but meddle not, for it sooneth woadeth an impudence in men's foreheads, and debaucheth them. Vers. 7. That pant after the dust of the earth on the head of the poor:] Covetousness is craving, and cruel: it rides without reins, as Balaam did after the wages of wickedness; and cares not whose head it rides over, to compass commodity. Yea it panteth after the dust of the earth, on the head of the poor, as desirous not only to lay them in the dust, Anhelant. but to lay them a-bleeding, and dying there. They gape over the head (or life) of the poor, in the dust of the earth (so some read the words) as devising to destroy them. A poor man's lively hood is his life, Mar. 12. ult. Luke 8.43. for a poor man in his house is like a snail in a shell; crush that and you kill him. These cormorants earnestly desired, and endeavoured to bring dust upon poor men's heads (the garb of those that were in heaviness, job 2.12. Ezech. 27.30. Lam. 2.20.) by their oppressions and injustice; yea to bring them down to the dust of death, to set them as fare under ground, as now they were above. Lo this they do as greedily, and as greatly desire, as serpents and other hot creatures covet the fresh air, to cool their scorched entrails. See jer. 14.6. Job 5.5. and 7.2. It is said of Saul the persecutor, that he breathed out threaten against the Church, Acts 9.1. as a tired Wolf, that wearied with worrying the flock, lieth panting for breath. So Bonner whipped the poor Martyrs, till he was breathless. Some Interpreters note out of Joseph Ben Gorion, Gorionides hist. c. 44. that there was an old custom, that those that were accused before the Judges, should be arrayed in black, and have their heads covered with dust. And hence they conceive the sense to be this. That pant, i. e. that earnestly desire that such poor men may be accused by the rich, Drusius. Mercer. of whom they may receive gifts to pervert judgement. And this they think to be confirmed by the following words. they turn aside (or pervent) the way of the meek,] that is, the cause, business, judgement of the modest, and selfdenying poor, the subject of rich men's injuries, (for most part) and unreasonable oppressions, Jam. 2.6. A crow will stand upon a sheep's back, pulling off wool from her side: she durst not do so to a wolf, or a mastiff. Even reasonless creatures know whom they may be bold with: so do wicked oppressors. Veterem ferendo injuriam invitas novam. The meek by pocketing up one wrong, invite another. Ye have condemned and killed the just: and he doth not resist you, Jam. 5.6. Ye not only rob, but ravish the poor, that are fallen into your nets, Psal. 10.9. ye do even whatsoever you please to them, as One Martyr said of John Baptist, that he was put to death, Acts and Mon. as if God had been nothing ware of him. and a man and his father will go in, etc.] by an horrible (if not incestuous) filthiness; such as Heathens by the light of nature condemned and execrated, 1 Cor. 5.1. The Indians abhor it; showing themselves in respect of the incestuous Spaniards amongst them, as the Scythians in respect of the Grecians, whom they so far excelled in life, as they were short of them in learning. Am I a dog, said Abner to Isbbosheth, 2 Sam. 3. that is, so impudently and excessively lustful as a dog is, so scalded in his own grease, Rom. 1.27. Some libidinous sensualists put off all manhood, become dogs, worse than dogs: following their harlots, styled in Scripture, salt-bitches, Deut. 23.18. such as having abandoned both the fear of God, and shame of the world, care not whom they admit, father, son, any one, every one. to profane my holy name.] As if I were Author, or Fautour of such cruelties and villainies. This is to take God's name in vain, Prov. 30.9. yea this is to blaspheme, 1 Tim. 1.20. by breaking down the banks of blasphemy, and causing the enemies of the truth to speak evil with open mouth, as they did in David's days 2 Sam. 12.14. And in Paul's days, Rom. 2.24. And in origen's days, Nunc male audiunt castiganturque vulgo Christiani; De opisicio. Dei prooem. quòd vitia sub obtentu nominis Dei celent, etc. saith He, Christians and their religion heareth ill among Heathens, by reason of their impious and impure lives, and their conversation not becoming the Gospel of Christ, Philip. 1.27. Of such carnal Gospelers it may be truly said, as Diogenes said to Antipater (who being vicious wore a white cloak, the ensign of innocency) that they do virtut is stragulam pudefacere put honesty to an open shame, bring contempt upon God and his ways etc. Verse 8. And they lay themselves down upon clothes] i. e. table-carpets, or bedcoverlets laid under those that sit at meat: whether on the ground, with their legs gathered under them (as the Turkish Pashas do to this day, and the Trojans of old- stratoque super discumbitur ostro) or at beds or tables, Turk. hist. fol. 231. Virg. Enead. lib. 1. Horat. 1. Car. odd. 27. Vide Lambin. ad loc & Lips. lib. 3. Antiq. lection. leaning on the left elbow Esth. 1.6. and 7, 8. joh. 13.28. Et cubito remanete presso. laid to pledge] These should have been restored and not detained beyond the time prescribed Deut. 24.12, 13. Exod. 22.26, 27. by every altar] It was their fashion to feast in their Idol-temples 1. Cor. 8.10. and 10.21. See Horat. Oda. 37. lib. 1. And this in imitation, belike of God's people, who were commanded to feast before the Lord, in the place that he should choose to place his name in. See Deut. 14.23.26. 1 Sam. 1.3, 4. etc. And here Paucis verbis multiplex scelus arguit, saith Gualther, in few words he accuseth them of much wickedness. and they drink the wine of the condemned in the house of their God] A God they have of their own devising, a wooden God, and such as if he had but a pair of horns clapped on his head, might make an excellent devil, (as the Major of Dancaster told the wise men of Cockram in Q. Mary's days, that came to complain of the Carver for making them an ugly Crucifix) Next they drink wine in the house of their God, Act. and Mon. besides their drink-offerings (which david's soul hated Psal. 16.4.) they had their drunken compotations in their Idoll-temples, Heyl. Geog. 449. as now they say in the Isle of Sardinia after mass done, they fall to drinking and dancing in the midst of the Church: singing in the mean time songs too immodest for an Alehouse. Lastly, they drink the wine of the condemned] or of such as they have fined or mulcted, for not coming along with them to the Idol-temples. Diodate rendereth it, the wine of the amercements, that is bought with such money as they have unjustly amerced and condemned the innocent in. There are that here understood that wine that was wont to be given to malefactors led to execution Prov. 31.6. to cheer them up: but these wretches drank it off from them. The former sense is the better. Verse 9 Yet destroyed I the Amorite before them] It is not usual with God to hit men in the teeth with what he hath done for them Jam. 1.5. unless in case of unthankfulness, as here. Then indeed people shall hear of what they have had; and be taught the worth of good turns by the want of them. Good turns aggravate unkindnesses: and our offences are not a little increased by our obligations. Hence this approbation; and it is as if God should say: This people hath not only done the evils , but also after the receipt of mercies without measure and many miraculous deliverances; as if I had even hired them to be wicked: and as if that were to pass for truth which the snake in the fable said to the country man, that had showed it kindness, Summum praemium pro summo beneficio est Ingratitudo. Speed 622. ex Parisien. In the year 1245. the Pope was denied entrance into England: it being said that the Pope was but like a mouse in a fachell, or a snake in ones bosom, who did but ill repay their hostess for their lodging. God had done exceeding much for this perverse people: and this they now hear of with stomach enough, as well they deserved. At Athens, if a servant proved ungrateful, for his manumission, his master had an action 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against him: Val. Max. lib. 2. cap. 1, and might recover him again into bondage. Lycurgus the Lacedaemonian lawgiver would not make a law against Ingratitude: as holding it monstrous not to requite a kindness, not to acknowledge a good turn. The old Romans decreed that such as were found guilty of this fault, should be cast: alive to the Cormorant, to be pulled in pieces and devoured. Our Saviour f●●ly yokes together the evil, and the unthankful Luk. 6.35. and God here sums up all this people's sins in this One, as the Epitome of all the rest. yet I destroyed the Amorite] when once his iniquity was full Gen. 15. when he had filled the land from corner to corner with his uncleanness Ezrh. 9.11. then sent I my hornets before them, which drove them out before them. But not with their sword nor with their bow. Iosh. 24.12. See this thankfully acknowledged by this Church, after she had paid for her learning, Psal. 44.2, 3. with 9.10. whose height was like the height of the Cedars etc.] For stature and strength they seemed insuperable, Num. 13.28. etc. But God soon topped them and tamed them, he took them a link lower, and made them know themselves to be but men. Psal. 9.20. or if trees, cedars, oaks (as Plato saith of man, that he is but arbour inversa) yet, I destroyed his fruit from above, and his root from beneath] I left him little enough to be proud of: less than Nabuchadnezzar, who had a stump left, and was reserved for royal State again Dan. 4.15. God cut off these Amorites, that is, all the seven nations, head and tail, root and branch, old and young together Deut. 7.2. Iosh. 6.21. (Behold the severity of God,) as if he had forgotten that forepart of his backparts Jehovah, Jehovah, gracious, merciful etc. and had taken up that Emperor's Motto, Fiat justitia, pereat mundus, Let Justice be done, though never so many be undone. Verse 10. Also I brought you up from the land of Egypt] which lies lower than Judaea: as doth also mystical Egypt then jerusalem, which is above, which is the mother of us all. To what great preferments and privileges Gods people are now brought up by Christ, See Heb. 12.22, 23, 24. and cry out with that noble Athenian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from how great miseries to what great mercies are we advanced? Act. 26.18. Even from darkness to light, from the power of Satan to God: that we may receive forgiveness of sins and inheritance among the Saints etc. And shall we then again break God's commandments? Ezra, 9.14. Or say, We are delivered to do all these abominations jer. 7.10. Would not the heaven sweat over us, and the earth cleave under us, yea hell gape for us upon such an entertainment of divine bounty. and led you forty years through the wilderness] led you all along in my hand as an horse in the wilderness, that ye should not stumble Isay. 63.13. Led you, and fed you, daily and daintily, sending you in Angel's food, and then setting the flint abroach that you might not pine and perish in that vast howling wilderness Deut. 32.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Besides that, I there bore with your evil manners, Act. 13.18. as a mother bears with her child's frowardness, or as an husband bears with his wife's crossness, which he knows he must either tollere, or tolerare, cure or cover. to possess the land of the Amorite] to fit you for such a mercy, to humble you, to prove you, and to do you good at the latter end, Deut. 8.16. God knows the height of our spirits, and the naughtiness of our natures etc. how ill able men's brains are to bear a cup of prosperity: and how soon their hearts are lifted up with their estates, as a boat that riseth with the rising of the water. God therefore usually brings his people into the wilderness, and there speaketh to their hearts: he holds them first to hard meat, Hos. 2.14. and then puts them into full possession. Verse 11. And I raised up your sons for Prophets] The Ministry is worthily instanced, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as a singular mercy Psal. 147.19, 20. Other nations had their Prophets such as they were Tit. 1.12. Tragedians and Comedians were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to labour in teaching the people, and were highly esteemed of the Athenians: insomuch as that after their discomfit in Sicily, they were relieved out of the public stock, Rous his Archaen. 90. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Pet. 1.21. who could repeat somewhat of Euripides. But what were these to Israel's Prophets, those holy men of God who spoke as they were moved, acted, and as it were carried out of themselves by the holy Ghost, to say and to do what God would have them? yea those holy children, such as Samuel and Jeremy (for of them especially the Rabbins understand this text) who devoted themselves to the work betimes, being more forwardly then either Athanasius the boybishop, or Cornelius Must, who (if we may believe Sixtus Senensis) was a Preacher at twelve year old: and such one an as with whom all Italy was in admiration. and of your young men for Nazarites] The Chalde hath it Doctors or Teachers; it being the office of these holy Votaries, to teach the people. Heathens also had a kind of Nazarites, as Lucian setteth forth in his Dea Syria (Habent & vespae favos, simiae imita●tur homines) and the Turks at this day have their Dermislars, Turk. hist. fol. 473. and their Imailers, whom they call the religious brothers of love: Epicurus his hogs they might better term them, saith the Historian. Bellarm. lib. 2. de Monach. cap. 5. The Papists would prove their Monks to be Christian Nazarites: but the abolishing of that order is declared Act. 21.25. and Monks are so far from the abstinence of the Nazarites, that they eat of the best, and drink of the sweetest that Sea and Land can afford. So far also from the singular sanctimony of the Nazarites, whereof see Lam. 4.7. that the Poet sung truly of them, Non audet Stygius Pluto tentare quod audet Effraenis Monachus.— They may better profess themselves successors to the Scribes & Pharisees; who may seem (saith One) to have fled and hid themselves in the Monks and friars. Vitae sanctimonia & vo●o singulari ab aliis Separati. Now the Pharisees pretended to succeed the ancient Nazarites, as their very name imports, but they were (as likewise the Popish Monks) a generation never instituted by God nor brought in by the Prophets, but only a humane invention, and through their own boldness: whence Chemnitius upon the tenth of john takes thiefs there to be the Pharisees. An Interpreter here showeth, how God hath now made all his people Nazarites i. e. separated and sanctified unto himself by making them patterns of piety, as the Rechabites holy, harmless, undesiled of dead works, and evil works, Eph. 5.18 1 Thess. 5.22. Judas 23. from whom they are bid to stand off, 1 Tim. 6.5. as also not to be drunk with wine wherein is excess, but to be filled with the Spirit: abstaining from all appearance of evil, hating the garment spotted with the flesh etc. See the Notes on Numb. 6. Is it not even thus, O ye children of Israel?] If it be not testified against me, as Mic 6.3. and if ye cannot, then read the sentence against yourselves, Mat. 27.4. as Judas did, that ye may appear to be subverted and self-condemned Tit. 3.11. God loveth to fetch witness from men's own consciences for the justifying his proceed: and to convince them clearly, that he is no way wanting to them, but they to themselves. A cunning carver can cut the similitude of any creature, but not on a rotten stick. What could god do more to his Vineyard then he had done (Es. 5. How oft would I have gathered thy children, as an hen her chickens etc. Mat. 23.27. How long shall thy vain thoughts lodge within thee? jer. 4.14. God is so far from being guilty of Israel's misery as that (besides other undeniable arguments of his love, as bringing them out of Egypt, destroying the Amorite etc.) he had raised them up Prophets and Nazarites, given them his word, Sacraments, all good helps to mollify their hearts; and then appealeth to their consciences by this Rhetorical interrogation, Is it not even thus? so to wring from them a confession of the truth, in spite of their teeth. Verse 12. But ye gave the Nazarites wine to drink] Opponit jam Propheta pessimam gratiam etc. saith Gualther. Here was the ill requital they made the Lord for all his benefits; they corrupted his young Nazarites (as Buzzards snatch up young lapwings) and silenced his Prophets, or enjoined them at least to meddle with toothless truths only, to preach placentia: threatening them if they did otherwise (for so the Original importeth) that so they might sin without control, and go to hell without hindrance. This God heavily here complains of, as an horrible Ingratitude. To render good for evil is divine, good for good is humane: evil for evil is brutish, but evil for good is devilish. Verse 13. Behold I am pressed under you etc.] A country comparison (such as this Prophet is full of) plain but pithy; to show how God is pressed and oppressed with people's sins, wearied as it were Esay. 43.24. and his patience even worn out; so that he can forbear them no longer, Isay. 42.14. but like a travelling woman, that bites in her pain, as long as she is able, at length cries out; so here, God hath much ado to forbear killing men in their sins: as he was ready to have a blow at Moses, when he met him in the Inn, and could hardly hold his hands; he even groans under the pressure as a cart seems to do under an extraordinary load laid on it, till it creak and crack again: He seems to screek out to sinners as Jer. 44.4. Oh do not this abominable thing? And (when he cannot be heard) to sigh out, Ah sinful nation, a people laden with iniquity etc. Esay. 1.4. as Fasciculus temporum Anno. 884. bitterly bewailing the iniquities of those times cries out, Heu, heu, Domine Deus etc. That ninth age is much complained of by many Waters. God hath as much, nay more cause to complain of ours, considering his pains with us and patience towards us, to so little purpose and profit. See the Note on Mal. 1.1. many Interpreters make these words not a complaint, but a communication; rendering it thus, I will press or straighten your place as a cart full of sheaves presseth, sc. either the ground whereon it goeth, or the corn which it thresheth out of the husk Esa. 28.27, 28. or as the creature that lieth under the wheels of it is crushed in pieces. It was a memorable saying of Mr. Bradford Martyr, He that will not tremble in threatening, shall be crushed in pieces in feeling. These perverse Israelites would not be warned by any threatening, therefore they were pressed to some purpose in that sore famine, and strait siege of Samaria. Obsidione vos premam saith the Chalde here, Samariana. I will so beleaguer your city, that there shall be no escaping. Look how a laden cart onustum sibi, so laden that another sheaf can hardly be laid on, so sticks in strait places, that it can neither go forward nor backward: so will I bring you into those distresses, that you shall not know how to avoid or abide them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (Confer Psal. 4.2. Prov. 4.12. 2 Cor. 4.8.) I will distress my distressers: and press with such piercing afflictions, as shall make you sigh and screech out another while, Oh it is an evil thing and a bitter to forsake the Lord etc. Jer. 2.19. Oh he is worse than mad, that would buy the sweetest sin, at so dear a rate. Verse 14. Therefore the flight shall perish from the swift] men are apt to bless themselves when God curseth Deut. 29.19. and to bind upon impurity in a common calamity; to make fair weather when such a tempest is up, as shall never be blown over. Or, if worse come, then, as all creatures run to their refuges Prov. 30.25. Psal. 104.18. Prov. 18.11. Dan. 4.14.11. Judg. 9.50, 51. (the hunted hare runs to the form, to the bushes that she formerly haunted, but now those cannot save her) so men in misery bethink themselves of and betake themselves to creature-comforts, and refuges, either natural or artificial as here, but these all serve them as Absoloms' mule did her master, hanging betwixt heaven and earth, but rejected of both. Let a man be as swift as Asahel, God can easily overtake him; Life of Edw. 6. by St. joh. Heyw. his sin will find him out, and he shall but in running from his de●●● run to it: as the Historian speaketh of those Scots defeated by the English at Muscleburough fled, that they so strained themselves in running for their lives, that, they fell down breathless and dead. Surely as the coney that flies to the holes in the rocks doth easily avoid the dogs that pursue her: when the hare that trusts in the swiftness of her legs is at length overtaken and torn in pieces: So those that trust in God shall be secured: whereas those that confide in themselves or the creature, shall be surprised, and come to an ill end. David ran to God in distress and was relieved. Saul goes to the witch, and from thence to the swords-point, Judas to the Pharisees, and thence to the halter. the strong shall not strengthen his force] but be made weak as water. None of the men of might have found their hands Psal. 76.5. their hands are palsied, their sinews cracked and crippled. It is God that both strengtheneth and weakeneth the arms in the day of battle Ezek. 30.24. Verse 15. Neither shall he stand that handleth the bow] Arcitenens, though he can do it never so dexterously: yet if he trust in his bow Psal. 44 6. God will break it jer. 49 35. Herodot. Aug. de civ. Dei l. 5. c. 26. or otherwise render it unuseful: as it befell the army of Senacherib in Egypt, of Maximus against Theodosius, and the French in the battle between our Edward the third, and their king Philip: who being enraged with a defeat, daniel's hist. 237. resolved presently to revenge it: being elevated with an assured hope of triumphant victory. But it fell out otherwise: for there fell at the instant of the battle a piercing shower of rain which dissolved their strings, and made their bows unuseful etc. neither shall he that rideth the horse] though it be as good an one, as Cain is feigned by Dubertas to have managed, or as Alexander's Bucephalus, or Julius Caesar's great horse, serviceable, and full of terror. A horse is so swift, that job saith he eateth up the ground: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pansan. and the Persians dedicated him to their God the Sun, as the swiftest creature to the swiftest power-divine. But as the sun in heaven can neither be outrun, nor stopped in his race: so neither by men nor means can God be frustrated, or his anger avoided. the Canaanites had both horses and charrets, the Israelites had neither: and yet they found an horse a vain thing for victory etc. Psal. 33.17. and 147.10. Verse 16. And he that is courageous] Heb. strong of his heart, a Cucurdelion, as one of our kings was called, Egregie cordatus homo, one of a Roman resolution to vanquish, or die: they were wont to say of cowards in Rome, that there was nothing Roman in them. But let a man be as bold as Brutus, whom One pronounced, Romanorum ultimum, the last of the Romans, as if after, Rome had brought forth no courageous man and worthy of herself. Let him be courageous among the mighty, such as were those Lion-like chieftains among David's worthies, Scanderbag, Zisca, Huniades, who was in that unhappy battle at Varna (by a just hand of God upon him for joining with that perjured Popish king Ladis●aus) beaten out of the field. and forced to flee away naked in that day] escaped narrowly with his life: as he did also another time, when after a slaughter of 34000. Turks, he was compelled to save himself by flight: and all alone by uncouth ways to travel three days and nights, without meat or drink: and afterwards being on foot and disarmed (which is here meant by naked: confer Esay. 20.3. Mich. 1.8. 1 Sam. 19.14. Turk. hist. 310. Mr. Clarks Life of Hunniad. pag. 98. he fell into the hands of two notable thiefs, who despoiled him of his apparel etc. and on the next day he light upon a shepherd of whom he for God's sake craved something to eat, and obtained bread and water and a few onions, as the Turkish history hath it. CHAP. III. Verse 1. Hear this word that the Lord hath spoken etc.] Here beginneth the second sermon tending to confirm what had been affirmed in the former, and evincing the equity of the judgements there threatened for their hateful ingratitude, and other horrible offences, condemned and cried out upon by the very Heathens. hear this word] Verbum hoc decretorium this notable word; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Mat. 22.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. there are three articles in the Original: and there is not the least tittle in the text upon which there hangeth not a mountain of sense, say the Rabbis; this neck-verse. that the Lord hath spoken] And shall he not do it? who ever waxed fierce against God, and prospered? joh. 9.4. against you O children of Israel] By his word, Christ many times secretly smites the earth Es. 11.4. that is, the consciences of carnal men glued to the earth: He sets a continual edge upon the word, and consumes them by his rebukes, till he have wearied them with his secret buffets and terrors: and then in the end casts them into a reprobate sense, as he did the Pharisees, who were toties puncti & repuncti, minime tamen ad resipiscentiam compuncti. against the whole family] The Dodecaphylon, all the twelve tribes, Malcol●n. in Act. Apost. the whole house of Jacob, which are called by the name of Israel, and are come forth out of the waters of Judah Isay. 48.1. God stands not upon multitudes Psal. 9.17. nor matters, whether it be against a nation that he speaketh and acteth, or against a man only, job 34.29. which I brought up from the land of Egypt] This they oft hear of by way of exprobration, as chap. 2.10. God seeming to repent him for their detestable unthankfulness, as David did of the kindness he had showed unworthy Nabal, in safegarding his substance 1 Sam. 25. and to complain as Frederick the third Emperor of Germany did, that of those courtiers whom he had advanced, Valer. Max. Christian. Camd. Elis. he found scarce any that proved faithful to him, but the worse for his courtesy: or as Q. Elisabeth, that in trust she had found treason. Verse 2. You only have I known] That is, owned and honoured, culled and called, chosen and accepted to be my people, when I had all the world afore me to choose in Deut. 10.14, 15. and nothing to move me thereto but mine own mere grace, even the good pleasure of my will. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. therefore I will punish you for all your iniquities] Not passing by the least without a sensible check: the least, I say, that is allowed and wallowed in: and that because of the disloyalty and treachery that is therein. Other men's sins are rebellions against God: but the saints sins are treacheries, because against the covenant. Let such therefore look to themselves, and walk accurately, or they shall be sure to rue it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ephes. 5.15. God will be sure to blow his own ground, whatsoever becomes of the waist: and to weed his own garden, though the rest of the world should be let alone to grow wild. His own he will not fail to punish. 1. In case of scandal, as David. 2. For sins unrepented of, though not scandalous. Oh the bloody wails that God hath left upon the backs of his own dear children for such sins! Bastard's may scape : but sons shall pay for it. Ingentia benesicio, slagitia, supplicia. The punishing Angel is bidden begin at God's Sanctuary, Magdeb. Praefat. ad Cent. 5. Ezek. 9 He will be sanctified in all that draw near unto him, Levit. 10.3. Sanctified I say, either actively, or passively: either in the sincerity of men's conversation, or in the severity of their visitation: at which time, his Articles of enquiry will be very strict and critical against his own professed people, who are therefore worse than others, (and shall therefore speed worse) because they ought to be better. Verse 3. Can two walk together, except they be agreed?] God permits his people to walk together with him in an humble familiarity: but then they must take care that familiarity breed not contempt: and that they conceit not that he will connive at their iniquities, or that their holy services will bear them out i● any known sin. He is just and jealous of his glory, wherein he should be no small loser, if he did wink at any besides involuntary sailings, and unavoidable infirmities; for which there is a pardon of course, if sued out. If I shall walk with you, saith God, as a father, friend, husband, you must agree with me, consent, and conform to me, idem velle, & idem nolle, will and nill the same that I do: or else I shall walk with you no otherwise then as a severe judge, or cruel enemy, Levit. 26.24. as a lion, with the prey that he hath taken, as the fowler with the bird he hath caught, or the hunter with the wild beast he hath gotten into his snare. Verse 4. Will a lion roar in the forest, when, etc.] It is said of the Lion, that he sets up a double roar: P●ut. lib. de indust. anima. first, when he describeth his prey, next when he seizeth it, Then, saith Plutarch, he roareth, or rather belloweth like a bull, that other beasts may come to him, and take part with him. It is not for nothing that the lion uttereth his voice: much less that Almighty God thundereth, and threatneth by his Prophets, your sins without repentance will be your ruin, according to those threaten: though you are so sturdy, or at least so stupid, as to fear them no more, than Behemoth doth the iron weapons, Jeb 40. which are esteemed by him as straws, or bulrushes. Shall the wrath of a King be as the roaring of a lion, Prov. 19.12. and as the messengers of death, Prov. 16.14. and shall God's menaces be slighted? will vile men imagine him a God of clouts? One that howsoever he speaketh heavy words, will not do as he saith? intends them not otherwise, then in terrorem, for fray-bugs? Surely they will find it far otherwise: and it must be concluded, that being already sentenced, either their beds are very soft, or their hearts very hard, that can sleep securely in so deplorable a condition: Surely God's predictions shall have their accomplishment, 1 Sam. 3.19. & 15.29. Believe them therefore: Stand in awe and sin not, sigh he that despiseth the word, shall be destroyed: but he that feareth the commandment, shall be rewarded, Prov. 13.13. See the Note there. Will a young lion cry out of his den?] q. d. Is it for nothing that God so terribly threatneth? Is there not a cause? as David said in another case, 1 Sam. 17.29. Surely, as in the Revelation we never read that heaven opened, but some great matter followed: so here; Hath the Lord spoken it, and shall he not do it? Never think it. Oh think of God as of one not to be thought of: as One, whose wisdom is his justice, whose justice is his power, whose power is his Truth, and all himself. He is the God of Amen, Psal. 31.6. faithful, and true: he can as soon die as lie: neither can he be hindered or resisted, as Angels, men, and devils may. In the creature there is an essence, and a faculty, whereby they work: as in fire is the substance and the quality of heat. Now between these, God can separate, and so hinder their working; as in the Babylonish fire. In the Angels there is an essence, and an executive power: God comes between these oft, and hinders them from doing what they would. Not so in God; who is most simple, and entire, armed with power irresistible to tame his rebels: Every morning doth he bring his judgement to light, he faileth not: but the unjust knoweth no shame, Zeph. 3.5. the fool passeth on and is punished, Prov. 22.3. Verse 5. Can a bird fall in a snare upon the earth, & c? Think you, that all things are carried here by blind fortune, and not by a particular providence, as if — mundo nullus inesset, Rector, & incert● fluerent mortalia casu? Will you say of the evils you have suffered, in the language of Ashdod; 1 Sam. 6.9. 1 Cor. 10. It is a chance? Is that Heathen-Idol Fortune any thing in the world, more than a blasphemy, spewed out by the devil against the divine providence? Can a sparrow fall to the ground, or any the least bird into a snare upon the earth, without your heavenly Father, Matth. 10.29. Birds flying seem to be at liberty; yet are guided by an overruling hand. They fall sometimes into a gin: and do not you thereupon conclude, that some fowler's hand is in it? Lo you are ensnared, and insnarled by your enemies: and can you not discern that it is the Lord who hath done it? Lam. 3.37, 38. Act. 17.25, 28. Eccles. 9.12. For man knoweth not his time (nor his chance, ver. 11.) as the fishes that are taken in an evil net, and as the birds that are caught in the snare, so are the sons of men snared in an evil time, when it falleth suddenly (but providentially) upon them. Or shall one take up a snare from the earth, etc.] No wise fowler will take up his nets, till he have gotten his prey: No more will God withdraw his hand, or call off the enemy and the avenger, till he have his design: till he hath either reform or ruined you. Verse 6. Shall a trumpet be blown,] sc. out of a watchtower in time of war, to sound an alarm, and to say, Hannibal ad portas, the enemy is at hand, the Philistines are upon you. and the people not be afraid,] or run together to make resistance? Jer. 5.22. Psal 114.7. Will ye not then tremble at my threats, saith the Lord? Tremble thou earth at the presence of the Lord, at the presence of the God of Jacob. Fear is an affection of the soul, shrinking in itself from some imminent evil. God is the proper object of it, whence he is called Fear in the abstract, Psal. 76.11. and those that come on his errand should be received with reverence, yea with fear ●and trembling, as was Titus, 2 Cor. 7.15. and before him Samuel, by those Elders of Bethlehem, 1 Sam. 16.4. as suspecting it was the purpose of some judgement that brought him thither. Comest thou peaceably? said they. It is a good thing to stand in awe of God's Messengers, and to tremble at his judgements, whilst they yet hang in the threaten. It appeareth by this Prophet, that carnal security was grown epid emicall, and had overspread the land, chap. 6.2, 3. Some there were that said, God had not sent the Prophets to denounce those evils, but that they had done it of their own heads, as we say. Others doubted of the certainty of those evils denounced, chap. 6.3. against whom He here disputeth by these foregoing similitudes; and in the next words plainly asserteth the Divine providence, and the authority of the Prophets, Gods privy-Counsellours. Shall there be evil in a city,] Understand it of the evil of punishment. See Lam. 3.37. Esay 45.7 Mic. 1.12. Eccles. 7.14. 1 King. 9.9. and 21.29. See my Treatise called, God's love-tokens, pag. 3, 4. etc. and the Lord hath not done it?] Although God doth it not but only as it is bonum Justitiae, good in order to his glory. That which we are here advertised is, that it is not Luck and Fortune that doth toss and tumble things here below: but that God sits at the stern, and steers the affairs of the world. The Gentiles indeed, held Fortune as a goddess: representing her by a Woman sitting upon a Ball, as if the whole world were at her command; having with her a razor, as if she could at her pleasure cut off and end man's happiness; bearing in her right hand the stern of a ship, as if she could turn about all things at her pleasure, and in her left hand the horn of abundance, as though all plenty came from her. This was abominable idolatry, to be shunned by Christians: yea the very name of Luck or Fortune, is to be spit out of their mouths with utmost detestation. It repent Austin that ever he had used that wicked word, Fortuna. Aug. Retract. Verse 7. Surely the Lord God will do nothing,] i. e. Hardly any thing. He loves to foresignify, to warn before he wound: and this merely out of his philanthropy. Howbeit sometimes, and in some cases, he is more sudden and still in his revenges: that he may thereby, First maintain his honour and glory, the eyes whereof are by some sins extraordinarily provoked, as Acts 12.23. And secondly, to teach men not to continue in sin, no not for a moment: sigh they may be presently cut off from all further time of repentance, acceptation, and grace for ever: This made Austin say, that he would not be an Atheist, no not one half hour, to gain all the world. See Luke 17.32. and 12.20. Pharaoh had warning of the first and second plagues, not so of the third: and again, of the fourth and fifth, but not of the sixth: and yet again, of the seventh and eight, but not of the ninth. And when neither warning, nor no-warning would do good, then came that sweeping plague; Tandem prototocos ultima plaga necat. But he revealeth his secret to his servants the Prophets.] God's Prophets than are his menial servants: not his underlings, or inferior hinds, but of noblest employment about him. Every faithful Minister is servant to the king of heaven (Act. 27.23. whose I am, and whom I serve: this the Devil denied not, Act. 16.16, 17.) yea his Steward Ambassador, Herald (as here) by whom he proclaims war, but first proffers pardon, and proposes conditions of peace. A practice usual, not only among the people of God, by his appointment, Deut. 20.10. but also among the Heathens, as Histories inform us. The Romans had their Lex Facialis: by their Heralds they sent to such as had wronged them, Caduceum & Hastam, as Ensigns of peace and war, that within thirty days they might take their choice: within which time, if they did them not right, the Herald presently denounced war against them, casting forth a dart in token thereof. Alexander's course was; when he sat down before a city, to set up a torch: to show that if they would come in, and submit before that torch were burnt out, they should have hearing. Tamerlan hanged out first a white flag, than a red, and lastly a black. And the Turks at this day, Turk. hist. 344. first make to their enemies some offer of peace; how unreasonable soever it matters not. God's offers in this kind are all of grace, and for our good. If it were otherwise, what need he give warning? and why doth he not as Absalon did; when, intending to murder Amnon, he spoke neither good nor evil to him? Well might the Lord say, Fury is not in me, O Israel, thou hast destroyed thyself. As I live, I desire not the death of a sinner, etc. If he did, why might he not rush suddenly upon such and confound them at once, as he did the reprobate Angels, even in the very act and first moment of their sin? Why comes he first in a soft still voice, when he might justly thunderstrike us? and why sendeth he his Heralds to proclaim war, but yet with articles of peace and reconciliation open in their hands? Chrysost. Why was He but six days in making the world, and yet seven days in unmaking and destroying one city, Jericho? Was it not to show that the Lord is merciful and gracious, slow to anger, and of great kindness? And this he hath commanded his Prophets to make known, Psal. 103.8. that the goodness of God may lead men to repentance. As, if they turn his grace into wantonness, and pervert his patience to presumption, Rom. 2.4. their commission is to declaim against such practices with all authority, Tit. 2.15. and to proclaim hellfire, in case men amend not. Necessity is laid upon them so to do, and woe be to them if they preach not law as well as Gospel; that when they return up their commission, they may report the matter, saying, Behold we have done as thou hast commanded us, Ezek. 9.11. True it is, that perverse people question the Prophets, and quarrel them for this plaindealing: as Ahab did Eliah for a troubler of Israel, and Amaziah our Prophet Amos, for a trumpeter of rebellion. But this is as great folly, as if some fond people should accuse the herald, or the trumpet as the cause of their war: or as, if some ignorant peasant, when he seethe his fowls bathing in his pond, should cry out of them, as the causes of foul weather. Verse 8. The lion hath roared, who will not fear? the Lord God hath spoken, who can but prophesy?] Who that knoweth the terror of the Lord, can dare to do otherwise, when he commandeth it? Shall men fear fire, water, bear's, lions, etc. and not the great and terrible God? If he roar upon his servants, and say as to Jeremy he once did. Thou therefore, gird up the loins of thy mind, and arise, and speak unto them all that I command thee; be not dismayed at their faces, lest I confound thee before them: We must roar against men's sins, and be instant, Jer. 1.17. though they roar against us for so doing, and threaten never so much. Micaiah will not budge for a King's authority, when once he had seen the Lord in his Majesty; nor Paul for an Angels, Gal. 1. the rest of the Apostles for the Sanhedrims, Acts 4.19. & 5.25, etc. When the Emperor threatened Basil with imprisonment, banishment, death, he answered; Let him threaten boys with such fray-bugs: I am resolved: neither menaces nor flatteries shall silence me, or draw me to betray a good cause or conscience. If I deal not plainly and faithfully with your souls, said Bernard, Bern. de tempore. 99 Vobis erit damnosum, mihi periculosum. Timeo itaque damnum vestrum, timeo damnationem ineam si tacuero. i e. it will be ill for you, and worse for me. The truth is, you would be betrayed, and I should be damned, if I should hold my peace. Let me be accounted proud, pragmatical, any thing, Luth. ep. ad Staple. rather than found guilty of sinful silence, when the Lord calleth me to speak, saith Luther. These were men whose hearts were fraught with the reverential fear of God; and therefore found themselves necessitated to be faithful: besides the love of Christ constraineth them, 2 Cor. 5.14. so that they could do no less, they could not but speak, etc. Act. 4.19. Verse 9 Publish in the palaces at Ashdod, etc.] that is, in the courts of the Philistin-princes, and of the Egyptian kings, who are here attested and invited, to judge betwixt God and his vineyard, to pass an impartial sentence, and to say whether Israel's sins deserved not all the judgements that God by his Prophets had denounced, yea and greater too. Holy Ezra acknowledgeth as much, chap. 9.13. But because that many were ready to say, as those in Jeremy, Jer. 2.35. Because I am innocent, surely his anger shall turn from me: behold I will plead with thee, (saith the Lord) because thou sayest, I have not sinned. Yea thy sworn-enemies shall give true evidence against thee, and judge of the justice of my proceed with thee, that I may be justified, and every mouth stopped. Assemble yourselves upon the mountains of Samaria,] that there-hence ye may be eye-witnesses, and have a full prospect of their lewdness; which will be to you a pleasant spectacle; that out of their tragedies you may frame comedies. Samaria was a city set upon an hill: and as itself, so its wickedness could not be hid. Carnal people are very inquisitive into the miscarriages of professors: and ready to search more narrowly thereinto then Laban did into jacob's stuff. What a jeer made Ammianus Marcellinus of the pride and luxury of some of the primitive Bishops? Averro, of the Papists Breaden-god? the Turks, of the Papists Asinus palmaris? the Jews, of their clipping the crucifix, and weeping over it in the Pulpit? as also the swearing that is so common amongst Protestants; together with that mad conceit of some, that he that cannot swear with a grace, Profectò aut hoc non est Evangelium: aut nos non sumus Evangelici. wanteth his tropes and figures befitting a Gentleman? This and such like unchristian practices, made learned Lineker when he read Christ's Sermon in the Mount, cry out; Certainly, either this is not Gospel, or we are but bad Gospelers: It is a lamentable thing, that it should be commonly reported that there be such abominations found in the Church as are hardly heard of among the Heathen, 1 Cor. 5.1. — pudet haec opprobria nobis, Et dici potuisse, & non potuisse refelli. Why should it be told in Gath, or published in the palaces of Ashdod? 2 Sam. 1.20. why should Egyptians condemn Israelites, as the Scythians once did the Greeks, and the heathen Indians now do the beastly Spaniards that tyrannize over them? Why should there be any successors to those Heretics mentioned by Bellarmine, and called, Christianocategori, Accusers of Christians; because by their unchristian conversation they delivered up Christ and his people to be buffeted, De Eccles. triumph. l. 2. c. 11. and spitted on by their enemies? See the Note on Hos. 7.16. This shall be their derision in the land of Egypt. and behold the great tumults] Or the humming-noises, the garboils, the violent eruptions upon the poor oppressed, causing them to cry out as those that are crushed or broken in pieces. and the oppressed in the midst thereof] whether by force or fraud oppressed: whether it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord is the avenger of all such, 1 Thes. 4.6. This the Heathen shall take special notice of, and say with Calocerius the Conful Verè magnus est Deus Christianorum, The Christians God is a righteous God indeed. Verse 10. For they know not to do right] They have done wrong so long together, against knowledge and conscience, that now they are given up to a reprobate sense, to an injudicious mind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 1. having sinned away that light they had, and lost that little knowledge they had learned out of the law of Moses concerning good works: this they have wickedly blotted out of their own minds; as also those common notions of good and evil, that glimmering of divine light left in the natural man; this in a defiled conscience is wholly extinct. Have the workers of iniquity no knowledge? No, not they, as appears by what follows, they eat up my people as they eat bread Psal. 14.4. These Cannibals, like pickerels in a pond, or sherks in the sea, devour the poorer as they the lesser fishes. And though they cannot but know this to be evil, condemned by the light of nature, and much more of scripture, yet they do it, and will do it: their eyes being put out with the dust of covetousness, and their hearts so exercised therewith 2 Pet. 2.14. that they can say as that wretched fellow did, We are masters of our consciences, we can do what we will, for all them: and as Balaam resolved at length, to curse, whatever came of it. who store up violence and robbery in their palaces] Till the screech-owls of woe cry aloud from the walls, and the beams out of the timber make answer Hab. 2.11.12. till their cursed boards of evill-gotten goods witness against them, and eat their flesh as it were fire Jam. 5.3. till very Philistines and Egyptians cry shame on them, and say as the Indians did of the cruel Spaniards, that they carried themselves neither like Christians nor men, but like devils; that it had been better the Indies had been given to the devils of hell, then to them; and that if the Spaniards went to heaven when they were dead, they would never come there. Let no man think to thrive violentiâ & vastitate, by rapine and robery: to treasure up sin is to treasure up wrath Rom. 2.5. which, as a fire, will devour their palaces, and it shall not be quenched, jer. 17.27. Verse 11. Therefore thus saith the Lord] And he saith it in great haste and heat; as appeareth by that concise kind of expression that he here useth after the manner of those that are through-angry, Aposiopesis, ut Ques ego etc. and therefore say not much, but mean to do the more. an adversary round about the land] A distresser at every corner: that as all the borderers have beheld thy wickedness, so shall they thy wretchedness, by reason of the enemy and the avenger, who shall meet thee at every turn: and leave thee neither hope of better, nor place of worse. and he shall bring down thy strength from thee] Thee in the feminine gender: At for Atta ex ●●agna perturbatione. Chiskuni. haply because they should be so enfeebled, and impoverished: Or else, to express the heat of God's anger against them, as Num. 11.15. where meek Moses being in a great passion of anger and grief together, saith to God, If Thou (in the feminine) deal thus with me, kill me I pray thee, out of hand etc. he was so out of measure moved, that he could not fill up his speech, nor utter the last syllable. thy strength] Thy strong-holds, or thy riches, those treasures of wickedness wherein thou trustest Prov. 10.2. and verse 15. The rich man's wealth is his strong city. It is called his strength because he confideth in it, 1 Tim. 6.17. and because he is enabled by it, to bring about his designs. and thy palaces shall be spoilt] They shall be blown up, because their foundation was laid upon fireworks, their mortar mixed with blood, their materials raked together by rapine and robbery, their furniture, and those illgotten goods therein hid and hoarded, shall be given hosti non haeredi, not to thine heir but to thine enemy for a booty. An inheritance may be hastily gotten at the beginning: but the end thereof shall not be blessed Prov. 20.21. As the partridge sitteth on eggs and hat●●eth them not: so he that getteth riches and not by right, shall leave them in the midst of his days and at his end be a fool Jer. 17.11. A poor fool God will make of him, ere he hath done with him, as he did of Balaam, Achan, Ahab, Gehezi, the rich man Luk. 12. and 16. Verse 12. As the Shepherd taketh out of the mouth of the Lion] by a countrey-comparison (as before oft) the Prophet sets forth the fewness of such as shall escape the enemy's hands. 1 Sam. 17.35. Is it but a little that a shepherd dare pull out of the jaws of a Lion. Few Davids or Lysimachusses, that dare look such fierce creatures in the face. Something a shepherd in this case may adventure to do, that he may not be made to stand to the loss Exod. 22.13. Gen 31.39. But it is not much: quibus non est lectus integer, Tarnou. Kimchi. neither are they many, that shall make escape, and those few shall be of the poorer sort too, that have scarce a corner of a bed to lie on: or such as are sick-abed and not cared for by the enemy, not counted worth the kill. Or such as are in good health, but glad to hid themselves for fear of the enemy under any bed or bench-hole, as is usual in the sack of a city. and in Damascus in a couch] Or in the corner of a couch. Now Samaria and Damascus are joined together; because they were both desolated about the same time, by the same enemy, and for the same cause, viz. their invading Judaea in an hostile manner 2 King. 16.7.9. Esay. 7.4. See the like Esay. 8.4. and 17.3. Verse 13. Hear ye and testify etc.] ye my Prophets and all true believers. The Septuagint add o ye Priests, whose lips were to preserve knowledge, and to present it to the People. All that were thereunto commissionated by the Lord God the God of Hosts, are here straightly charged to hear and to charge, testify, or contest (See 2 Tim. 4.1.) and what they have received of the Lord to deliver the same to the whole house of Jacob: not stealing away the word from them Jer. 23.30. or shunning to declare unto them his whole counsel Act. 20.27. but faithfully handling the law jer. 2.8. Verse 14. That in the day that I shall visit etc.] Tell them so from me, saith God: say to these wicked, Woe be unto them, it shall be ill with them Esay. 3.11. The jealous Lord of Hosts will surely visit the iniquity of Idolatrous fathers upon their children, to the third and fourth generation Exod. 20.5. See jer. 3. Ezek. 16. Hos. 2. As they have their day of defection, so hath He of Visitation; his season, his harvest for judgement, Mat. 13.30. What then will they do when God riseth up: and when he visiteth, what will they answer him? job. 31.14. I will also visit the altars of Bethel] At first there was but one altar 1 King. 12.32, 33. and 13.2. but afterwards they multiplied, as in Peter at Rome, there are said to be now above an hundred altars Hos. 8.11. and 10.1. there is no end of will-worship: but, like the jerusalem-artichoke, plant it where you will, it overruns the ground and chokes the Heart. Now as God loved the gates of Zion where he was solemnly worshipped, more than all the dwellings of Jacob Psal. 87.2. and as the walls of good people (whose houses are little churches) are continual before him, Esay. 49.16. So he hearty hateth places and monuments of Idolatry: and layeth them waste as he hath done our Abbeys and Monasteries Zisca overthrew three hundred of them in Bohemia: and among the rest the famous Monastery called the Kingscourt, a mile from Prague: Zisca 's life by Mr. Clark. in the walls whereof the whole Bible was most tightly written in letters of gold; but little read or regarded by those filthy Abbey-lubbers, of whom Luther testifieth that they were tam desperatae malitiae etc. so desperately debauched that they durst adventure upon any villainy whatsoever. and the horns of the altar etc.] which were held the holier parts thereof. This was fulfilled by good josiah many years after 2 King. 23.15. 2 Chron. 34.4.6. Nullum tempus occurrit Regi. Time can be no prejudice to God's proceed: neither is his forbearance any quittance. Verse 15. And I will smite the winter-house with the summer-house] Heb. upon the summer-house, I will lay them both upon one heap: they shall one dash against the other. To have change of houses or of rooms in one house fit for the several seasons is not unlawful, so we set them not up by wrong-dealing, nor set our hearts upon them: Haec sunt quae nos invitos faciunt mori. for so we are apt to do (as Charles 5. Emp. told the Duke of Venice who had showed him his stately palace) and this brings a curse. and the houses of Ivory] i. e. decked and enamelled, chequered and entrayled with Ivory, Eboratas. Lively. as some sense it. Ahab had made him an Ivory house. Heb. an house of tooth, i. e. of Elephants-tooth: so did other kings (likely) after him. The Porphyrogenity in Constantinople were borne in a room made of Porphyry, a precious stone etc. All must down together. CHAP. FOUR Verse 1. Hear this word ye kine of Bashan] Obesae & benè pastae, ye fat bawsons (as we use to call them) ye that are Baeotum in patria, crassoque sub a ëre natae. Ye that have hearts as fat as grease, and delight not in God's law Psal. 119.70. Ye that cover your faces with fatness, Job. 15.27. till both your eyes stand out with it Psal. 73.7.8. (as fullness breeds forgetfulness Deut. 32.15. the fed hawk forsakes his master) as untamed heifers full-fed, ye have been unruly and refractory, means of much mischief to my poor afflicted, as was jezabel to Eliah, Herodias to the Baptist, Eudoxia the Empress to Chrysostom, Theodora to Bellisarius that brave and noble Captain, and others; Poor Tegedine suffered many year's captivity in misery and irons, by the Turk, for one word in a sermon, which distasted a proud and petulant woman without the least cause. What cruel persecutions raised the Q. Mother of Scotland about the beginning of the Reformation there? the Q. Mother of France Katherine de Medici's, for thirty years together? Q. Marry here, being wholly possessed by the Bishops, as Alexandra was by the Pharisees, of whom josephus testifieth that she had the name, but they had all the power of the kingdom? Oh these kine of Bashan, these wanton and wicked women (for so I understand the text after the Jew-Doctours Vatablus, Lyra, Lively etc.) when once they get the reins in their hands, there is no ho with them: when once the devil gets passage per costam ad cor (as Gregory speaketh) by the rib to the heart, what may he not effect? when the hen is suffered to crow, what hope is there of good? David complains of strong bulls of Bashan Psal. 22, 12. but those he might better deal with, then with these cursed cows of Bashan that thrust with side and shoulder, and pushed the diseased with their horns, till they had scattered them abroad, Ezek. 34.21. that are in the mountains of Samaria] Lady of the Court, accustomed to high titles, such as I (that am non aulâ sed caulâ natus & educatus, no courtier but carter rather, and used to call a spade a spade) care not to compliment. which oppress the poor, which crush the needy] As did, much about the same time, jezabel in Israel, and Athaliah in Judah: and (besides the ) Dame Alice Piercy K. Edward the thirds concubine, an impudent woman; who so far wrought upon the king's impotencies, and presumed on his favour, that she imprisoned Sr. Peter Lamare Speaker in Parliament, Daniel. 257. and intermeddled in courts of Justice, and other offices; where she herself would sit to effect her desires: which though in all who are so exalted are ever excessive, yet in a woman, most immoderate: as having less of discretion and more of greediness. I have spoken before of Diana Valentina King Henry the second of France his mistress, Hist. of Council of Trent. 387. to whom he had given all the confiscations of goods made in the kingdom for cause of heresy, whereby many poor Protestants were oppressed, and needy crushed and quashed to pieces: for a poor man in his house is like a snail in his shell: crush that, and you kill his heart. which say to their masters] Or, Lords, that is to their husbands: as Sarah called her husband Lord Gen. 18.12. She in obedience, but these in craft and counterfaisance: that they may the sooner subdue them, and have what they will of them. Bring and let us drink.] q. d. Fac nobis potestatem in hos aut illos, saith Mercer: that is, Give us authority over such and such, that we may pick their bones, drink their tears, enrich and feast ourselves of their spoils, make no more scruple to undo them by force or forgery, then to eat a meals-meat when hungry, or then the luxurious Italians (who have twenty distinct species of liquor, Il Mercuri● Italico. to please the Gusto) do, to take off a cup of the most delicious, which they profanely call Lachrymae Christi. Verse 2. The Lord God hath sworn by his holiness,] He hath sworn for more assurance, Heb. 6.16, 17, 18. it being hard to persuade secure sinners of the certainty and infallibility of the threaten: which yet will as surely befall them without repentance, as the coat is on their back, or the heart in their bodies. And, by his holiness, he hath sworn; that is, by himself, (as having none greater to swear by) confer Gen. 22.16. Jer. 51.14. Esay 45.23. and 62.8. where God swears by his right hand, and by the arm of his strength, Exod. 17.16. He is brought in laying his hand upon his throne; and swearing to root out Amalek. And so some in this place think, that by God's Holiness, is meant heaven, Mercer. the habitation of his holiness, and of his glory. But Drusius dislikes that, Esay 63.15. because swearing by heaven is condemned by Christ, Mat. 5. If God be holiness itself, let him be sanctified in righteousness, Esay 5.16. and let men swear (when called to it, and not till then; the Hebrew word here used is passive, and signifieth to be sworn, Neshbang. rather than to swear) in truth, in judgement, and in righteousness, Jer. 4.2. Behold the days come,] certò & citò, surely and suddenly: even those dismal days of blackness and darkness, of greatest calamities. See chap. 5.18, 20. And let this prediction be to you as the knuckles of a man's hand, to write you your destiny; or as a prophet to read it unto you. That he will take you away] i. e. Ye shall be taken away, and hurried into another country: like as Esay 8.4. He shall take away the spoil of Samaria, i. e. It shall be surely taken away, so Luke 12.20. They do reqire thy soul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, it shall be required of thee. with hooks,] Heb. with thorns, which were wont to be used in fishing, till iron-hooks were more frequent. See Job 40.21. Ezek. 29.4. and 19.4. They brought him with hooks, that is, with chains, unto the land of Egypt. Those that were overcome, were wont to be linked and langold together; and so led captive by their Conquerors. and your posterity with fishhooks.] Heb. that which is last of you; your children, and nephews, as Dan. 11.4. it is foretold of Alexander the Great, that none of his race shall succeed him, but strangers. See enemies compared to fishers, Jer. 16.16. Habak. 1.16. and note, that hereby is intimated, that these insolent Dames shall be no more like fat kine, that abide in their pastures: but as fishes hanging on the hook, that are easily pulled up, and quickly carried away with little labour, but much delight to the fisher. See a like comparison from swimming, (Esay 25.11.) the motion wherein is easy and not strong: to show, that God can subdue his stoutest adversaries, with greatest facility. Verse 3: And ye shall go out at the breaches, every cow,] Quâ data porta ruitis, ye shall be glad to get out at any breach to save your lives, which now hang in suspense, Deut. 28.66. yea to ride one upon the back of another for haste, as kine do in a narrow strait. Or, ye shall be led into captivity, after the taking and disman●'ling of your cities. See Ezek. 12.5, 12. And ye shall cast them into the palace.] Or, ye shall cast away the things of the palace. Ye shall cast them, that is, your children and nephews, (vers. 2.) into the palace: either that ye may not see their destruction, as Gen. 21.16. or that they might with greater celerity, provide for their own safety. That was a singular example of the Vindelici (now called Suevians) subdued by Drusus the Roman General under Augustus, but not without great resistance: Heyl. Geog. 289. the women throwing their young children at the Romans instead of darts. These were monstrous mothers, mad-cows indeed. Verse 4. Come to Bethel and transgress,] Do so, if you think 〈◊〉 good: and sigh you are so set upon it, go on, despair, die and be damned: That that will perish, let it perish, quoniam vobis stat sententia, sigh you are resolved, and there's no removing of you, take your own course, at your own peril. Here than we have a most bitter sarcasme, wherein God in seeming to command sin, showeth his utmost dislike of it: for he is not a God that loveth wickedness, neither shall evil dwell with him, Psal. 5.4. See the like Ironical expressions, Jer. 7.21. Ezech. 20.39. Eccles. 11.9. Numb. 22.20. Esay 29.1. and 8.9. and 47.12. Judg. 10.14. 1 King. 18.27. At Gilgal multiply transgressions,] that your madness may appear to all men. See Hos. 4.15. with the Note. 1 Tim. 4.15. and bring your sacrifices every morning,] Like Apes imitate the daily sacrifice: and do those selfsame things to your idols, which I have commanded to be done to myself alone; and in other places, that should be done at Jerusalem only. Do all this, and try what will come of it: will you try a fall with God? will you despitefully spit in the face of heaven? Do ye provoke me to anger, saith the Lord? do ye not provoke yourselves to the confusion of your own faces? Jer. 7.19. and your tithes after three years.] that so ye may seem to keep my Law exactly, Deut. 14.28. and to be wanting in no duty, either of piety, or charity. Wasp's also have their honey-combs: idolaters a form of devotion, Verse 5. And offer a sacrifice of thanksgiving with leaven,] which I have flatly forbidden to be done, Leu. 2.11. Neither leaven nor honey (which hath a leavening property in it) might be burnt in any offering made by fire: to show how God hateth hypocrisy; which, as leaven, soureth, swelleth, impureth, both us and our services. Out with it therefore, 1 Cor. 5.7. God indeed permitted his people to offer leavened bread with the peace-offerings, Leu. 7.13. ut offenderetur, Deum far nostram infirmitatem, saith Alsted, to show that God beareth with our infirmities. But those leavened loaves were not to be burnt upon the altar: they were only for food to be eaten. and proclaim and publish the free-offerings,] that you may not seem in any thing to come short of my most forward worshippers: nor to be without your holy convocations solemnly proclaimed. Atque ita omnino in caepta idololatria strenuè pergite, and so show yourselves thorow-idolaters: Tarnou. as the Historian saith of our Rich. 3. that knowing it was no good policy to play the villain by half-deal, he resolved to suffer never a rub to lie in his way, that might hinder the true running of his bowls. Dan. Hist. 218. for this liketh you.] Heb. so ye love. Idolatry is marvellous pleasing to corrupt nature: as is to be seen in little ones delighting in babies. The whole world wondered after the beast. The Papacy with its pomp and pleasure is an alluring, tempting, bewitching religion. Rev. 13.3. The great whore with her cup of fornications may easily boast, Aelian. hist. as that harlot in Aelian did, that she could soon get scholars from Socrates; not he from her. But what an odd or rather sad thing is it, that men should so like that which will be their bane? and that God should be put to complain, as here, and Jer. 5.31. My people love to have it so: and what will ye do in the end thereof? Polybius saith, that whereas man is counted the wisest of all creatures here below, to him he seemeth to be the foolishest: for other things love and seek their own preservation, Solus homo ab aevo ad aevum peccat ferè in ijsdem & punitur. Man only persisteth in sin, and is punished, as if he were ambitious of destruction. Verse 6. And I have also given you cleanness of teeth,] so that you need not spend time in picking them, as those that are full-fed: for I have cut you short enough, and held you to hard allowance: as those that would tame wild creatures, keep them empty and waking: but you have been, and so continue, untamed and untractable, incorrigibly flagitious, uncapable of repentance. Your diseases are complicate, yea they are so ingrained, that they are not easily stirred, much less destroyed by any potion I have yet given you. In vain have I smitten your children: they received no correction, Jer. 2.30 In all your cities,] One as well as other, lest you should say as those Philistines, It was a chance 〈◊〉 and as the Rabbins tell us, that the idolatrous priests told Jeroboam, 1 Sam. 6.9. that the drying up of his hand fell out merely by accident. and want of bread in all your places,] Thus the Scripture oft interpreteth itself, and is ever its own best gloss. Some think that by want of bread here, is meant dearth of corn; as by cleanness of teeth, scarcity of flesh: and that by all your places, we are to understand, all your houses. This fell out in the times of Elias and Elisha, 1 King. 17. and 2 King. 6.21. and 8.1. and God would not have it to be forgotten, but is justly angry that they remained so irreformable. That dearth in Elias his days, lasted above three years: and might (likely) be as extreme, as that here in England, (about the year 700.) of three year's continuance: and so violent it was, that not only many died daily for hunger, but great numbers joining hand in hand, forty or fifty in a company, Godw. Catal. p. 465. threw themselves headlong into the Sea. A like three-yeers famine also we read to have been in Bohemia and Polonia, Anno 1312. so great, that children devoured their parents, and parents their children: some fed upon the dead carcases that hanged in gibbets, Balth. Exner. Val. Max. 135 etc. Wolves also were so famished, that they fell upon all they met, and fed upon them. yet have ye not returned unto me, saith the Lord.] Ye have lost the fruit of your afflictions, and all mine hammers hitherto have but beat cold iron. Perdidistis sructum afflictionis. Aug. The bellows are burnt, the lead is consumed, the Founder melteth in vain, for the wicked are not pluck away, sc. from their wickedness: his dross is yet with him, his great scum still in him. Ezek. 24.6, 12, 13. it is woven into the very texture of his heart, and cannot be separated. Reprobate silver shall men call him, because he returneth not to God that smiteth him, Jer. 6.29, 30. Esay 9.12, 13. Verse 7. And also I have withheld the rain from you, etc.] And so have punished you with thirst and drought, as well as with dearth and famine: and because I have found you wells without the water of piety, 2 Pet. 2.17. therefore I have refused to rain upon you, as I threatened, Deut. 28.23, 24. En quia jam vobis sunt ferrea pectora, Bill. Anthol. lib. 2. reddit Coelum etiam vobis durius aere, Deus. When there were yet three months, etc.] When you could worst of all want it (see Joel 2.23. with the Note) for the watering of the seed, and opening of the earth. And I caused it to rain upon one city,] It reins not then by haphazard: neither are the seasons of the year (whether barren or fruitful) ruled by the course of nature, or influence of the stars, but by God, Act. 14.17. It is he that giveth rain from heaven, and fruitful seasons. He covereth the heaven with clouds, he prepareth rain for the earth, he maketh grass to grow upon the mountains, and standing corn in the fields, Psal. 147.8. He weighs these waters by measure: so that not a drop falls in vain, or in a wrong place; but by Divine decree, Job 28.26. for the fattening of the earth, allaying the heat, nourishing the herb and tree, Deut. 32.2. Esay 44, 14. producing unto us the appointed weeks of harvest, Jer. 5.24. that it may give seed to the sour, and bread to the eater, Esay 55.10. This the poor Pagans ascribed to their god Jupiter, whom they therefore styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Him they confessed the greatest of all, calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the Overseer of their trading, hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the keeper of their houses, hence Jupiter Herceus, etc. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a wall, or hedge. this they did to the great shame of many Atheists amongst us, who hold that all things come either by benign nature, or blind adventure. One piece,] sc. of the same field, was reigned upon, and fructified (this was near to a miracle; as when gideon's fleece was wet and no place else: and again, every place else, and not gideon's fleece, Judg. 6.37.) and the piece whereupon it reigned not] It, that is, the cloud, but by God's appointment: for He it is that filleth those bottles of the sky, and emptieth them again, where and when he pleaseth, either in mercy, as Joel 2.23. Zach. 10.1. Leu. 26.4. or for a judgement, as Joel 1.17. Gen. 17.11, 12. 1 Sam. 12.18, 19 In the year of grace 1551. a great multitude of men and cattle in Germany were drowned and destroyed; decidentibus subitò nubibus, ac effusis certatim aquis, saith Bartholinus; by excessive showers and immoderate waters, pouring down upon people as by spouts. This was the very finger of God, who will one day rain upon the wicked, snares, fire, and brimstone, Barthol. lib. 2. de Meteor. c. 2. Psal. 11.6. and an horrible tempest. Heb. a burning tempest: like as now out of those very clouds wherehence he raineth, he doth oftsoons scatter sudden fires unto all parts of the earth, astonishing the world with the fearful noise of that eruption. withered] It must needs do so: and so must Gods own Vineyard the Church, when he shall command the clouds that they rain no rain upon it, Esay. 5.6. that is, his ministers, that they drop no doctrine upon it, Deut. 32.2. Ezek. 21.2. Am. 7.16. fitly resembled to rain in regard 1. of cooling heat, 2. quenching thirst, 3. cleansing the air, 4. allaying the winds, 5. mollifying and mellowing the parched and heat-hardened earth, 6. causing all things to grow and fructify. This rain of righteousness goes sometimes by coasts, as here: God tying up the tongues of his faithfullest labourers, and withholding their showers, though they be clouds thick, and full, and likely enough to drop down in abundance. See Ezek. 3.26, 27. Hos. 9.7. Prov. 16.1. Pray therefore, oh pray earnestly, both ministers, for ability and liberty to drop their word toward the holy places, and prophesy. Ezek. 21.2. and People, that he would fill their ministers as full of good matter as ever Elihu was job. 32.18. and then be with their mouths Exod. 4.12. yea stretch out his holy hand, and touch them jer. 1.9. performing that piece of midwifery Prov. 16.1. that they may freely utter their conceptions, and come to their hearts in the fullness of the blessing of the Gospel of peace Rom 15.29. In the Island of St. Thomas on the backside of Africa in the midst of it, is an hill: and over that, Abbots Geog: 251. a continual cloud wherewith the whole Island is watered. This is our happiness for present. Oh that we knew but this gift of God, and were answerably thankful and fruitful: Joh. 4. Oh how cursed a generation are those that repine at it saying, Never was merry world, since so much preaching etc. How shall such miscreants one day wish to have but one drop fall from these full clouds to cool the heat and horrors of their consciences, but shall not obtain it. Verse 8. So two or three cities wandered] Necessity is an hard weapon: and want of water will make men wander far, and part with any thing for it: as Lysimachus did with his kingdom, sacrificing his estate to the service of his life. Oh that we were as solicitous for our souls etc. Those good souls Psal. 84.7. went from strength to strength, traveled many a mile, to see God's face though but in that dark glass of the ceremonies. The good Sunamite went every sabbath and new-moon to the Prophet. Our forefathers were unweariable in making out after the means, which we vilipend, and make no reckoning of etc. to drink water] rainwater: for in those countries (as Hierome testifieth who lived there many years, and therefore knew the situation and nature thereof) they have but few springs, Mercer in verse 7. and no considerable rivers, but only lordan: and are therefore glad to keep rainwater in cisterns for all uses: being much afflicted with thirst and drought, if it rain not. but they were not satisfied] either because there was not enough to be had: or by a singular curse of unsatisfiableness, See Hag. 1.6. with the Note. yet have ye not returned unto me] usque ad me, so far as me. You have made some faint overtures and essays of returning, but they have not reached out unto me: they have not amounted to the full measure of a sound conversion. Plectimur, may you well say, Salvian. nec tamen flectimur: corripimur, sed non corrigimur etc. God reigned not upon us that we might return unto him, and learn righteousness Esay. 26.10. that we might pour out a prayer when his chastening was upon us verse. 16.18. But we, alas, have done nothing less: we have turned every one to his own way: and done what in us lies to defeat God and undo ourselves by our incorrigibleness and uncureablenesse. Verse 9 I have smitten you with blasting and mildews etc.] This, by immoderate rain: that, by drought caused by an East-wind, that ventus urens & exsiccans. God cannot possibly want a weapon to tame a rebel. when your gardens and your vineyards increased] Or were trimmed and tricked up. Taxat nimium eorum studium saith Mercer. The Prophet here taxeth their overmuch pains taken, and cost cast away in multiplying and dressing their hortyards, and Vineyards: when in the mean while, they neglected the sincere service of God: and suffered their own hearts to lie like the sluggards field, that was all grown over with thorns and briers, Prov. 24.31. that is, with lusts and sins, under which lurketh that old serpent. the palmerworm] which is worse than the locust, as Hierom noteth: for the locust feeds only on the tops of the ears of corn as he flies (and thence hath his name in Greek) but palmer-wormes stick close to the fruits or flowers they light on: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and will not off, till all be consumed. It is the last and worst of evils, saith He: and leaves nothing behind it: omnia corradit & converrit, makes clean work. See joel. 1.3, 10, 11, 12. etc. with the Notes. yet have ye not returned unto me] No not yet: but have rejected the remedy of your recovery: see verse 8. Verse 10. I have sent among you the pestilence] that evil angel Psal. 78.49. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eminent hand of God, as Hypocrates calleth it: that destruction that walketh in darkness, and wasteth at noon day, as the Psalmist styleth it. In prognost. Psal. 91.6. This God sent: for it is a messenger of his sending, an arrow of his shooting 2 Sam. 24.15. and may better be called morbus sacer, than the falling sickness; as being an extraordinary hand of God, such as was that Sudor Anglicus in the days of Edward the sixth, Sennert. de febrib. l. 4. c. 15. the sweeting sickness that raged very violently for forty years together here in England (as Sennertus testifieth) and slew so many, that strangers wondered how this Island could be so populous as to bear and bury such incredible multitudes. No stranger in England was touched with this disease: and yet the English were chased therewith, not only here but in other countries abroad: Life of Ed. & by Sr. Io. Heyw. pag. 126. which made them like tyrants both feared and avoided, where ever they came. So long as the ferventness of this plague lasted, there was crying Peccavi Peccavi: and some pretences of turning to the Lord. The Ministers were sought for in every corner (saith Mr. Bradford) oh you must come to my Lord, you must come to my Lady etc. Thus, when he slew them, than they sought him: Psal. 78.34.36. and they returned and enquired early after God: Nevertheless they did flatter him with their mouth, and lied unto him with their tongues. As the fox, when taken in a snare, looks pitifully; but 'tis only that he may get out: as Ice melts in the day and hardeneth again in the night; or as Iron is very soft and malleable while in the fire, but soon after returneth to its former hardness. after the manner of Egypt] In the way to Egypt (so some read it) as you were trudging down to Egypt for help against enemies, or for corn in time of famine (for Egypt was the world's granary) I have stretched my net over you: Egypt hath gathered you up, Memphis hath buried you, Hos. 9.6. But taking the words as we translate them, After the manner of Egypt, i. e. so as I plagued the Egyptians, when you were amongst them (See Exod. 12.29.) Exod. 9.15. with mortality of men and murrain of . The plague of Athens is graphically described by Thucydides: Lib. 2. bell. Pelopon. Metam. l. 7. Georg. l. 3. whence Ovid and Virgil are thought to have borrowed their descriptions of the pestilence. The plague of Italy is set forth in lively colours by Dionys: Halycarnass: lib. 11. Antiq. That of Constantinople, by Nicephorus and Sigebertus. your young men have I slain with the sword] Juvenes à juvando saith Varro: because they are able and apt by arms to defend the commonwealth, and to help it at a dead lift. In Hebrew they have their name à delectu: because they are chosen to fight and do business, as fittest for the purpose Exod. 17.9. 2 Sam. 6.1. These God had slain with the sword which cutteth its way through a wood of men, and heweth down the youngest and strongest; spareth neither Lord nor loscll, as they say: is dispatched with confused noise, and garments rolled in blood Esay. 9.5. and I have made the stink of your camps] by means of the slain, both men and horses that lie unburied, and poison the air; See joel. 2.20. Esay 34.3. and yet have ye not returned] Nec sic tamen: Vide contumaciam, saith Mercer here. Obstinate men will sooner break, then bend. Monoceros interimi potest, non capi. Verse 11. I have overthrown some of you] Some and not all: thus, in the midst of judgement he remembered mercy, he did not stir up all his wrath Psal. 78.38. he let fall some drops, but would not shed the whole shower of it: for he remembered that they were but flesh etc. Some he hanged up in gibbets, as it were, for example to the rest: as St. Judas saith he dealt by Sodom and Gomorrah, and the cities about them, thrown forth for an instance of divine vengeance to all succeeding ages Judas. 7. and as Herodotus telleth us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the sparkles and ashes of Troy served for a lasting monument of God's great displeasure against great sinners. See the like threatened to Babylon Esay 13.19.20. as God overthrew Sodom] As Jehovah from Jehovah reigned hell out of heaven upon them Gen. 14.24. De praepar. Evang. l. 5. c 23. Vide Socrat. hist. Eccles. l. 2. c. 30. that is, God the Son from God the Father: and so Eus●bius observeth that the Father here saith of the Son, that he overthrew Sodom and Gomorrah: he condemned them with an overthrow 2 Pet. 2.6. he overthrew them and repent not Jer. 20.16 he overthrew them in a moment, and no hand stayed on them Lam. 4.6. And yet worse shall be the condition of those that despise the grace of the Gospel, which is the great sin of these last times Mat. 11.24. yea the devils will keep holiday as it were, in hell, in respect of such sinners against their own souls. and ye were as a sire brand] Ambustus & fumigans titio smutchy and smoky, and scarcely escaping with the skin of your teeth job. 19.20. as Lot out of Sodom, as the man of Benjamine out of the army 1 Sam. 2.12. as the young man that fled naked away at Christ's attachment Mar. 14.52. or as Hunniades narrowly escaping with his life from the battle of Varna; where he had like to have fallen with that perjured Popish king, as good Jehosaphat had for joining with Ahab. It is as if God should say: There are not many of you that are left, and have your lives for a prey: howbeit they are ill bestowed upon you, for any good use you have made of my forbearance. Let favour be showed to the wicked, yet will he not learn righteousness, Esay. 26.10. and if thou deliver him once, yet thou must do it again: and when all's done that can be done. A man of great wrath shall suffer punishment Prov. 19.19. and so (to be sure of it) shall a man of great stomach and stubbornness, that refuseth to return as these of whom the fifth time it is here complained. and yet ye have not returned etc.] O prorsus obstinati! saith Tarnovius here: Act. 7.51. Prorsus indurati et contumaces, saith Mercer. Ye stiffnecked and uncircumcised in heart and ears, do ye thus always resist the holy Ghost: will ye needs be like horse and mule uncounsellable, untractable? will ye, after conviction, needs run away with the bit in your mouths and take your swinge in sin etc. If so resolved, yet stay saith the Psalmist, Psal. 32.9.10. and take this along with you, Many sorrows shall be to the wicked: your preservation from one evil shall be but a reservation to seven worse Leu. 26. as it fared with Pharaoh, Senacherib and others: God will surely subdue, or subvert you. Verse 12. Therefore thus will I do unto thee o Israel] Thus? how? Non nominat mala ut omnia timeant saith Ribera. He tells them not how, that they may fear the worst: even all that is written and unwritten. It was the very policy of Julius Caesar never to extenuate or deny to his soldiers the danger of an enemy, but rather to raise up thoughts of valour by aggravating the contrary forces: and this way he did (not seldom) hyperbolically rhetoricate, saith the story. Now the Lord need not do so: sigh his judgements are a great deep, neither can any man know the power of his anger: Psal. 90.11. let a man fear it never so much, he is sure to feel it a great deal more, if he once fall into his fingers. Is it nothing to drink the dregs of God's displeasure, when it is eternity unto the bottom? Is it nothing to launch into an infinite Ocean of scalding lead, and to swim naked in it for ever? Oh do any thing rather than be damned, and as Lewis King of France cast the Pope's bulls into the fire saying, Speed 496. he had rather they should burn then himself fry in hell for obeying them: Or as Mary Q. of England restored again all the Ecclesiastical live assumed to the crown, Idem. saying that she set more by the salvation of her own soul, than she did by ten kingdoms: So let the wicked forsake his ways, and the unrighteous man his thoughts, and let him return to the Lord that he may have mercy upon him, and to our God, that he may multiply pardon. Esay 55.7. and because I will do this unto thee] which (had I not wished thee well) I would never have told thee. Ideo minatur ut non puniat. But God loves to foresignify: and therefore threateneth evil that he may not inflict it: he would gladly be prevented by our humble addresses unto him, and by our entreaties of peace. Hear him else. prepare to meet thy God O Israel] Turn and try; thou canst not likely lose thy labour: or if thou shouldst, yet thou hast lost many a worse. Let Ephraim but bemoan himself, and God will soon melt over him jer. 31.20. Let God's prodigals return to their merciful father, and he will meet them halfway, and receive them with all sweetness. Tantum velis, & Deus tibi praeoccurret. Do as those Jer. 3.17. Alexander's Macedenonians being sensible of his displeasure laid by their arms put on their mourning attire, Plut. in Alexandro. came trooping to his tent, where for almost three days they remained with loud cries and abundnace of tears testifying their remorse for offending him, beseeching his pardon which at last they gained. And Guicciardin tells us, that Lewis 12. of France (when he entered Genoa in his triumphant chariot with his sword naked) resolved to make a prey of their riches, Guice. lib. 7. and an example of many of the chief amongst them, and to leave the rest to his soldier's mercies. But being met first by the chief, afterward by the multitude, Parel Med. hist. prof. 754. making great lamentation for their folly, with abundance of tears and cries, his wrath was appeased toward them. The like we read of Henry 7. Emperor toward the citizens of Cremona; of our Edward the third, Daniel. hist. 240. toward the Inhabitants of Calais. And in Cades conspiracy here, after that 26. of the chief rebels were executed, the multitude naked in their shirts met the king on Black-heath, Speed 851. humbly praying mercy: which they obtained. Verse 13. For ●o, He that formeth the mountains etc.] q. d. If my mercy move thee not to an humble submission, let my Majesty: and for that end consider and tremble at my Nomen Majestativum my transcendent excellencies, as they are here displayed, descried, and described (for thy learning) with a great deal of solemnity and state; to the end that thou may'st not expect evils, but prevent them (as Demosthenes counselled his countrymen.) He that formeth the mountains] At first (doubtless) with the rest of the Universe: (though some held they were cast up by Noah's flood) see Psal. 90.1, 2. by his mere Fiat without tool or toil Esay. 40.28. This the blind Heathens saw, Plutarch de Iside & Ouyr. and thus hieroglyphically set forth: In Thebes a town of Egypt they worshipped a God, whom they acknowledged to be immortal: And how painted they him? In the likeness of a man blowing an egg out of his mouth: to signify that he made the round world by his word. and createth the wind] The worlds besom (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. job. 28.25. jer. 10.12. Senec: lib. 5. Nat: quaest. cap. 18. And although we cannot tell whence it cometh, or whither it goeth job. 3.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet can we (with Cruciger) contemplate the footsteps of God in this and other creatures: saying with Paul, that God is so near 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 afar off saith David Psal. 139.2, even before I conceive them. Hierom and Theodotion refer the affix to God, Eloquium suum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Seventy read thus, Who declareth unto man his Christ sensu pio et egregio saith Mercer, sed alieno: for Ma-sicho they read Meshichio; perperam. that maketh the morning darkness] As he did at Sodom whereon the Sun shone bright in the morning; but ere night there was a dismal change. So in Egypt Exod. 10.22. so in Jury at Christ's death Mat. 27.45. Let this learn us to bless God for the light both natural Gen. 1.4. and supernatural 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 darkness: but rather that he would make our darkness, morning (for so the words may be read here) by clearing up those truths to us, that yet lie in part undiscovered: Oh cry after Christ, as the poor man in the Gospel, Lord, that mine eyes might be opened! Oh that thou wouldst give me sight and light! Sun of righteousness shine upon my dark soul. and treadeth upon the high places of the earth] As being Higher than the highest, Excelsus super Excelsos Eccles. 5.8. terrible to all the kings of the 〈◊〉 those dread sovereigns) Psal. 76.12. the most high God Gen. 14.18. and 22. that hath heaven for his throne, and earth for his footstool: 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 ye 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 holiness, etc. Exalt ye 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 sinful 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, etc. The word of God is adversary to none, but such as are adversaries to themselves: neither doth it condemn any, but those that shall be assuredly condemned by the Lord, except they repent. But we have in a readiness to revenge all disobedience, saith the Apostle, 2 Cor. 10.6. and if any man will hurt Gods faithful 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 countrymen, Rom. 9.3. and 10.1. or of the two witnesses clothed in sackcloth, Rev. 11.3. the habit of mourners: or of Athanasius, who by his tears (as by the bleeding of a chaste vine) sought to cure the leprosy, 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 woe, Ezek. 2.10. This of Amos was a sad song, a doleful ditty, a lamentable prophecy of Israel's utter destruction, as it followeth in the second verse, where (Prophet-like) he speaketh of it as already done, notwithstanding their present prosperity and tranquillity. And have not England's Turtles groaned out for a great while, the sad and lamentable tunes of woe and misery to this sinful 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, etc. And the like said Rogers our pr●to-martyr Bradford, Ridley, Lever, etc. besides the concurrent predictions of Gods faithful servants o'late, whose hearts and tongues he hath so guided, as that they all as one man, have denounced heavy judgements, and taken up loud lamentations against us. Now, as before great storms, cocks crow loud and thick: so is it here; and so it should be, Exod. 32.31, 32. Jer. 18.20. joel 2.17. else God will be displeased, Ezech. 13.5. & 22.30, 31. Verse 2. The virgin of Israel is fallen,] i. e. Though of the spouse of God, she be become the devil's adulteress, Jer. 3.1. Hos. 1.2. yet she will needs be counted and called a virgin still: as Sardis, she hath a name to live, but is dead: as the Romish crew cry themselves up the only Church Catholic, and therein (like Oyster-wives) do much outcry us. Rev. 3.1. But what saith the Lord by his Prophet jeremy, chap. 18.13? Ask ye now among the Heathen; who hath heard such things? The Virgin of Israel hath done a very horrible thing. And the Virgin of Rome may well say as Quartilla the strumpet in Petronius doth, junonem meam iratam habeam, si unquam me meminerim virginem fuisse. Petron. satire. I can hardly remember myself a maid. Israel may also be called a virgin, because she yet subsisted and flourished in her first liberty and splendour, till taken and deflowered, as it were, by the Assyrian. And in this sense we read of the virgin of Babylon, Esay 47.1. of Egypt, Jer. 46.12. of Zidon, Esay 23.12. and now of Venice, whose Motto is, Intacta maneo, I am still a maid: as having never yet fallen into the enemy's power. Tournay, a town in France, was ever counted so invincible, that this sentence was engraven over one of the gates, jannes' tun me perdu ton pucellage, Thou hast never lost thy maidenhead. Yet was it yielded up to our King Henry 8. with 10000 pound sterling, Speed sol. 1001. for the citizen's redemption. The Virgin of Israel sped not so well. She is fallen,] That is, she shall fall, surely, suddenly, utterly. she shall no more rise,] i. e. return out of captivity, and be restored to her pristine splendour: yet some think otherwise. she is forsaken upon her land,] Projecta est, prostrata jacet, she is thrown hard upon her ground, and as it were dashed against it, like an earthen pot against a rock: and all this, because she had left off righteousness in the earth, Verse 7. Those that forsake God, shall be forsaken of him, 2 Chron. 15.2. there is none to raise her up.] God will not; and then, man cannot. Behold, saith Bildad, God will not cast away a perfect man; neither will he take the ungodly by the hand, Job 8.20. he will bring them into trouble, and there leave them, Ezek. 22.20. & 29.5. His own he will not leave: or if he do, yet forsake them he will not, Heb. 13.5. and if men do, he will relieve them the rather. Because they called thee an out-cast saying, This is Zion, whom no man seeketh after; therefore I will restore health unto thee, and I will heal thee of thy wounds, saith the Lord, Jer. 30.17. Verse 3. The city that went out by a thousand,] i. e. that had a thousand inhabitants passing to and fro thorough the gates (See Gen. 34.24. and 23.10. for men love not to be cooped up, or confined to a place, as the Duke of Venice is, but to be travelling and trading) Or, that can send out a thousand, fit to bear arms. Shall leave an hundred,] Here's a woeful decimation, purporting a very great paucity of people: such as was threatened, Deut. 28.62. a tenth man only shall be left, if that. Behold the severity of God, and betray not the lives of others, by an impenitent continuance in sin. Turn to God, if but for your poor brethren's sake, that are in danger, or in durance. Hezekiab's reason to repent is very remarkable, 2 Chron. 30.9. For if ye turn again to the Lord, your brethren and your children shall find compassion before them that lead them captive, so that they shall come again into this land: for the Lord your God is gracious and merciful, and will not turn away his face from you, if ye return unto him. Shall leave ten.] Not take ten in an hundred and leave the rest, as the Roman Generals used to do in the Army, in case of a mutiny. This was fulfilled in that three year's siege of Samaria, 2 King. 18.10. as afterwards the like fell out at jerusalem, which could hardly be repeopled in Nehemiah's time, and at this day is but thinly inhabited: there being not an hundred households of Jews to be found there. In our Countries, of the abundance of people cometh dearth, which maketh many malcontents to mutter: but in many parts of Turkey, for want of men to manure the ground: most of the poor being enforced with victuals and other necessaries to follow their great Armies, in their long expeditions: of whom scarce one of ten (saith mine Author) ever return home again, there by the way perishing, Turk. hist. 1153. if not by the enemy's sword; yet by the wants, intemperateness of the air, or immoderate painstaking. Verse 4. For thus saith the Lord,] Or, Truly thus saith the Lord: Notwithstanding the former terrible sentence, which the Prophet could not denounce with dry eyes: but takes up a lamentation, though less concerned in it, and might well say, as One did in another case: Tu quibus ista legis, in●ertum est, lector ocellis, M. Fox of the L. Jane Grace. Ipse quidem siccis dicere non potui. All God's threaten (for most part) are conditional, Ier, 18.7. and 26.2 sc. if men repent not. As if they do, they may live in his sight, and be accounted worthy (such is God's great goodness) to escape all those things, that shall befall the impenitent, Luke 21.36. The Gospel is post naufragium tabula, and hath its reward too, Heb. 11.6. Heb. 11.6. sc. of grace and mercy. Do this and live, saith the Law. Seek the Lord, and live, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. saith the Gospel. He is a rewarder of them that diligently seek him, (and that is the force of the Hebrew word here used, which signifieth to euquire, to make serious search, and scrutiny, to seek him out, (as the Seventy have it) when he is with-drawn; to seek him as a Student doth sciences, a worldling gold, a hungry man meat, etc. as a man studiously turns over a Commentary, to find out the sense of a Text, 1 Thess. 3.8. 1 Sam. 25.6. Esay 34.16. Do this, saith God, and ye shall live: not only have your lives for a prey, but live merrily, happily. Now we live, saith the Apostle: that is, we rejoice; and Thus shall ye say to him that liveth: that is, hath a comfortable life, and a confluence of blessings. But besides all this, ye shall live for ever: and aterna vita, vera vita, eternal life is the only life properly so called. Life (in what sense soever taken) is a sweet mercy: Aug. A living dog is better than a dead Lion, saith Solomon: and joseph is yet alive, saith jacob, (he doth not say, joseph is Lord of Egypt) I will get down, Eccles. 9.4. Gen. 46.28. Rom. 6. ●lt. and see him before I die. But eternal life is (by a specialty and with an accent) the gift of God through jesus Christ our Lord: and this gift he will freely bestow on all that so seek him as not to be satisfied without him: as Moses, who would not be put off with an Angel, but said, If thy presence go not with me, carry us not up hence, Exod. 33.15. and as Luther, who when great gifts were sent him, refused them, and said, Valde protestatus sum, me nolle sic satiari à D●o. I deeply protested, that I would not be satisfied with these low things; Melch. Ad. but that I would have God, or nothing. This was one of those brave Apothegms of his, concerning which One well saith; A man would fetch them upon his knees from Rome, or Jerusalem, rather than be without them. Verse 5. But seek not Bethel, etc.] Make not lies your refuge, idols your Oracles: they that observe lying vanities, do (by their own election) forsake their own mercies (Jon. 2.8.) Verse 9 But I (saith the Prophet, who had now paid for his learning, and was yet under the lash) will sacrifice to thee alone, will seek thy face and favour, not at Bethel, or Gilgal, but in the place where thine honour dwelleth: not at Hull, Sichem, or Loretto, but in the true Reformed Churches, in the beauties of holiness, in the midst of those seven golden candlesticks, in the hearts and houses of his faithful people; concerning whom He hath said, I will dwell in them, and walk in them, &c, 2 Cor. 6.16. and when they walk within their houses with a perfect heart, I will come unto them, Psal. 101.2. I will there command my blessing, even life for evermore, Psal. 133.3. See chap. 4.4. and Hos. 4.15. with the Notes. For Gilgal shall surely go into captivity,] An elegant agnomination in the Original, Hagilgal. galloh ijgleh. such as the Prophets are full of, and this plain Prophet, among the rest. See chap. 8.2. Ministers may sometimes rhetoricate: and it had need to be an elaborate speech, that shall work upon the conscience. and Bethel shall come to nought.] Heb. shall be Aven, as elsewhere it is called Beth-aven, Hos. 4.11. and 10.5. Against Beersheba he saith nothing: because that name afforded him not the like elegancy, as Mercer thinketh: or because that city belonged to Judah, 1 King 19.3. and so was not destroyed with the ten tribes, as Hier●m holdeth. Seek not these places saith the Prophet, for help and secure in distress: but say as Jer. 3.23. Truly in vain is salvation hoped for from these hills: truly in the Lord our God is the salvation of Israel. Verse 6 Seek ye the Lord, and ye shall live,] Mercer. See verse 4. Sic eadem saepe surdis & obstinatis inculcantur. The oft pressing of a duty imports; 1. The excellency. 2. Ulpian. P. The necessity. 3. The difficulty of doing it: else what need so many words? Perquam durum est, sed ita lex scripta est, saith the Civilian. Hard or not hard, it must be done, or men are undone. lest he break out like fire] Lest he go through you and burn you together Esay. 27.4. lest ye be utterly burnt with fire in the same place 2 Sam. 23.7. that is in hell (as some expound it) which the Prophet calleth tormenting Tophet, Esay. 30,33. and Plato calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fierylake: so terrible, saith Bellarmine, that one glimpse of it were enough to make a man not only turn Christian and sober, but Anchorite and Monk: to live after the strictest rule that may be. Verse 7. Ye who turn judgement to wormwood] The Grandees and governor's of the people, that turn the sweetest thing into the sourest, (as corruptie optimi pessima) right into wrong-dealing; that follow the administration of Justice as a trade only, with an unquenchable, and unconscionable desire of gain; not caring what becomes of righteousness, but leaving it off in the earth, or rather not leaving it at all upon earth (Terras Astraea reliquit) but chase it out of the world as much as in you lieth: whiles you cast it down to the ground, and tread it under foot Dan. 8.12. whilst you oppress the just, crush the needy etc. chap. 4.1. See the Note there. Some read the text by way of exclamation thus; O ye that turn judgement etc. q. d. What strange creatures are you? what monsters of men? what public scourges? what scabs? Esay. 5.7. God looked for judgement, Judices instar scabrei m●lesti sunt oppressis Piscater in loc. but behold oppression (In the Original it is, behold a scab) for righteousness, but behold a cry: such a cry, as entereth into the ears of the Lord of sabbath. Verse 8. Seek him that maketh the seven stars] Once again, seek him: that is, Return to him by true repentance: and by faith take hold of his strength, that ye may make peace, and ye shall make peace with him Esay. 27.5. To stand out it boots not: sigh it is He that made Boots and Orion etc. that is, of infinite power: and doth whatsoever he will in heaven and earth; who only doth wondrous things Psal. 72.18. See chap. 4.12.13. Chimah and Chesil, that is Pleiades and Orion are twice mentioned together in job. Noted stars they are, and known to shepherds and such like; Am●s, likely, was but such an Astronomer, as herdsmen use to be. Those that writ of these stars tell us, that Chimah comes of Chamah, to love ardently; because of the fellowship and working together that appears in them. They be seven stars that have all one name: because they all help one another in their work, which is to bring the spring; and like seven sisters or lovers, so are they joined together in one constellation, and in one company. We see (saith One) that God will have the sweetest works in nature to be performed by mutual help. The best time of the year cometh with these seven stars (hence we read of their sweet influence job. 38.11.) and the best time of our life cometh, when we enter into true love and fellowship. As for Orion, it is the star (saith the same Author) that brings winter: and his bonds cannot be loosed. It binds the earth with frost and cold, that the fruits thereof might be seasoned and made kindly against the Spring: neither can the Spring come till Orion have prepared the way. God will have us suffer before we reign. The word Chesil here used signifies in the Chaldee, to perfect: because by suffering and offering violence to ourselves we enter into perfection. Luk. 13.32. If we would have a pleasant Spring of graces in our hearts, we must first have a nipping winter: the spirit of mortification must be like the cold star Orion to nip our quick motions in the head, and to bind all our unclean desires, and burning lusts that they stir not in us: and unless we do thus, the seven stars of Comfort shall never appear to us. and turneth the shadow of death: tenebras ferales & letales. Psal. 23.4. that is, the thickest, darkness, into the morning] into the shining light, that shineth more and more unto the perfect day Prov. 14.18. This severing of night from day, and day from night, this mutual and orderly succession and course of the night after the day, and the day after the night, the lengthening and shortening of the days in summer and winter, the wonderful eclipses, and other occurrents of that nature, are works of God's power, and providence, not to be slighted but improved to true repentance. We are to mark the countenance of the sky, and to discern the face of heaven: that every day and night winketh at us, and beckneth to us, to remember the wisdom, power, justice, and mercy of God lined out unto us in the brows of the firmament. The heavens declare the glory of God: and the firmament showeth his handiwork. Psal. 19.1. The creatures are Regij professores, saith One, Catholic preachers saith Another, real postils of the Divinity, saith a third. Clemens Alexandrinus saith, that the World is Dei scriptura, the first Bible that God made for the instruction of man. Antonius Eremita told a Philosopher (who objected to him his want of books) that the Universe was to him instead of a well-furnished library, Aug. de doct. christ. l. 1. Niceph. l. 8. cap. 40. Lib. 2. de Arca cap. 3. every where ready at hand. Hugo affirmeth, that every thing uttereth these three words, Accipe, Red, Fuge, Receive mercy, Return duty, Eat sin, together with that hell that it hales at the heels of it. Much a man may learn out of the book of Nature, with its three leaves Heaven, Earth, and Sea: but there he must not rest. For, as where the Naturalist ends, the Physician gins: so where Nature fails and can go no further, there Scripture succeeds and gives more grace jam. 4.6. Psal. 19.1, 2, 7, 8. The Caldee Paraphrast takes this text allegorically: as if the sense were; God changeth his hand towards the sons of men at his pleasure, prospering them one while, crossing them another: so that they walk in darkness and have no light Esay. 50.10. yea they walk through the vale of the shadow of death Psal. 23.4. Not through a dark entry or churchyard in the night time, but a valley, a large, long vast place: not of darkness only but of death; and not bare death, but the shadow of death, that is the darkest and most dismal side of death, in its most hideous and horrid representations. And yet if God be with his david's in this sad condition, no hurt shall befall them, butmuch good. Flebile principium melior fortuna sequetur. That calleth for the waters of the sea] that is, for great armies, saith the Chaldee. But better take it literally, of the generation of rain, the chief author whereof is God: the material cause is the sea sending up vapours: The Instrumental cause is the Sun, by the beams whereof God draws the vapours upwards, sends for them, as it were, into the middle region of the air, there thickeneth them into clouds, and then resolveth them into rain This Kimchi illustrateth by the simile of a boiling pot whereout vapours and fumes ascending to the colder potlid are turned into drops of water. See Gen. 2.6. The waters of the sea] 1 King. 18.44. A little cloud arose out of the sea like a man's hand. And presently the Prophet said to Ahab, Prepare thy chariot and get thee down, that the rain stop thee not. And it came to pass in the mean while that the heaven was black with clouds etc. Humorem magn● tollunt & aequore ponti Nubes, qui in toto terrarum spargitur orbe, Lucret. lib. 6. Cum pluit in terris— The Naturalists observe that it snows not in the sea, because it sends up hot vapours, which presently dissolve the snow. the Lord is his name] His memorial Hos. 12.5. See the Note there: He is not an idol to be dallied with and deluded. Verse 9 That strengtheneth the spoilt against the strong] Victorem à victo superari saepe videmus. God can quickly change the scene, turn the scales jer. 37.10. though ye had smitten the whole army of the Chaldeans, and there remained but wounded men among them, yet should they rise up every man in his tent, and burn this city with fire. In a bloody fight between Amurath the third King of Turks, and Lazarus Despot of Servia many thousands fell on both sides. In conclusion the Turks had the victory, and Lazarus was slain. Amurath, after that great victory with some few of his chief captains, taking view of the dead bodies, which without number lay on heaps in the field like mountains, a Christian soldier sore wounded and all blood seeing him, in staggering manner arose (as if it had been from death) out of an heap of slain men, and making toward him, for want of strength fell down divers times by the way as he came, as if he had been a drunken man. At length drawing nigh unto him, when they which guarded the king's person would have stayed him, he was by Amurath himself commanded to come nearer, supposing that he would have craved his life of him. Thus this halfdead Christian pressing nearer unto him, as if he would, for honour sake, have kissed his feet, suddenly stabbed him in the bottom of his belly with a short dagger which he had under his coat; of which wound that great king and conqueror presently died. The name of this man was Miles Cobelite, who, Turk. hist. fol. 200. before sore wounded, was shortly after in the presence of Bajazet (Amurath's son) cut into small pieces: So in that memorable fight between the Swissers and the Dolphin near to Basile, when Burcardus monk a nobleman and a great soldier, Lavat. in Prov. 27.14 grew proud of the victory, and put up his helmet that he might behold what a ●laughter they had made: one of the halfdead Swissers rising up upon his knees, threw a stone at him, which hitting right gave him his deaths-wound. At the battle of Agincourt, where our Henry 5. won the day, Speed 795. ex hypod. Nerstr. the French were so confident of a victory, that they sent to king. Henry, to know what ransom he would give, and etc. Henry comforting his army with a speech, resolved to open his way over the enemy's bosom, or else to die. After which, such was the courage of the English, notwithstanding their great wants, as he that ere while could scarcely bend his bow, is able now to draw his yard-long arrow to the very head. so that the spoiled (or spoil) shall come against the fortress] And take it by assault. Deus loca, quantumvis valida, vasta facit. Prov. 21.30. There is no strength against the Lord. Verse 10. They hate him that rebuketh in the gate] In domo judicij, saith the Chalde: for the gate was the place of judgement, verse 12.15. Deut. 17.5, 12, 15. Those than that did not approve and applaud the oppressions and wrong-dealing of the Judges, and rich bribers, but cried out against such, and took the same liberty to rebuke them that they did to commit them, these were hated cane pejus & angue, worse than any toad. Thus Ahab hated Micaiah, the Sodomites Lot, the Jews Jeremy, their successors Christ, the Baptist Steven, Paul, etc. Melch. Adam. thus those of Geneva hated Farellus their faithful minister, tried him for his life, banished him out of their territories: Thus afterwards some of them hated Calvin, calling him Cain: yea calling their dogs Calvin, in derision and detestation of him. And thus Bishop Ridly lamenting the state of England, even of thy greatest Magistrates saith He, some (the King's highness excepted) evermore unkindly and ungently against those that went about most busily and wholesomely to cure their sore backs, spurned privily, and would not spare to speak evil of them, even to the Prince himself: and yet would they toward the same preachers outwardly bear a jolly countenance, and fair face. As for Latimer, Lever, Bradford, Knox, their tongues were so sharp, they ripped in so deep in their galled backs to have purged them, no doubt, of their filthy matter, Act & Man. fol. 1616. that was festered in their hearts, of insatiable covetousness, of filthy carnality and voluptuousness, of intolerable ambition and pride, of ungodly loathsomeness to hear poor men's cases, and to hear God's word. And these men, of all others, these Magistrates than could never abide etc. Thus He, and much more to the same purpose. They were then sick of a Noli me tangere, and so (alas) they are still. How few Vespasians to be found, of whom Quintilian testifieth that he was patientissimus veri, One that would patiently hear the naked truth of things: not toothless truths only, but such as touched to the quick? How few Davids that loved Nathan the better ever after (for dealing so plainly and faithful with him) and made him of his cabbinet-councell? How few Q. Elisabeths', who called oft for her Deering by whom she was barely told of her faults: though the Bishops (those Court-parasites) would never suffer him to preach more before her? The Q. of Navarre would not hearken to such ministers as disliked that fatal French match (that gave opportunity afterwards to the Parisian Massacre) in regard of the diversity of religions: Epitome. hist. Gallic. but inclined rather to those that smoothed her up, and told her that it would lay the foundation of a lasting and most happy peace. And generally of those French Reformed churches it was observed, that for some years before that bloody massacre, they affected a frothy flashy kind of Preaching: and cared not for that that came home to the conscience. See my common place of Admonition. and they abhor him that speaketh uprightly] Auget orationem, saith Drusius: The Prophet groweth in his expression of their wickedness: for to abhor is more than to hate; See Prov. 6.16. Serpens si serpentem comederit fit draco. Hatred (as they say of the Crocodile) groweth as long as it liveth: Sin is of an encroaching nature. If a Serpent devour a Serpent (saith the Proverb) he becometh a Dragon. Hatred of the truth, as runner the elder it is the stronger: the Pharisees for instance; who did not only inwardly swell and boil with hellish hatred of Christ, his works, and doctrine: but also outwardly belched out against him the basest blasphemies: and in their pertinacious working, constantly persecuted him, even to the most reproachful death of the cross. This is merces mundi, the world's wages to Gods faithful witnesses. They make a man an offender for a word, (yea for speaking uprightly) and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of nought, Esay 29.21. An expectas ut Quintilianus ametur? said He: Dost thou think that plaindealing Quintilian should be loved? It is not likely. To preach, saith Luther, the truth, which is according to godliness, is nothing else but to derive the rage of the whole world upon a man's self. Verse 11. Forasmuch therefore as your treading is upon the poor,] Panting after the dust of the earth on the head of the poor, Chap. 2.7. See there, and Psal. 109.16. Some render,, Ye fire the poor; others, ye plunder them: so the Chaldee, and Hierom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Seventy have it, Ye smite them with fists. But better, Ye foot it upon them, and make them sell their commodities underfoot (as we phrase it) to pay your heavy taxes, and satisfy your greedy covetousness. and ye take from him burdens of wheat,] Heb. the finest wheat, and best winnowed: these ye force him to make money of, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for your use; glad to feed upon the offall-wheat himself. Ye have built houses of h●wen stone,] squared and polished, Domos rasiles & politas. Sept thinking to flourish, and frolic: but the screech-owls of woe crying aloud from the stones, out of those walls, shall mar your mirth, Hab. 2.11. but ye shall not dwell in them,] For either ye shall be prevented by death, and sent to dwell with devils: or be carried away captive, and a stranger possess your new-buildings, Deut. 28.30. Ye have planted pleasant vineyards,] As He in the History, that having a cup of new-wine in his hand, expressed out of the grapes of his new-planted vineyard, was set upon and slain by a wild-boar, before he could drink it, and gave occasion to that proverb, Erasm. Adag. Multa cadunt inter caelicem supremaque labra; Many things fall betwixt the cup and the lip, betwixt the chin and the chalice. Hereunto agreeth that story in Mr. Burroughs upon Hosea. Burr. on Hos. 1. pag. 379. I had, saith he, certain information, from a reverend Minister, that in his own town there was a wretched worldling, who had a great crop of corn. A good honest neighbour of his walking by his field, saith, Neighbour you have a very fine crop of corn if God bless it: yea, saith he, I will have a good crop, speaking contemptuously: and before he could come to get it into the barn, it was so blasted, that the corn of the whole crop was not worth six pence. God hath many ways to defeat the wicked man's expectation, and the hope of unjust men perisheth, Prov. 11.7. Etiam spes valentissima perit, so some render that text, he shall die or miscarry, in the very height of his hopes and expectations. Verse 12. For I know your manifold transgressions, and your mighty sins,] I know them, and can easily set them in an order before your eyes, Psal. 50.21. bring them out (as they did the vessels of the Sanctuary) by number and by weight: Ezra 8.34. make you answer for all with flames about your ears, lay open your many transgressions, and mighty sins; Fortia peccata. The Hebrew hath it, your bony, or big-boned sins: huge, heinous, and monstrous, capable of all manner of aggravations. All these I know, saith God, they are all in Print in heaven, and I will one day read them aloud in the ears of all the world. Fac ergo confitendo propitium, quem taeciendo non facis nescium, saith Austin. Make therefore God thy friend, by confessing thy sins to him, which thou caused not by any means conceal from him. they afflict the just,] they pinch and distress him by their oppressions, which are often here laid in their dish, as an abomination to the Lord; for he is merciful. See Chap. 2.6. they take a bribe,] Cophe●. A ransom to blind their eyes, as 1 Sam. 12.3. or a pacification of their pretended displeasure against heinous crimes brought before them. Olim didici quid sint munera, said a worthy man, Once I have learned long since, how dangerous a thing it is for men in place to meddle with gifts. A public person as he should have nothing to lose, so nothing to get: he should be above all price, or sale, etc. they turn aside the poor in the gate.] that is, in the place of Judicature: This makes many that go to law, to be at length of Themistocles his mind; who professed that if two ways were showed him, one to hell, and the other to the bar, he would choose that which went to hell, and forsake the other. Another said, that he wondered much at two sorts of men: viz. those that go to sea, and those that go to law: not so much that they did so at first, but that, after trial, they would ever go a second time. Verse 13. Therefore the prudent shall keep silence,] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. According to that old and good rule, Either keep silence, or speak that which is better than silence. There is a time to keep silence, and a time to speak, Eccles. 3.7. and it is a singular skill to time a word, Esay 50.4. to set it upon its circumferences, Prov. 25.11. so to speak, and so to do, as those that shall be judged by the law of liberty, jam. 2.12. He that would be able to speak right and forcible words, must first learn how and when to keep silence. It is not good casting pearls before swine: nor pulling a Bear, or mad dog by the ear. 'Tis the true ambition of a Christian, to study to be quiet, 1 Thess. 4.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to meddle with his own business, to affect rather quietness from the wicked world, than acquaintance with it, and to pass thorough it with as little noise and notice as he can. Not but that God's faithful servants must cry aloud, and not spare; lifting up their voices like a trumpet, etc. Esay 58.1. and casting away the inverse trumpets of Furius Fulvus, which sounded a retreat, when they should have sounded an alarm. But this must be done with godly discretion. Zeal should eat us up, but not eat up our widome, (saith One) nor should policy eat up our zeal. The Apostles professed that they could not but speak the things that they had heard and seen: they must either vent or burst. And yet holy Paul, (who was full of the spirit of judgement and of burning, Esay 4.4. (though he preached at Ephesus (where he lived two years and more together) that they be no gods that are made with hands: yet he made no particular invective against their great goddess Diana, whereon they so impotently doted, Act. 19.26, 37. He that hath a good mixture of zeal and prudence, is like a ship well ballasted, that sails with a prosperous gale: but zeal without discretion, is like fire on the chimney-top; or like mettle in a blind horse; or the devil in the demoniac, that cast him sometimes into the fire, and sometimes into the water. What a storm of persecution raised Bishop Abdias in Persepolis, by his intemperate zeal, not bridled with discretion; as the Poet's fable that Minerva put a golden bridle upon Pegasus, lest he should fly too fast? And it was some disadvantage to Paul, when in the Council (though provoked and unjustly smitten) he called the highpriest whited wall: he was glad to excuse it by his ignorance. We may not be too bold, or too forward to speak in a good matter, to such as hate him that rebuketh in the gate: and abhor him that speaketh uprightly, verse 10. for it is an evil time.] by reason of an evil and adulterous generation, that make it so. It is a day of evil, as Psal. 41.1. that is, of difficulty and danger, to those that dare speak out: Such as were Tiberius his times. That Tiger laid hold with his teeth on all the brave spirits that could speak their minds fitly, and durst do it freely. He put to death a certain Poet, which in a Tragedy had inveighed against Agamemnon; suspecting himself to be intended. Senec. Freedom of speech used by the Waldenses in blaming and reproving the vices, dissolute manners, life, and actions of great ones, made them looked upon and persecuted as heretics, Girardus. and enemies to the Sea Apostolic, as Manichees, Catharists, what not? Verse 14. Seek good, and not evil, that ye may live,] See verse 4. and 6. Oh Seek, seek, seek, saith our Prphet: as some of the Martyrs cried out, Pray, pray, pray; Mr. Sanders, and Mrs. Askew, repeated those words two several times together, Mr. Marsh once, adding, Never more need. To seek God, is to seek good, and to find life: for with him is the fountain of life, Psal. 36.9. To seek evil, is to seek the devil, who is that evil one: it is as Solomon saith in a like case, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a vanity tossed to and fro of them that seek death, Prov. 21.6. and so the Lord the God of Hosts shall be with you,] to assist and accept you in seeking good: to protect and provide for you in shunning evil. Deal courageously therefore, and God shall be with the good, 2 Chron. 19 ult. as your sevenfold shield, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and exceeding great reward, Gen. 15.1. See the note there. as ye have spoken,] praedicatis & jactitatis, as ye boast and bear yourselves bold upon: saying as Mic. 2.11. Is not the Lord amongst us? none evil can come upon us. But that's as you make it: for ye are upon your behaviour. The fault is not in God, but wholly in yourselves, if ye live not happily, reign not everlastingly. — at Paris ut vivat regnetque beatus Cogi posse negat.— Horat. ep. 2. God is far from men's hearts; and therefore far from their help: for can two walk together, except they be agreed? Chap. 3.3. Verse 15. Hate the evil, and love the good,] God doth so: you must also, or else never look for his gracious presence with you: for idem velle, atque idem nolle, ea demum vera est Amicitia; Cicer●. True friends do both will and nill the same things. Minutius Foelix saith, that he and his friend Octavius did so. The like did Basil and Nazianzen, Jonathan and David: Corporibus geminis spiritus unus erat. All God's people, as they partake of the Divine nature, so they live the life of God, Ephes 4. and have the same both sympathies and antipathies (as I may so speak) abhorring that which is evil, cleaving to that which is good, Rom. 12.9. God, they know, hateth evil worse than he hateth the devil: for he hateth the devil for sin's sake, and not sin for the devil's sake: so do they, looking upon sin as the most loathsome thing in the world, the very vomit of the devil, which (so fare as they are regenerate) they do infinitely loath to lick up. And for that which is good, whether things or persons, these they hearty love: not only with a love of Desire, as Psal. 42.1, 2. but also of Complacency, as Psal. 73.25, 26. herein resembling Almighty God; not as an image doth a man, in outward lineaments only, but as a son doth his father, in nature and disposition; being daily more and more conformed to the heavenly pattern, and transformed into the same image from glory, to glory, by his Spirit. and establish judgement in the gate.] which hitherto ye have not done, vers. 10, 12. Perform the duties of your own particular places: be good Justicers as well as good men. It is said of Galba and of our Rich. 3. that they were bad men, but good Princes: but I hardly think it. Some good parts they might have, and some good acts they might do; but good Princes they could not be, unless they did hate the evil and love the good: but so doth not any bad man, for want of better principles. Make the tree good and the fruits will be good: and the contrary; Evil men may be some way useful to the Public, and do good offices for the Church, and yet perish, because not in a good manner, upon a good motive, and for a good end, Rev. 12.16. the earth helped the Woman: and yet, chap. 16.1. the vials of God's wrath were poured out upon the earth. A good Magistrate, as he sits in God's place, (the judgement-seat is called the Holy place, Eccles. 8.10.) so he loving what God loveth, and hating where God hateth, can boldly write over it, that Distich, that is said to be written over the Tribunal in Zant, in letters of gold; Hic locus odit, amat, punit, conservat, honorat, Nequitiam, pacem, crimina, jura, bonos. It may be that the Lord.] Or, out of doubt, the Lord God of Hosts will be gracious, etc. He is surely ready, were men but ripe, and right for mercy: it sticks only on their part, and not on his: he waiteth to be gracious, Esay 30.18. Oh unworthy we, that cause him so to do. Currat poenitentia, ne praecurrat sententia. They are but a remnant that shall have mercy: Chrysolog. a few that shall find favour: Oh labour to be of those few that shall enter into life, Luke 13.24. Verse 16. Therefore the Lord God of Hosts, the Lord, saith thus,] Therefore? wherefore? because neither promises of mercy, nor menaces of misery, will work upon you, stand forth, and hear your doom, your sentence of condemnation, and it beginneth, Acts & Mon. as is usual, In nomine Dei: neither can you say, as that Martyr did, when wrongfully sentenced, ye begin in a wrong name. To assure the matter, the Prophet here heapeth up three Majestical names of God: that they might tremble and turn, considering the greatness of Him with whom they here have to do, being glorious in holiness, fearful in praises, doing wonders Exod. 15.11. wailing shall be in all streets etc.] A general outcry, as once in Egypt, when in every house there was a dead corpse: or, as at the taking and sacking of Troy there was Luctus ubique, pavor, & plurima mortis imago. Virg. And they shall say in all the highways, Alas, Alas,] Man is a creature apt to overgrieve for crosses: and to fill the air with moans and complaints of his misery. The latin word Aeger for a sick person, is judged to come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the doleful expression of his grief. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Not ever. We are soon weary of suffering, and would feign see an end of it: and therefore cry out for help. The Hebrew word here used Ho, Ho, is the same with our Oh, Oh; it is dolentis particula, it is ejulantis, the broken speech of one in great dolour and durance. Nature need not to be taught to tell her own tale, when in distress, than men are apt to be eloquent, even beyond truth: they add, they multiply, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristoph. 1 Cor. 10.13. they rise in their discourse, like him in the Poet, I am thrice miserable, nay ten times, nay an hundred, ten hundred times: whereas they should correct their excessive complaint; with that other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Alas, Alas: but why Alas? Nothing hath befallen us but what is humane, common to men, and our betters. and they shall call the husbandman to mourning] For the marring of his corn by the enemy, or by the vermin. Others read it thus, Jarchi Livelejus. The husbandmen shall send for those that are skilful in lamentation, to mourning, and wailing. and such as are skilful of lamentation] An ordinary practice in those Eastern parts (as now also in Jreland) to hire artificial mourners at funerals to sing doleful ditties. qui conducti plorant in funere. See Jer. 9.17. Mat. 9.23. Horat. de art Poet. Sic Homer. de Hectore sepulte Gellius lib. 2. cap. 20. with the Note. Of the lawfulness of this custom the Prophet speaketh not. Many things are mentioned in scripture and made use of, but not approved, as Usury Mat. 25.27. dancing Mat. 11.17. Theft, 1 Thess. 5.2. injustice Luk. 16.1. the Isthmian games, 1 Cor. 9.24. etc. Verse 17. And in all vineyards shall be wailing] where used to be great jollity and revell-riot in time of vintage Psal. 4.8. The calamity shall be common, the scourge overflowing: and all sorts shall have their share See joel. 1.5, 11, 13. for I will pass through thee saith the Lord] as a fire in a thick wood jam. 3.5. or dry stubble joel. 2.5. Nah. 1.10. I will go through them, I will burn them together Esay. 27.4. make a short work with them Rom. 9.28. So fearful a thing it is to fall into the punishing hands of the living God Heb. 10.31. to stand in his way, when his sword is in commission, and He saith to it, Sword go through the land, cut off man and beast from it Ezek. 14.17. Let this be thought on by those secure ones that live, as if they were out of the reach of God's rod: Ezech. 21.13. for what if the sword contemn even the rod? and be drenched in the gall of these sturdy rebels? what then? Verse 18. Woe unto you that desire the day of the Lord] The day of his visitation when he will go through us, as you Prophets would make believe. Where is the promise of his coming? Let him make speed and hasten his work, Esay. 5.19. Jer. 17.15. that we may see it. Let him increase his army and come down Judg. 9.29. Such jeering and daring spirits there are still abroad. But do they provoke the Lord to anger? are they stronger than he? The great and terrible day of the Lord will come time enough to their cost; they need not accelerate it. Can they stand to his trial? Job. 26.14 or abide the thunder of his power? to what end is it for you] when God shall answer you, as he did a far better man, out of the whirlwind and say, Job. 38.2, 3. 1 Pet. 4.18. Who is this that darkneth counsel by words without knowledge? Gird up now thy loins like a man etc. Where then shall the ungodly and the wicked appear? what hills will they call upon to fall on them, when the elements shall fall upon them like scalding lead, or burning bell-mettall; and yet all this be but the beginning of their sorrows? Now therefore be not ye mockers, lest your bands be made strong, Esay. 28.22. God can easily hamper you, if he once take you in hand. the day of the Lord is darkness and not light] No interchange of light: an evil, an only evil, without mixture of mercy Ezech. 7.5. a black and dismal day of one mischief upon another, in a continued series. Affliction shall not rise up the second time Nah. 1.9. but ye shall totally and finally be destroyed: wrath shall come upon you to the utmost, 2 Thes. 2. This is illustrated in the next verse by an apt Similitude. Verse 19 As if a man did sly from a lion etc.] And so by running from his death, should run to it: by seeking to shun the shelves should split against a rock, Incidit in Scyllam etc. Alsted. Chronol. pag. 480. as Nicodemus Frischline (that famous Poet, Orator, and Philosopher) endeavouring to escape out of close prison, by casting himself out at a window, the rope broke, and he perished by falling headlong upon a rock: So fareth it with those that fear not God. Aliud ex alio malum, One mischief treadeth on the heels of another, as jobs messengers. The clouds return after the rain Eccle. 12.2. as in April-weather, one shower is unburthened, another is brewed: water-spouts Psal. 42.7. Evil shall hunt the violent man to destroy him Psal. 140.11. your sins shall find out, out as a bloodhound, Num. 32.23. as it did that Popish Priest in London, who having escaped the fall of Blackfriars Anno. 1623. (where Drury had his brains knocked out of his head, together with his sermon) and taking water, with a purpose to sail into Flanders, was cast away (together with some others) under London-bridge; Jac. Revius de vit. Pontif. 312. the boat being overturned. And as Philip the second King of Spain, who going from the Low-countries into Spain by sea, fell into a storm in which almost all the Fleet was wracked, his householdstuff of very great valve lost, and himself hardly escaped: Hist. of Counc. of Trent. 417. He said he was delivered by the singular providence of God to root out Lutheranism, which he presently began to do. But the hand of God was upon him in an extraordinary manner: Caros. Scribonde inflit. Princ. cap. 20. for beside the invincible Armado here defeated, to his great heartbreak (for his pretended patience was but as the fever called Epialis wherein men are cold without, but hot as fire within) he fell into that most loathsome lousy disease, called Phthiriasis, whereof at length he died. and a Bear met him] A Bear rob of her whelps (which she licketh into form, and loveth above measure) is a very fierce and fell creature. To meet her in such a rage is to meet death in the very face: and yet that danger may be sooner shifted and shunned, than the heavy wrath of God avoided or averted, without true and timely repentance: there is no way to run from him but by running penitently to him: as in a tempest at Sea, it is very dangerous to strike to the shore: the safest way is to have sea-room, and to keep in the Main still. or went into the house] To shelter himself from the Bear: as every creature in danger runneth to its harbour Prov. 30.26. Psal. 104.18. and leaned his hand on the walls] As being breathless in running, and glad to stay himself on what he can next lay hold on. Man, like the vine, must have somewhat to lean on: if it be but a broken reed, or bulging wall Psal. 62.3. he shifts and sharks in every by-corner for comfort, as the Papists (stung by the Friar's sermons) do by pardons and pennances, Prov. 23.32. which are but palliate cures. for a serpent bites them] the guilt of sin abiding, biteth like a serpent, and stingeth like an adder. Verse 20. Shall not the day of the Lord be darkness etc.] q. d. How say ye now: when thus beset with mischief on all hands, such as ye can neither avoid nor abide, must ye not needs subscribe to the truth of what I said verse 18. and do here again repeat (that you may the better observe it) with greater emphasis, and earnestness? you shall not have the least glimmering of comfort, ease, direction or good counsel. To what end then should you desire this dreadful day of the Lord? Are you in haste to be undone. Verse 21. I hate, I despise your feast-days] wherewith ye think to stop my mouth, and to make me your debtor: saying as that Roman Emperor when his enemy came against him, Non sic Deos coluimus ut ille nos vinceret, we have not so served the Gods, that they should serve us no better, then to give the enemy the better of us. The feast-days, Antonin. Philosoph refer. Vulcat. Gallic. in Avidio Cassio. Jer. 32.35. and solemn assemblies you so much bind upon are yours and not mine: I never commanded them (viz as you now use them) neither came they ever into my mind. So far am I therefore from accepting your sacrifices, as that I hate, I despise, I will not smell: an elegant Asyndeton, importing Gods utter distaste of what they did (The sacrifice of the wicked is abomination: how much more when he bringeth it with a wicked mind? Prov. 21.27.) and assuring a sudden vengeance, as in that quick and smart passage, Go, preach, baptise, He that believeth not shall be damned, Mark. 16.16. Will-worship and outsidenesse in religion is very odious to the Almighty: and stinks worse in his nostrils, than any ill vapour from the vilest dunghill doth in ours: or as those poisonous smells that ascended up once from the five cities of the plain, and brought down from him a counterpoison of fire and brimstone. Rome also (that spiritual Sodom) shall be destroyed in like sort, with a terrible fire Rev. 17.16. and 18, 8, 9 for her detestable will-worships, superstitions and Idolatries, which no other nitre can possibly purge. Rev. 13.18. the whole number of the Beast, whatsoever is numbered to belong unto him, is but the number of a man, humane inventions and will-wisdome; men will have it so: and this is the sum of all Popish religion. When the wit of man will be over-pleasing God with better devises then his own, will needs despite him with seeming honours, it turns to madness, and ends in mischief. Verse 22. Though ye offer me burned offerings etc.] So long as ye stick in the bark, please yourselves in the external performance, rest in the work done, think to expiate your sins by your duties, and to set off with God for your bad deeds by your good, and to get a licence thereby to live as you list: though ye offer me burnt-offerings (which were wholly burnt in sacrifice to God, and so were ordinarily most acceptable.) I will not accept them] Nor shall you be a button the better for them, but the worse. Esay. 66.3. yea though ye added wine, oil, and incense, that there might be a savour of rest in it. The very Heathens could say, that God's favour is not to be gained by multitude of sacrifices, but by the integrity of those that offer them. neither will I regard (or look at) the peace-offerings of your fat beasts] whether sheep or oxen, or another distinct creature, bigger than an ox called in the Arabic dialect gamus, as Aben-Ezra affirmeth, the French call it Buffle, and we the Buff or wild-Oxe: All would not do; God would neither see nor hear, as it followeth. Verse 23. Take thou away from me the noise of thy songs] No more pleasing to me then the grunting of an hog, or the braying of an ass, because hateless, heartless: for as every sound is not music, so neither is ever musical sound melodious to God. The voice which is made in the mouth is nothing so sweet to our ears, as that which comes from the depth of the breast. Sing with grace in your hearts, is the best tune to all the Psalms: which are therefore called spiritual songs Col. 3.16. both because they are indicted by the Spirit, that are to be sung with the Spirit, 1 Cor. 14.15. and because they being so sung, do make us more spiritual in the use of them: whilst we sing David's Psalms with David's heart. for I will not hear the melody of thy viol] Or of thine organ, harp, cittern, Inte, bagpipe, for so some render it, with respect to the Etymology of the word Nebel. The Greek rendereth it Of the Psalteries: what need we trouble ourselves much about those things whereof we can neither have proof nor profit: at least not profit enough to pay for the pains? God will not hear either their voice or instrument-musick, because the heart was wanting. Non vox sed votum, non Musica chordula, sed Cor. The deeper and hollower the belly of the lute or viol is, the pleasanter is the sound: the fleeter, the more grating and harsh in our ears: think the same of God: and see how exceeding offensive to all his senses, yea to his very soul hypocrisy is Esay. 1.11, 12, 13. etc. Verse 24. But let judgement run down] Heb. roll down freely, plentifully, and plainly, ut devolutus monte praecipiti torrens, as the great billows of the sea, Livius. Columella. or as waves rolling over rocks, so let judgement and equity be constantly and vigorously administered and executed. and righteousness as a mighty stream] that comes with a force, and bears down all before it. Fiat justitia, ruat orbis, Let justice be done what ever come of it. The Sun might as soon be turned out of his course, as Fabricius out of the tract of Truth and Justice, saith the Historian. How much better might this have been said of Job, Moses, Phineas, Nehemias', &c. famous in their generations for brandishing the sword of justice against the friends of Baal, Balaam, and Batchus, for turning the wheel over all such roaring monsters, such lewd and lawless Belialists, as, hardened with impunity, dare oppose with crest and breast whosoever or whatsoever standeth in the way of their wicked lusts and practices. Oh this was better than burnt-offerings without this: this was that Actual, Magisteriall, and Majestical kind of devotion, that pleased God far better than an ox that hath horns and hooves. Verse 25. Have ye offered unto me sacrifices etc.] i. e. To me only, and not to other Gods also? did ye not begin betime to play the idolaters? and do ye not fill up the measure of your fathers? Mat. 23.32. They sojourned in Egypt, and brought thence a golden calf: Jeroboam sojourned there, and brought home two; which were no sooner up but you were down upon your knees, where still you continue at your mawmet-worship. Is it not even so, o house of Israel? And was it not even so in the wilderness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. where and when I bore with your evil manners about the time of forty years Act. 13.18. (for full forty it was not, but 38. only and some few months) and was provoked by you ten times Num. 14.22. when I had but newly brought you out of Egypt chap. 3.1, 2. So that your Idolatry is hereditary; and therefore the more ingrained and to be abhorred. God alone is to be worshipped Exod. 20.2, 3. 1 King. 18.21. truly that there be no halting, and totally that there be no halving. Be the Gods of the heathen good-fellows, saith One: the true God is a jealous God, and will not share his glory with another. For indeed he is the One Deut. 6.4. and Only God, Psal. 86.10. besides whom Psal. 18.32. without whom 1 Sam. 2.2. and beyond whom 1 King 8.6. there is none other Deut. 4.39. nor any like him 2 Sam. 7.22. nor any with him Esay. 44.24. he is the only Lord, and besides Him there is none other Joel. 2.27. Verse 26. But ye have born the tabernacle of your Moloch] That Idols were wont to be carried upon men's shoulders we may see Esay. 46.7. Baruc. 6.3. and 2.5. That Moloch or Malcom was the abomination of the Ammonites, (who called him their king, as the Israelites called the true God Es. 44.6. and 33, 22.) See 1 King. 11.5. that the Israelites should do thus in the wilderness (where they had God's tabernacle erected) carrying about them privily some portable chapels or pictures of these Idols (as some hold they did, Rom. 1.23. 2 Thess. 2.10, 11. and Josephus seems to say as much) was monstrous wickedness, and the guise of men given up to a reprobate sense. and Chiun your images] that is, your notable image, the plural for the singular, as oft; especially in names of dignity. Hierom here for Chiun hath Rephan; confer Act. 7.43. and the Commentatours thereon. Aben-Ezra thinks that by Chiun is meant the planet Saturn, called chivan in the Arabic. And other Hebrews by the star of your God (that is, the star which is your God. See Esay. 21.9.) understand Mereury. Verse 17. Therefore will cause you] Idolatry is a land-desolating sin. beyond Damascus] and not only so, but also beyond Babylon Act. 7 by the way of Damascus, by Tiglath Pileser sent for by Ahaz, for that purpose Es. 8.4. King. 15.29. CHAP. VI Verse 1. In utramv is aurem dorin. Woo to them that are at ease in Zion] that lie sleeping on both sides, and slighting the former menaces, as Leviathan doth the iron-weapons job. 41.27. that live as if ye were out of the reach of God's rod: and as for all your enemies, ye puff at them, saying: We shall not be moved, we shall never be in adversity, Psal. 10.5, 6. To these sleepers in Zion, God here sends forth his summons (the word Hoi signifieth as well Heus as Vae, Ho, as Woe, Esay 55.1. Zach. 2.6. Ho, ho, come forth) that were quiet and still, Zach. 1.11. lulled asleep by Satan, or rather cast into a dead lethargy: Sampson-like their enemies are upon them, and they fast asleep the while: Ishbosheth-like they stretch themselves upon their beds of ivory, till they lose, not their precious lives only, but their immortal souls. Security ushereth in destruction: those that are at ease in Zion, shall be raised by a dreadful Woe rung in their ears, that shall make their hearts fall down, and their hairs stand upright. In the froth of carnal security and sensual delights is bred that worm of conscience that never dieth, Mar. 9 and here gins to grub and gnaw: like as while the Crocodile sleepeth with open mouth, the Ichneumon, or Indian Rat shoots himself into his bowels: after which he never is at ease, as having his entrails daily devoured: so that one while he will be in the water, and anon after on the land, till life fails him. and trust in the mountain of Samaria,] Are carnally confident and secure, as good David also was, when gotten upon his strong mountain, Psal. 30.6, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Septuag. but was soon confuted: Thou didst hid thy face and I was troubled. The best are apt by rest, to contract rust: and being full-fed to wax wanton, Deut. 32.15. To affect more mundi delicias quam Christi divitias, as One saith, the world's dainties than Christ's comforts: to trust in uncertain riches, then to rely upon the living God, who giveth them all things richly to enjoy. This must be looked to: 1 Tim. 6.17. for it hath a woe hanging at the heels of it, Jer. 17.5, 6. Psal. 52.7, 9 which are named chief of the Nations,] Heb. expressly named, declared, notified, celebrated, chief,] the head, or first fruits; the head and height, Principium, id est, praecipuum gentium: So Amalec is called the first of the Nations, Numb. 24.20. haply they held themselves so: Justin. lib. 2. as the Egyptians afterwards boasted much of their Antiquity, and the Chinois at this day do of their excellency, and perspicuity above other Nations. Many wicked ones are of great renown in this world, Psal. 73.4, 6. and stand much upon their titles and terms of honour: who yet in the next generation shall be utterly forgotten, Psal. 109.13. for that their names are not written in heaven, Rev. 17.8. and look how much they have glorified themselves, and lived deliciously, so much torment and ignominy shall be given them, Rev. 18.7. To whom the house of Israel came.] The whole house of Israel, viz. the two tribes to Zion, the ten to Samaria, Vel sacrorum causà, vel judiciorum, saith Drusius, as to places of worship, and besies, courts of Justice. Others sense it thus, The house of Israel came unto them, that is, the Israelites invaded those nations, that once held Zion and Samaria, and succeeded them therein: not by any strength of their own, but by God's mighty hand and outstretched arm, which they (ungrateful wretches) acknowledge not: but came in for themselves, so Ribera rendereth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quasi sibi tantum nati, se solos esse aliquid, as if they were the only proprietaries, the sole owners of all; and owed no service to any chief-Lord. Such insolency grows from security. See Job 21.23. Verse 2. Pass ye unto Calneh and see,] Take a voyage to, and a view of those most famous bordering cities, Calneh, or Selencia in Mesopotamia on the East, (whereof see Gen. 10.10. the beginning of Nimrods' Kingdom) Hamath the great, or Antiochia, (now Aleppo, a famous Mart-town) on the North. Then go down Southward to Gath of the Philistines, which was of all the five satrapies potissima & potentissima, and is therefore called Metheg-Ammah, 2 Sam. 8.1. with 1 Chron. 18.1. because, being a town of great strength, it was, as it were, the bridle, whereby the whole country about was kept in awe: It was afterwards known by the name of Diocaesarea. Away to these neighbouring cities, and see in them, as in so many Optick-glasses, how much more God hath done for you then for them in every respect; the greater is your guilt, and the deeper will be your judgement in the end, for abuse of these rich mercies (of a fertile soil, a large Empire, etc.) to security, oppression, and other detestable vices and villainies. be they better than these kingdoms?] sc. of Judah, and Israel? which were certainly multis nominibus laudatissima, very fruitful and pleasant countries, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Deut. 8.7, 8, 9 Numb. 14.7, 8. whatsoever Strabo spitefully reporteth to the contrary, Lib. 7. being therein worse than Rabshakeh, Esay 36.17. Or their border greater than your border,?] sc. till the Babylonians, Syrians, and Assyrians took part of your country from you, and cooped you up, cut you short. And now that you are so straitened for room, doth not the Lord recompense you in multitudes of people? Judea was not above 200. miles long, and 50. miles broad, say Geographers: and yet what huge armies brought they into the field? Observe then saith the Prophet, the great things that God hath done for you above other Nations, and walk accordingly: or else take lessons out of their losses, and damages, and know that the case will be your own, Aliorum perditio vestra sit cautio: Learn by other men's harms, to beware. Verse 3. Ye that put fare away the evil day,] woe to you that would do so, if you could; that fond persuade yourselves there is no such danger in evil-doing, as the Prophets pretend: but that all shall be hail and well with you, though ye walk in the imagination of your hearts, to add drunkenness to thirst, Deut. 29.19. and to heap up sin as high as heaven, Quae longinqua sunt, non metuuntur. Arist. Rhet. l. 2. c. 5. Rev. 18.5. This cursed security and hope of impunity, is the source of much wickedness in the world. See Prov. 7.19, 20. Matth. 24.48. with the Notes. It is a sad thing when men shall say, as Ezek. 12.27. The vision that he seethe is for many days to come: and he prophesieth of the times that are fare off. This Atheistical conceit accelerates the judgement, vers. 28. Therefore say unto them, Thus saith the Lord God, there shall none of my words be prolonged any more: but the word which I have spoken shall be done, saith the Lord God. Val. Ma●. Tarditatemque supplicij, gravitate compensabo. and cause the seat of violence to come near.] Amotâ Justitiae sellâ: setting aside the care of justice, together with the fear of God, for whom ye ought to have reserved the chief room in all your public meetings, as the Ethiopian Judges are said to do. Atque vi an geritur res, might overcomes right: and robberies are daily done by authority. See Psal. 94.20. The throne of iniquity shall not have fellowship with God: neither will he take the wicked by the hand, whatever those corrupt Vice-gods do, 2 Pet. 2.3. (as we may in the worst sense, best term them) whose judgement now of a long-time lingreth not, and their damnation slumbreth not. The evil day that they put fare away, will suddenly surprise them, and then what will they do when God riseth up? and when he visiteth, what will they answer him? Job 31.14. Sed quam caecus inest vitijs amor? omne faturum, Claudian. l. 2. in Eutrop. Despicitur, suadentque brevem praesentia fructum, etc. Verse 4. That lie upon beds of ivory,] which was a commodity far fet (even out of India) and dear bought; Ezek. 27.15. precious, and sumptuous. The wealthier sort used to deck their houses with such kind of beds decked with ivory (lectis eburatis, as Plautus phraseth it) as Esth. 1.6. with gold and silver: hence their houses are called houses of ivory, chap. 3.15. and 1 King. 22.39. See Plin. lib. 33. cap. 11. Herat. l. 2. Sat. 6. Here then is condemned their luxury, and abuse of God's good gifts, with neglect of the weal-publike, and contempt of judgements threatened. and stretch themselves upon their couches,] Pandiculantur in suis cubilibus, so Rabbi Solomon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Others render it, redundantibus ac diffluentibus. woe to them that delight in overlong and large coverlets, curtains, &c, superfluously hanging down on all sides upon the very ground; so Kimchi. The Seventy and Vulgar render it, Woe to those that wantonnize upon their couches, melting in sensual pleasures. Compare 1 Tim. 5.6. Jam. 5.5. God grudgeth not his people an honest affluence, Psal. 23.4. Lascivientes, Deliciantes. but granteth them all things richly to enjoy, 1 Tim. 6.17. Howbeit he requireth them to be sober and watch: not making provision for the flesh, to live after the lusts thereof, but walking decently as in the day; not in rioting and drunkenness, not in chambering and wantonness, etc. Rom. 13.13, 14. and eat the lambs out of the flock,] E grege, id est, egregios ac optimos, the very best and fattest morsels, pampering their paunches; swinish belly-gods. and the calves out of the midst of the stall.] The French call them high-grasseveals. Veaux de haute graisse. Nothing would down with them but tid bits, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dainty and goodly, Rev. 18.9. Those Abbey-lubbers of the Romish Synagogue are compared to fed horses, pampered in their cloisters (as warhorses in their stalls or stables) and prepared unto battle, Rev. 9.7. Lawful it is, I grant, at some times to eat of the fat, and drink of the sweet, and to please the appetite, Neh. 8.10. Deut. 4.26. to gratify it with what it liketh and lusteth after. But yet it must still be remembered, that it is a fin to feed without fear; and a shame for a servant of God, to be a slave to his palate. Eat such things as are set before you, saith Christ to his disciples, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. be it never so homely, if wholesome, Luke 10.8. And Gen. 9.3. after, Every moving thing that liveth shall be meat for you, it is added, even as the green herb have I given you all things, that is, soberly and without curiosity, to take and make use of such meats as are at hand, as Dr. Willet interprets it. And this, Nature seems to teach man, in giving him so narrow a mouth, throat, and belly: Hexap. in loc. whereas to swine she hath given a wide mouth, a very thick neck, a large belly, and but a very little brains: that they might the sooner grow fat, Chrysost. Theatr. natu. 354. and take no other thought but for the belly saith Bodine. Verse 5. That chant (or quaver) to the sound of the viol,] That sing division with much variation of their voices, and many distinctions of divers tones, Particularizant, they sing their parts in consort. modulations fractions. The Hebrew root-word signifieth the single grains of grapes, that remain after the vintage: or the particular berries, Leu. 19.10. Our word parting, answereth to the Hebrew peret. It is their wanton and unseasonable music (emasculating, dissolving, and drawing out their spirits) that they are here threatened for. This abuse of Music (given to men for better purposes) is elsewhere condemned, chap. 5.23. Esay 5.12. Exod. 32.18. Eccles. 2.8. God made not man more avium minurire to sport on earth, as Leviathan doth in the sea: to spend his whole time (as the people of Tombutum in afric are said to do) in singing and dancing: and, when he is cast out of one paradise, to make himself another. It is charged as a foul fault upon those sensualists in St. James, that they had lived in pleasure on the earth, and been wanton, Jam, 5.5. and invent to themselves instruments of music, like David.] Whose example, likely they pleaded, to patronise their fiddle, and chanting of ribald songs. But his music and theirs agreed like harp and harrow, as the proverb is. Two may do the same thing, and yet it not be the same; because not from the same principles, and for the same purposes: as we see in Cain and Abel, the Pharisee and the Publican, David and these singsters, who did nothing less than help forward their devotion by Music, as did David: and as did our late holy Esty, who when he sat and heard a sweet consort of Music, D. Hall's Art of div. Medit. seemed upon this occasion carried up for the time beforehand, to the place of his rest, saying very passionately; What music may we think there is in heaven? Verse 6. That drink wine in bowls,] Non in scyphis, cyathis, aut calicibus, not in cups, pots, or chalices, but in vessels of price, and of largest receipt, that they may be counted and called (as young Cicero was) Tricongii, such as can drink whole-ones, and no small-ones neither. (The Seventy and the Chaldee render it, In phials, others in goblets) Diotimus of Athens, for his excellive drinking, was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tundish. Ailian. lib. 2. cop. 41. Alexander the Great gloried that he could drink down any man: and one time inviting many to supper, he provided a crown of 180 pound to be given to those that drank most: and forty one of the company killed themselves with drinking to get that crown. Darius' king of Persia, caused this to be engraven upon his tomb; I was able to drink much wine, and to bear it bravely. Was not this to glory in his shame? had he no way else to show his valour? Athen●●●. Did he never take notice of that Persian law; that it should not be lawful for their King to be drunk but only once a year, when they sacrificed to the Sun, Idem. whom they took to be the greatest of the gods? How much better Bathsheba, in her Lemuels-lesson. It is not for Kings, Lemuel, it is not for Kings to drink wine, nor for Princes, strong-drink: lest they drink and forget the law, etc. Prov. 31.4. And if not for kings, much less is it for others to be drunk with wine wherein is excess, Eph. 5.18. lest with Nabal, and the rich glutton, they drink deep of the wine of God's wrath: and have the full vials of his vengeance poured upon them for ever. and anoint themselves with the chief ointments,] After the manner of the Jewish Nation, whereof see 2 Sam. 12.20. Eccles. 9.8. Luk. 7.38, 46. Psal. 23.5. and 104.15. Mat. 6.17. They spare for no cost, or pains to please all their senses. And such a prodigal pleasure-monger was that rich citizens son, mentioned in the second part of the Theatre of God's judgements: who to please all his five senses at once, allowed to the delight of every several sense a several hundred pound. For which end 1. Theat. of God's judgements part. 2. pag. 110.111. He bespoke a curious fair room richly hanged, and furnished with the most exquisite pictures, to please the eye. 2. He had all the choicest Music that could be heard of, to give content to the ear. 3. He had all the Aromatickes and odoriferous perfumes, to delight his cent in smelling. 4. All the Candy's, Preserves, Junkets, even to the stretching of the Apothecaries or Confectionaries art, to please his taft. 5. And lastly, a beautiful and fair strumpet lodged with him in a soft bed, and the daintiest linen that could be compassed to accommodate his touch: and all these this Epicure (more than ever Sardanapalus did) enjoyed at one instant. He spent thirty thousand pounds in three years, and swore after all, that if he had ten times more than ever he had, he would spend it all to live one week like a God, though he were sure to be damned in hell the next day after. they are not grieved for the affliction of Joseph] i. e. of the Israelites Psal. 80.2. and 77.16. Amos. 5.6. Joseph is mentioned and put for all the rest, because he was famous amongst his brethren, Aug. de doct. Christian. lib. 4. cap. 6. vel ob mala quae pendit, vel ob bona quae rependit, both for the evils that he suffered, and for the good turns that he returned. Time was when poor Joseph was ill handled by his merciless brethren; and could not be heard, though he used many entreaties, Gen. 37.23, any 42, 21. They when they had cast him into the pit, there to pine and perish with hunger, sat down to eat, and so to ease themselves of any remorse of conscience, that might be wrought in them. See 1 Sam. 22.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They should have been sick at heart (as the word here signifieth) for the affliction (the confraction, the breaking to shivers) (of Joseph: poor Reuben was so, as far as he durst show it: and Joseph forgot not his kindness, when he came to his greatness. God (who is all bowels) will never forget those that forget not his afflicted; but commiserate and relieve them, as they have opportunity and ability. Verse 7. Therefore now shall they go captive with the first] Heb. in the head of those that go captive: as they have been first in the degrees of honour, and of sin, so shall they be now of punishment, according to that saying of the Centurist●, Ingentia beneficia, Magdeburg. Esa. 50.11. ingentia flagitia, ingentia supplicia. This they shall have of God's hand, they shall lie down in sorrow: yea many sorrows shall be to these wicked ones, Psal. 32.10. these merciless men shall not have the least mercy shown them, jam. 2.13. God will surely set off all hearts from such (as he did from Haman, for whom in his misery not one man openeth his mouth once to intercede) and he will punish magnum luxum magno luctu, as One saith, great luxury with great necessity. and the banquet of them that stretched themselves] They shall neither have mind nor money to make feasts, that were wont to lay on in all sorts of superfluities. That prodigal was by a just hand of God reduced to extreme penury, and cast off by all his former acquaintance. Sen●●●. That luxurious Roman Apicius (the expenses of whose kitchen amounted to more than two millions of gold,) having eaten up his estate, and fearing poverty poysoved himself: leaving behind him ten books, of direction how to furnish and set forth a feast with all manner of varieties, which now he could sooner talk of then take of. The word here rendered banquet is taken for a funeral feast Jer. 16.5. and so some think the sense here is; Lively. they shall be carried captive into a far country, and there be deprived of the honour of burials; which is a judgement elsewhere threatened Jer. 22.18, 19 Aben-Ezra rendereth it, facesset canticum the song of the wanton shall be set packing: and for this he allegeth, that in the Arabic dialect, the root word here used, signifieth to lift up the voice, either for joy or grief; The Seventy render it, the neighing of horses: as noting their immoderate lust according to Jer. 5.8. And this sense Ribera commendeth. Verse 8. The Lord God hath sworn by himself] Heb. by his soul, which is himself: sigh whatsoever is in God, is God. So chap. 4.2. Gen 22.16. Heb. 6.16.17. Or, He hath sworn by his soul, that is Seriè & ex animo Seriously and hearty. Among the Heathens ex animi sui sententia was instead of an oath. saith the Lord God of hosts] who hath power enough in his hand to perform what he hath so solemnly assured. I abhor the excellency (or, the pomp and pride) of Jacob] So Basil speaking of the Western Church, Odi fastum istius Ecclesiae saith He, I hate their pride. This he elsewhere calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Western brow (from the forehead, that seat of pride and arrogancy) which at length occasioned that lamentable separation of the Eastern or Greek church from communion with the Latin: Field. Gerson. Carlton. the other four Patriarches dividing themselves from the bishop of Rome. Pride is an odious evil; fitly compared by One to a great swelling in the body, which unfits it for any good service: and is apt to putrify, and break, and run with loathsome and foul matter: so doth Pride disable the soul from doing duty, and at last breaks forth into odious deeds, abominable to God and Man. There are that by Excellency or Glory here understand their glorious Temple, and other privileges, wherein they so much gloried. See Psal. 47.5. But Mercer thinks it rather meant of the ten tribes then of the two, whose crown of pride is elsewhere taxed Esay. 28.1. Hos. 7.10. The pride of Israel testifieth to his face, it breaketh out in his forehead, as a great master-pock. therefore will I deliver up the city with all that is therein] Heb. with the fullness thereof: both persons and things are all forfeited, and shall be seized by the enemy; be the city of Samaria never so rich a Cargazon, so full a Magazine of Men and means, I will shut them up (so the word signifieth) after a straight siege, into the enemy's hand, who shall make a spoil of them. Verse 9 And it shall come to pass, if there remain, ten men etc.] that is many, as Zech. 8.23. Levit. 26.26. because ten is the utmost of single number q. d. Though a considerable company escape the enemy, yet pestilence or some other destruction shall put an end to them. they shall die] See this fulfilled 2 King. 17.5. In which common calamity what an happiness had they, that belonging to the election of grace could confidently say as Hab. 1 12. Art not thou from everlasting, O Lord my God, mine holy One? Occidere potest, non laedere. We shall not die (or if we do, death may kill us but cannot hurt us) O Lord thou hast ordained them for judgement, and O mighty God thou hast established them for correction. The wicked are killed with death Rev. 2.23. undone by it: Hos. 2.15. to them it is no other but a trap-door to hell; as to the Saints it is as the valley of Anchor, a door of hope, the very daybreak of eternal brightness. Verse 10. And a man's uncle shall take him up] Him, that is every one of the ten a , being now dead of the plague, shall his uncle or dearest friend take up on his own shoulders, for want of the ordinary mercenary officers (called by the Latins Vespillones, Libitinarii, Pollinctores) their best friends shall be forced to bury or burn their dead corpses. So Seneca in Oedipo. — portat hunc aeger parens Supremum ad ignem, mater hunc amens gerit, Properatque ut alium regerat in eundem regum. To bring out the bones out of the house] for burial as 1 Sam. 31.15 the flesh being first burnt. Bones are a part of a man's body; and therefore to be committed to the earth, or laid up in a safe place as josephs' were Exod. 13.19. Iosh. 24.32. and with his, the rest of the Patriarches doubtless Act. 7.16 This is one of the deuce of the dead 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In honour of God who made man's body with admirable art Psal. 139.5. and as it were by the book verse 14.15, 16.2. Next because the dead body was sometime a Temple of the Holy Ghost, and an instrument of many holy actions 1 Cor. 3.16, 17. and 2 Cor. 6.16. 3. because it shall be raised one day and conformed to Christ's glorious body the Standard Philip. 2.21. We know, saith the same Apostle, that when Christ, our life, shall appear, we shall appear with him in glory: like as in the transfiguration, that body of Moses which was hid in the valley of Moab, appeared with Christ in the hill of Tabor. and shall say unto him that is by the sides of the house] To him that burneth the dead, as afore, that assisteth a man's uncle to inter him. The Jews did not usually burn but bury: yet sometimes they did Jer. 34. and 1 Kings. 31. and at this time they were forced by the raging pestilence to do it (as Hierome here noteth) for the preventing of stench and further infection. Is there yet any with thee?] sc. left alive: or hath death made a clean riddance? Or thus: Are there yet any more dead corpses, which I may carry forth for the burial? and he shall say No:] Or, And he shall say An end, a total consumption: they are all dead, and gone. A sad verdict. then shall he say, Hold thy tongue] sc. bear it patiently, Has, St. fret not, murmur not, 'tis God's doing Psal. 39.9. Hold thy peace at the presence of the Lord God Zeph. 1.7. for we may not make mention of the Name of the Lord] This is vox desperantis the voice of despair and despondensy: and it is as if he had said: it is bootless to pray; for God is set to plague us, and will not be pacified; Surely there is no hope: but we are all Free among the dead, like the slain that lie in the grave whom God remembreth no more, Psal. 88.5. neither helpeth it us to remember or mention him any more. Men under sharp afflictions are apt to think that there is left them neither hope of better nor place of worse, as the Church in the Lamentations. Others sense it otherwise: but to me this seemeth the likeliest. Verse 11. For behold the Lord commandeth] Calamities, and they come: the Chaldeans, and they are at hand with their battleaxes, but it is he that gives them their commission, and biddeth them Fall on. and he will smite the great house with breaches &c] i. e. aequo pulsat pede etc. he will destroy rich and poor together; pale death will knock at both their houses with an even foot, as in time of plague, earthquake or the like Epidemical evil. The grave is the Congregation house of all living job. 30.23. whereinto men chop oft before they think: as a man that walks in the snow may into a marle-pit. The mortal scyth is master of the royal sceptre: and it mows down the lilies of the crown, as well as the grass of the field. Death is the only king against whom there is no rising up, as Augur phraseth the most absolute predominance Prov. 30.31. it leveleth Lords and Losels, and lays all waist: breaking down the greater houses and cleaving the lesser, with an utter extermination of all. Search you therefore, search you, O nation not desired; before the decree come forth etc. Zeph. 2.1, 2. Afterwit here helps not: repentance, though true may come too late in respect of temporal judgements, as in Moses Deut. 1.37. and David 2 Sam. 12.10. Verse 12. Shallhorses run upon the rock?] Is it possible they should do so, and not first break their hoofs, and then their necks? will the rider therefore venture there? were it not matchless madness in him? will one blow there with oxen?] Sure he will conceive it too hard a tug, and too vain a labour. Hierom rendereth it Bubalis, with wild-oxens: which, not accustomed to the yoke, are like to make but wild work wherever they are ploughed with. Now as there is no good horse-racing upon a rock, nor fit ploughing there: so neither must you ever hope to escape unpunished, or to keep up your Commonwealth unshattered, so long as ye deal thus preposterously, perversely, and absurdly, Prov. 14.14. That of Virgil is not much unlike: Atque idem jungat vulpes, Eclog. 3. & mulgeat hircos. for ye have turned judgement into gall, etc.] Or, into poison: the Chaldee rendereth it, into the head of hurtful serpents. The word seemeth to signify the poison of serpents, which is in the head. See Hos. 10.4. with the Note. and the fruit of righteousness into hemlock.] Or, Wormwood, as if ye were a kin to that Star in the Revelation that is styled Wormwood, Revel. 8.11. Bellarm lib. 4. de Pontif. Romam. that great Antichrist, who would make the world believe, that he hath power de injustitia facere justitiam, ex nihilo aliquid, ex virtute vitium, that is, of injustice to make justice, of nothing to make something, of virtue vice, to dispense with any of the ten Commandments, In Extrav. to make new articles of the Creed, to dispose of all kingdoms at his pleasure, and what not? Pope John 23 saith, that he may grant a dispensation against the law of Nature and of Nations, Caranza Sum. Conc: sess: 13. against St. Paul, and St. Peter, against the four Gospels, etc. The Council of Constance comes in with a Nonobstante against Christ's own institution, withholding the cup from the Sacrament: and the like for priests marriages, prayers in a known tongue, singing of Psalms, etc. When the Cardinals meet to choose a Pope, they make a vow, whosoever is chosen, he shall swear to such Articles as they make. And Sleydan telleth us, that the Pope is no sooner chosen, but he breaks them all, and checks their insolences, as if they went about to limit his power, to whom all power is given both in heaven and earth, both in spirituals and temporals. And indeed, he is called the Beast, in respect of his civil power, and the false-prophet in respect of his spiritual: and the Star Wormwood, because being himself in the gall of bitterness, and bond of perdition, he turneth all judgement into gall, and the fruit of righteousness into wormwood. See Chap. 5.7. Verse 13. Ye which rejoice in a thing of nought] In the creature, saith à Lapide, which is a mere Nothing: in your wealth and strength (called horns in the next clause) which are an uncertainty, an obscurity, as the Apostle deemed them 1 Tim. 6.17. and have no solid subsistence, saith Solomon, Prov. 23.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. though the foolish world call them substance, and goods: Indeed it is only opinion that sets the price upon them, as when gold is raised from twenty shillings to two and twenty, the gold is the same: estimation only raiseth it. It is said of the people of the East-Indies in the Isle Zeiilon that having an apes tooth got from them, which was a consecrated thing by them, they offered an incredible mass of treasure to recover it. Such things of nought, are highly prized and pursued by the world's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by worthless persons, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 25.23. such as Anthiocus was in all his state Dan. 11.21. and Agrippa in all his pomp (or as the Greek hath it, in all his fantasy or vain show) and as these voluptuaries in the text, who had their wine and their music, fat calves, and choicest ointments wherein they held themselves happy verse. 4.5, 6. but the Prophet telleth them that in rejoicing in these low things, they rejoiced in a thing of nought: they fed altogether upon ashes, a deceived heart had turned them aside, so that they could not deliver themselves from these empty vanities, nor say (as wise men would have done,) Is there not a lie in my right hand. Esay 44.20. Which say, Have we not taken to us horns,] yet, no doubt: but such as God by his Carpenters can soon cut off, Zech. 1.20, 21, or without them, by his own bare hand, Psal. 75.11. But what an arrogant brag is here? Have we not taken? and to us? and horns? and by our own strength? Hic Deus nihil fecit, Here God did nothing; they were all the doers: so small a wind blows up bubble, Sic leuè sic parvum est, animum quod laudis avarum Subruit, aut reficit.— It is a notable witty expression of Luther; By men's boasting of what they have done, saith He, Hac ego feci, haec ego feci, This and that I have done, Luth. in Psal. 127. they become nothing else but faeces, that is dregs: if themselves were any thing, they would not thus rejoice in a thing of nothing: they would not crack in this sort. Verse 14. But behold, I will raise up against you a nation, etc.] which shall be a cooler to your courage, a rebater to your swelth, a means to take you a link lower, and to slain the glory of your pride. I tell you not what a nation it is, that you may imagine the worst: but you will find their quiver is an open sepulchre, they are all mighty men, and no less merciless, Jer. 5.16, 17. and they shall afflict you (or crush you) from the entering in of Hamath unto the river of the wilderness] from one end of your land to the other; that as ye have filled it from corner to corner with your uncleannesses Ezra. 9.11. so there may pass over it an overflowing scourge to wash the foul face of it, as once the old world. Hamath was before noted to be Antiochia, which was one of the bounds of the land of Israel to the North-East. the river of the wilderness] is else where called the river of Egypt, as some will have it, See Num. 34.5, 8. Deut. 3.17. Iosh. 13.3. and 15.47. 1 Chron. 13.35. where the wilderness was Joel. 1.20. I cannot but concur with Kimchi, who by the river of the valleys here, understandeth the dead sea, comparing this text with 2 King. 14.25. & Deut. 3.17. It being common in Scripture to call lakes and great rivers by the name of Seas, Luke 5.1. with Num. 34.11. Josephus. Galenus. The dead sea also is in Humane Authors called the lake Asphaltites the lake of Palestina, of Sodom, etc. It lieth to the South-west: and is elsewhere made the bound of the Promised land, Num. 34.3. Josh. 15.2. CHAP. VII. Verse 1. THus hath the Lord God shown unto me,] sc. in a Prophetical vision: this being the first of those five that follow, to the end of the Prophecy: all foretelling the evils that should befall this people, to whom Amos is again sent, as Ahijah was to Jeroboams wife with heavy tidings, and as Ezekiel was afterwards to his rebellious countrymen, with a roll written full of lamentations, and mourning, and woe. Ezech. 2.10. and behold he form grasshoppers,] Or, locusts, forerunners of famine, Joel 1.4. (See the Note there) or, (as some will) of the Assyrians, whom the divine justice made a scorpion to Israel, as Israel had been a scourge to Judah. When the Israelites were in their flourish, as the grass or wheat is in the beginning of the shooting up of the latter groweth, they had been first mowed by Benhadad, king of Syria: but, growing up again under Jeroboam their king, they were devoured by Pull and his Army, as by so many greedy locusts. In the beginning of the shooting up of the latter growth,] For in those fat and fertile countries they used Luxuriem segetum tener â depascere in herba. Virg. Georg. 1. Now if the latter growth were eaten up too, what else could follow but extreme famine? It was the latter growth after the kings mowings.] Or, sheep-shearings, as some read it: but the former is better: and Diodate here noteth, that it is thought that the kings did take the first crop, in esum & usum jumentorum, to keep their war horses, and for other services: leaving the latter mowings for other cattle, who were taught to say, After your Majesty, is good manners. Verse 2. When they had made an end of eating,] Not the corn only, but the grass, to the very roots; besides a pestilent stench left behind them; when, I say, they had done their worst. Prayer is the best lever at a dead lift: as is to be seen, Jam. 5.18. upon the prayer of Elias the heaven gave rain, and the earth brought forth her fruit, after three years and a halfs drought; when it might well have been thought that root, and fruits, and all had been dried up, and that prayer had come too late. But that's seldom seen: as all God's people can say experimentally. But what shall we think of Jamblicus, Lib. 5. cap. 27. a Heathen Author, who hath such a commendation of prayer, which might well beseem an experienced Christian? He calleth it, Rerum divinarum ducem & lucem, copulam, quâ homines cum Deo conjunguntur, the guide and light of divine duties: the band whereby men are united to God. Nay he proceedeth and saith, that prayer is clavis instar, qua Dei penetralia aperiuntur, instead of a key, wherewith God's cabinet is opened: and much more to the same purpose: All this the Prophet knew full well, and therefore sets to work in good earnest: and as when a cart is in a quagmire, if the horses feel it coming, they'll pull the harder, till they have it out: so Herald Then I said, O Lord God forgive, I beseech thee,] Sin, he knew, was their greatest enemy; the mother of all their misery. Of that therefore he prays for pardon, and then he knew all should be well: as when the sore is healed, the plaster falleth off. Of Christ it is said, that He shall save his people from their sins, Mat. 1.21. as the greatest of evils: and the Church in Hosea chap. 14.2. cries, Take away all iniquity. Feri Domine, feri, saith Luther, nam à peccatis absalutus sum. Smite me as much as thou pleasest, now that thou hast forgiven my sins. By whom shall Jacob arise? for he is small.] Here is much in few. It is Jacob, thy confederate: and he is down upon all four: and he is but small, low and little, and (as some render it) Quis stabit Jacobo? Behold, He whom thou lovest is sick, joh. 11.3. They that are thine by covenant, are at a very great under: trodden on by the bulls of Basan, as a poor shrub of the wilderness, so the Psalmists word imports, Psal. 102.17. Why shouldest thou be as a man astonished, (that knows not whether he had best help or not?) or as a mighty man that cannot save? Jer. 14.9. Yet thou, O Lord, art in the midst of us; and we are called by thy Name: leave us not. Thus the Prophets indeed prayed for their unkind countrymen: so did Paul, Athanasius, Luther. I have obtained of God, said He, that never whilst I live shall the Pope prevail against my country: when I am gone, let those pray that can pray. And indeed, he was no sooner gone, but all Germany was on a flame: Act. & Mon. as when Augustine's head was laid, Hippo was soon surprised by the enemy; and when Pareus', Heidelberg. Verse 3. The Lord repent for this: it shall not be, saith the Lord.] Here was mutatio rei, non Dei: facti, non consilij: a change not of God's will, but of his work; therefore (by way of explication) it followeth, it shall not be saith the Lord. To speak properly, there can be no repentance in God, 1 Sam. 15.20. but this is spoken after the manner of men: and it notably setteth forth the power of faithful prayer, able after a sort, to alter God's mind, and to transfuse a dead Palsy into the hands of Omnipotency, Exod. 32.10. where God is fain to be-speak his own freedom: and Moses is represented as the great Chancellor of heaven. Verse 4. And behold the Lord God,] whose Asterisk, or starry Note this behold is, saith Tarnovius, stirring up to attention. Another compareth it to an hand in the margin of a book, pointing to some notable thing. Another to the sounding of a trumpet before some proclamation: or to the ringing of a bell before the sermon of some famous Preacher. the Lord God called to contend by fire,] that is, by parching heat and drought, causing dearth, as Joel 1.19. For which purpose, God called his Angels, those ministering spirits that execute his judgements upon the wicked (as they did once upon Sodom) to contend for him (a metaphor from civil courts) to plead for him by fire, to destroy the perverse Israelites by fire and brimstone, Esay 66.16. Ezech. 38.22. as they had done Sodom and Gomorrah (so some interpret it according to the letter) or by the woe of war, compared to fire, 2 King. 14.26. Esay 26.11. as being a misery which all words (how wide soever) want compass to express: Or, by immoderate heat and drought, as afore: so great, that it devoured the great deep,] as that fire of the Lord in Eliah's time licked up the water that was in the treuch, 1 King. 18.38. See Esay 51.10. and did eat up a part.] Or, it devoured also the field: Not only the waters, in and under the earth, that serve to make it fruitful, but a part of the earth itself: which was altogether above and against the common course of nature. Kimchi. Some render it, and did eat up that part, or that field, sc. that mentioned verse 1. the King's field; that as the King had chief offended, so he should be principally punished. Drusius. Other, interpret it by chap. 4.7. One piece was reigned upon, and the piece whereon it reigned not, withered. Verse 5. Then said I, O Lord God, cease I beseech thee.] See verse 2. and persevering in prayer for the public, remember to plead, not merit but misery, Psal. 79.8, 9 and with all humility to acknowledge that it is of the Lords mercies that we are not consumed: because his compassions fail not, Lam. 3.22. Verse 6. The Lord repent for this,] As he is gracious, Exod. 22.27. and quickly repenteth him of the evil, Joel 2.13. Redire nos, non perire desiderat. I said, Chryselog. I would scatter them into corners, etc. Deut. 32.26, 27. Mercy could not behold such strange wrath and cruelty, and not weep herself even sick, as it were. this also shall not be, saith the Lord.] So ready is he to yield himself overcome by the suits of his servants. Flectitur iratus voce rogante Deus. See verse 3. Verse 7. This he shown me, and behold,] See verse 4. The Lord stood upon a wall made by a plumbline, etc.] Here he was set, or stood firm, (as the word signifieth) as not to be removed from his purpose, by any entreaties: he was fully resolved upon their ruin, and it should be done exactly, ad amussim, by line and by rule, as it were, and with so much justice, and most exquisite diligence, that against it should lie no manner of exception. It is said of the Areopagites in Athens, that their sentence was so upright, that none could ever say he was unjustly condemned of them. How much more true is this of the righteous judgement of God, who must needs therefore be justified and every mouth stopped? Mat. 22.12. And he was speechless, because self-condemned Tit. 3.11. and had not what to request. with a plumbline in his hand] To show that he would accurately examine their actions, and punish their pravities. (See Lam. 2.8. and 2 King. 21.13.) not sparing them as heretofore. A heavy sentence surely Psal. 130.3. Verse 8. Behold I will set a plumbline] I will call them to a strict account and show them no favour Jer 16.13. I will now actually execute my justice which I have hitherto suspended; and pay them home for the new and the old; bringing upon them an evil, an only evil, without mixture of mercy Ezech. 7.5. I will not again pass by them any more] A metaphor from men that pass by such things as they slight and count inconsiderable: winking at small faults as not worthy to be reckoned upon. Hence Mic. 7.18. God is said to pardon iniquity and pass by transgression: as elsewhere he is said to bind them up in a bundle, to seal them up in a bag, to cast them behind his back, to remove them as far as the East is from the West, Psal. 103. so that he beholdeth no sin in Jacob, nor perverseness in Israel Num. 23.21. The Church, privy to her own infirmities, calleth herself black Cant. 1.5. but Christ calleth her fair all over chap. 4.7. She saith, God hath punished us less than our sins, Ezra 9.13. He saith, She hath received double for her sins Isa. 40.1. Too much saith God; too little, saith She. O beautiful contention? But this is a privilege proper to the communion of Saints, with whom God will not deal according to the rigour of his law (as he doth with the wicked) but according to his prerogative. Verse 9 And the high-places of Isaac shall be desolate] The Edomites also came of Isaac: but by a Synecdoche the Israelites only are here and ver. 16. to be understood. Like as elsewhere Heber is put for the Israelites only Num. 24.24. and joseph, for Ephraim Rev. 7.8. Some think that the high places of Isaac are here mentioned, to show that they were erected by the people in an apish imitation either of Beersheba where Isaac worshipped, or of mount Moriah where Isaac should have been offered: And that Isaac is here written with Sin and not tsadi to show that God held himself not adored, but derided by those high-places of irrision, or those ridiculous ultars, which therefore he threateneth to desolate, and lay waste. and I will rise against the house of Jeroboam with the sword] as a prelude to the utter extermination of all by the Assyrians. See this fulfiled 2 King. 15.10. and chap. 17. Jeroboam was very prosperous and victorious: yet designed to destruction. Aug. Mat. 6.30. It is said of wicked men, that foeneâ quadam felicitate temporaliter floreant, they flourish to day as grass, and to morrow are cast into the oven: and as the mettle whereof men make glass is nearest melting when it shineth brightest, so are graceless persons nearest destruction, when at greatest lustre. The Turks observing that few of their Viziers die in their beds, Grand Sig. Serag. have this proverb amongst them, that the greatest man is but as a statue of glass. Verse 10. Then Amaziah the Priest of Beth-el] Observing that the prophet had foretold a desolation, and not prayed as before that it might be averted: because he saw God was fully resolved, and their destruction determined. Amos hath conspired against thee in the land] Thus Eliah was the Troubler of Israel, Jeremy a feedsman of sedition, Christ an enemy to Caesar, Luther a trumpet of rebellion, all Contra-remonstrants, antimagistratical. As Athaliah cried Treason, Treason, when herself was the greatest traitor: and as in Nero's days Sedition was unicum crimen corum qui crimine vacabunt, Lipsiu●. laid ordinarily to the charge of those that were most free from it, so was it here. Amos bath conspired etc. whereas Amos might well have said as Latimer did, 3 Serm. bef. K. Ed. 6. As for sedition, for aught that I know, methinks I should not need Christ, if I might so say. Religion is an utter enemy to rebellion: and as there are few conscionable Christians, (Prophets especially) that have not passed under this calumniation: so he cannot be rightly esteemed such an one, that deserveth it. But Amazia's honour and incomes were now at stake: as he well perceived when he heard Amos say, Go not up to Bethe-el etc. the high-places of Isaac shall be destroyed: and hence, his zeal against the Prophet, like as Erasmus told the elector of Saxony, that the Pope and his shavelings were therefore so sharp set against Luther, because he lifted at the triple crown; and sought to bring down the monks fat paunches. the land is not able to bear all his words] his burdensome prophecies (See Mal. 1.1. with the Note) much less can I endure them, or any faithful servant of thine, true to his trust. Such a lying accusation we read of Esth. 3.8. made by haughty Haman against the innocent Jews, that they kept not the king's laws, and that therefore it were good policy to weed them out, as not to be longer endured. So Francis King of France, desiring to excuse to the Protestant-Princes of Germany his cruel persecution of the Lutherans in his Kingdom, wrote to them that he looked upon them all as Anabaptists, and as enemies to civil government: and therefore used such severity against them. This gave occasion to Calvin to write his admirable Institutions, to vindicate our religion from that soul aspersion: Saultet. Annal. 454. the like devilish policy was afterwards used to blanche over that horrid French massacre. For it was given out, that the Protestants had conspired against the King, the Queen-mother, the king's brethren, the king of Navarre, and the Princes of the blood. There was also coin stamped in memory of the matter, in the forepart whereof with the king's picture was this inscription, Virtus in rebels: Cambd. Elisab. 163. and on the other side, Pietas excitavit justitiam: Piety hath stirred up justice. Here was a fair glove drawn upon a foul hand: and this they learned of the devil, who was first a slanderer and then a murderer: as those that have a mind to kill another man's dog, make the world believe 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 etc.] 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 again, to create him the more displeasure. That Jeroboam died by the sword, we read not, but that his son Zechary was slain, 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 pass for a traitor 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 plaindealing Prophet impaired, and his gain like to be lessened, if the superstition of Bethel were thus decried. It is said of Phlugius and Sidonius (authors of the Interim in Germany) that among other points of Popery therein defended, they spoke much for Chrism and extreme unction, ut ipsi discederent unctores, Melch. Adam. that thereby they might hold fat bishoprics. Such arguments prevail much with all self-seekers, whose covetousness and ambition usually ride without reins, 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 king's hand, & who rebuketh even kings for their sakes, saying, Do my Prophets no harm. O thou Seer] Fair words; the better to insinuate. Mell in ore, verba lactis: Fel in cord, fraus in factis. Some think he calleth the Prophet thus by way of jeer, 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 midst 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 surprised by the Emperor's Agent, Melch. Adam. in vita Brent. Fuge, fuge Brenti citò, citiùs, citissimè, Fly for thy life, haste, hast, haste. So the Pharisees (for no great love, be sure, but only to be fairly rid of him) came and said to Christ, Get thee out and departed 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 etc. Mercer. and there eat bread, and prophesy there] Invidiosè omnia & contemptim dicit: If you stay hear, you may hap to starve for it. Away therefore into your own country: and there make thee a living by prophesying. He seems to measure Amos by himself: as if he were of those that prophesied, for an handful of hearty, and a morsel of bread, Ezek. 13.19. Mic. 3.11. and as a certain Popish Priest confessed concerning himself and his symmists, We preach the gospel said he, tantum ut nos pascat & vestiat, only to pick a living out of it. Verse 13. But prophesy not any more at Bethel] Take heed of that: lest, by diffusing too much light amongst us, thou mar our markets, and hinder the sale of our false wares. This was the naked truth of the business: though something else was pretended, and the king's interest pleaded. for it is the king's chapel, and the king's court] Touch these mountains and they will smoke, Truth is a good mistress, but such of her servants as follow her too close at heels, may hap to have their teeth struck out. Ahab hateth Michaiah: and Herod, john Baptist, and the Pope Savanarola, for their plain dealing, laying them fast enough for it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Great ones love it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they must hear 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 wonderful 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 Emperor, so) Quintilian commendeth him for this, that he was patientissimus veri most patiented of truth, though never so sharp. Jeroboam was none such: or at least Amaziah the Priest of Bethel would make the Prophet so believe, when he tells him it is the king's court, an ill air for truth to breath in. Nihil veritate gravius, nihil assentatione suavius. Verse 14. Then answered Amos and said to Amaziah] With no less courage, So joh. 1.19.21. I suppose, than Paul and Barnabas used to the stubborn Jew's Act, 13.46. or Basil to Valent the Emperor, 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 suddenly broke out into these words. Surely I have done amiss: why so? quoth the knight: for I have drunk, said He, in that place where God's word offered hath been refused: whereas if I had remembered my duty, I had departed immediately and shaken off the dust of my shoes; 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 hairs to stand upright on their heads. I was no Prophet, neither was I a Prophet's son] Neither born, nor bred a Prophet: neither have I rashly or ambitiously put myself upon this tremend employment: my call thereto was extraordinary. The Prophet's scholars were called their sons 2 King. 2.3, 5, 7, 15. Esa. 8.18. Mar. 10.24. 1 Cor. 4.14, 17. but I was an herdsman, and a gatherer of Sicomore fruit] Of mean condition, and hardly bred; so that I could live with a little, and needed not to turn Prophet ventris causâ, for food sake. When one said to the Philosopher, If you will but please Dionysius, you need not feed upon green herbs, he presently replied, And if you can feed upon green herbs, Melch. Adam. you need not please Dionysius. Nature is content with a little, grace with less. It is not for a servant of God to be a slave to his palate: Luther made many a meal of a herring. Verse 15. And the Lord took me, as I followed the flock] As he took Elisha from the plow-taile, the Apostles from casting and mending their nets etc. Asinos elegit Christus & idiotas, sed ●culdvit in prudentes: simulque dona dedit, & ministeria, he called them to the office, and withal he gifted them. He called also learned Nathaneel, and Nicodemus, a Master in Israel: lest, if he had called none but such as were simple, (saith joh. de Turrecremata) it should have been thought, they had been deceived, through their simplicity. But it is God's way to choose the foolish things of the world, to confound the wise; and things that are not, to bring to nought things that are, that no flesh should glory in his presence, 1 Cor. 1.27, 28, 29. and the Lord said unto me,] He often inculcates the Name of the Lord, to show that there was a necessity of his prophesying: for who can safely disobey such a commander. See chap. 3.8. Aut faciendum, aut patiendum. The Philosopher could tell the Emperor, who challenged him to dispute, that there was no contesting with Him that had twenty Legions at his command. Go prophecy unto my people Israel.] Keep within my precincts, and thou shalt be sure of my protection: be true to thy trust, and I will see to thy safety. If thou have not fine manchet (as Bucer said to Bradford, encouraging him to bestow his talon in preaching) yet give the poor people barley-bread, or what ever else the Lord hath committed unto thee. Having therefore such a call from heaven to this work, Act. & Mon. 1454. with what face canst thou hinder me therein? with what countenance will ye appear before the judgement-seat of Christ (said Dr. Taylour Martyr to Stephen Gardiner, Lord Chancellor, who had thus saluted him, Art thou come, thou villain? how darest thou look me in the face for shame? knowest thou not who I am, & c?) How dare ye for shame look any Christian man in the face, seeing you have forsaken the truth, denied our Saviour Christ and his word, Ibid. 1387. and done contrary to your own oath and writing. And, if I should be afraid of your Lordly looks, why fear you not God, the Lord of us all? who hath sent us on his errand, which we must deliver, and truth be spoken, however it be taken, 1 Cor. 9.16. Verse 16. Now therefore hear thou the word of the Lord,] Hear, thou despiser and wonder, and perish: for I work a work in thy days, a work which thou wilt in no wise believe, though a man declare it unto thee, Acts 13.41. But whether thou wilt hear, or forbear, believe or otherwise, thy doom is determined, and shall be pronounced. Hear, therefore, and give ear: be not proud, Ezek. 3.27. for the Lord hath spoken it. Oh that thou wouldst give glory to the Lord, and confess thy sin! Oh that thou wouldst submit to Divine justice, implore his mercy, Jer. 13.15, 16. and putting thy mouth in the dust, say as once that good man did, Veniat, veniat, verbum Domini, Melc. Ad. & submittemus, ei sexcenta si nobis essent eolla. Let the Lord speak, for his servant heareth! But because there is little hopes of that, stand forth and hear thy sentence, and the evil that shall befall thee, as sure as the coat is on thy back, or the heart in thy body. For hath the Lord spoken, and shall he not do it? Thou sayest prophesy not,] By a bold countermand to that of God in the former vers. Go, prophesy, etc. But we to him that striveth with his maker: Esay 45.9. let the potsherd strive with the potsherds of the earth, let men meddle with their matches, Eccles. 6.10, and not with him that is mightier than they. and drop not thy word,] which is as sharp as vinegar, and nitre. Or, though it were as sweet as honey, yet it would cause pain to exulcerate parts, when dropped upon them. against the house of Isaac.] though commanded so to do verse 9 Toothless truths would be better digested. Verse 17. Therefore thus saith the Lord, Thy wife, etc.] Thou shalt be sure of thy share in the common calamity, which thou wilt not hear of; but thou shalt hear and be ashamed, etc. Esay 26.11. So little is gotten by thwarting with God, and seeking to frustrate his counsel. With these froward pieces, God will show himself froward: and if they walk contrary to him, he will also walk as cross to them: he will tame such sturdy rebels, as he did Pharaoh, Psal. 16. Leu. 26. and that way raise him a name: all they shall get by him is but more weight of punishment; as when Jeboiakim had burnt Jeremy's roll of curses, all that he gained, was that the roll was renewed, and there were added besides thereunto, many like words, Jer. 36.32. See the like, jer. 20.2. 1 King. 13.4. and 22.25. Acts 5.38, 39 Dum devit●tur impletur. The counsel of God (saith Gregory) whiles shunned, is executed: the wisdom of man may wriggle, but cannot escape. Thy wife shall be an harlot in the city,] a common strumpet, Kimchi. for a punishment of thy spiritual harlotry; Rev. 2.20 together with thy seducing my servants to commit fornication, and to eat things sacrificed unto idols. Or, Per vim stuprabitur. thy wife shall be an harlot,] that is, she shall be ravished by the enemy before thy face; so Theodoret, Calvin, Mercer, etc. See Esay 13.16. Lam. 5.11. The Irish rebels bound the husband to the bedpost, whiles they abused his wife before his face. And thy sons and thy daughters shall fall by the sword,] because thou hast taken my sons and my daughters, and these hast thou sacrificed unto devils to be devoured. Is this of thy whoredoms a small matter, that thou hast slain my children, and brought them forth to the murderer? Ezek. 16.20, 21. that thou hast sent so many souls to hell, Peremptores potius quam parents. Bern. and nuzzled up thine own sons and daughters in ignorance and superstition, being therein, rather a parricide then a parent? Thy land shall be divided by line,] thy purchases shall be parted among the enemies: Virg. Eclog. thine illgotten riches shall be made a spoil to the soldier. Impius haec, etc. and thou shalt die in a polluted land,] i. e. In Assyria, filled with the uncleanness of the inhabitants, from corner to corner, as Canaan was, Ezra 9.11. Leu. 26.38. Here thou shalt die for thine abominable idolatries, to thy great regret. Seldom do such escape the visible vengeance of God, as by virulent tongues, or violent hands persecute his true Prophets. Whether Amos for his boldness was first scourged by Amaziah, and then wounded to death by his son Vzziah (as some will) is uncertain. and Israel shall surely,] though thou wouldst not believe it, verse 11. CHAP. VIII. Verse 1. THus hath the Lord God shown unto me,] viz. in this fourth vision, whereby (for better assurance, and to shake them out of their desperate security) Israel's utter ruin is again foretold, by a lively type, which is here, 1. propounded; 2. expounded, verse 3, 5. that he may run that readeth it, and none may fall, but with open eyes. Hab. 2.2. And behold a basket] made up haply in the form of a dog, as the word Calub seemeth to import. of Summer-fruits,] Heb. of Summer; that is, of that which the summer affordeth: toward the end of it especially, when fruits ripen, and even fall into the hand of the gatherer. The summer itself hath its denomination from a root that signifieth to awaken: Schindler. Pagnin. because then the fruits and flowers, that seemed to be asleep all winterlong, do awake, as it were, and show themselves. Verse 2. Amos, what seest thou?] This the Lord asketh, to stir up attention and affection in the Prophet; who might haply need as much to be arroused, as Zachary in like case did, chap. 4.1. with whom it fared as with a drowsy person, who though awaked and set to work, is ready to sleep at it. and I said, A basket of Summer-fruit,] Apples, saith Jerome, figs, say others: and why not as well grapes ripened in the Summer-sun-shine? Rev. 14.20. & 19.15. Whereby the Holy Ghost in the Revelation, describeth such as are ready ripe for the winepress of God's wrath? Nahum compareth them to stubble, laid out in the Sun a-drying, that it may burn the better, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nah. 1.10. The end is come upon my people,] An elegancy in the Original beyond Englishing: the Latin Interpreters have (some of them) assayed the like, but they fall fare short of it. The Old Testament is full of such Agnominations: and God seemeth delighted with them. See Jer. 1.11, 12. & 48.2. & 47.43, 44. Lam. 3.47. Amos 5.5. Mic. 1.10, 14. Zeph. 2.4. Exod. 2.10. Gen. 3.20. & 4.1, 25. & 5.29. & 17.5. & 21.5, 6, etc. There is a pedantic stile, and a majestic: an effeminate eloquence, and a manly. This latter is lawful, and may very well become the man of God; who yet must not wit-wanton it in weightiest matters; but eat those more gay and lighter flashes, and flourishes, wherewith the emptiest Cells affect to be most fraught: as they, who for want of wares in their shops, set up painted blocks to fill up vacant shelves, as One well expresseth it. The end is come upon my people,] Exitus & exitium. As the summer is the end of the year, and the time of ripening fruits: so, now that this people are ripe for ruin, An end is come, is come, is eome, it watcheth for them, behold it is come, Ezek. 7.6, 7. even the precise time and term of their final overthrow. I will not again pass by them any more.] See chap. 7.8. God can pass by, that is, pardon his people better than any other, Mic. 7.18. Ephes. 6. (like as they that are born of God, and partake of the Divine nature, can bear wrongs best of any: compel them to go a mile, they'll be content, if it may do good, to go two: yea as fare as the shoes of the preparation of the Gospel of peace will carry them.) But as the Saints of God may not be therefore injured (which was julian's jeering cruelty) because they are meek: so must not God be presumed upon and provoked; because he is merciful. There is mercy with him, that he may be feared, saith the Psalmist: for abused mercy turneth into fury: and opportunities of grace are oft so headlong, that if once past, they are irrecoverable. Woe be to that people, or person, to whom God shall say, I will not again pass by you any more. Verse 3. And the songs of the temple shall be howl,] Heb. shall howl, shall be turned into the black-santis, as they call it, (cantus in planctum laetitia in lachrymas) such as I hate, chap. 5.23. and feel it grating mine ears, as an harmonia discors. there shall be many dead bodies in every place.] Either through pestilence, or sword. Others read it thus. In every place it shall be said, Proijce, sile, Out with them, Make no words: an earnest Aposiopesis (See chap. 6.10. with the Note.) q. d. Patiently acquiesce in the just judgement of so mighty a God. Or, throw these dead bodies into pits, and say nothing: lest we be sequestered as unclean by the law. It is no small misery to be under hard and heavy crosses, and yet to be forced to dissemble and suppress them; to by't in pain, and to digest grief, as horses do their choler, by biting on the bridle. I was dumb with silence, saith David, I held my peace even from good, that is, from just defence, but my sorrow was stirred thereby; my sore was exulcerate, renewed, (as the Greek there saith) and increased, Psal. 39.2. Give sorrow a vent, and it will wear away. Verse 4. Hear this, ye that swallow up the needy,] that soop them up, as drink, (our word soop, seems to come of the Hebrew Shaaph) that would make but a breakfast, nay but a bit of them: that would swallow them at once down their wide gullets, and do, for that purpose, pant and even faint, as well-nigh windless, after them, to devour them. Hence they are called, Man-eaters, Cannibals, Psal. 14.4. See chap. 2.7. with the Note. even to make the poor of the land to fail.] Heb. the meek of the land. Poverty should meeken and tame men's spirits: howbeit some are humbled, but not humble: low, but not lowly. Those that are both, are oft oppressed by the Great Ones of the earth: and even devoured, as the lesser fish are by the bigger. Ye have condemned and killed the just, saith St. james to the wicked rich men of his time, and he doth not resist you, chap. 5.6. He only committeth his cause to him that judgeth righteously, 1 Pet. 2.23. and indeed he need do no more than so: for God is the poor-mans' king, as James the fifth of Scotland was termed for his charity: yea, he is the world's refuge, Awlen Penaugh, as the great Turk vaingloriously styleth himself, and would have the world to take notice, that such poor people as lament to him, shall be relieved by him, although his ministers fail them, or abuse them, through their injustice, to make the poor of the land fail. For the oppression of the poor, for the sighing of the needy, now will I arise, saith the Lord. I will set him in safety from him that puffeth at him, Psal. 12.5. Neither doth God say it only, (though that were sufficient) but swear it too in this chapter, yea in this text (the two next following verses are put in as by a parenthesis) and these Cormorants are called upon to hear it, and not to pass it by with a deaf ear, tanquam monstra marina, as such kind of creatures use to do. Verse 5. Saying, when will the New-moon be gone, etc.] O, what a weariness it is I and ye have snuffed at it, Mal. 1.13. See the Note there. This ye have said, or thought at least: and God knoweth the language of your hearts. He presseth upon no man; neither will he accept of that service that is pressed, out of people, as verjuice out of a crab. All his saints are freehearted Psal. 110.3. all his soldier's volunteeres: The sabbath they call Desiderium dierum. they welcome the sabbath, as that holy man did, who went forth to meet and salute it with Veni sponsa mea, Come my sweet spouse, I have dear longed for thee. They also pass it over with singular delight, Esay. 58.13. walking into Christ's garden of spiritual duties, whereof there is so great variety for the good soul to breath itself in and not be sated: Cant. 2. and then are taken into Christ's wine-cellar, 1 Cor. 2. and (after an holy manner) inebriated with divine consolations: such as the cock on the dunghill knows not, such as pass all carnal men's understanding. They find no more relish in holy days and duties, than they do in the white of an egg or in a dry chip: the work they do at such times, for fashion-sake or fear of law etc. is dead work, as the Apostle calleth it: they sit in the stocks when they are at prayers, and come out of the Church when the tedious sermon runs somewhat beyond the hour, as prisoners do out of a jail etc. they cannot tell how to wear out the sabbath, which therefore they wish over, and constantly violate either by corporal labour, or else (which is as bad, or worse) by spiritual idleness. Full ill would these men addere de profano ad sacrum, (as the Jews say we should do,) Buxtorf. Synag. Jud. pronouncing those happy, that begin the sabbath with those of Tiberias, and end it with those of Tsepphore (the former began it sooner than others, the later continued it longer. Full ill would they have liked our King Edgar's law, Act. & Mon. that Sunday should be solemnised from Saturday nine of the clock till Monday morning. Full loath would these men be to beg David's office out of his hand, of being a doorkeeper in God's house: that is, to be first in and last out. And what would they do to keep an everlasting sabbath in heaven, that are so troubled, and even tired out with so short an attendance on the Lordsday: not without a world of wilful distractions, such as spoil and fly-blow their performances, so that they stink in the nostrils of the Almighty. and the sabbath] Not the sabbath of the seventh year (called Shemittah Remission Levit. 25.) as some would have it meant: but the weekly sabbath, which the unrighteous Mammonists here cry out of, as if on that day the Sun proceeded a flower pace then on others; and they greatly grudged lucellum suum Dei cultui cedere that God should be served, to their disadvantage. Their fingers therefore itch to be setting out corn: and they as dear desire it as David did once to come and appear before the lord O rus, quand● te aspiciam? Horat. As He had his, when shall I come, by way of wish Psal. 42.3. so they had their When shall we fell corn? when shall we set forth wheat? Surely as David's soul longed sore to go forth unto Absalon 2 Sam. 13.39. so that he could have found in his heart, but for stark shame, to have gone himself and fetched him home: so was it with these gripple corn-masters, these frumenti corrasores & veluti corrosores Prov. 11.26. They had a good mind to have been doing on the New-moones and sabbaths, Exod. 20.8. & 34, 21. Leu. 23.3. Neh. 10.32. & 13.15. etc. Num. 10.1. 2 Sam. 20.5. but that they were flatly forbidden by the law, made on purpose for these lawless and disobedient, 1 Tim. 1.9. these masterless monsters, these yokeless Belialists, to be to them as chains and shackles, to confine them (as Solomon's command did Shimei, that they may not leap over the pale after profit and pleasure, or if they do, they may die for it,) Esay 66.23. it is prophesied that, in the restitution of the church from one new-moon to another, and from one sabbath to another (as oft as they come) without tire-somenesse, all flesh shall come to worship before the Lord, they shall call the sabbath a delight, the holy of the Lord, honourable, Esay. 58.13. be rapt and ravished in spirit Rev. 1.10. be in the fear of the Lord and in the comfort of the holy Ghost all the day long, Epist. 3. ad Magnes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Ignatius hath it. Sabbatise spiritually, rejoicing in divine meditations. This well practised would take men off from the world's tastelesse fooleries (as his mouth will not water after homely provisions, that hath lately tasted of delicate sustenance) It would also blessedly free them from those many foolish and hurtful lusts 1 Tim. 6.9. those heavy sorrows and self-created miseries, wherewith covetous caitiffs pierce themselves through, gall and gore-their own hearts and trouble their own houses verse. 10. taking no more rest, then if upon a rack, or bed of thorns. making the Ephah small and the shekel great] Selling by small measures, but for great rates: which was directly against the law Deut. 25.13, 14. and that golden Rule of right, the standard of equity, the royal law of liberty Mat. 7.12. Whatsoever ye would that men should do to you, do ye even so to them; for this is the Law and the Prophets: this is the sum of what they have said, for duties of the second table. and falsifying the balances by deceit] Heb. preverting the balances of deceit, that is (by a metonymy as Job. 22.6.) making those that were right, deceitful. See Prov. 20.10, 23. with the Notes there. Such falsifiers are counted no better than Canaanites Hos. 12.7. and shall have small joy of their cursed hoards of evil gotten goods. Verse 6. That we may buy the poor for silver etc.] Thus the poor always pay for it: the modest and mild poor, especially as ver. 4. Hence Poor and afflicted are put for one and the same Zeph. 3.12. and to want, and to be abased Philip. 4.12. they that want shall be sure to be abased and abused by the wretched rich, who will ever go over the hedge where it is lowest, and catch the poor by drawing him into the nets Psal. 10.9. that is into their debts, bonds, and mortgages, and at length making such their bondmen, by abuse of that permission Leu. 25.39. See chap. 2.3. yea and sell the refuse of the wheat] Quisquilias, the husks, more fit for pigs or poultry; hardly man's meat, and yet held good enough for the poor: deciduum p●●● gamenta, the offal. although their flesh was as the flesh of their brethren, and their children, as their children Neh. 5.5. however they used them. How far were these rich wretches from considering the poor as David's blessed man Psal. 41.1. and as Dr. Taylour the Martyr did; whose custom was once in a fortnight at least to go to poor men's houses, look into their cupboards, see how they fared, and what they lacked: Act. & Mon. that he might either make or procure them a supply from such as were better able? Verse 7. The Lord hath sworn by the excellency of Jacob] i. e. by himself the matter of jacob's chief boasting, there being no God like unto their God (their enemies themselves being judges Deut. 32.31.) neither any nation so great as to have God so nigh unto them as Israel had, in all things that they called upon him for, Deut. 4.7. So that this oath of God grates upon their Ingratitude for such imparallel privileges, and it is uttered in great wrath, as appeareth by the following angry Aposiopesis (wherein the Apodosis is not set down but understood.) If I ever forget any of their works] forget to punish them. These oaths cum reticentia are very dreadful. Psal. 95. Take heed lest by stubbornness we provoke God to swear in his wrath that we shall not enter into his nest. Take heed lest a promise of entering being left us, and a proffer made us, we should seem to come short of it, Heb. 4.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come lag or late, a day after the fair, an hour after the feast. God is now more quick and peremptory then ever in rejecting men that neglect so great salvation Heb. 2.3. the time is shorter, he will not wait so long as he was wont to do. Mar. 16.16. He that believeth and is baptised shall be saved: he that believeth not, shall be damned. Surely God will finish the work, and cut it short in righteousness: Rom. 9.28. because a short work will he make in the earth. The time is short, saith the Apostle 1 Cor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7.29. a metaphor (say some) from a piece of cloth rolled up, only a little left at the end. Let us therefore fear (as the same Apostle inferreth upon the consideration of God's oath Heb. 3.18. with 4.1.) and let our fear not weaken but waken our diligence in well-doing, lest he swear and repent not, lest be come to a resolution and decree (God's oath is nothing else but his inviolable and invariable decree) to cast us off, as he did Saul, for his wilful disobedience 1 Sam. 15. Saul lived long after his utter rejection, and men could see no alteration in his outward condition: but God had sworn, as here, never to forget any of his works. Now saith Samuel to him (and it is fearful) the Eternity of Israel (the Excellency of Jacob) will not lie, nor repent: for he is not a man that he should repent. 1 Sam. 15.29. Do not think this a case that seldom comes: it is done every day upon some or other, saith a great Divine: but woe be to that man upon whom it is done: it had been much better for him that he had not been born, Mat. 26.24. Oh consider this all ye that forget God. lest he swear by his excellency, Surely I will never forget any of your works. Verse 8. Shall not the land tremble for this?] q. d. So great are the oppressions here exercised, that the very axletree of the earth is even ready to crack under them. Amaziah, that hedge-priest of Bethel, had said of our Prophet, that the land was not able to bear all his words, chap. 7.10. but Amoz more truly affirmeth, that the land trembled under their many and mighty sins, and could bear them no longer: the earthquake fell out about this time Am. 1.1. and it was a just wonder, that the earth had not opened her wide mouth, and swallowed them all up quick into hell as Numb. 16.31, 32. Called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and as it did a great part of the city of Antioch Anno. 527. for their horrible heresies and blasphemies there held and broached by her bishops. and every one mourn] i. e. smart, till they mourn. Nationall sins bring national plagues. The Hebrews hold that there is not a worse sin than Oppression: St. James saith, that it it cries to heaven, and entereth into the ears of the Lord of sabbath Jam. 5.4. who will not fa●le to hear, for the is gracious Exod. 22. and it shall rise up wholly as a 'slud] i. e. The land shall rise up, shall seem to do so, when it is sloated and over-covered with water: as the sluggards field is said to rise up or ascend with thorns, that is to be overgrown therewith. Here then is threatened an overflowing scourge, an universal destruction covering the face of the country, as Nilus doth a great part of the land of Egypt every year, leaving much mud behind it: whereof see Pliny and other Authors. Mercer thinks the words would be best read by interrogation, as the former, thus, and shall it not rise up wholly as a flood? q. d. shall it not be turned into a large lake, as once Sodom and her sisters were for like cruelties to the poor? Ezech. 16. Verse 9 And it shall come to pass in that day etc.] Here the Lord threateneth (saith Mr. Diodate) to encumber the land with horrible and mournful calamities, when it shall be least thought of. Earthquakes, inundations, sudden and dreadful darknesses are sure effects and signs of Gods heavy displeasure against men's sins Psal. 18.8, 12. Lively. Mat. 24. Luk. 21. Jocl. 2.10. as Another noteth. See a like text, Jer. 15.8, 9 and promise contrary to this threat Job. 18.5, 6. I will cause the sun to go down at noon] A sudden change, as was at Sodom: the Sun was fair risen upon it that very day that it was destroyed in, Gen. 19.23, 24. as at Babylon, when surprised by Cyrus, they could not at first believe their own calamity: as it was with Jerusalem often, and shall be with Rome Rev. 18.7, 8. She saith in her heart, I shall see no sorrow. Therefore shall her plagues come in one day, death and mourning and famine &c. to confute their fond conceit of an eternal Empire. For when they shall say Peace and safety, then shall sudden destruction come upon them, as travail upon a woman with child, and they shall not escape, 1 Thes. 5.3. Philosophers say, that before a snow, the weather will be warmish: when the wind lies, the great rain falls: and the fair weather made before him, till the instant that he was drowned in the sea. Nabuchadnezzar, Herod, and other tyrants were smitten in the height of their pride, and ruff of their jollity. Jerusalem had three years great plenty before her last destruction, of which some interpret this Text. Those seven once flourishing Churches of Asia, how glorious and resplendent were they till they had sinned away their light? The same might be said of many others: and who knows how soon it may be said also of us? who knows whether we be not even now, upon the very Tropikes and turning-points of time? Surely Gods patience towards us quò diuturnior eò minacior, the longer it lasteth the more evil is toward us, if we abuse it. If in a land of light we love darkness better than light, we may soon have enough of it. in Britannia non occidere nec resurgere retulii Tacitus. In vit. Agricol. Tacitus telleth us that at some time of the year, the Sun seemeth neither to rise nor fall in this country: but so lightly to pass from us in the night, that you can scarce discern day from night. Of England for this many years it may be said, as Solinus doth of the Rhodes, Polyhistor. that it is semper in Sole sita ever in the Sun. How long it shall be so, He alone knows that knows all. Walk whiles ye have the light: and pray that God would discloud these gloomy days with the beams of his mercy, and not cause our Sun to go down at noon, nor our land to be darkened in the clear day. Oh stop this Sun of righteousness posting (as it may seem) from us (when the blind man cried lustily, Jesus though journeying stood still) stay him by your importunities, as those two did at Emaus and say, Vespera jam venit; nobiscum, Christ maneto, Extingui lucem nec patiare tuam. Verse 10. And I will turn your feasts into mourning] Whether your idolatrous feasts and temple-musick whereby you vainly conceit to be secured from danger, saying, Is not the Lord amongst us? what evil can come unto us. Or your common feasts, whereat you have songs to cheer you up, and so to put sorrow from your hearts, and evil from your flesh, nourishing yourselves as in a day of slaughter, or good cheer Jam. 5.5. All shall be turned into mourning, funeral mourning, see ver. 3. and I will bring up sackcloth upon all loins] for a token of your great grief, as the custom than was, and is still for mourning-weedes. The Hebew word sack is the same in almost all languages: which showeth that the Hebrew is the mother of all the rest, saith Mercer. and baldness upon every head] you shall pull off your hair for grief; Or, because they had learned of the Heathens their neighbours, in token of lamentation, to shave their heads Ezech. 7.18. Jer. 48.37. and beards too Isa. 15.2. which yet was forbidden them to do, Leu. 19.27. and 21, 9 unless it were to show their sorrow for sin Esa. 22.12. and I will make it as the mourning of an only son] which was very bitter Jer. 6.26. Zech. 12.10. The loss of a loving yoke fellow is more grievous than that of a son: but to father and mother together nothing more bitter than luctuosa foecunditas (Laeta's case in Hierome) to bury many children, and especially to bury all in One. and the end thereof as a bitter day] Thereof, that is, either of that land, or of that lamentation, there shall be bitterness in the end. So the Poet Nunc & amara dies, & noctis amarior umbra est; Tioul. lib: 2. Omnia jam tristi tempora felle madent. How could it be otherwise then extreme bitter with this people, when heaven and earth conspired to punish them? neither had they the good word of God (called the word of his patience, Rev. 3.10. written on purpose that we through patience and comfort of the scriptures might have hope Rom. 15.4. that out of those breasts of consolation we might suck and be satisfied, Esa. 66.11.) to secure them and keep from swooning Psal. 119.92. And this was the greatest plague of all the rest: and is therefore reserved to the last place, deterrima tanquam colophon, as a most sad catastrophe. Verse 11. Behold the days come] Behold it; for it is a just wonder: the Lord createth a new thing in the earth, when Israel should want the word; Israel to whom were committed the oracles of God, Israel to whom God had spoken by the mouth of his holy Prophets, which had been since the world began, Luc. 1.70. in a sweet succession: See my True treasure pag. 3.4. He made known his ways to Moses, his acts and monuments to the children of Israel. Psal. 103.7. Yet even these who had the cornucopia of God's word shall now suffer a famine of it: they shall have cause to ●ry out, We see not our signs, there is no more any Prophet, neither is there amongst us any that knoweth how long, Psal. 74.9. the word of God shall be precious, 1 Sam. 3. and they shall be hard put to't to come by it; Amaziah and his complices shall not need to pack away the Prophets, as chap. 7.12. and to bid them go preach elsewhere: the law shall be no more, the Prophets also shall find no vision from the Lord Lam. 2.9. that I will send a famine in the land] Heb. I will let it out (sc. out of my treasury of plagues where I have it ready, and desirous to be a broad) and turn it lose, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag. which before I kept up, as a wild beast, that it might not hurt nor destroy in all mine holy mountain: now it shall out amongst you, and the devil with it, Rev. 12.12. with hell at the heels of it. not a famine of bread] though that's very grievous, Lam. 1.11, 19 and 2.12, 20. and 4.4, 9 and 5.16. and puts people to many hard straits and extremities (as were easy to instance) even to the eating of one another. nor a thirst for water] a torment more intolerable than the former. Lysimachus to save his life parted with his kingdom for a draught of water. But of hearing the word of the Lord,] which is pabulum animae the souls proper food, such as she cannot live without: but when God seethe his oracles vilipended and lying under the table, 'tis just with him to call to the enemy to take away. It was so with those seven churches of Asia among many others; as also with those of Africa that vast Continent (thrice as large as Europe) in all which there is not any region entirely possessed by Christians, but the kingdom of Habassia: for as for the large region of Nubia, which had from the Apostles time (as 'tis thought) professed the Christian faith, it hath again above an hundred years since forsaken it, and embraced instead of it, partly Mahumetanisme, and partly Idolatry; and that by the most miserable occasion that might be, viz. famine of the word of God, for lack of Ministers. For, as Alvarez hath recorded, at his being at the king of Habassia's court, Hist. Ethiop. cap. 37. there were Ambassadors out of Nubia, to entreat him for a supply of ministers to instruct their nation, and to repair Christianity, gone to ruin amongst them; but they were rejected. Verse 12. And they shall wander from sea to sea,] Trouble themselves to no purpose, take pains (as Esau did for venison, but lost his labour) run to all coasts and quarters to seek the word of the Lord. and shall not find it] And why, they despised it when it was in their power; they rejected the counsel of God against themselves with those Lawyers, Luk. 7.30. He would have gathered them, but they would not be gathered; he would have purged them, but they would not be purged; Ezek. 24.13, 14. they are therefore miserable by their own election: as Saul was, who slighted Samuel whiles he was alive, and would have been full glad of his counsel when he was dead. He that would not once worship God in Samuel, worships at length Samuel in Satan; and no marvel. Satan was now become his refuge, and preacheth his funeral: his Vrim now was darkness, his Prophet a ghost: O woeful condition. But what should a parent do when the child loathes and spills his victuals? snatch it from him, and lay it out of his reach. Samaria felt this worse famine, when carried captive especially: so did Jerusalem, after Malachi, whose prophecy the Jews fitly call Chathimath Chazon the sealing up of vision. Bath Chol, or the Echo from heaven they had now and then after this time, Mat. 2.17. Joh. 12.28 they had also the writings of Moses, and the Prophets interpreted after a sort by the Scribes and Pharisees, whom (whiles they sat close in Moses chair, and kept it warm) men were bound to to hear, Mat. 23.2, 3. which because Dives did not, he suffered hunger and thirst in hell for ever, Luk. 16.24. And had he been granted the liberty of hearing again upon earth but one more sermon, how fare would not he gladly have gone for it? and how, as for life, would he have listened to it? But this could not possibly be, for out of hell there is no redemption, Psal. 49.8, 9 and when the night of death once comes, men can work no more. Night is a time not of doing work, but of receiving wages; up therefore and be doing, whiles it is yet day, Joh. 12.35, 36. seek ye the Lord while he may be found, Esay 55.6. seek him seasonably, seek him seriously: Then shall ye seek me and find me, when ye shall search for me with all your heart, Jer. 29.13. That was a dismal doom that our Saviour passed upon those stiffnecked Jews and uncircumcised in heart and ears, (as Saint Steven rightly styles them, Act. 7.51.) that were as good at resisting the Holy-Ghost as ever their fathers had been before them. Ye shall seek me, and yet shall die in your sins: whither I go ye cannot come, Joh. 8.21. Ye shall wander up and down for meat, making a noise like an hungry dog, and grudge that ye be not satisfied, Psal. 59.14, 15. Do not the miserable Jews do so all the world over to this day, expecting their Messiah? quem tantis ululatibus exposcunt, throwing open their windows to behold him, and praying for the rebuilding of their Temple thus, Templum tuum brevi, valde citò, Buxtorf. Synag. Ind. cap. 13. valde citò, in diebus nostris citissimè, nunc aedisica templum tuum brevi, etc. Merciful God, great God, bountiful God, beautiful God, sweet God, mighty God, thou God of the Jews, now build thy Temple, do it shortly, suddenly, quickly, very quickly, very quickly, very quickly, even in our days, now, this day before the next, etc. Ah poor creatures! they would not, when time was, know in that their day the things which belonged to their peace; therefore to this day they are hid from their eyes, and wrath is come upon them to the utmost. Luk. 19.42. Alterius perditio tua sit cautio, Let their harms be our warning, not to stand out the day of grace, not to surfeit of the word, lest we suffer a famine of it; not to retain the snuffs of our sins, lest they dim our candlestick: a removal whereof, except we repent, may be as certainly foreseen and foretold, as if visions and letters were sent us from heaven, as once to Ephesus telling them so, Rev. 2.5. And indeed it hath been the opinion, and is still the fear of some not unconsiderable Divines, that Antichrist, before his abolition, shall once again overflow the whole face of the West, and suppress the whole protestant Churches. Now if ever this come to pass, (as justly we may fear it will) what may we thank but our detestable lukewarmness and loathing of the heavenly Manna, our not receiving the love of the truth, that we might be saved? for which cause if God shall send us strong delusions, 2 Thess. 2.10, 1●. even the efficacy of error, that we should believe a lie, that being infatuated we should be seduced, and being seduced be damned, as Austin glosseth that text, whom can we blame for it? Verse 13. In that day shall the fair virgins and young men faint for thirst,] When God depriveth a people of his Ordinances, and so withdraweth his gracious presence from them, what wonder though temporal judgements come rushing in as by a sluice? Persecute and take him, (said David's enemies) for God hath forsaken him, and there is none to deliver him, Psal. 71.11. The Philistines are upon me, saith Saul, for God hath forsaken me. Behold, I am cast out from thy presence, said Cain (that is, from my father's house where thine ordinances are administered) and therefore every one that findeth me shall slay me, Gen. 4.14. In that day of the want of the word, in the day of spiritual famine and thirst, behold aliud ex alio malum, another thirst shall seize upon the choicest and fairest; as flies settle upon the sweetest perfumes, when they are cold, and corrupt them. Shall the fair virgins] whom all men favour for their comeliness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beauty is of itself lovely and attractive, it needeth no letters of commendations: but God is no respecter of persons, and beauty abused is like a fair house with an ill inhabitant, said Diogenes: like a jewel of gold in a swine's snout, said Solomon, Prov. 11.22. Some are Helena's without, but Hecuba's within, painted sepulchers, Egyptian temples; like Aurelia Orestilla, of whom Sallust saith, that she had nothing in her praiseworthy but her beauty: Fair she was and foolish, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beautiful and wise, as it is reported of Aspasia Cyrus his concubine. Athenaeus. Now these fair maids, together with the choice young men, best able to endure thirst a long season, shall faint for thirst,] Heb. shall be over-covered with grief, shall be troubled and perplexed, shall faint and swoon, shall find by experience that all flesh is grass, and the glory thereof as the flower of the field, that even the youths shall faint and be weary, and the young men shall utterly fall. But they that wait upon the Lord shall renew their strength, they shall mount up with wings as Eagles, they shall run and not be weary, and they shall walk and not faint. Esa. 40.30, 31. Verse 14. They that swear by the sin of Samaria] i. e. by the calf set up at Bethel, not fare from Samaria. This calf is called the sin or guilt of Samaria, Esa. 40.6, 7. to show the abomination of it; for which cause also Paul calls it sinful sin, Rom. 7.13. as not finding for it a worse Epithet: and Antichrist for like cause he calleth That man of sin, 2 Thess. 2, 3. to note him Merum scelus, saith Beza, merely made up of sin. Now to swear by this of Samaria, was to deify it: to swear by any thing besides the true God, is to forsake him, Jer. 5.7. which is an hateful wickedness, Jer. 2.12, 13. as in Papists who familiarly swear by their Hee-Saints, and She-Saints; and so sacrilegiously transfer upon the creature that which pertaineth to God alone. and say, Thy god, O Dan, liveth,] God only liveth, to speak properly, 1 Tim. 6.17. but to say that Dan's Deunculus lived, (being no better than a dumb and dead idol) and to sweat by the life of it, Spec. Eur●p. (as the Spaniards do now in the pride of their Monarchy, by the life of their king) this is horrible impiety. As for that of Abigail to David, 1 Sam. 25.26. Now therefore my Lord, as the Lord liveth, and as thy soul liveth, the former was an oath, the latter was not an oath, but an asseveration or obtestation only, conjoined with an oath. and the manner of Beersheba liveth] that is, the forms and rites of worshipping in Beersheba (another nest of idolatry, Chap. 5.5. and Hos. 10.13.) as the Chaldee paraphraseth it. Durandus hath written the Romish Ritual, the way of worship used in that Synagogue of Satan: Mercer rendereth it, Vivet peregrinatio Beerseba, the way or passage of Beerseba liveth. Beerseba had an idol, and was the way to Dan and Bethel: hence this superstitious oath drawn out to the full length, By the sin of Samaria, by the god of Dan, and by the manner of Beersheba: like as the great Turk Mahomet promising his soldiers the spoil of Constantinople for three days together, if they could win it, for confirmation of his oath solemnly swore by the immortal God, and by the four hundred Prophets, by Mahomet, by his father's soul, by his own children, Turk. hist. 345. and by the sword wherewith he was girt, faithfully to perform whatsoever he had to them in his proclamation promised. even they shall fall and never rise up again] Fall, fatally, ferally, irrecoverably, as old Eli did when his neck was broken, but first his heart. The ten tribes for their idolatry and contempt of the word never returned out of captivity. From the famine foretold what could follow but irreparable ruin, though for a time they might flourish, See Prov. 29.1. with the note. Of that spiritual famine let us be most impatient, and say as Luther did, I would not live in Paradise without the word: but with it I could make a shift to live in hell itself. CHAP. IX. Verse 1. I saw the Lord] This Seer, Chap. 7.12. saw the Lord in a vision; for otherwise God is too subtle for sinew or sight to seize upon him. We cannot look upon the body of the Sun, neither can we see at all without the beams of it: so here, standing upon the Altar] Or, firmly set sc: to do execution upon that Altar, sc: that idolatrous Altar at Bethel , and formerly threatened by another Prophet, 1 Kin. 13.1.2. The Rabbins say, God was seen standing upon that Altar, as ready to sacrifice and slay the men of that age, whose idolatries and other impieties he could no longer bear with. And hence it is haply, that he is brought in standing; like as Act. 7.55. Jesus at Stevens death was seen standing at the right hand of God, where he is usually said to sit. Stat ut vindex, sedet ut judex. And he said] sc: to the Angel that stood by, Zeck. 3.7. or to the enemy commissionated by him, or to some other creature, for they are all his servants, Psal. 119.91. neither can he want a weapon to tame his rebels with. smite the lintel of the door, that the posts may shake] Smite with a courage, as Ezeck. 9 Angels give no light blows. Behold, the Lord, the Lord of Hosts shall lop the bough with terror: and the high ones of stature shall be hewn down, and the haughty shall be humbled: Esa. 10.33, 34. And he shall cut down the thickest of the forests with iron, and Lebanon shall fall by a Mighty one: that is, by an Angel shall he smite to the ground that mighty army which was like a thick wood, see Esai. 37.36. Psal. 78.25. and 89.6. So at our Saviour's Resurrection, an Angel, in despite of the soldiers set to watch, rolled away the grave-stone, and sat upon it. And as a mighty man, when he sitteth down, shaketh the bench under him, so did He shake the earth: and for fear of him the Keepers did shake, and became as dead men, Mat. 28.2, 4. Down with this Idol-Temple, down with it, saith God here, even to the ground. and cut them in the head, all of them] cleave them down the middle, so that every post may be sure to fall, being divided from the top to the bottom: and let this act be a sign to them all of what I intent to do to their persons; as many of them as by this gate have entered into this Idol-Temple and Altar. A deep cut in the head is dangerous and deadly, Gen. 3.15. Psal. 68.22. and I will slay the last of them] I, by mine agents and instruments, as afore: for it is but one hand and many executioners, that God slays men with. Job could discern God's arrows in Satan's hand, and God's hand on the arms of the Sabaean robbers. The sword is bathed in heaven, before it is imbrued in men's blood, Isai. 34.5. The Lord killeth and maketh alive, saith holy Hannah, 1 Sam. 2.6. He that fleeth of them shall not flee away.] See chap. 2.14. with the Note, and say, Behold the severity of God. Rom. 11.12. Verse 2. Though they dig into hell, etc.] No starting-hole shall secure them from the wrath of God, and rage of the creature, set a work by him. Hell and destruction are before the Lord, Prov, 15.11. yea hell is naked before him, and destruction hath no covering, Job 25.6. He hath a sharp eye, and a long hand, to pull men out of their lurking-holes; as he did Adam out of the thicket, 2 Chro. 33.11 Manasseh from among the thorns, Jonah from the sides of the ship, the Duke of Buckingham in Rich. the thirds time, etc. Be sure, saith Moses, your sin will find you out, Speed. Num. 32.23. and God's hand will hale you to punishment. Though they climb up to heaven,] That is, (by an hyperbole) to high and strong places: as the Babel-builders, the Benjamites that fled to the Rock Rimmon, and there abode four months, Judg. 20 47. the gibing Jebusites, that were so confident of their strong-hold of Zion, that they flouted David and his forces, 2 Sam. 5.8. the proud Prince of Tyre, and others. thence will I bring them down] From their loftiest tops of Pride and creature-confidence which God loves to confute and defeat: as I might instance in Nebuchadnezars, Xerxes, Haman, Sejanus, Bajaezet, that terror of the world, and (as he thought) superior to fortune, yet in an instant, with his state, in one battle overthrown into the bottom of misery and despair: Turk. hist. 287. and that in the midst of his great strength. The same end awaits the Pope and his hierarchy- ruet alto à culmine Roma, that Jupiter Capitolinus shall be one day unroosted by him, who casteth the wicked down to the ground Psal. 147.6. Verse 3. And though they hid themselves in the top of Carmel] In densis sylvis, inter spelaea ferarum, Lawful enough it is in some cases to hides David did oft, and Elias, and Christ, and Paul, 2 Cor. 11.32. and Athanasius, and divers other Saints. Tertullian was too rigid in condemning all kind of hiding in evil times. Lib. de suga on persecution. But to hid from God, who searcheth Jerusalem with lights, and to whom the darkness and the light are both alike, Psal. 139.12. to whom obscura clarent, muta respondent, silentium confitetur, this is base, and bootless. Carmel shall not cover them, nor any other starting-hole secure them from divine justice. The poor Jews were pulled by the Romans out of privyes and other underground places, where they had hid themseluss, as Josephus writeth: and so were those Samaritans served by the Assyrians, who ferreted them out, and slaughtered them. and though they be hid from my sight,] as they think; but that cannot be: for He (like the Optic virtue in the eye) sees all, and is seen of none. in the bottom of the sea,] which, how deep and troublesome soever, is to God a Sea of glass like unto Crystal: corpus diaphanum, a pervious, clear, Rev. 4. transparent body, such as he sees thorough, and hath the sole command of. thence will I command the serpent. For there is that crooked serpent Leviathan, there are also creeping things innumerable, Esay 27.1. Psal. 104.26. to arrest wicked men as rebels and traitors to the highest Majesty, and to drag them down to the bottom of hell. All elements, and creatures, shall draw upon them, as servants will do upon such as assault their lord Rebellisque facta est, quia homo numini, creatura homini, as Austin truly and trimly avoucheth. Verse 4 And though they go into captivity, etc.] And so may hope the worst is over, (Surely the bitterness of death is passed) yet it shall prove otherwise: The hypocrites hope is as the giving up the ghost, saith job, and that's but cold comfort: 1 Sam. 15.32. Or, as the spider's web, spun out of her own bowels; and, when the besom comes, swept to the muckhill. before their enemies,] whose custom was to drrive their captives before them, Lam. 1.5. young and old, naked and barefoot, even with their buttocks uncovered, Esay 20.4. Or, before their enemies, that is, before they are taken captive by the enemies, by a voluntary yeeldance, in hope of quarter for their lives. The Jews indeed had a promise from the Prophet Jeremy, chap. 21.9. That if they went out and fell to the Chaldeans that besieged them, they should have their lives for a prey, but the ten tribes had no such promise made them: They were strangers from the covenants, Ephes. 2.12. and therefore could look for no mercy. Loammi, and therefore Lo-ruhamah, Hos. 1. the Ark and the Mercy-seat were never sundered. thence will I command the sword] See Esay 13.15, 16. Jer. 9.10. and 43.11. Ezek. 14.17. and I will set mine eyes upon them,] Emphaticote●on est q●am si dixi●set Oculos pluraliter. Mercer. Heb. eye, viz. the eye of my providence, that oculus irretortus, whereby I will look them to death, and take course that nothing shall go well with them: see a little below, vers. 8. Jer. 21.10. Psal. 34.16. In Tamerlanes eyes sat such a Majesty, as a man could hardly endure to behold: and many in talking with him became dumb. He held the East in such awe, as that he was commonly called, Turk. hist. 211.236. The wrath of God, and terror of the world. Augustus Cesar frowned to death, Cornelius Gallus: and so did Queen Elizabeth, Sir Christopher Hatton, Lord Chancellor. God's enemies are sure to perish at the rebuke of his countenance, Psal. 80.16. and, if he but set his eyes upon them for evil, and not for good, all occurrences shall certainly work together for the worst unto them. Verse 5. And the Lord God of Hosts is he, etc.] Here the Prophet proveth what he had said in the foregoing verses, by an argument drawn from the wonderful power of God, which profane persons are apt to question, that they may harden their hearts against his fear. Consider saith He, first, that He is the Lord God of Hosts, and (as the Rabbins well observe) he hath the upper and lower troops ready pressed, as his horse and foot, to march against his enemies. Next, that he toucheth the land, as it were with his little finger, and it shall melt, like the fat of lambs before the fire: it shall crumble to crattle, moulder away, and be moved, because he is wroth, Psal. 18.7. and shall men be unmoved? shall they be more insensible than the senseless earth? The people of Antioch, though many of them gave their hands for Chrysostoms' banishment, yet terrified by an earthquake (which wrought in them an heart-quake, as it had done in the Gaoler, Acts 16.) they immediately sent for him again. But thirdly, the tremend power of God appears in this, that The land shall rise up wholly like a flood, and it shall be drowned, as by the flood of Egypt,] God can float it, and flood it at his pleasure. See chap. 8.8. Water is naturally above the earth, as the garment above the body saith David: and would (but for the power and providence of God) prove as the shirt made for the murdering of Agamemnon, where the head had no issue out. Let God be seen herein, and men's hearts possessed with his holy fear: who can so easily pull up the sluices, let in the Sea upon them, and bury them all in one universal grave of waters. Fear ye not me, Jer. 5.22. saith the Lord? will ye not tremble at my presence, which have placed the sand for the bound of the Sea, by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, Lib. de mirabil. yet can they not pass over it? This Aristotle admires, and David celebrates in his Physics, (as One calleth that 104 Psalms) verse 6.9. and all men should improve, to affright their consciences from provoking to anger so great a God. Verse 6. It is he that buildeth his stories (or spheres) in the heaven,] Surgit hic oratio. The Prophet here riseth in his discourse: and as Chrysostom said of St. Paul, Tricubitalis est, & coelos transcendit; Low, though he were, and little, yet he got up into the third heaven: so may we of Amos, though but a plain-spoken and illiterate herdsman, yet in setting forth the power of God, he mounts from earth to heaven, and shows himself to be Virum bonum, dicendi peritum, an exquisite Orator, according to Quintilians' character. God this Great Architect, and publike-workman, (as the Apostle after Plato, whom he seemeth to have read, calleth Him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 11.10) hath without tool or toil, Esay 40.28. builded his stories in the heaven (which is three stories high, 2 Cor. 12.2.) wherein (as in a theatre, or molten lookingglass, Job 37.18.) his Majesty most clearly shineth, chap. 4.13. and 5.8. See Psal. 104.3. every sphere and star twinkling at us, and as it were, beekning to us, to remember his omnipotency (whereof that rare Fabric is a notable work and witness) and not to think to escape his judgements, if we go on in sin. For although he be higher than the heavens, Job. 8.11. yet his eyes behold, his eyelids try the children of men, Psal. 11.4. and verse 6. Upon the wicked He shall rain down snares, fire and brimstone, etc. and hath founded his troop (or bundle) in the earth,] that is, the other three elements say some: the Sea, which together with the earth maketh one Globe, say others: the Universe (saith Mr. Diodate) which is like the fabric of a building: of which the earth being the lower part, and only unmoveable, hath some resemblance of a foundation. He that calleth for the waters of the Sea, and poureth them out, etc.] See the Note on chap. 5.8. Verse 7. Are ye not as children of the Ethiopians unto me,] The emphasis lieth in this last word, Unto me, who am no respecter of persons, but in every nation, Act. 10.3.4. he that feareth God, and worketh righteousness, is accepted with him.) Unto yourselves indeed you seem some great business, because Israelites; to whom pertaineth the Adoption, and the glory, and the covenants, etc. Rom, 9.4. To others also you seem a great nation, yea a wise and understanding people, as having God so nigh unto you, and so set for you, Deut. 4.6, 7. and 33.29. But tell me, Quis te discrevit? Who made you to differ? and what have ye more than others, that ye have not me to thank for? You look upon the Ethiopians with scorn, as an ignoble and servile people: as likewise upon the uncircumcised Philistines, and unhallowed Syrians. But wherein are you beyond them, if you look back to your Original, and consider my deal with them and you? It is nothing else but self-love that maketh you thus insolent; and teacheth you to turn the glass to see yourselves bigger, Others lesser than they are. You foolishly set up your Counter for a thousand pound; and are in some sense like those Ethiopians, or Negroes, Heyl. Geogr. so much slighted by you; of whom it is said that they paint the devil white, as being a colour contrary to their own. But much more to blame are you, that being Gods peculiar people, and partakers of so great privileges, you do no more change your evil manners, than the Ethiopians do their black-hue Jer. 13.23. you are not where white but in your teeth, as they: good a little from the teeth outward. I am near in your mouths, but far from your reins, Jer. 12.2. Such an one was that stigmatical Cush the son of jemini mentioned in the title of the seventh Psalm, (perhaps Saul the son of Kish the Beniamite is intended) non tam cute quàm cord Aethiopicus, of black and ill conditions: and therefore to God no better than an Ethiopian, or any other Pagan people. have not I brought up Israel out of the land of Egypt] q. d. I grant I have; and you glory very much in it: whereas you should rather glorify me much for it, and walk worthy of such a deliverance; for every blessing is a binder, and every new deliverance a new tie to obedience. But what singular thing have I herein done for you more than for Philistines and Syrians, whom yet you look upon as dogs and outcasts? have not I also brought up the Philistines from Caphtor,] i. e. from Cappadocia (called an Island jer. 47. because it bordered upon the sea) or, Turk. hist. 843. as some will have it from Cyprus, a rich Island, called therefore Macariah, that is, Blessed. and the Syrians from Kir] Syros è Kiro, from Cyrene a country of Asia, as Beroaldus thinketh. It is mentioned Esa. 22.6. Chron. lib. 4. cap. 6. as subject to the king of Assyria: and thither the Syrians were translated by Tiglath-Pileser 2 King. 16.9. but when either these or the Philistines were brought back again to their own countries, we read not in scripture, or elsewhere at this day. 1 Chron 4.22. These are ancient things, (as it is said in another case) and are here alleged as well known to the Israelites, who are nipped on the crown as they say, and pulled from that perilous pinnacle of self-exaltation, whereupon they had unhappily peirked themselves. Verse 8. Behold the eyes of the Lord God are upon the sinful kingdom] Be it Ethiopia, Palestina, Syria, or Israel, but especially Israel Amos 3.2. not his eye only his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his jealous eye (as ver. 4. for evil, and not for good: but both his eyes, yea his seven eyes, for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All eye, to look through and through the sinful kingdom, to judge and punish, to inflict tribulation and anguish upon every soul of man that doth evil, of the Jew first, because of his privileges, and also of the Gentile Rom. 2.9. The sin of Judah is written with a pen of iron, with the point of a diamond Jer. 17.1. and Israel is therefore worse than others because he ought to have been better. His whole kingdom is a kingdom of sin, a merum scelus, a very Poneropolis, as that place in Thracia was called, Theopomp. whither Philip had assembled all the infamous persons and men of evil demeanour. What is the transgression of Jacob? Is it not Samaria? Mic. 1.5. their capital sins were most in their capital cities; and thence overflowed the whole kingdom: called therefore here a sinful kingdom, wholly given to Idolatry (as Athens was Act. 17.16.) which is that sin with an accent, that wickedness with a witness, Exod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 32.21. 1 King. 12.30. and 15, 3, 30. that land-desolating sin. Jer. 22.7, 8, 9 Psal. 78.58, 59, 62. and I will destroy it] See here the venomous nature of sin, and shun it, else we shall prove traitors to the state, and have our hands if not upon the great cart-ropes, yet upon the lesser cords, that draw down vengeance upon the land. And here some one sinner may destroy much good Eccle. 9.17. how much more a rabble of rebbels, conspiring to provoke the eyes of God's glory? saying that I will not utterly destroy the house of Jacob] A remnant shall be left for royal use, See Jer. 30.11. reliquas faciam reliquias, and so make a manifest difference, remembering my promise Leu. 26.40. which is a special text touching the rejection and conversion of the Jews, as is also this in some men's judgements. For here (say they) is a threatening of extreme desolation with some comfort interlaced of a remnant to be reserved: amongst whom it is further promised 1. that the kingdom of David through Christ shall be set up as glorious as ever it was before, in the most flourishing times of David or Solomon ver. 11.2. Next, other nations shall join with them and be made partakers of one common inheritance ver. 12. So doth James Act. 15.16, 17. expound it. 3. Thirdly there is promised the fruitfulness of their land ver. 13. the inhabiting in their own country, ver. 14. and the perpetuity of their abode there, ver. 15. But all this others think to be, optabile magis quàm opinabile, little better than a golden dream. Verse 9 For lo I will command, and I will sift the house of Israel] It is not without God's command and good leave that evil spirits and men can sift the saints, as Satan desired to have done Peter. He desired it, as a challenger desireth one of the other side to combat with: so he begged leave to sift job, and so he tempted David to number the people, but it was by God's permission. Up therefore and pray that ye enter not into temptation Luk. 22.31, 46. or that ye may come clear out of it, Rom. 16.20. and more than conquerors, even Triumphers: the enemy is stinted: yea Christ will tread him under your feet shortly. and I will sift the house of Israel among all nations] The ten tribes among the Assyrians (who were Emperors of the whole East) and whither since they are scattered, whether into Shina, Tartary, West-Indies, or other countries, is not known. The whole twelve-tribes (those also that once instantly served God day and night Act. 26.7.) are now woefully disjected and dissipated: being cast out of the world, Aug. in Psal. 58. as it were, by a common consent of Nations, and generally slighted and hated. The Romans permitted other nations to call themselves Romans, after they had conquered them: but so they would not suffer the jews upon any terms to do: lest there should be some blot stick to the glory of the Romans by that odious and sordid people. The Pope useth them as sponges, the Turk as slaves, etc. like as corn is sifted in a sieve] Or, by a fann; to the same sense as that Zach. 13.9. for as here a sieve, so there fire serveth to denote Affliction with the use of it: sc. to purge God's people, specially of those two troublesome choke-weeds, high-mindedness and Earthly mindedness, Cribratione Dei non perditur sed purgatur frumentum, saith Zanchy, God's good corn is not lost, but made clean by the sifting they suffer. Jer. 23.28. yet shall not the least grain (Heb: stone) fall upon the earth] As the chaff and dust shall: Augustin. Mat. 3.12. for what is the chaff to the wheat? saith the lord, Improbi nobiscum esse possunt in horreo, sed non in area. Christ hath his fan in his hand, and will surely discriminate: he will take out the precious from the vile, he will drive the chaff one way and the wheat another: and take care that not the least grain of weighty wheat, that had good tack in it, (as a stone hath, though but a little stone) shall be lost. He will turn his hand upon the little ones, and secure them Zech. 13.7. Verse 10. All the sinners of my people shall die by the sword] The flagitious, presumptuous persons, Deut. 29.19. that bless themselves when I curse them, saying, We shall have peace though we walk every man in the imagination of his heart, and take his full swinge in sin. Such sinners in Zion Esa. 33.14. such sacrificing Sodomites Esa. 1.10. such profligate Professors shall die by the sword: either by the hand of the enemy, or which is worse, gladio spiritali saith Mercer, by the spiritual sword, being blinded and rejected by God; so that their preservation is but a reservation to a greater mischief. Whereas, on the other side, some of Gods elect might in a common calamity perish by the sword, but then (Josiah-like) they died in peace, though they fell in battle: their death was right precious in the sight of the Lord, and a plentiful amends made them in heaven. which say, the evil shall not overtake nor prevent us] Or, for our sakes, by our default. If affliction do find us out, yet we have not deserved it: Begnaden● propter nos. common occurrences we cannot be against. Thus the wicked man flattereth himself in his own eyes, until his iniquity be found to be hateful Psa. 36.2. In all my labours they shall find none iniquity in me: that were sin Hos. 12.8. Yet thou sayest, Because I am innocent, surely his anger shall turn from me: behold I will plead with thee, because thou sayest, I have not sinned Jer. 2.35. Ver. 11. In that day will I raise up the Tabernacle of David] A most sweet conclusion of the Prophecy by sundry Evangelicall promises after so many very severe and sharp menaces: the Sun of righteousness liketh not to set in a cloud. In that day, that happy day whensoever it shall dawn, that Christ shall come: for the Prophets knew not the certain time when, but made diligent enquiry as far as they might with sobriety 1 Pet. 1.11. and well knew that the Law, which they preached and explained, was an introduction to a better hope Heb. 7.19. which they saw afar off and saluted Heb. 11.13. will I raise up the Tabernacle of David] that is, the kingdom of the house of David saith the Chaldee Paraphrast: meaning, of the Messiah, whom the sounder sort of Rabbins from this text call Ben Niphlei, the repairer of the breach, Galatin. the restorer of paths to dwell in: Now the Church is here called the Tabernacle of David, because that once stately Palace of David was by many desolations reduced to a tent, as it were, and that ready to drop too. The Branch grew out of the root of Jesse, when that goodly family was sunk so low, as from David the king to Joseph the carpenter. Besides, all was out of order both in Church and State, when Christ came. and close up the breaches thereof] Heb. wall up: by unwalling (as the Hebrew hath it Num. 24.17.) all the children of Seth: by subduing the sons of men, the godly seed to the obedience of faith: by bringing into captivity every haughty thought etc. 2 Cor. 10.4, 5. (that at the name of Jesus every knee may bow Philip. 2.10.) and getting a full conquest by the preaching of the gospel, which shall quickly close up all ruptures, and raise up all ruins, by chase away terrors and false-worships, doctrines of devils, and traditions of men, whereby the Scribes and Pharisees had made the commandment of God of none effect. and I will build it as in the days of old] in those purer times of David and the other holy patriarchs, who made up but one and the same Church with us, and were saved by the same faith in Christ Jesus, that Lamb of God slain from the foundation of the world, Rev, 13.8. Mine antiquity is Jesus Christ said Ignatius the Martyr. As we prefer the newest Philosophy, so the ancientest Divinity, saith Another. Verse 12. That they may possess the remnant of Edom,] That they which are called by my name, which are called Christians, viz. the Apostles and their successors to the end of the world, may possess together with Christ (to whom the Father hath given the Heathen for his inheritance, and the uttermost parts of the earth for his possession) the remnant of Edom; those few of them that receive the faith, who are but as a remnant to the whole piece, an handful to a houseful. Psal. 2. ●. And not of the Edomites only, those inveterate and hereditary enemies to the Israel of God; but of all the heathen which are called by name, who beseech and are baptised into Christ's name, being content to receive his mark, and to profess his Religion, which formerly they were perfect strangers to. These and those first Preachers of the Gospel, and Planters of Churches (being Israelites by birth) are said to possess by inheritance, because Christ was pleased to make use of their ministry; and upon these his white horses to ride abroad the world, conquering, and to conquer, Rev. 6.1, 2. In a like sense it is promised, Esa. 14.2. that the house of Israel shall possess their proselytes in the land of the Lord for servants and for handmaids, and take them captives whose captives they were, and rule over their oppressors. Such a change shall the Gospel make. saith the Lord that doth this] For indeed none else could have done it. Effectual conversion is his work alone, God persuade Japhet, etc. Noah may speak perswasively, but God only can persuade. Rebecca may cook the venison, but Isaac only can give the blessing. Paul may plant, etc. Deus potest facere, nec solet fallere. Verse 13. Behold, the days come, saith the Lord, that the ploughman, etc.] The Gospel of peace brings with it the peace of the Gospel, and with peace, plenty, with the horn of salvation the horn of plenty, a confluence of outward comforts and contentments, Bo●us Deus Const●n● tantis terren● implevit mu●●●bus q●anta ●p●●re nullus ●uderet D● C D. l. 5.25 Elizabetha glori●sissima & foeliciss soemina Thuan. Hist. lib. 124. as in Solomon's days, and Constantine's, (whom God prospered and blessed beyond all that he could have wished, saith Austin) and Q. Elizabeth's, whom, for her care to propagate the Gospel, He made to be the happiest woman that ever swayed sceptre, as her very enemies were forced to acknowledge: so liberal a paymaster is the Lord, that all his retributions are more than bountiful; and this his servants have not ex largitate, sed ex promisso, out of his general providences, but by virtue of a promise, which is fare sweeter. The Masorites have observed, that in this verse are found all the letters of the Hebrew Alphabet (as also in 26 more verses of the Old Testament) to note, say the Calvinists, that in the kingdom of the Messiah, there shall be great abundance of all things, & plenum copiae cornu: or, if that should fail, yet plenty of all spiritual benedictions in heavenly things, In instauratione casulae Davidicae co●apsae Merc. Amama. Eph. 1.3. and contented godliness, 1 Tim. 6.6. which hath an autarkie, a selfsufficiency; so that having nothing a man possesseth all things, 2 Cor. 6.10. This the Prophet expresseth in the following words by many excellent hyperboles though (to say sooth) Christus & regnum ejus non patiuntur hyperbolen. All words are too weak to set forth the worth of Christ and his kingdom. the ploughman shall overtake the reaper] In signis hyperbole, saith Mercer: no sooner shall harvest be ended, but seeding shall succeed, and that promise fulfilled, Levit. 26.5. all businesses belonging to the tillage of the ground, and the inning of the fruit, shall have their fit and suitable seasons; where, under the name of corporal blessings spiritual also are to be understood: and indeed those blessings out of Zion are fare beyond any other that come out of heaven and earth, Ps. 134.3. and the treader of grapes, him that soweth seed] precious seed, Ps. 126.5. sowing-seed (as one englisheth it) drawn out of the seed basket, and cast all along upon the land: the meaning is, that the vintage shall last so long, that the seedsman shall scarce have time to do his business, for waiting upon the winepress. and the mountains shall drop sweet wine] Or juice of pomegranates, more delicious liquor then that which the Italians profanely call Lachrymae Christi, or that which at Paris and Louvain is called Vinum Theologicum, or Vinum Cos, that is, ●oloris, odoris, saporis optimi, the best in the country for colour, savour and taste, to please the palate. and all the hills shall melt] sc. with milk, honey, oil, as Joel. 3.18. the same almost with this. And the heathen Poet hath the like, — Subitis messor gaudebit aristis: Claudian. lib. 1. in Ruffin. Rorabunt querceta favis stagnantia passim Vina fluent oleique laeus.— Ver. 14. And I will bring again the captivity of my people] There is an elegancy in the original that cannot be englished, and God seems delighted with such Agnominations, as hath been before observed: to show the lawful use of Rhetoric in divine discourses, Act. 26.18. so it be not affected, abused, Idolised. This promise is fulfilled when believers are by the gospel brought from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and be set free from the tyranny of corruption, and terror of death Heb. 2.14.15. Colos. 1.13. Luk. 1.74. Zach. 9.11. Psa. 68.19. and they shall build the waste cities] Restore the sincere service of God, as those noble Reformers did in all ages; fetching the Church, as it were, out of the wilderness, where she had long lain hid Rev. 12.6. and whence she is said at length to come leaning upon her Beloved Cant. 8.5. and they shall plant vineyards] That is, particular churches. and drink the wine thereof] Have the fruit and comfort of their labours in the Lord, which they shall see not to be in vain 1 Cor. 15. they shall also make gardens, and eat of the fruit] while they shall see their people to be neither barren nor unfruitful in the knowledge of Jesus Christ, 2 Pet. 1.8. but far off flourishing, Psal. 92.13. actuosi & fructuosis Esa. 51.3. The Popish Commentatours (as it is the manner of many of them to mar and bemire the text with their absurd glosses) by cities here would have men to understand the state of married people, by vineyards their Prelates, and by gardens Monks. Is not this to wrest the scriptures, and so to set them on the rack, as to make them speak more than ever they intended? Is it not to compel them to go two miles when they are willing to go but one? Is it not to taw them, and gnaw them, as Tertullian saith that Martion the heretic (that Must Ponticus as he therefore calls him) did, to make them serviceable to his vile purposes? Vers. 15. And I will plant them upon their land] as trees of righteousness, the planting of the Lord, that he might be glorified, Esay. 61.3, 11. being well rooted and no worse fruited, Philip. 1.6. and they shall no more be pulled up] None shall pull them out of Christ's hand; for he and the Father are one. None shall separate them from the love of God in Christ Jesus, Rom. 8. they shall be sure of continual supplies of sap and safety, Joh. 10.29, 30. being kept by the power of God thorough faith unto salvation, 2 Pet. 1.3. The paradise of God was so planted, that it was watered on all sides with most noble rivers, to keep it flourishing: how much more will the Lord do this in his heavenly garden the Church? See Psal. 92.13, 14. when it comes to be transplanted especially. saith the Lord thy God] Thy God, O Prophet, who will ratify and verify what promises soever thou hast uttered in his name. Or thy God, O people, now reconciled unto thee in Christ, joh. 26.17. and therefore ready to heap upon thee all things needful for life and godliness. A COMMENT OR, EXPOSITION Of the Prophecy of OBADIAH. Verse 1. THE vision of Obadiah,] The same, say some, that hide the Lords Prophets and fed them by fifty in a cave, when sought for to the slaughter, by wicked Jezabel, 1 King. 18.4. whereupon himself also received a Prophet's reward. That is (saith Lyra) was endued with the spirit of prophecy. Hierom addeth, that he was buried at Samaria, (called afterwards Sebaste by Herod, in honour of Augustus) and that there his Sepulchre was yet to be seen. The Rabbins say, that this Obadiah was that widow's husband, whom Elisha relieved, by multiplying her oil, 2 King. 4. Others (with more show of reason) conjecture that this was that Obadiah mentioned 2 Chron. 34.12. a faithful Levite, set by Josiah to oversee the Artificers, who repaired the Temple in the eighteenth year of his reign: Jer. 49. Ezech. 25. Psal. 137.7. and so was contemporary to Ezechiel and Jeremy, with whom also he consenteth in many passages: and besides, he maketh mention of the Babylonish captivity, and the Edomites cruelty to the Jews at that time. But let him be who he will, (for where the Scripture hath no tongue, we need not find ears: but may well content ourselves with a learned ignorance) his doctrine he entitleth not a Burden, because he concludeth it comfortably, but a Vision which is more general: it being his scope to comfort the people of God, that were under great affliction. Thus saith the Lord God concerning Edom,] If Obadiah were himself an Edomite, but a Proselyte to the Church (as some Rabbins have reported him) his vision should have taken the better with his cruel countrymen, to bring them to repentance. But whether he were or not, they should have observed his authority: and that his doctrine came Cum privilegio, and that it was the Lord God, the Tremend Trinunus that spoke by him; and that he was according to his name, a servant of the most high-God, which shown unto them the way of salvation, Acts 16.17. Sed surdo fabulam: the Edomites were so fleshed in blood, and such inveterate enemies to the Church, that there was little good to be done upon them. Howsoever, to leave them without excuse, and, if possible, to rouse them out of their security, He saith, We have heard a rumour from the Lord,] We, that is, I and my fellow-Prophets (who are à secretis to the Lord, Amos 3.7.) have heard for a certainty, that the Edomites are devoted to destruction. And that this was no vain rumour, but accordingly accomplished, see Jer. 25.9, 21. Mal. 1.3. and an Ambassador is sent among the heathen.] An herald at arms sent by Nabuchadnezzar, say some, to stir up his Chaldeans against the Edomites: Others, make this Ambassador to be Christ, or a created Angel, or a divine instinct, or, lastly, the Prophets. Whosoever he is, he doth his work very vigorously. Arise ye, saith he, and let us rise up against her in battle.] Let us join our forces, and do our utmost against Idumea. After this sort also shall God's warriors stir up themselves one day, and one another, against the Romish Edomites, those Pseudo-christians Antichristians, when God shall once put into their hearts, to hate that old withered whore of Babylon, to make her desolate and naked, to eat her flesh, and burn her with sire, Rev. 17.16, 17. The Alarm was long since given them (not unlike this in the Text) by Francis Petrarch in these words. Babylon altera, nempe propinquior atque recentior, adhuc stat: citò itidem casura; si essetis viri. De rem. utriusque sort. de al. 118. There yet standeth a nearer and newer Babylon than that of old: but it should not stand long, were you but Men. Arise ye, and let us rise up against her in battle. The Jews at this day call the Hierarchy of Rome, the wicked kingdom of Edom; and for Dumah, Esay 21.11. they read Roma, by a very easy (but willing) mistake. See Dr. Tailor's sermon, called The Romish Edomite. Verse 2. Behold, I have made thee small among the heathen.] That is, vile, despicable, and abject, as Psal. 119.141. I am small and despised: nothing is more ordinary then to despise the day of small things, Zech. 4.10. Augustin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod. Godw. Catal. And whereas God is said to be Magnus in magnis, nec parvus in minimis, he had always kept down these profane Edomites, shutting them up in mount Seir, a craggy barren country (not unlike Ascre Hesiods country, or Landaffe in Wales, which is said to be a place, neither pleasant, fertile, nor safe) and not suffering them to attain to any fame, or almost name among other Nations. Were it not that they are mentioned in the Bible (and never there for any goodness neither) it would hardly have been known that there ever had been such a people. Wherefore then should Edom be so intolerably insolent, as verse 3? swell to such an height of pride, play such bloody pranks, as he is here accused of? especially since God is taking a course to make him yet lesser and lower than yet he is, Esay 23.9. by those armies of his that are coming upon him, to slain the pride of all his glory. Verse 3. The pride of thine heart hath deceived thee,] so as to make thee think thyself some great business, when it's no such matter; and that thou canst secure thyself in thy strong-holds from thy strongest enemies: but herein thy pride hath befooled thee, and put the same trick upon thee that the serpent did once upon the first woman, Gen. 3.13. (the same word is there used as here) who complained, when she was in the transgression. The serpent hath deceived me, etc. 1 Tim. 2.14. He is still the King of all the children of pride; and thereby cheateth them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ravisheth them of their right reason, and rendereth them the direct objects of God's hatred and heavy displeasure, Jam. 4.6. he setteth himself in battle array against them. Though his excellency mount up to the heavens (saith Zophar concerning the proud person, Job 20.6.) and his head reach unto the clouds: yet he shall perish for ever like his own dung; they which have seen him, shall say, Where is he? There is a deceitfulness in sin, Heb. 3 13. a lie in all these outward vanities, Jon. 2.8. they were never true to those that trusted in them. But the proud person feedeth upon ashes, he feedeth himself with false hopes: a deceived heart hath turned him aside, put him into a fools paradise, that he cannot deliver his soul, Esay 44.20. get out of his golden dreams, nor say, Is there not a lie in my right hand? His case is not unlike that man's, who lying fast asleep upon the edge of a steep rock, dreams merrily of much happiness and safety: but upon the sudden starting for joy, breaks his neck, and tumbles headlong into the bottom of the sea. thou that dwellest in the clefts of the rock] In a rocky mountainous country (as the Highlander in Scotland out of the reach of my rod, as thou fond fanciest: in Arabia Petraea, where thine enemies cannot come at thee; and where thou thinkest thyself no less safe and out of harmes-way, than Moses was, when God had put him into the cloven of the rock, and covered him with his hand Exod. 33.22. or Elias when he stood in the mouth of the cave 1 King. 19.13. whose habitation is high] Heb: his habitation is high; by a change of the person out of an holy disdain o● Edom's pride and creature-confidence, as if he were extra jactum, out of gunshot, above danger. that saith in his heart, Who shall bring me down?] Aequalis astris gradior, & cunctos super Altum superbo vertice attingens polum, Atreus in Thieste apud Senec. Demitto superos, summa votorum attigi etc. My roof receives me not, 'tis air I tread: Ben: Jons. At every step I feel my advanced head Knock out a star in heaven— Such great swelling words of vanity speaks the proud man, 2 Pet. 2.18. such big bubbles of of words, s●squipedalia verba, Who shall bring me down? who is the Lord? who is lord over us? etc. Such haughty expressions such lofty language is a forerunner, a presage of imminent destruction, as here. A bulging wall is not far from a downfall. While the word (Is not this great Babel &c.) was yet in Nebuchadnezars mouth, he was deprived of his kingdom, and driven from men etc. Dan. 4.31. Megasthenes the Persian (an ancient writer) reporteth that the Chaldeans relate, that Nabuchadnezzar returning home laden with victories, fell mad; and being in a fanatic vein, foretold the destruction of Babel, whether he foretold it or no 'tis sure he occasioned it, by confiding in it, and by robbing both God of his glory, and his ancestors (the first founders) of their honour: for he only enlarged it, Psal. 129.1. and built the palace entirely: and now he saith? Who shall bring me down? etc. That will I, saith God, in the next words. Aesop being asked by Chilo (one of the seven wise men of Greece) what God was doing? answered, He bringeth down the proud, and lifteth up the lowly. See the like Psal. 147.6. Verse 4. Though thou exalt thyself as the Eagle] Or, as the Arabic text hath it, ad aquilam hard by the Eagle; Couldst thou fly as high a pitch as that bird, which is said to sore out of sight, and build thy nest aloft, as He doth, on the highest mountains, and tallest trees, that the serpent may not come at his young. and though thou set thy nest among the stars] i. e. upon such high hills as reach to the upper region of the air. Cicero. 1. de Oratore. Of Ithaca, (Ulysses his country) the Orator saith, that it was in scopulis quasi nidus affixa, set as a nest among the rocks. And Paulus Aemylius the Roman General pulled down the castles at Athens, saying that they were tyrannorum nidi: and our Henry 8. commanded the Abbeys here to to be demolished, saying, that those crowes-nests were to be destroyed, ne iterum ad cohabitandum convolent that they might never breed again amongst us. Lucifer and his Antitype Nabuchadnezzar spoke of ascending into heaven, above the heights of the clouds, and of the setting their thrones above the stars of God Esa. 14.13, 14. See the like language, or bigger from the Prince of Tyre Ezek. 28.2. with the issue, much like this that here followeth. thence will I bring thee down] Down with a vengeance: as he did Pharaoh, Nabuchadnezzar, Herod, Edom, Attilas, Gensericus, Bajazet etc. The Philistines flouted Jonathan and his armourbearer and said, Come up to us, and we will show you a thing: that is, we will give you your payment before we part with you: they held it impossible to get up that sharp steep craggy rock where they kept garrison. But Jonathan clambered over that rock on his hands, and feet; and put them to the rout 1 Sam. Plut. in Alexand. Curt. l. 7. 14.13 An exploit of as great or rather of greater valour, then that of Alexander the great, for which he is so crowned and Chronicled by Plutarch, and Curtius: the story is this. Arimazes having garrisoned a very strong rock, (held almost inaccessible, and to which there was but one only passage) in the Sogdian country, with thirty thousand men: and being sent unto by Alexander to yield up his hold, derided him and asked whether Alexander could fly? whereunto Alexander returned this answer, I will make thee know ere thou art a night elder, that the Macedonians can fly. Hereupon he picked out three hundred of the boldest men he had: and by great promises prevailed with them the next night, to climb up the backside of the rock to the top of it; which accordingly they did: and killing the guards, took the garrison, letting in Alexander, who nailed Arimazes to a cross. saith the Lord] who will surely do it: how improbable, or impossible soever you may judge it. Verse 5. If thiefs came to thee, if robbers by night] Or, what? have thiefs come to thee? have robbers been here? O, sure 'tis worse than so with thee: they would never have made such clean work, as they say, but have left somewhat behind them, they would never have played the Harpies in this sort, and taken all before them, etc. Thus the neighbour nations stand wondering at this woeful desolation, and sarcastically insulting: Now to be mocked in misery is no small grief to the party. Thus the Prophet pricks them by a Rhetorical Addubitation, the better to affect their minds with an effectual fear of no ordinary or easy calamity, but such as will be wonderful, and incredible: so that they that hear of it will say, how art thou cut off?] Or, how silent art thou? what? did thine enemies set upon thee per amica silentia Lunae? did they take thee napping, that they shred thee thus? Have they dealt by thee, as Sr. Francis Drake (in his travels) did by the Spaniard whom he found sleeping on the bank of a river with many wedges of gold lying by him. He never waked the man, but eased him of his charge; Or rather as Epaminondas did by the watchman, whom he found fast asleep: he thrust him through with his sword; and being chid for so severe a fact, replied, Talem eum reliqui, qualem inveni, I left him but as I found him. If the grape-gatherers came to thee, would they not leave some grapes:] Surely they would: Deut. 24.21. there would likely be a gleaning of grapes after the vintage is done Isa. 24.13. two or three berries in the top of the uppermost bough; four or five in the outmost fruitful branches Esa. 17.6. It is hard but some make escape out of the battle to bring the ill news. Edom's ruin therefore and desolation was most deplorable and irreparable, sigh none was left alone: but all both men and means raked and racemated. Verse 6. How are the things of Esau searched out?] Or (as Drusius reads it) How are the posterity of Esau searched out? the men to the slaughter, the wealth to the spoil? what cunning and daring soldiers were these to pry into every corner for prey, and to pull them out of every lurking hole, where they might have been circumvented and butchered, in those dark and straight places; This shows surely that they were both armed and animated by God himself. Confer Joel. 2.6, 7, 8, 9 but especially Jer. 49.10, 11. where you have the full of that, which is here but abridged: and therefore this verse hath not so much as an Athnach in it, for distinction. how are his hid things sought out?] i. e. his treasures and Jewels which have their name in Hebrew from hiding: because men use to secret and secure them with utmost care and diligence, See Mat. 13.44. hence they are called treasures of darkness Esa. 45.3. See job 3.21. Abundance of this was found at Constantinople, taken by the Turks: Turk. hîc●. 345. 347. so that the soldiers divided it among themselves by hat-fuls, wondering at their wealth, and deriding their folly, that possessing so much, they would bestow so little in defence of themselves and their country, lost by their tenacity and niggardise: And the same is reported of Heidelberg. Joseph count. Appron. l. 1. Antiq. l. 10. c. 10. This that is here threatened against Edom, was accordingly executed in the fift year after the destruction of Jerusalem, saith Josephus; Nabuchadnezzar in the 23. year of his reign invading and wasting Idumea. Illgotten goods prosper not. Men rake together riches, and know not who shall gather them Psa. 39.7. But, let no man go beyond and defraud another: for God is the avenger of all such 1 Thes. 2 Cor. 4.2. Prov. 10. 4.6. They do best that renounce with St. Paul, those hidden things of dishonesty: not walking in craftiness, nor making haste to be rich; for treasures of wickedness profit not: and when God comes by his judgements to turn the bottom of the bag upwards, as joseph's steward once did, all our secret thefts will out. See Eccle. 12.16. Verse 7. All the men of thy confederacy] which therefore should be true to thee, but prove treacherous: so vain it is to trust to that broken reed of carnal combinations, Many friends are like deep ponds, clear at the top, and all muddy at the bottom: the causes they will be, but not the companions of calamity. Like they are saith One, to crows which flock to a dead carcase, not to defend it but to devour it: and no sooner have they bared the bones, but they are gone. David complaineth of such Psal. 55.13, 14, 15. and Jeremy of his unkind countrymen of Anathoth chap. 11. But for Edom, it was no great pity, considering their perfidy both to God (because they had transgressed the laws moral and municipal, changed the ordinances, that is, the law, of nations and broken the everlasting covenant, that is, the law of Nature, which is that light that lighteneth every man that cometh into the world joh. 1.9.) and also to their brethren the Israelites their extreme inhumanity, as it followeth ver. 10.11. They had therefore but their own measure meted again to them: as they had forgotten the brotherly covenant, Am. 1.9, 11. so they met with those that paid them home in their own coin: neither were they any more pitied, than Haman when the king frowned upon him, or Sejanus when he fell into the displeasure of Tiberius; his friends showing themselves most passionate against him, saying that if Caesar had clemency, he ought to reserve it for men, and not cast it away upon monsters. all brought thee even to the border] And there left thee at the worst: pretending to help thee, but betraying thee indeed to the enemy: and helping to cast thee out of thy country, under a show of courtesy. the men that were at peace with thee] Heb: the men of thy peace, the Ammonites, Moabites and other neighbour-nations from whom thou fearedst no hurt: these, to ingratiate with the king of the Chaldeans. have deceived thee] Tuta frequensque via est per amici fallere nomen. Ovid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socr. This made a certain Heathen cry out, Friends, there is no friend to be found: and Another, to pray God to deliver him from his friends; for, as for his enemies he could better beware of them. they that eat thy bread] Heb. thy bread-men, thy fellow-commoners, convictores & consalanei, others amici, that are seldom either satisfied, or sure. have laid a wound under thee] The Hebrew word signifieth both a wound and a plaster: they would secretly wound them, lay a wound under them; and yet seem willing to bind up their wounds, and heal them, by applying a plaster: such daubing there is in the world, Fide, deffide. Cavebis autem si pavebis. there is none understanding in him] that is, in Edom. and this seemeth spoken by way of Apostrophe to the Israelites, whose comfort is intended in this whole Prophecy. It is as if it had been said, Edom holds himself wise, but will show himself a very sot, destitute of common sense: such as taketh not notice that these are the wounds with which he was wounded in the house of his friends: the wit●al is either insensible of it: or else well content with it, till he hath bought his wit, and gins to open his eyes; but not till the pains of death are upon him, as it is said of the Mole. Verse 8. Shall I not in that day saith the Lord etc.] Edom was famous for wisdom, as appeareth by Eliphaz the Temanite, and other of jobs friends who were Idumeans: and Rabshakeh could say, that counsel and strength are for wa●r Esa. 36.5. what a price did Agamemnon sat upon Nestor? and Darins upon Zophirus? Scipio did nothing without his Polybius, and ascribed most of his victories to his advice. Prov. 20.18. Every purpose is established by counsel; and with good advice make war, saith Solomon. Romani sedendo vincnnt passed for a proverb of old. The Romans, conquered by sitting in counsel: and Cyreas got more cities by his wisdom, then, Pyrebus by his puissance. But where no counsel is the people fall Prov, 11.14. and this was Edom's case in that day, that is, at that time when their confederates betrayed them to their enemy, and desolation was at next door by. God destroyed their wise men: he either cut them off, or infatuated them. Deus, quem destruit, dementat. When God intends to undo a man (say the Dutch) he first puts out his eyes, and befools him, Pliny saith of the Eagle, that setting upon the Hart, he lights upon his horns, and there flutters up and down, filling his eyes with dust, born in her feathers: that at last he may cast himself from a rock, and become a prey. God blindeth the understanding, and expectorateth the wisdom of those whom he designeth to destruction. Surely the Princes of Zoan are fools, the wise counsellors of Pharaoh are become brutish, they have also seduced Egypt— The Lord hath mingled a spirit of perversities in the midst thereof, etc. Esay 19.11, 12, 13, 14. Verse 9 And thy mighty men, O Teman,] thy Giants, thy Champions, that durst look death in the face upon great adventures in the field: these were now dismayed, and dispirited; their courage was quailed, and even broken with fear, as the word signifieth: so that as Saul, when the Devil had preached his funeral, made haste and fell with the fullness of his stature all along on the earth, as being sore afraid, 1 Sam. 28.20, so shall it be with the mighties of Teman, that is, of Edom: for Teman was nephew to Esau, and son to Eliphaz, Gen. 36. and of him, some city, or part of the country took its denomination. The Chaldee and the Vulgar Latin take the word Teman appellatively, and render it thus. Thy mighty men shall perish from the South: or, those that dwell to the Southward of thy country, and so are more remote from the Northern Chaldees; yet they shall no sooner hear of their coming, but they shall tremble, and forget their prowess. to the end that every one of the mount of Esau may be cut off by slaughter.] Heb. every man, be he never so manly, and magnanimous. Of the mount of Esau] of Idumea, which was mountaneous, and therefore fitly called Seir, that is, rough and rugged, nay be cut off by slaughter.] so that they shall live by fame only, and hardly that. Verse 10. For thy violence against thy brother Jacob,] For thine open violence, Hence tachmas, the vulture, who liveth by rapine, Levit. 11.10. thine iniquity, rapine, injury done by force, and in public view, set upon the top of a rock, that all might behold it, Ezek. 24.7. against thy brother,] thine own mother's son, Psal. 50.20. This is no small aggravation of thy sin, that it is in germanum jaeob, thy nearest Allies. Edom had other sins not a few: but this was the chief, and is therefore here and elsewhere chief alleged, as the cause of their utter ruin, Ezech. 25. and 35. Amos 1. Mal. 1. Nothing is more hateful to God then unnaturalness. A brother is born for adversity, Prov. 17.17. his birth binds him to it: and he must first offer violence to himself, that is unkind to his distressed brother: he must tear the dictates of nature out of his own heart. And however at other times brethren may jar and jangle: yet at a straight, and in a stress, good nature (if there be any remains of it) will work: and good blood will not belie itself: Israel was charged for this cause not to abhor an Edomite, because he was his brother, Deut. 23.7. and yet the Edomites used them as discourteously in their passage to Canaan, as the Moabites and Ammonites did, Num. 20.20, 21. they were also their perpetual enemies, and of a devilish vindictive spirit toward them, to the very last: hence their ensuing doom. shame shall cover thee,] for thy violence covering thee as a garment, and for thy pride compassing thee as a chain, Psal. 73.6. The face of such as are ashamed is wont to be covered with blushing, the blood flushing to the outward parts to relieve them, and, as it were, to hid their shame. Hence the Hebrews say, that those that blush for shame, are covered with shame, Mic. 6.10. Psal. 69.8. and 35.26. and 109.17, 29. job 18.22. Those that shame the counsel of the poor, because the Lord is his refuge, Psal. 14.6. shall themselves be covered with confusion here, and be raised up at last day to shame and everlasting contempt, Dan. 12.2. And thou shalt be cut off for ever. Aeteruùm, ex ima decisus stirpe, peribis. Esay prophcieth the same irreparable ruin to Edom, chap. 34.10. and so doth Ezechiel, chap. 35.9. That which jeremy speaketh of seventy years' continuance only of their serving the king of Babel, chap. 25.11. it is not meant of an end of their captivity, but of the Babylonish Monarchy. Verse 11. In the day that thou stoodst on the other side,] Over-anent; curiously cying, and maliciously promoting, by thy virulent tongue, and violent hands, the downfall of Israel. Nemo curiosus quin malevolus, saith an Ancient. These Edomites fed their eyes with their brethren's miseries, as with a pleasant spectacle. At first perhaps, they were only lookers on: but afterwards they stood against them in battle (when they saw them worsted) and took part with their enemies. See Esth. 8.2. Psal. 9.6. Eph. 6.11. The Samaritans afterward served them in like sort, as Josephus reporteth: especially when Antiochus tormented the Jews, they wrote to him to excuse themselves as no Jews; and (offering him their service) basely styled him, Antiochus the mighty God. In the day that the strangers carried away captive, etc.] Edom's malice is here aggravated by the circumstance of time they took to express it: viz. when God's people were at worst, and when their extreme misery should have moved pity. This was a Doglike, Devil-like practice, to fall upon those that are down before; to add affliction to the afflicted, Psal. 69.26. to push the wounded out of the Herd, as they say Deer do. Of such barbarous and savage usage David oft complaineth, and Job, and Jeremy, and Jesus, Psal. 22. such shall one day cry out at God's bar, as joseph's brethren did, Gen. 42.21. and find no mercy, Jam. 2.21. no more than cruel Haman did, Esth. 7. it being just with God to set off all hearts from him, who had been so unreasonably merciless. This Job well knew, and therefore so studiously purgeth himself of this heinous wickedness, chap. 31.29. Ausonius' also out of Pitaccus Mytelenaeus affirmeth him to be a beast and worse, that maketh himself merry in another man's misery. The beastliest among bruit creatures, even swine, seem to be affected with the out-cries of their kind. Men only, more brutish than they, triumph in the calamities each of other, and are not moved with their out-cries, albeit as bitter as that of Hezekiah, Esay 38.14. O Lord, I am oppressed, help me. This Solomon calleth oppression of an high nature, Eccles. 4.1. See Psal. 142.4. and foreigners entered into his gates,] having taken the city: then did the Edomites set fire to the Temple, 2 Esdr. chap. 4. vers. 45. Citizens in a siege fortify their gates, and defend them to the utmost; for if the gates be gained, the city is lost: as it was at Jerusalem, and as it had like to have been at the city of Coccinum, in the Island of Lemnos, which the Turks had surprised on the sudden, but that they were happily prevented by the courage of one Marulla, a maiden of that city, who seeing her father slain in the gate, took up the weapons that lay by him: and, like a fierce Amazon, notably revenged his death, desperately fight in defence of her country, Turk. hist. 412 with those few that were in the gate at the first, and so kept the Turks out, until the rest of the citizens, moved with the alarm, came to the gate. and cast lots upon Jerusalem,] i. e. upon the plunder of Jerusalem: according to the custom of old soldiers, Num. 26.56. See this fulfilled, 2 King. 24. and 25. See also more of this practice, Nah. 3.10. Joel 3.3. and how grievous it is to the ingenious, hear Andromache, O foelix una ante alias Priameia virge, Hostilem ad tumulum, Virg. Aeneid. Lib. 3. Troiae sub moenibus altis Jussa mori, quae sortitus non pertulit ullos, Nec victoris heri tetigit captiva cubile. Even thou wast as one of them.] The emphasis lieth in the word Thou: as in that of Julius Caesar, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vov 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Di● Cass. beholding Brutus among the Conspirators that took away his life: What? Thou my son Brutus? Even Thou, brother Edom, whom we spared in our passage thorough the wilderness; when we destroyed other Nations, Deut. 2. Thou, who hast from David's days (for most part) been our vassal and tributary. Hierom applieth this to Heretics; Mercer to that Archheretic Antichrist, an utter opposite to Christ, yet a pretended friend (as was judas) a servant of God's servants (if you'll believe him) but a most bloody persecutor of the Church, in whose ruins he yet revelleth, and will do, till Christ shall punish him, with his sore, and great, and strong sword, Esay 27.1. and dung his vineyard with the flesh of that wildbore. Verse 12. But thou shouldest not have looked on the day,] Unless it were with weeping eyes. Ijsdem quibus videmus oculis flemus. Men have the same organ of seeing and of weeping: that when they behold a doleful object, they might weep over it: not as the Crocodile doth over the dead body which she had slain before, and afterward devoureth: but with true tears of compassion, Gen. 4.6. weeping with those that weep. God takes it ill here, that any should once look upon his afflicted people, unless it be to pity and relieve them. He observed cain's lowering upon his brother: and the Jews wagging their heads, Mat. 27.39. Rabshakehs lofty looks, Gen. 31.2. Esay 37.23. Laban's change of countenance, etc. Men may not look at liberty, and as they list. Vultu saepe laeditur charitas. It was not for nothing therefore, that in Queen Elizabeth's days, at a meeting of the borderers in the Marches, betwixt England and Scotland, about goods unjustly taken, Cam Elisab. 279. security was given and confirmed on both sides by oath, (according to custom) and proclamation made, that no man should harm other, by word, deed, or look. when he became a stranger,] and fell under a strange punishment, as Job speaketh, chap. 31.3. that is, a rare and unheard of misery, monstrosum exilium, Tremellius rendereth it. This was threatened, 2 Chron. 7.21. and accordingly fulfilled, Lam. 1.9. Israel became the world's wonderment, a famous instance of God's severity against a people of his wrath, and of his curse. Aben-Ezra rendereth it, In his strange day, such as he had never seen the like before. Others, when he was banished his own borders, and became a stranger at home: when God seemed to look strange upon him, and to stand aloof, or as a man astonished, that knows not whether he had best help or no, as a mighty man that cannot save, Jer. 14.8, Acts & Mon, 1423. 9 john Baptist was beheaded in prison without any law, right, or reason, as though God had known nothing at all of him, said that Martyr. neither shouldest thou have rejoiced over the children, etc.] For this is to be sick of the devil's disease, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and such are assured, that they shall not go unpunished, Prov. 17.5. God will soon see it, and be displeased, and turn the current of his wrath, upon such an offendor, Prov. 24.18. as he did here upon Edom, for looking with liking on the calamity of his brother, for rejoicing at the downfall of his enemy. Neither shouldst thou have spoken proudly.] Heb. Magnified thy mouth, blustering and breathing out big threats, setting up thine horn on high and saying, Raze it, raze it, even to the foundation thereof, Psal. 137.7. Diripite, ex imis evertite fundamentis. Buchanan. Such a Pyrgopolynicas was Nabuchadnezzar, Esay 10.13. and Alexander the great, and Antiochus, that little Antichrist, Dan. 7.8. and that great Antichrist of Rome, bellowing with his bulls, and menacing hell to all that adhere not to him. See Rev. 13.5, 6. and a like phrase to this, Ezek 35.13. Verse 13. Thou shouldest not have entered into the gate, etc.] But have looked upon them as my people, though under a cloud of calamity; which will soon blow over. To enter therefore into their gates for prey, and spoil, is to burden yourselves with that burdensome stone, that shall break you: to drink of that poisonous cup that shall bane you: to lay your hands upon that hearth of fire, that will burn you, Zech. 12.2, 3, 6 Look to it, hands off, keep you fare from so evil a matter, lest it prove as that gold of Tholouse, a mischief to all that meddle with it. Aurum Tholosanum. thou shouldest not have looked,] See Verse 12. The repetition shows the heinousness of the sin. The Holy Ghost doth not open his mouth in vain (whatever job did, chap. 36.16.) nor multiply words without reason. In the day of their calamity.] This is thrice mentioned: to show how sensible God was of this savage dealing of theirs with his poor people, who now lay under the strokes and stripes of a displeased mercy. The Hebrew word here rendered calamity, signifieth a fog, vapour, or misty cloud, Gen. 2.6. job 36.27. and by a Metaphor, it is put for affliction and misery, as it is also in Latin. Tempora si fuerint nubila, solus eris, Ovid. Athanas. Nubecula est, citò transibit said that Father. Verse 14. Neither shouldest thou have stood in the cross-way] To intercept those poor fugitives. Who sought to save themselves by flight, sigh they could not by fight. But alas, una salus victis, Virg. nullam sperare salutem. Seeking to shun the shelves, they ran upon a rock. Mischievous Edomites waylaid them: and either slew them, or drew them back to prison, as in the next words. neither shouldest thou have delivered up] Or shut up close prisoners the Residue, Heb: Serido (the same almost with the English, the letters only transposed) those poor few that were yet undevoured by the sword. This was greatest cruelty of all: And see the Edomites progress in it, and what Proficients they prove. Nemo repentè fit deterrimus. Sin proceeds by degrees: neither is any man at his worst at first. First they looked at the church's calamity, and then they laughed, and then they insulted and spoke big words, and then they plundered, and lastly they butchered some, and imprisoned other some. Did not Gods enemies do all this amongst us, in our late unnatural commotions? wherein, besides the many massacres made every where, it was a like difficult thing, in those parts where they prevailed, to find a wicked man in their prisons, or a good man out of them. Verse 15. For the day of the Lord is near etc.] The wicked plotteth against the just, and gnasheth upon him with his teeth. The Lord shall laugh at him: for he seethe that his day is coming Psa. 37.12, 13. the particular day of his sore punishment, a type and pledge of the general judgement, that great day of the Lord, as it is called Rev. 6.17. and 16.14. because the great God will on that day do great works, and determine great matters, Jud. 19 But as some men's sins go before to judgement, (as it were, by a special sessions preceding and anteverting the great Assizes) so should Edom, and his neighbour Nations taste all of Nebuchadnezars cup and whip Jer. 25. and this day is said to be near upon them, though it came not of above an hundred years after: so is the coming of Christ to judgement near, though we presume not to set the time as some have done, deceiving and being deceived. as thou hast done, it shall be done to thee] God loves to retaliate, and to oppose frowardness to frowardness Psal. 18.26. contrariety to contrariety Levit. 26.18.21. severity to cruelty, as he did to Adonibezek, Agag, Zeba and Zalmunna Jud. 8.19. and Edom here, and Ezech. 35. And the heathens held this but meet, as appeareth by their fables and stories of Phineus Quid fodis immeritis natis sua lumina, Phineu? Poena reversura est in caput ipsa tuum. Ovid. So of Diomedes king of Thrace, Justum est ai● Rhadamanthus quod quis injustè alj●s intulit idem subeat & patiatur. Arist. Ethic. cast by Hercules to be devoured by his own dogs which he had so oft fed with man's flesh. The like might be said of Perillus and his brazen bull, whereof himself had the handsel. Herein they said no other thing, than what God had in the old law decreed Levit. 24.19. and Christ in the New hath confirmed Mat. 7.2. for a terror to evil-doers, who shall have like for like returned unto them, and be filled with their own ways Prov. 14.14. See Lam. 4.21. The Rabbbines conceive all this to be spoken of the Romans (whom they call Edomites) Sure we are God will be even with that Romish Antichrist, and render him his own in kind, when he once takes him in hand, as Rev. 18.6. etc. Rev. 13: 10. Verse 16. For as ye have drunk upon mine holy mountain] As you O Edomites, have rejoiced and reveled in the ruins of Zion, carousing and carolling in her calamity, so shall many nations, and you among, yea above the rest (for your excessive perfidy and cruelty) drink deeply of the cup of God's fury, which hath eternity to the bottom. and they shall be as though they had not been] This clause makes against that other sense that some set upon the text, viz. The Heathen shall drink, feast, and triumph over thee, O Edom, whom they have subdued: yea they shall drink so stoutly that they shall swallow thee up, and all thy substance, leaving thee nothing Praeter coelum & coenum, as that Roman prodigal boasted he had done to himself. Their exposition seemeth more probable, who here gins the Consolatory part of the Prophecy? and make this verse an Apostrophe to the afflicted jews thus. Aben-Ezra Tremell. Mercer. Levely● Tar●●●. Like as ye my people have drunk your part of the cup of affliction (an ordinary Metaphor, not in Scripture only, as Ezek. 23.32. jer. 49.12. Mat. 20.22. but also in Heathen Writers, in allusion perhaps to the cup of poison given at Athens to Malefactors, or (as some think) to the manner of their feasts whereat the Symposiarch, or ruler of the feast (joh. 2.) gave order what, and how much, every one should drink) so shall all the Heathen drink, and that continually: yea they shall not only sip of the top, that which is sweetest and clearest; but the dregs and sediment too, they shall both drink and swallow down; till such time as it hath wholly swallowed them up, so that they shall be as though they had not been. See for confirmation of this sense, jer. 25.25. and 49.12. And pray for the ruin of Rome, so long since foretold by Sibylla. Tota eris in cineres, quasi nunquam Roma fuisses. The Prophecy is fulfilled already in Edom; whose very name is lost, more than what the Scripture reporteth of them. The Chaldees cut off abundance of them, together with the Moabites, Ammonites, and other neighbour nations. After that, judas Macchabeus, and his nephew Hircanus slew a great sort of them: and then, lastly, the Romans and other Princes rooted them utterly out. See joseph. Lib. 1. Antiq. cap. 10. 1 Maccab. 5.65. 2 Mac. 10.16, 32. Verse 17. But upon Mount Zion shall be deliverance,] God will turn again their captivity as the streams in the South. He stirred up the spirit of Cyrus to send them home: he restored unto them both Religion and Liberty: he did all that could be done for them, by sending his Son amongst them in the fullness of time, made of a woman, etc. made also unto all his people, wisdom, righteousness, sanctification, and redemption, 1 Cor. 1.30. Jesus hath delivered us from the wrath to come, 1 Thess. 1.10. Neither is there any other Name, whereby heaven is to be had, but only by the Name of Jesus. and there shall be holiness,] Holiness to the Lord, as Zach. 14.20. See the Notes there. All the Lords people shall be an holy nation, 1 Pet. 2.9. Every inhabitant of the city of God shall be partaker of holiness, both imputed and imparted; that, for justification, being inherent in Christ, imputed to us; this, for sanctification, imparted by Christ, inherent in us. and the house of Jacob shall possess ' their possessions.] They returning from Babylon shall not only recover their own possessions, out of the hands of the Edomites, Samaritans, and Syrians, by virtue of an Edict from king Darius; but they shall also possess the Edomites themselves, and their territories: when converted to the faith of Christ, they shall bring their wealth unto the Church, and (as it is faid of Tyrus, Esay 23.18.) feed and cloth therewith the Saints of God. Verse 18. And the house of Jacob shall be a fire, etc.] The house of Jacob are the two tribes of Judah and Benjamin: the house of Joseph are the ten tribes of Israel, whereof Ephraim was the head. The sense is this, those two tribes, together with such of the ten as joined themselves to them, either before, or after the captivity, shall invade Idumea, burn it, and subdue it, as fire doth stubble fully dry. This was done by Hircanus, and Judas Macchabeus, who compelled the Edomites to be circumcised: and so wholly possessed those parts, Joseph. 13. Ant. 17. that there were not any relics of them remaining; no not so much as one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the Septuagint render it) or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as some read them,) any to carry corn after the camp, or fire before it, according to the custom of the Greeks and Easterlings: which torchbearer might as little be violated, as an Ambassador; but here, he should be cut off with the rest, and not so much as a messenger left to relate the overthrow. The Edomites were so utterly rooted out by Hircanus, Alex. ab Alex. l. 5. c. 3. that they thenceforth ceased to be Edomites, and became Jews. Those of them that were converted, by the preaching of the Gospel, ceased to be either Edomites or Jews, and became Christians. The Apostles burning with the zeal of God's glory, and love to men's souls, devoured and wasted the infidelity, idols, and vices of the Gentiles, wherever they came preaching. Hence Chrysostom saith, Peter was a man made all of fire, walking among stubble: Paul was insatiabilis Dei cu●tor, an insatiable servant of Christ. And to the like purpose it was, that to one that desired to know what kind of man Basil was, it is said, there was presented in a dream a pillar of fire, with this Motto, Talis est Basilius, Such an one is Basil. And old Latimer, when he was demanded the reason why so little powerful preaching? answered, Dost ignis, the spark of the spirit is wanting. Howbeit this Prophecy, as it began to be fulfilled at first by the Apostles, and the Apostolical persons that came after them; so it is daily, and shall be continually to the world's end fulfilled by the faithful preachers of Gods holy word, who are clothed with a spirit of judgement and of burning, Esay. 4 4. and out of whose mouth proceedeth fire, Rev. 11.5. to purge the gold, and to consume the stubble. Verse 19 And they of the South shall possess the mount of Esau,] Those of the South, that is, the tribe of Judah. For judaea was divided into five parts, Josh. 15. whereof one was Southward, toward the coast of Edom, ver. 21. Another was in the vale or plain, near unto the Philistines, ver. 33. Here then Obadiah showeth, that the Jews shall not only recover their ancient inheritances, but also much enlarge the same: whereby he signifieth, that the Church of Christ shall grow so very great, that Jewry shall be too narrow for them (see Zach. 10.10) the ancient bounders shall not receive them. See Num. 24.17. Esay 11.14. The Gospel was soon spread, not only to the neighbour nations, but to all the ends of the earth: the Edomites, Philistines, etc. are only mentioned, as being better known and more adverse to the Jews, than other nations were. and they of the plain, the Philistines,] i.e. those five Lordships, Gath, Gaza, Ascalon, Ekron, and Azotus, all which country (called Sarona, Acts 9) Augustus gave to Herod the Ascalonite; and, after his death, to his sons; dividing it into Tetrarchies, Luke 3.1. and they shall possess the fields of Ephraim, and the fields of Samaria,] All which Hircanus subdued, and destroyed their Temple built in mount Garizim. and Benjamin shall possess Gilead,] that is, shall propagate and extend his habitation beyond jordan: and in respect of his exceeding great multitude, shall be compelled to hold and possess Gilead, all the country betwixt jordan and mount Libanus. Thus Hierom with the Hebrew Scholiasts, and many others: who do also note, that under these earthly felicities heavenly are described: and that all this is chief accomplished under Christ, when as the faithful are made heirs and lords of all things by Him, who is their Head. See Ezek. 37.16, etc. Verse 20. And the captivity of this host of the children of Israel, etc.] i.e. the multitude of the Jews carried captive to Babylon, returning at length into their own country, shall possess all the places of the Canaanites, all the Maritine cities, all the tract of ground as fare as Sarepta, which is betwixt Tyre and Zidon, therefore called Sarepta of Zidon, 1 King. 17.19. Here dwelled the Canaanites, whom Asher could not expel, Judg. 1.31, 32. See Mat. 15.22. and the captivity of Jerusalem which is in Sepharad,] that is, either in some city of Assyria, or in the utmost bounds of the Babylonish dominion, (as some interpret the word Sepharad, by taking it asunder) or as fare as Apharad, (so the Septuagint) that is, Euphrates. The Hebrew Doctors, as by Canaanites here, they understand the Dutch, and by Zarephath, France, so by Sepharad they will needs have Spain to be meant, subdued say they by Nabuchadnezzar, after other his great conquests, and by him planted with jews, carried captive from jerusalem. With such bold and frivolous fancies do these poor deluded creatures fond feed themselves. They are generally light, aerial, and fanatical brains, saith One: apt to work themselves into the fools-paradise of a sublime dotage. They not only expect a corporal restitution to their own country, Blounts' voyage. but also a sovereignty over all other nations, and possession of their Provinces, saith Another: they believe that the Messiah is not yet come, Buxtorf. synag. c. 5. because the Christian Empire is not yet destroyed: and therefore they pray daily for the overthrow of the Roman Empire. Out of the East it is that they expect their Messiah, whither the Spanish jews fled, (when they were banished) and are exceedingly multiplied: for those do they hold to be this captivity of jerusalem here mentioned, Spec. Europe. viz. of the tribe of judah; and the other in Germany, and Italy, to be of the tribe of Benjamin: who in honour of the more noble tribe, and to correspond with them the better, do learn the Spanish Tongue: which those still retain, in hope, belike, to be one day Lords of that large and rich country. Shall Possess the cities of the South.] i. e. shall return to their own Southerly cities and provinces. And this Prophecy of recovering the holy land, is to be taken in a spiritual sense: and it importeth, that all those that are Israelites indeed, jews inwardly, shall flee to the Church of Christ, Rom. 9 Verse 21. And Saviour's shall come up on mount Zion,] Judas Macchabeus, and Hircanus in the history: as in the mystery, the Apostles and other of Christ's Ministers, who are here and elsewhere called Saviour's (a very high stile) because God maketh use of their Ministry (as he doth likewise of the Angels) for the good of them that are heirs of salvation, Heb. 1.14. and by their help, the faithful are saved. Hence those expressions, 1 Tim. 4.16. thou shalt save thyself and those that hear thee, jam. 5.20. he shall save a soul from death, job 33.24. Deliver him from going down to the pit: I have received a ransom. See also Mic. 5.6. jude 23. 1 Cor. 3.6, 7, 9, and 4.1. and 9.22. Let Ministers hence learn their dignity, and their duty. Christ hath communicated to them many of his own most honourable titles, as Light of the world, Doctor, Pastor, Saviour Redeemer, etc. True it is, He alone is the principal Saviour (and therefore it followeth in the closure of this shortest, Brevissimus sed difficilimus Propheta. Mer●er. but most difficult Prophet, the kingdom shall be the Lords) He, to speak properly is the sole both Sovereign and Saviour of his body the Church. Sed servatores dicuntur, saith Mercer, but they are called Saviour's, because they preach the word of this salvation, and are instrumental to Christ in that great work; like as the Apothecary is to the skilful Physician, in curing his patient of a deadly disease. to judge the mount of Esau,] Antichrist with his adherents: all other Infidels also, and Atheists, condemned here by Christ and his faithful Ministers, Ezek. 20.4. as rebels against God, and sinners against their own souls. Wilt thou judge them, son of man? wilt thou judge them? cause them to know their abomination, and to judge themselves worthy to be destroyed; that judging themselves, they may not be judged, 1 Cor. 11.31. but of Esavites may become true jacobites: as jether, by nature an Ismaelite, 1 Chron. 7.17. is, for his faith and piety, called an Israelite, 2 Sam. 17.25. Lo thus to judge the mount of Esau, aught to be the ambition of Christ's Ministers, for to gain them to Christ, by convincing the world of sin, of righteousness, and of judgement, that is, of the mischief of sin, the necessity of justification by Christ's merit, and of sanctification by his Spirit. This is to be both judges and Saviour's; as those judges of old were, whereunto the Prophet here seemeth to allude. This is to save people with fear, pulling them out of the fire, Joh. 16. ●. jude 23. This is to proclaim Christ King, and to set the Crown upon his head, as Cant. 3.11. with that glorious acclamation, The Lord is our Judge, the Lord is our lawgiver, the Lord is our King, and He will save us, Esay 33.22. The Kingdom shall be the Lords.] Not only the Kingdom of Power, over all creature, 1 Chron. 29.11. and Grace in the hearts of his people here (called oft the kingdom of heaven in the Gospel) but also of Righteousness, and of Glory hereafter, to be chief exercised at that Great and dreadful day. Now to this King Eternal, Immortal, Invisible, the only wise God, be honour and glory, for ever, and ever. Amen. 1 Tim. 1.17. A COMMENT OR, EXPOSITION Upon the Prophecy of JONAH. CHAP. I. Verse 1. NOw the word of the Lord came] Heb. And the word] For with that particle And, the Hebrews sometimes begin a discourse, as Ezek. 1.1. Levit. 1.1. an elegancy proper to that tongue. Howbeit Hugo Cardinalis maketh this And, not an inceptive particle, but a copulative to many other things that were in the Prophet's mind. Others conceive it to be continuative of some other history not now extant: or at least connexive of this history with the course of his ordinary calling, and Prophetic employment among the ten tribes, to whom he prophesied together with Hosea, 2 King. 14.25. Amos and others, but with little good success, in the reign of jeroboam the second, a Prince more prosperous than pious. jonah prophesied of his prosperity, and victories: whereof when no good use was made by the house of Israel; their calamity and captivity was likewise foretold by Hosea, Amos, and Esay: and hence some conclude, that Ionas was the first of all the Prophets, whose writings are extant: For he lived, say they, before the battle of Joash King of Israel with the Syrians, about the end of the life and prophes●e of Elisha, 2 King. 13.14, etc. and 14.25. unto jonah the son of Amittai,] jonah signifieth a Dove, but jonah had too little of the dove in him: plenus enim fuit effraenatis mot●bus, saith One, as passionate a man of an honest man, Luther. D. Harris as you have lightly heard of, saith Another. Whether he was that mad fellow (as those much more mad Captains called him, 2 King. 9.11.) that was sent to anoint jehu, or else the widow of Sarepta's son, raised by Eliah, (as the Hebrews will have him to be) I have not to say. But that he was a servant of the Lord, we find, 2 King. 14.25. and a type of Christ, Mat. 12.40. concerning whom he prophesied, Augustine. non tam sermone quam sua quadam passione, far more plainly, then if he had by voice foretold his death and resurrection. And whereas the Grandees and Potentates of the world get them a great name by the death and danger of many others; Ionas his omnibus superior est, saith an Interpreter, Jonah surpasseth them all in this, that by his sermon at Niniveh he preserved that great city, wherein were so many thousand persons, and so much cattle chap. 4.11. That he was called and sent thither by God, it appeareth by this text, Oecol. in l●c. and Oecolampadius observeth it. He was not, saith he, of them that run before they are sent; but being sent, he refused to run, because of the hardness of the task laid upon him as did likewise Moses and Jeremy, till better tutoured. There is less danger in refusing to run when sent, then in running unsent. But when God calleth a man to the ministry, let him not doubt or despond, though at first he find not so much encouragement. Magna semper fecerint, qui Deo vocante docuerunt, saith Luther. They have always done great things that have followed Gods call, as did Ionas at Niniveh, and doth still in the Church of God: for among others, Cyprian that famous Martyr confesseth, that he was converted from idolatry and Necromancy, by hearing the history of the Prophet Ionas read and expounded to him by Cecilius, whom he thencesorth called novae vitae parentem, the father of his christian life. Verse 2. Arise, go to Niniveh] Haec est vocatio Prophetae saith Oecolampadius: This was the Prophets call, which he should have obeyed without hucking or shucking delays or disputes, conferring, or consulting with flesh and blood Gal. 1.16. True it is, that in humane governments, where reason is shut out, there tyranny is thrust in. As in the Papacy (where the whore sitteth upon them Rev. 17.1. that is, useth them vilely and basely; sitteth upon their consciences, as Rachel did upon her father's images) though their superiors command the Friars a voyage to China or Peru, without dispute of delay they must presently set forward: to detract or disobey in this case is held breach of vow, Spec. Europe. equal to sacrilege: This is intolerable tyranny. But where God calleth or commandeth (as here,) to ask a reason, is presumption; to oppose reason, is rebellion. Paul durst not but be obedient to the heavenly vision Act. 26.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jonah declined his Apostleship (as a Father calleth it) but it had like to have cost him a choking: whereof when in danger, he could confess that They that observe lying vanities (as he had done to his cost) forsake their own mercy, are miserable by their on election. John. 2.8. As for the expression here used, Arise go, it is hortantis particula, & studium notat: it is an encouraging and exciting particle. Up and be doing. Be fervent in spirit, serving the Lord, Rom. 12.12. Surge, age, sum Pater— Said Mantuan to the Pope, exciting him to take up arms against the Turk. There is a curse to him that doth the work of the Lord negligently Jer. 48.10. and a Command to do it with all our might Eccles. 9.10. Nineveh that great city] Built by Ninus, and by him so named: as Adrianople, Constantinople, Charles-town etc. A great city it was indeed, never any so great: as consisting of three cities, and having more people within the walls, then are now in some one kingdom, saith an Author. It was sixty miles about, saith Diodorus Siculus (Bunting saith Alcaire at this day is no less: Paulus Venetus saith Quinsay in Tartary is an hundred miles in circuit, but we are not bound to believe him. It is enough that Cambalu the chief city there is 28. miles in compass) Nineveh was three day's journey in Jonah's days, fortified with a wall of an 100 Turk. hist. fol. 75. foot high: and that also beautified, and beset with 1500. towers, each of them erected to the height of 200. foot. Thus far Diodorus: who also tells us that this great city received one ruin by the river Tigris, which at an innundation bra●● out upon the wall, and threw down twenty furlongs thereof. See Nah. 1.9. It's la●t destruction was undertaken and ended by Nabuchadnezzar, as the Jews in their Chronologie testify. Herodotus saith, by Cyaxares, not by Astyages, Herod in Clie. as Hierome mistaketh him. If Sardanapalus were king of Nineveh, when Ionas cried against it (as Corn. à Lapide contendeth) it was much that such an egregious voluptuary should so soon be wrought upon, as chap. 3. But He and his people soon relapsed to their former impiety; and were therefore destroyed, as Nahum had foretold: So that it may now be said of Nineveh as once it was of another great city in Strabo, magna civitas, magna solitudo. That great city is become a great desert. See Zeph. 2.15, It is nothing now but a sepulchre of itself, a little town of small Trade, where Nestorius his sectaries have taken their shelter, at the devotion of the Turk. It is become like that other Niniveh mentioned by Eusebius quae est parvum quoddam in angulo Arabico oppidum, Lib. de loc. Ebraic. which is a certain little town in a corner of Arabia. and cry against it] Cry aloud with open mouth, and full throat, sic claims, ut Stentora vincere possis. Isa. 51.1. The voice said Cry: but what should he cry? Cry that their wickedness is come up before me (so some) but that's not all: Cry, as chap. Hben-Ezra. 3.5. Yet forty days and Niniveh shall be destroyed, for their wickedness is come etc. their iniquity will be their ruin: tell them so from me Esa. 31.10.11. their wickedness is come up before me] Their pride, Am. 5.12. cruelty and other many and bony sins, as Amos hath it. Of their idolatry we read not, and yet we doubt not: they declared their sins as Sodom Es. 10.9. they set them upon the cliffs of the rocks Ezek. Jer. 3.4, 5. 8. they did wickedly as they could, and filled not only the earth with their abominations, but the heaven also with the noise and stench thereof, to the annoying of God's senses, and the vexing of his soul; more than any filthy drunkard doth those that are sober, with his hooting and spewing. See Gen. 4.10, and 18, 20. Rev. 18.5. with the Notes. Verse 3. But Jonah risen up to flee etc.] i. e. He made haste (more haste then good speed) to disobey God. Homo est inversus decalogus. The natural man standeth across to the will of God: being abominable, disobedient, and to every good work reprobate Tit. 1.16. Ionas was a spiritual man; and should have discerned all things 1 Cor. 2.15. But this spiritual man was mad Hos. 9.7. (as they that are cured of a frenzy, will yet have their freaks, and frantic tricks sometimes) he cast off the yoke, and turned, for the time, runagate from the Lord; who met him at half-turn, and brought him back again, though by weeping-crosse. Of the blackbirds dung is made the lime whereby he is taken: so here. They that would excuse Ionas, and say that he sinned not, Dei scriptis injuriam faciunt, saith Luther, they wrong the scriptures. The best have their infirmities: as the snowlike swan hath black legs: and as no pomegranate is without some rotten grains. David saw such volumes of corruptions, and so many Erratas in all that he did, that he cries out, Who can understand his errors? Cleanse thou me from secret faults, Joseph. Antiq. lib. 9 cap. 11. Psal. 19.12. to flee unto Tarshish] Tarsus in Cilicia, St. Paul's country Act. 21.39. and 23.3. rather than the city Tunis in Africa, as Vatablus will have it, or the East-Indies, as others. Tarshish sometimes signifieth the main Ocean, as Psal. 48.8. (whence some take it here for the sea) but that may be by a metonymy of the adjunct: because Tarsus stood upon the Ocean-shore, and was a fit haven whence to hoist up sail into sundry countries. from the presence of the Lord] Ab ante Domini from the special and spiritual presence of God wherein he had hitherto stood and ministered. For from God's general presence (whereby he filleth all places) and is not far from any one of us Act. 17.27. (not so far surely, as the bark is from the tree, the skin from the flesh, or the flesh from the bones) Ionas knew he could not flee. Blind Nature saw and could say. — quascunque accesseris oras, Sub Jove semper eris.— God is a circle, said Empedocles, whose centre is every where, whose circumference is not where. Why the Prophet fled, many causes are assigned by Interpreters: as Amor patriae, timor humanus etc. his fear of the Ninevites, his love to his Israelites, his conceit that it would be to little purpose to preach to heathens, sigh he had prevailed so little at home etc. The very cause was that which we find chap. 4.2. I fled to Tarshish: for I knew that thou art a gracious God etc. and I feared, lest I should thereupon be counted a false Prophet. So much there is of Self found in the best: who when once they are got out of God's way, they may run they know not whither, and return they know not when. and went down to joppa] Heb. japho; a sea-town in the tribe of Dan. josh 19.46. distant about 50. miles from Geth-Hepher (Ionas his town 2 King. 14.25.) which was in the tribe of Zabulon toward the lake of Tiberias. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinners are no small paines-takers. There is the same Hebrew and Greek word for wickedness and toilesomenesse. Would sinners be at the same pains for heaven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that they are at for hell, they could not lightly miss of it. and he found a ship going to Tarshish] They that have a mind to commit sin, shall easily meet with an occasion: the Tempter, who feeleth their pulses and knoweth which way they beat, will soon fit them a pennyworth: He hath a wedge of gold to set before Achan, a Cozbi before Zimri. Indeed it is the just man's happiness, that no evil shall happen to him Prov. 12.21. that is (as Mercer interpreteth it) non parabitur ei; & dabitur occasio iniquitatis, Non causabi●ur, aptabitur. God shall cut off from him the occasions of sin, remove stumbling-blocks out of his way; either not lead him into temptation, or not leave him in it. so he paid the fare thereof] Forsan ut citiùs navie solveret: Mercer. perhaps to make the mariners hasten the more. Ionas might better have obeyed God and gone to Nineveh on free-cost. But wit is best when 'tis bought, they say. How many be there, who perish at their own charge; as Photion the Athenian paid for the poison that dispatched him. to go with them to Tarshish from the presence etc.] i. e. out of God's blessing, into the world's warm Sun. All wilful sinners are runagates from the Lord; factique sunt à corde suo fugitivi, saith Teritullian: feign they would also run (if they knew how, or whither) from their own consciences. But if they belong to God, Conscience shall be awakened to do its office: and they shall one day say with her, I went out full, and the Lord hath brought me home again empty, why then call ye me Naomi; call me Marah: for the Almighty hath dealt very bitterly with me Ruth 1.20, 21. Verse 4. But the Lord sent out] Heb. cast forth, sc. out of his treasuries Psal. 135.7. wherehence he sendeth at his pleasure mighty great winds which he (the only Aeolus) holdeth in his fist, hideth in his repositories, checketh them as he seethe good, weighs them in his hand job 28.25. sends them out as his Posts, makes them place orderly, appoints them their motion, whether as messengers of mercy Num. 11.13. Gen. 8.1. Exod. 14.21. or as executioners of justice Exod. 10.13. job 1.29. hurting men's houses, cattle, corn, persons: yea hurrying and hurling the wicked into hell job 27.21. a great wind into the sea] whither they that go down in ships see Gods great wonders in the deep. For he commandeth and raiseth the stormy wind, which lifteth up the waves thereof etc. Psa. 107.23, 24, 25. etc. Did it not so in a marvellous manner here in 88 and again in that other 88 some few years since? Had not Jehosaphat his ships broken at, Eziongeber 1 King. 22.48. Val. Max. Christian. p● 132. and Charles the fifth at Algeire by two terrible tempests, which destroyed almost all that goodly Fleet? The very mariners acknowledged this wind to be an effect of God's justice, and therefore thought fit to implore his mercy: for there was a mighty tempest in the sea] which is troublesome of itself and never still; though sometimes it seems so: but by blustering and big winds is made out of measure troublesome, such as was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 8.23. Inhorrait mar● Virg. and that Eur●clydon Act. 27.14. which Pliny calleth Navigantium, Pestem, the mariners misery. so that the ship was like to be broken] Heb. thought to be broken. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. was in danger to be broken: the mariners made no other reckoning: they looked upon all as lost. God reserveth his holy hand for a dead lift usually: and loveth to help those that are forsaken of their hopes. Verse 5. Then the mariners were afraid, and cried every man to his God] Forced by the present necessity, first these stout fellows were surprised with fear: neither could they look pale death in the face with blood in their cheeks. Death is the king of terrors job 18.14. Nature's slaughterman, God's curse and hells purveyour Next they cried every man to his God. This was a lesson of Dame Natures teaching, sc. that there is a God, and that this God is to be called upon, and especially in distress. Those fools of the people that said there was no God, could not (when hardly bestead) but look up to heaven and cry out for help. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All people will walk every one in the name of his God Mic. 4.5. These mariners or saltmen (so called, either because they dealt in that commodity, or else because they rowed in the salt sea) had their several gods, according to their several countries, and these they now called upon, whom till now perhaps they little enough cared for; seamen aae not over-pious, for most part. And yet of the Turkish mariners I have read, that every morning they salute the Sun with their general shouts; and a Priest saying a kind of Litany, blunt's voy. p. 76. every prayer ending with Macree Kichoon that is, be Angels present: the people answer in manner of a shout Homin, that is Amen. But it is remarkable, that these in the text, though they cried every man to his God, yet, Seru. in Georg. lib. 1. lest they might all mistake the true God, they awaken Jonah to call upon his God. This uncertainty, attending idolatry, caused the Heathens to close their petitions with that general Dijque Deaeque omnes. But (thirdly) as they cried to their gods, so (according to that rule Ora & labora.) they cast forth the wares that were in the ship] Not doubting to sacrifice their goods to the service of their lives. Skin for skin, and all that a man hath etc. so Act. 27.18 19, 38. Let us lose any thing for eternal life Luk. 16.8. and 9.25. Mat. 18.8 suffer any hardship for heaven: we cannot buy it too dear. A stone will fall down to come to its own place, though it break itself in pieces by the way: so we, that we may get to our centre, which is upward etc. but Jonah was gone down into the sides of the ship] Into the bottom of it, bither he had betaken himself before the storm; not considering that God had long hands to pull him out of his lurking-holes, and bring him to judgement. and he lay and was fast asleep] It's likely, that he had not slept of many nights before (through care, fear and grief, those three vultures that had been gnawing upon his inwards) and therefore now sleeps the more sound. Or rather it was carnal security: his heart being hardened by the deceitfulness of sin Heb. 3.13. He had hardened his heart against God's fear, and wilfully withdrawn from his obedience: hence this spiritual lethargy, this deep sleep in sin; not unlike that of the Smith's dog, whom neither the hammers above him, nor the sparks of fire falling round about him can awake: though the waterpot and spear be taken from the bolster, the secure person stirs not: though the house be on fire over his ears, he starts not. Their senselessness God will cure in his Jonas', by sharp afflictions. Cold diseases must have hot and sharp remedies. The lethargy is best cured by a burning ague: God will let his presumptuous people see what it is to make wounds in their consciences, to try the preciousness of his balm: such may go mourning to their graves. And though with much ado they get assurance of pardon, yet their consciences will be still trembling as David's Psa. 51. till God speak further peace, even as the water of the sea after a storm is not presently still: but moves and trembles a good while after the storm is over. Verse 6. So the ship-mas●● came unto him] God might have come himself with his drawn sword, (as Baanah and Rechab did upon sleeping Ishbosheth) and taken off his head: or have sent an evil Angel to arouse him in a fright: or have thrown him into the burning lake, as Agrippa did his dormouse into the boiling caldron. But such is not God's manner of dealing with his people, though he be deeply displeased. Jer. 10.24. Correct them he will, but with judgement not in his anger, lest they be burnt to nothing. Instruct them also he will (Corrections of instruction are the way of life Pro. 6.23.) by one means or other; as he did here Ionas by a rude mariner: and as long before he had done Abraham and Sarah by Abimelech an Heathen Prince, to shame them what meanest thou O sleeper] Heb. Gen. 20. what's come to thee? what a senseless stupidity hath seized thee. Are we all in danger, and dost thou sleep? as the Philosopher (in danger likewise of shipwreck) said to one that made light of it, Do we all stand upon our lives, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dost thou play the fool? The spiritual sleeper, in like sort, may he be but warm in his own feathers, regards not the danger of the house. He is, saith One, a mere mute and cipher, a nullity in the world, a superfluity in the earth, Jeremy's rotten girdle, good for nothing, or like the branches of a vine, Ezech. 15.3. arise, call upon thy God] For our gods will do nothing for us. The gods of the heathen are silver and gold, the work of men's hands: they have mouths but speak not, etc. Psal. 115.4. But if God's Israel trust in the Lord, he will be their help, and their shield, v. 9 Forasmuch as there is none like unto him, jer. 10.6. neither is their Rock as our Rock, our enemies themselves being judges, Deut. 32.31. if so be that God will think upon us,] The Chaldee hath it, will be merciful unto us: The Hebrew word signifieth, will clear up, and behold us with a serene countenance; granting us a calm, and taking care that we perish not So shall we acknowledge him to be Haelohim, that God by an excellency. Q. Elizabeth (that Regina Serenissima) for her merciful returning home certain Italians that were taken prisoners in the 88 Invasion, was termed Saint Elizabeth by some at Venice: who also affirmed to the English Ambassador there, that though they were Papists, yet they would never pray to any other Saint, but that Saint Elizabeth. Vers. 7. And they said every one to his fellow] when jonas had now prayed, and yet the tempest continued (for we know that God heareth not sinners, Joh. 9.31. no not a David or a Jonah, if he regard iniquity in his heart, Psal. 66.18. how should the plaster prevail whiles the weapon remains in the wound?) they resolve to try another course for the safeguard of their lives. Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a creature that would fain live, said Aesop; and what man is he that desireth life, and loveth many days that he may see good, saith David, whereunto Austin answereth, Quis vitam non vult? Hom. 4. who would not be master of such an happiness? Come and let us cast lots] And so put the matter into God's hands, Pro. 16.33. He disposeth of lottery, so it be rightly undertaken, not superstitiously, curiously, rashly: but as trusting in God, and not tempting him. that we may know for whose cause this evil is upon us] Some extraordinary cause they knew there was of this extraordinary tempest. Sinful men strike not their dogs, much less their children, without a cause. A Bee stings not, till provoked; neither doth God punish his creatures, till there be no other remedy, 2 Chron. 36.16. Good therefore is the counsel of the Prophet, Lam. 3.39, 40. Why is living man sorrowful, a man for the punishment of his sin? Let us search and try our ways (find out the sin that God strikes at) and turn again to the Lord; turn and live. so they cast lots,] They should have also prayed, as Act. 1. & 6. saying as Saul, 1 Sam. 14. Give a perfect lot: wicked men also are bound to pray, Psal. 14.4. but although they do not, God can get himself glory by their profane lottery; as he did by Nebuchadnezars, Ezek. 21.20, 21. and the lot fell upon Jonah] Secret sins will out at length, and be brought into judgement, Eccles. 12.14. Saeculi laetitia est impunita nequitiae. Aug. Surely the bitterness of death is past, said Agag, but he found it otherwise. 1 Sam. 15. Janah thought himself out of the reach of God's rod, etc. Wicked men's faults shall be written in their foreheads; and they forced to answer for all at last with flames about their ears. Verse 8. Tell us, we pray thee, for whose cause, etc.] He confessed not till urged, and necessitated. Sin gagges people, and prompts them to hid their faults, as Adam; or at least to mince, extenuate, shift them upon other persons and things, as Eve. Sin and shifting came into the world together; and Satan, that old manslayer, knowing that there is no way to purge the soul but upwards, holds the lips close, that the heart may not disburden itself, God by this means is oft put to his proof, and must bring the malefactor to trial; who refusing ordinary trial, must therefore be pressed, Jer. 2.35. what is thine occupation?] For that thou hast one, we take it for granted. At Athens every man was once a year, at least, to give account to the Judges by what art or trade he maintained himself. By Mahomet's law, the Grand Signior himself must use some manual trade; Solyman the Magnificent made arrow-heads; Mahomet the great horn-rings for archers, etc. That which the mariners here inquire after is, whether Ionas his occupation be honest and lawful? whether he laboured the thing that was good, Eph. 4.28. For if any man overreach or oppress his brother in any matter, by the use of any ill arts, he shall be sure to find, that the Lord is the venger of all such, 1 Thess. 4.6. though haply they lie out of the walk of humane justice, or comes not under man's cognizance. and whence comest thou?] Art thou not of an accursed country? and is not thy people a people of God's wrath, as England was in the time of the sweating-sickness, Lifeo● Edw. 6. by S. J. H. pursuing the English wherever they came; which made them like tyrants both feared and avoided of all nations? How the Jews are at this day hated and shunned as an execrable people, is known to all. what is thy country, and of what people art thou?] Notanda brevitas, saith Hierome here, Note the brevity of the●e questions, nothing short of those in Virgil so much admired. — juvenes quae causa subegit Ignotas tentare vias? quò tenditis? inquit, Quod genus? V●rg. Aene. ●● unde domo? pacemne huc fertis, an arma? Note also here, how these Pagans proceed not to execution, till they have fully inquired into the matter. This was fare better than that ugly custom of some people in Europe, mentioned by Aeneas Silvius: that if any one amongst them be suspected of theft, or the like crime, he is presently taken and hanged up. Then, three days after they examine the business; and 〈◊〉 the party be found guilty, they suffer his body there to hang till it rot down: or if otherwise, they bury him in the Churchyard, 〈◊〉 Sy●. Europe. cap. 20. and keep a funeral-feast at the public charge. Vers. 9 And he said unto them, I am an Hebrew] i. e. a true Believer, as was Heber the Patriarch, Gen. 10.21. and, after him, Abram the Hebrew, as he is called, Gen. 14.13. This name of Hebrews, as it was the first title given to Abraham and his seed, so it endureth one of the last, 2 Cor. 11.22. Philip. 3 5 Epistle to the Hebrews, title. and I fear the Lord God of heaven,] That's mine occupation: I serve God with my spirit, in the Gospel of his Son, as Paul hath it, Rom. 1.9. every faithful Minister is servant to the King of heaven, Act. 27.23. (this the devil could not deny, Act. 16.16, 17.) neither is he of his meaner or inferior servants, of his Underling, sbut of the noblest employment: Ministers are his Stewards, Ambassadors, Paranymphs, or Spokesmen, etc. and this is their occupation, or their work; fare beyond that of Solomon's servants. which hath made the sea, and the dry land,] This troublesome sea that now so threatneth you: and that dry land which you would so fain recover. These, with all their contents, are his creatures: neither did he make them, and then seave them to Fate or Fortune; as a carpenter leaves the house he hath built to others, or a shipwright the ship: but he ordereth and ruleth them at his pleasure, and will unmake all again, rather than his shall want help in one season, Psal. 124.8. and 134.3. This was part of Jonah's confession, and but part of it: for he told them (no doubt) how ill he had dealt with this great and good God, running away by ●ealth from his master's service, and detrecting his yoke; and that therefore he was justly apprehended, and adjudged to death. To this purpose was Ionas his confession, quae ei salutis fuit exordium, saith Mercer, which was the beginning of his safety and salvation. Now his hard heart is broken, and his dumb mouth opened, not only to confess his offence, but to aggravate it: in that being not only an Hebrew of the Hebrews, a member of the true Church, but a Prophet, a Doctor in Israel, he should deal so perversely and perfidiously. It is a sweet happiness when sin swells as a toad in a man's eyes, and he can freely confess it in the particulars, and with utmost aggravation; laying open all his transgressions in all his sins, as Moses phraseth it, Leu. 16.21. Affliction sanctified will bring a soul to this, as here it did the Prophet: like herein to that helve Elisha cast into the water, that fetched up the iron that was in the bottom. Verse 10. Then were the men exceedingly afraid] Heb. with great fear; when once they had heard the business, and weighed the particulars of his message to Niniveh, of his miscarriage, and of his present misery, together with the danger that themselves were in for his sake: how much more for their own, as being conscious to themselves of fare more and greater sins than jonas had to answer for, etc. This put the Mariners into a great fright. And as all fear hath torment, they could not be at quiet, till they had further questioned him, saying; Why hast thou done this?] Lo, he that would not be subject to God's command, is now liable to the censures, conviction, and condemnation of rude barbarous men: which, being humbled in the sense of his sin, he doth patiently endure without grudging. Danaeus his Note here is, that concerning themselves and their own sins against God, these good fellows spoke nothing what ever they think; but demand of the Prophet, why hast thou done this? as if he were the only misdoer. because he had told them] As willing now to give glory to God, and take shame to himself: this is the property of a true penitentiary. See Psal. 52. Title (where David stands to do penance in a white sheet as it were) and Augustine's Confessions. Hypocrites deal with their souls, as some do with their bodies: when their beauty is decayed, they desire to hid it from themselves by false glasses, and from others by painting: so do they their sins from themselves by false glosses, and from others by excuses. But as the prisoner on the rack tells all; and as things written with the juice of limmons, when held to the fire are made legible: so when God brings men into straits, when he roasteth them in the fire of his wrath, then if ever, they will confess against themselves, and so give glory to God, Josh. 7.19. by putting themselves into the hand of justice, in hope of mercy. Verse 11. Then said they unto him, What shall we do unto thee?] q. d. Thou art a Prophet of the Lord, and knowest how he may be pacified. Thou art also the party whom He pursueth: say what we shall do to thee to save ourselves from thy death, that even gapeth for us? from this Sea, which else will soon swallow us up? for the Sea worketh and is tempestuous; so Kimchi readeth the Text; making these last also to be the words of the Mariners. Thou seest that there is no hope, if thine angry God be not appeased. woe unto us, who shall deliver us out of the hands of these mighty Gods? 1 Sam. 4.8. If the Sea be thus rageful and dreadful, as verse 15. if it thus work and swell more and more, as we see it doth, thereby testifying that it can now no longer defer to execute God's anger, tell us what we shall do in this case and straight. What? Verse 12. And he said unto them,] More by God's inward revelation then by discourse of reason; not as rashly offering himself to death, but as freely submiting to the mind of God, signified by the Lot that fell upon him, calling for him to punishment. Take me up, and cast me forth into the Sea,] Eximia sides, saith Mercer. Before, we had his repentance, testified by his confession with aggravation. Here we have his faith, whereby he triumpheth over death in his most dreadful representations, (Take me up, saith he, with a present mind and good courage) as also his charity, whereby he chose rather to die, as a piacular person, then to cause the death of so many men for his fault. Like unto this was that of Nazianzen, who desired, Jonah-like, to be cast into the Sea himself, so be it all might be calm in the Public: that of Athanasius, who by his sweat and tears, as by the bleeding of a chaste vine, cured the leprosy of that tainted age: that of Ambrose, who was fare more solicitous of the Church's welfare then of his own: that of chrysostom, In 1 Cor. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. who saith, That to seek the public good of the Church, and to prefer the salvation of others, before a man's private profit, is the most perfect Canon of Christianisme, the very top-gallant of Religion, the highest point and pitch of Piety. so shall the Sea be calm unto you,] Not else: for I have forfeited my life by my disobedience: and my repentance (though true, and so, to salvation never to be repent of) comes too late, in regard of temporal punishments: 2 Cor. 7.10. as did likewise that of Moses, Deut. 3.26. and of David, 2 Sam. 12.10. such is the venomous nature of sin in the saints ('tis treachery, because against covenant) and such is the displeasure of God upon it, that he chastiseth his here, more than any other sinners, Lam. 4.6. Dan. 9.12. and whoever else scape, they shall be sure of it, Amos 3.2. The word here rendered calm, signifieth silent; for the Sea, when troubled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, est maris agitatio. E●● stach. in Hom. Hiad. H. roareth hideously: so that the roaring of the devils at the painful preconceit of their last doom of damnation is set forth by a word that is taken from the tossing of the Sea, and the noise thereupon, jam. 2.19. The devils believe and tremble, or shiver, and shudder, with horrible yell. for I know that for my sake, this tempest is upon you.] If Jonah were a type of Christ, in that being cast into the Sea, a calm followed: yet herein he differed, that Christ suffered not for his own offences, 1 Pet. 2.24. and 3.18. but bore our sins in his own body on the tree, and died, the just for the unjust. Verse 13. Nevertheless the men rowed,] Heb. digged: for so they that row seem to do with their oars, Virg. Aeneid. Vastum sulcavimus aequor. as with spades. Hence also the Latin Poets say, that Boat-men cut, plough, furrow the waters. Infindunt pariter sulcos,— The Seventy render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they did their utmost endeavour with violence, to bring the ship to shore, and to save Jonah: and not as those bloody Emperors, Tiberius, Caligula, and Claudius, who took delight in the punishment of offenders, and used to come early in the morning into the marketplace, to behold their executions. Non nis● coactus, utinam literas nescirem. said that better Emperor, when he was to subscribe a sentence of death: and, Oh that I could not write mine own name, said Another upon the like occasion. but they could not,] They did but strive against the stream, for the Lord had otherwise determined it: and Voluntas Dei necessitas re●: who hath resisted his will? for the Sea wrought and was tempestuous against them.] As verse 11. Praesentemque vires intentant omnia mortem. Verse 14. Wherefore they cried unto the Lord,] Not unto their false gods, but unto the true Jehovah: of whom they had learned something by what they had seen, and heard from Jonah. Vaetorpori nostro. We beseech thee, O Lord, we beseech thee,] A most ardent and affectionate prayer. A natural man may pray from the bottom of his heart, out of a deep sense of his wants: but he cannot give thanks from the bottom of his heart; because void of the love of God, and joy of faith. Danaeus noteth from these words, that judges ought to pray before they pass sentence of death upon any. Let us not perish for this man's life,] which we take away, but full sore against our wills. Wilful murder was ever accounted an heinous crime among the Heathens also. Abel's innocent blood had as many tongues as drops, to cry to heaven against Cain. Gen. 4.10. The voice of thy brother's bloods. And 1 King. 9.26. Surely I have seen yesterday the blood of Naboth. Murder ever bleeds fresh in the eye of God: and to him, many years, yea, that eternity that is past, is but yesterday. Full well then did these men so earnestly deprecate the guilt of innocent blood, which they knew would lie and light heavy. and lay not upon us innocent blood,] Innocent as to us; for he hath done us no hurt, but much good by his piety and patience: whence it is that we are so loath to part with him, after this sort especially. for thou, O Lord, hast done as it pleaseth thee.] Thou hast appointed him to this death, and now callest for him, as we easily collect by the circumstances; Sic quicquid superi voluere, peractum est. Ovid. Metamor. l. 8. Verse 15. So they took up Jonah,] Not against his will, but in a sort offering himself to condign punishment. The Mariners had tried all ways to save him: till they saw they must either destroy him, or be destroyed with him. So deal many with their beloved sins, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dixit Caligula. which they are loath to mortify, they see they must either kill or be killed, Rom. 8.13. either turn from them to God, or burn for ever in hell. Ionas his charity is exemplary, who yielded to perish alone, rather than to have others perish with him, and for him: the Devil and his imps desire to draw company the same way with themselves; and say as that wretch of old, When I die, may the earth be all fired. and cast him forth into the Sea,] Thus dealeth God by his servant jonah; formerly faithful in his office, and able thereunto, and therefore sent to Nineveh. Behold the righteous shall be recompensed in the earth, Prov. 11.31. here they are sure of their payment, neither can all their good deeds bear out one prepensed wickedness, Ovid. Metam. Nec horret iratum mare. Horat. lib. epod or a lesser fault that lies unrepented of: as were easy to instance in Moses, Miriam, David, others: And all this proceeds from love displeased. and the Sea ceased from raging.] Heb. stood from its wrath, or indignation. Nec maris ira manet. The Sea having found what it sought for, and now possessed of the prisoner it pursued, resteth quiet and content: Vide hic mare & disce sapere, saith One, See the sea here, and learn obedience to thy Creator, sigh winds, waves and all are at his beck and check. See Mat. 8.23. Ver. 16. Then the men feared the Lord exceedingly] Heb: with a great fear, They feared before. ver. 10. with a natural fear: but now they feared Jehovah, they began to bear an awful respect to the divine Majesty, of whose power and goodness they were by this miracle clearly convinced, and as it may seem, to the true faith effectually converted. For They offered a sacrifice to the Lord] They sacrificed spiritual sacrifices presently, (that holocaust of themselves Rom. 12.1. that broken heart that lieth low and heareth all that God saith, giving thanks to his name Heb. 13.15.) and resolved to cover God's altar at Jerusalem upon their safe arrival, as the Chaldee here paraphraseth. and made vows] That the true God should be their God (as jacob the father of vows promised Gen. 28.21.) and that they would bestow cost on the Temple, on the poor Saints, to feed and them, as Isa. 23.18. etc. Verse 17. Now the Lord had prepared a great fish] A whale Mat. 12.40. which is a great fish indeed. Pliny tells of one taken that was six hundred foot in length and 360. in breadth, Plin. lib. 32. cap. 1. when they swim and show themselves above water annare insulas putes, saith the same Author, you would think them to be so many Islands: so many mountains, saith Another; who also addeth, Lib. 9 cap. 2. that when they grow old, they grow to that bigness and fatness, that they keep long in a place. Insomuch as ex collectis & condensatis pulveribus frutices erumpere cernantur, Sphinx Phili●. the dust and filth gathered upon their backs seems to be an Island, which while shipmen mistake, and think to land at, they incur a great deal of danger. Such a great fish God prepared Either at first, when in creating of whales, creavit vastitates & stupores, as One saith: Or He now commanded this great fish to be ready to ship Ionas to the shore: and to afford him an Oratory in themeane while. and Jonah was in the belly of the fish] where Interpreters note a concurrence of these four miracles. 1. That he was not there consumed, but that the concoctive faculty of the fishes maw was so long time kept from doing its office. 2. That he could in such a close prison breath and live; without the common use of air and light. 3. That he was not killed up with intolerable stench in so loathsome a jakes. 4. That he could there frame such an excellent prayer, or rather song of thanksgiving: For Jonah was the true Arion whom the Poets feign to have been a minstrel cast into the sea by the mariners, and saved by a dolphin. three days and three nights] Part of them at least: as Christ was in the grave Mat. 12.40. where, in the history of Ionas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he describeth the mystery of his own death, burial and resurrection: teaching us thereby to search the scriptures, to search them to the bottom: as those that dig for gold, content not themselves with the first or second oar that offers itself, but search on till they have all. The Rabbins have a saying, Epist. 3. ad Volusian. that there is a mountain of sense hangs upon every Apex of the word of God. And so great is the depth of the holy scriptures, saith Augustine, that I could profit daily in the knowledge thereof, though I should set myself to search them from my childhood to decrepit old age, at best leisure, with utmost study and a far better wit etc. CHAP. II. Verse. 1. THen Jonah prayed unto the Lord his God] i. e. Praised God with this Canticum eucharisticum, this gratulatory song as Tremellius calleth it. That he prayed in the ship, in the sea, in the whales belly, we doubt not; but that he chief intendeth to show his thankfulness for the return of prayers, and the sweet support he felt in the whales belly, we do as little doubt; See ver. 2, 6, 7. yea that this was the substance (though now better methodised) of what he prayed and praised in the bowels of the fish, we have cause to believe from this very verse: and therefore also his deliverance is set down ver. 10. after his doxology. The word here rendered prayed signifieth also sometimes, to give thanks, as 1 Sam 2.2. and who knows not that thanksgiving is a special part of prayer? This therefore: Jonah having prayed, and perceiving that he was heard, and by the goodness of God preserved safe in body, and sound in mind, he grows strong in faith, Rom. 4. giving glory to God: and being fully persuaded that he should yet walk before him again in the land of the living. out of the fishes belly] where though he might seem buried alive, and free among the dead, yet he enjoyed Gods gracious presence, and those strong consolations, that made him live in the very mouth of death, and say in effect as blessed Bradford did, Act & Mon. fol. 1476. I thank God more of this prison and of this dark dungeon then of any parlour, yea then of any pleasure that ever I had. For in it I find God my most sweet God always. Verse 2. And said, I cried by reason of mine affliction] His lips did not move in affliction, like a creaking door or a new cartwheel, with murmuring and mutinying against God and men: Psal 73.9. he set not his mouth against heaven (as the howling wolf when hunger-bit) neither did his tongue walk through the earth, cursing the day of his birth, Lam. 3.29. and cutting deep into the sides of such as were means of his misery. But putting his mouth in the dust, if so be there might be hope, he cried by reason of his affliction. The time of affliction is the time of supplication: no time like that for granting of suits Zech. 13.9. God's afflicted may have what they will of him then, such are his fatherly compassions to his sick children: he reserveth his best comforts for the worst times, and then speaketh to the hearts of his people, when he hath brought them into the wilderness Hos. 2.13. This Jonah experimented, and therefore said, I cried out of mine affliction unto the Lord. Ad Dominum asslicto de pectore suspirando. And he heard me] How else am I alive amidst so many deaths? here's a visible answer, a real return: Oh blessed be God who hath not turned away my prayer, nor his mercy from me Psal. 66.20. Surely as the cloud, which riseth out of the earth many times in them and insensible vapours, falleth down in great and abundant showers: so our prayers, which ascend weak and narrow, return with a full and enlarged answer. This was but a pitiful poor prayer that jonas here made, as appears ver. 4. and so was that of David Psal. 31.22. For I said in mine hast I am cut off from before thine eyes: Nevertheless thou heardest the voice of my supplications, when I cried unto thee. It would be wide with us, if God should answer the best of us according to our prayers, yea though well watered with tears: sigh Ipsae lacrymae sixth lacrymabiles etc. we had need to weep over our tears, sigh over our sobs, mourn over our griefs etc. Jonah was so taken with this kindness from the Lord his God, that he repeats it and celebrates it a second time. out of the belly of hell cried I, and thou heardest my voice] The whales belly he calleth hels-belly, because horrid and hideous, deep and dismal. Thence he cried as David did De profundis, and was heard and delivered. Yea had hell itself closed her mouth upon a praying Jonah, it could not long have held him: but must have vomited him up. A Mandamus from God will do it at any time, Psa. 44.4. and what cannot faithful Prayer have of God? there is a certain omnipotency in it, said Luther. Verse 3. For thou hadst cast me into the deep] A graphical description of his woeful condition, which yet he remembreth now as waters that are past and is thankful to his Almighty Deliverer. See the like in David Psa. 116.3. and learn of these and other Saints, to acknowledge the uttermost extremity of a calamity, after we are delivered out of it. For hereby thy judgement will be the better instructed and the more convinced: thine heart also will be the more enlarged to admire, and thy mouth the wider opened to celebrate the power, wisdom, and mercy of God in thy deliverance. As if this be not done, God will be provoked either to inflict heavier judgements, or else to cease to smite thee any more with the stripes of a father, and to give thee up for a lost child. for thou hadst cast me into the deep] Not the mariners, but Thou didst it: and therefore there was no averting or avoiding it. Thou hadst cast me with a force, as a stone out of a sling, or as that mighty Angel Rev. 18.21. that took up a stone like a great millstone, and cast it into the sea, saying, Thus with violence etc. In the midst of the seas] Heb: in the heart of the sea's: so Mat. 12.40. So shall the Son of man be three days and three nights in the heart of the earth. And Deut. 4.11. we read of the heart of heaven that is, the middle of it, as the heart sitteth in the midst of the body as king of that Isle of Man. Now if it were so grievous to be cast into the main Sea, what shall it be to be hurled into hell, by such an hand, and with such a force into that bottomless gulf, whence nothing was ever yet boyed up again? and the floods compassed me about] Aquarum confluges The Sea, whence all floods or rivers issue, and whereto they return (Homer calleth the Ocean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a river by the figure Miôsis) Danaeus here noteth that out of that gulf of the Sea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which of Plato is called Tartarus, that is, hell, the waters do flow into the veins of the earth (as it is Eccles. 1.7.) losing their saltness in the passage. Here Jonah cried out as Psa. 69.1.2. Save me, O God: for the waters are come in unto my soul. I sink in deep mire, where there is no standing: I am come into the deep waters, where the floods overflow me. It was only his faith that held him up by the chin: and, like blown bleathers, bore him aloft all waters. all thy billows and thy waves passed over me] All: so it seemed to Jonah, that God had poured out all his displeasure upon him: but he suffers not his whole wrath to arise against his people: neither remembreth iniquity for ever. Thy billows or surges, not the seas but thine. God seemed to fight against Jonah with his own hand. David likewise in a desertion complains that all God's waves and floods were gone over him Ps. 42.7. In this case (for it may be any one's case) let us do as Paul and his company did (in that dismal tempest Act. 27. when they saw neither sun nor star for divers days and nights together) cast anchor of hope, even beyond hope: and then wait and wish for day. God will appear at length, and all shall clear up: he will deliver our souls from the nethermost hell. Vers. 4. Then I said, I am cast out of thy sight,] Thus those straits brought him to these disputes of despair, as they did likewise David, Psal. 31.22. the Church in the Lamentations Chap. 4.22. and others, apt enough in affliction to have hard conceits of God, and heavy conceits of themselves. Whiles men look at things present, whiles they live by sense only, it must needs be with them as with an house without pillars, tottering with every blast; or as a ship without anchor, tossed with every wave. They must therefore thrust Hagar out of doors, and set up Sarah; silence their reason, and exalt Faith, as did Ionas here; Then I said, I am cast out of thy sight: Here you may take him up for a dead man; here he inclineth somewhat to that of Cain, Gen. 4.13, 14. and surely they that go down to this pit (of despair, as Hezechiah speaketh of the grave) cannot hope for God's truth, Esa. 38. as long as there they stay. yet I will look again toward thine holy Temple] Here he recollects and recovers himself: as the same soul may successively doubt and believe, not simultaneously: and faith, where it is right, will at length outwrastle diffidence, and make a man more than a conqueror, even a Triumpher. When sense saith such a thing will not be, Reason saith, It cannot be, Faith gets above and saith, Yea, but it shall be: what talk you to me of Impossibilities, I shall yet (as low as I am, and as forlorn) look again towards God's holy Temple of heaven; yea, that here on earth, where God is sincerely served, and whereto the precious are annexed. Faith is by one fitly compared to the cork upon the net: though the lead on the one sinks it down, yet the cork on the other keeps it up in the water. The faithful soon check themselves for their doubtings and despondency, as Jonah here; as David chides David, Psal. 43.5 and as Paul saith of himself and his fellows, that they were staggering, but not wholly sticking, 2 Cor. 4.8. Vers. 5. The waters compassed me about even to the soul] that is, usque ad animae deliquium, till I laboured for life, and was as good as gone. The depth closed me round about] see the Note on vers. 3. and further observe, that God's dear children may fall into desperate and deadly dangers, see Psal. 18.3. and 88.3. & 116.3. And this for 1. prevention, 2. purgation, 3. probation, 4. preparations to further both mercies and duties. Let us not therefore censure our selves or others as hated of God, because greatly distressed; but encourage ourselves in them, as did David at Ziklag, 1 Sach. 30.6. The right of the Lord shall change all this. Flebile principium melior fortuna sequetur. The weeds were wrapped about mine head] Alga as Alligando. The weeds which the fish had devoured, or whereunto the fish, wherein I was, had dived and lain down amongst them. Or this might befall Jonah in the bottom of the sea, before the fish had swallowed him: for weeds easily wrap about those that swim, or are drowned. Vers. 6. I went down to the bottoms of the mountains] that is, of the promontories, or rocks of the sea, where the waters are deepest. Thus Mercer after Kimchi. The channels of waters were seen, and the foundations of the world were discovered, Psal. 18.15. The mountains are said to be under water, Prov. 8.25. because their foundations are there placed. the earth with her bars was about me for over] As if resolved there to keep me close prisoner; that though the fish had disgorged me, yet I should never have got to land. The shores are set by God as bars to keep the sea within his bounds, Job 38.8, 10, 11. Jer. 5.22. Here then all the creatures seemed to set against poor Ionas, and (which was more than all) the Creator too: so that he might sigh and say, as in the Poet, In me omnis terraeque aviumque marisque rapina est: Martial. Forsitan & coeli— Yet hast thou brought up my life from corruption] i. e. from the place where I was likely to have lain and rotten. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cum duplicantur lateres, venit Moses: when things are at the worst God appeareth, as it were out of an engine. In the mount will the Lord be seen Ezek. 37.11. etc. 2 King. 19.3. he stays so long sometimes that he hardly finds faith on earth Luk. 18. and yet comes at last to the relief of his poor people: viz. when they are ripe and ready for it. He is a God of judgement, he knows how and when to deal forth his favours: and even waiteth to be gracious Esay 30.22. See Esa. 28.24, 25, 27, 28. O Lord my God] sc. by the mean and merit of thy son, in whom alone it is, that thou Lord art my God, and that I can call thee Abba Father. It is well observed by an Interpreter, that in this short history of Jonah are all things contained, which may make to the sound and saving knowledge of God and his will, of ourselves also and our duties. Verse 7. When my soul fainted within me, I remembered the Lord] And could say as the Church in Esay when at lowest, Esa. 63.16. Doubtless thou art our Father, our Redeemer, thy Name is from everlasting. As there is in the creatures an instinct of nature to do their kind: so there is of grace in the Saints, to run to God. Yea in the way of thy judgements, O Lord, have we waited for thee: the desire of our soul is to thy Name, and to the remembrance of thee: with my soul have I desired thee in the night: yea with my spirit within me will I seek thee early etc. Esa. 26.8, 9 Oh Lord, saith Habacuc, art not thou from everlasting my God and mine holy One. It was a bold question, but God approves and assents to it in a gracious answer, ere they went further; Hab. 1.12. We shall not die (say they obruptly) O Lord thou hast ordained them (the Chaldeans) for judgement: but us only for chastisement. Here was the triumph of their faith, and this was that which held up Ionas his hope though with wonderful difficulty, held head above water. He remembered the years of the right hand of the most High Psal. 77.10. he called to mind his songs in the night season ver. 6. his former experience, a just ground of his present confidence. He remembered the Lord, his Power and Goodness, those two pillars, the Jachin and the Boaz that support Faith; and this fetched him again when ready to faint. I had even fainted, unless I had believed to see the goodness of the Lord in the land of the living, Psal. 27.13. and my prayer came in unto thee] q. d. Though I was so faint I could scarce utter a prayer, yet thou harknedst and heardest, as Mal. 3.16. thou madest hard shift to hear, (as I may say) thine ears were in my prayers, as S. Peter hath it, 1 Pet. 3.12. thou fellst my breathing, when no voice could be heard, Lam. 3.56. thou heldest not thy peace at my tears, Psal. 39.12. quando fletu agerem non afflatu, yea thou heardest the voice of mine affliction, Gen. 16.11. Into thine holy Temple.] Whether we take it of the Temple at Jerusalem (a type of Christ) Jonah's prayer was accepted for Christs-sake: and proved to no less purpose, though made in the Whale's belly, then if he had been pouring it out in God's holy Temple. Or, if we understand it of Heaven, the habitation of God's holiness, and of his glory, his orisons were come up thither, for a memorial before the Almighty, Act. 10.4. and like pillars of incense pierced into his presence, Can. 3.6. neither would they away without their errand, but lay at God's feet, till he should command deliverance out of Zion Verse 8. They that observe lying vanities] That listen to sense and reason in matters of God, and make provision for the flesh, to fulfil the lusts thereof, as jonah had done to his cost, till, having paid for his learning, he descried them all to be but lying vanities, or most vain vanities, empty Nothings. forsake their own mercy.] Are miserable by their own election, because sinners (in a special manner) against their own souls, as were Corab and his complices, Num. 16.38. as was Pope Silvester, who gave his soul to the Devil for seven years' enjoyment of the Popedom: and as are all those wilful wicked persons, that refusing to be reform, and hating to be healed, choose to spend the span of this life after the ways of their own hearts, though they thereby perish for ever. These are those fools of the people, that prefer an apple before Paradise, a mess of pottage before the inheritance of heaven, their swine before their Saviour, turning their backs upon those blessed and bleeding embracements of his, and cruelly cutting the throats of their own poor souls, by an impenitent continuance in sin: so losing, for a few bitter-sweet pleasures, or paltry profits in this vale of tears, for an inch of time, that fullness of felicity at God's right hand, through all eternity. It is written of them who tame the Tiger, that when they have taken away the young one, knowing that presently they shall be pursued by the old Tigress, they set looking-glasses in the way by which they flee: whereunto when she cometh and seethe some representation of herself, she lingreth about them a good space, deceived by the shadow, and detained in a vain hope to recover the young again: Meanwhile the hunter most speedily posteth away with his prey. Semblably dealeth Satan with the men of this world (saith mine Author) He casts before them the deceitful lusts of profit, pleasure, and preferment (the worldling's Trinity) those lying vanities, being none other then shadows and semblances of good: yet are men so delighted with these, that they dote about them, having no care to pursue the enemy, for recovery of that image of God, the Divine nature, that Satan hath beguiled them of. He setteth them to the tree of knowledge, that they may not taste of the tree of life. He putteth out their eyes with the dust of covetousness, and shutteth their ears against the instructions of life, lest at any time they should see with their eyes, and hear with their ears, and should understand with their hearts, and should be converted, and God should heal them, Mat. 13.15. In all which there is not any thing more to be lamented then this, that people should love to have it so, Jer. 6.31. be active in their own utter undoing, Hos. 13.9. wittingly and willingly forsake God the fountain of living waters (their own mercies, as he is here called, and elsewhere, Psal. 144.2.) and hue themselves out cisterns, broken cisterns that can hold no water, Jer. 2.13. Verse 9 But I will sacrifice unto thee with the voice of thanksgiving,] q. d. Let others do as they think good: let them make a match with mischief till they have enough of it. Let them walk till they have wearied themselves, in the ways of their hearts, and in the sight of their eyes: but let them know (I speak it by woeful experience) that for all these things, God will bring them to judgement, Eccles. 11.9. The best that can come of sin is Repentance: and that's not in man's power, but in God's gift, 2 Tim. 2.25. If he had not melted mine hard heart, and brought me back to himself with a strong hand, I had pined away in mine iniquities, and perished for ever. But now having been so miraculously delivered from so great a death, I will sacrifice unto the Lord with the voice of thanksgiving. I will set up my note and sing aloud unto God my Saviour, who hath thus beyond all desert, delivered such a miserable wretch, rebel, and runagate as myself. I will sacrifice] Heb. I will slay, sc. those birds and beasts in use for feasts and sacrifices at Jerusalem. with the voice of thanksgiving.] Heb. of confession, that is, I will confess and acknowledge God to be what he is, to do what he doth, and to give what he giveth. Now to offer a sacrifice, at such a confession, or thanksgiving, added much to the solemnity thereof; and made it more, honourable in itself, and more acceptable to God. To these gratulatory sacrifices the word slaying is attributed, as here: to show, that even in gratulation, expiation must be made: and that by the blood and sacrifice of Christ all our offerings are accepted in heaven. I will pay that I have vowed,] Not my general vow only as a Covenanter, to devote myself to his fear and service all my days; but those particular, personal, voluntary vows made in my distress: such as was that of Jacob, Gen. 28.20. Hannah, 1 Sam. 1.11. David, Psal. 132.1, 2 etc. In affliction men are wondrous apt to promise great matters, if they may but be delivered. See Psal. 78.36. Pliny in an Epistle to one of his friends, that desired rules from him how to order his life aright; I will, saith he, give you one rule, that shall be instead of a thousand. tales esse perseveremus sani, quales nos futuros esse profitemur infirmi. That you be sure to be the same when well, that you vowed to be when you were sick. But this is few men's care. See Jer. 34.10, 11. Sons of Belial break these bonds (as Samson did the green withes) and cast away those cords from them; if they could at least. being worse herein then those Mariners, chap. 1, than Saul, that made great conscience of violating his vow, 1 Sam. 14. then Turks and Papists, who are superstitiously strict this way Jonah knew it to be as bad, if not worse, than perjury, to vow and not to perform, Num. 30.3. and that God is the avenger of all such, Deut. 23.21. He therefore, not merely for fear of punishment, but chief for hatred of that sin saith, I will pay that I have vowed,] The Hebrew word Ashallemah seemeth to imply two things. First, that his vow, till paid, was incomplete, it was an imperfect thing; the better part of it was yet wanting. Next, that till that chare were done, he could not be at peace within himself, he could not be quiet: for vows are debts: and debts, till they be paid, are a burden to an honest mind, and do much disease it. Salvation is of the Lord.] Salus omnimoda, as the Hebrew word (having one letter more than ordinary in it) importeth: Jeshugnathah. all manner of salvation full, and plentiful deliverance, is of the Lord; who is therefore called, the God of salvation, unto whom belong the issues from death, Psal. 68.20. A quo vera salus non aliunde venit. This jonah speaketh, as he doth all else in this holy Canticle, not by reading, or by rote, but out of his own feeling, and good experience: his whole discourse was digged out of his own breast, as it is said of that most excellent 119. Psalm, that it is made up altogether of experiments; and it therefore hath verba non legenda sed vivenda, words not so much to be read, as lived, as One said once of it. Dives thought that if one went from the dead to warn his wicked brethren, they would never be able to resist such powerful Rhetoric. Behold, here is jonah raised from the dead, as it were, and warning people to arise, and stand up from dead courses and companies, that Christ may give them light: why do they not then get up and be doing at it, that the Lord may be with them? Shall not the men of Nineveh rise up in judgement with this evil generation, and condemn them, because they repent at the preaching of Ionas: Mat. 12.41. but these do not, though they have many Jonas', that both preach and practise, non verbis solum praedicantes sed & exemplis, as Eusebius saith Origen did, that live sermons and not teach them only? Verse 10. Dci dicere est facere. Aug. And the Lord spoke unto the fish, [He spoke the word and it was done: He is the great Centurion of the world, that saith to his creature, Do this, and he doth it. Yea, he is the great, great Induperator, to whom every thing saith. jussa sequi tam velle mihi quàm posse necesse esse. Lucan. I am wholly at thy beck, and check. Jonah spoke to God, and God to the fish. It may be said of faithful prayer, that it can do whatsoever God himself can do: sigh he is pleased to yield himself overcome by the prayers of his people, and to say unto them cordially, as Zedekiah did to his Courtiers colloguingly. The king is not he that can deny you any thing. Prayer is of that power, that it can open the doors of Leviathan, as we see here, (which yet is reckoned as a thing not feisible, job 41.14.) yea of the all-devouring grave, Heb. 11.35. If the Lord, pricked on by the prayers of his people, set in hand to save them, and shall say to the North, Give up; and to the South, Keep not back, bring my sons from fare, and my daughters from the ends of the earth, Esay 43.6. they shall come amain, and none shall be able to hinder them: Come therefore (with those good souls in Hosea, who had smarted for their folly, as well as jonah) and let us return unto the Lord: for he hath torn, Hos. 6.1, 2. and he will heal us: he hath smitten, and he will bind us up. After two days will he revive us: in the third day he will raise us up, and we shall live in his sight. A time we must have to be in the fire, in the fishes belly, as in God's Nurturing-house; but he will take care that we be not there overlong: what's two or three days to eternity? Hold out faith and patience: Yet a very little, little while, Heb. 10. and he that shall come, will come, and will not tarry. and it vomited up jonah upon the dry land.] And here Death was defeated and wiped: it was much more so, when it had swallowed up Christ; Quantum in devoratione mors laetata est, tantum luxit in vomitu; Hieron. and little dreamt that itself should have been thereby swallowed up in victory. But than was fulfilled that of the Prophet, O death, I will be thy death. And as there so here in a proportion, and as a type, omnia jam inversa, saith Mercer, all things are turned t'other way. Before the fish was an instrument of death; now, of life, and serves Jonah for a ship to bring him to dry land. This fish useth not to come near the shore, but to sport in the great waters: howbeit now he must, by special command, vomit up jonah upon the dry land. Why then should it be thought a thing incredible with any, that God should raise the dead? The Sea shall surely give up the dead that were in it: and death and hell deliver up the dead that were in them: Acts 26. S. Sen. Nat. quaest. l. 3. c. 26, 27, 28, 29, 30. and they shall be judged every man according to his works, Rev. 20.13. This, some of the Heathens believed: as Zoroastres, Theopompus, and Plato. And the stoics opinion was, that the world should one day be dissolved by fire or water: and all things brought to a better state, or to the first golden age again. But we have a more sure word of Prophecy: and this that is here recorded may serve as an image and type of our preservation in the grave, and our resurrection from the dead, by one and the same Almighty power of God. CHAP. III. Verse 1. AND the word of the Lord came unto jonah the second time.] jonah is a sinner, but not a castaway. God lays him not by as a broken vessel, treads him not to the dunghill, as unsavoury salt: but receives him upon his return by repentance, and restores him to his former employment, gives him yet a name, and a nail in his house; yea sends him a second time on his message to Nineveh; and counting him faithful puts him again into the ministry, who was before a runagate, a rebel, etc. But he obtained mercy, etc. 1 Tim. 1.13. as did likewise the Apostles, after that they had basely deserted our Saviour at his passion; and Peter after he had denied him. See joh. 20.22, 23. and 21.15, 16, 17. Quem poenite; peccasse, poenè est innocens. Sen Agam. The penitent are as good as innocent. Return ye back-sliding children (saith the Father of mercies) and I will heal your back-slidings, jer. 3.22. The Shulamite returning, is as lovely in Christ's eye as before: and all is as well as ever betwixt them, Cant. 6.4. There is a natural Novatianisme in the timorous conscience of convinced sinners, to doubt and question pardon for sins of Apostasy and falling after repentance: But had they known the gift of God, and who it is that saith to them. Be of good cheer, thy sins are forgiven thee, they would have conceived strong consolation. Verse 2. Arise go unto Nineveh,] Begin again, and take better heed: as the Nazarite was to do, that had defiled the head of his consecration, Numb. 6.9, 12. unto Niniveh that great city] See the Note on Chap. 1.2. There was no city since, by the estimation of Diodorus, had the like compass of ground or starelinesse of walls; the height thereof being an hundred foot, the breadth able to receive three carts a-row, adorned with fifteen hundred turrets. Some think (as Annius & Berosus) that those three cities spoken of, Gen. 10. Rehoboth, Calah and Resen were all included in Niniveh, and they conceive it thus: that when Nimrod had built Babylon, Ninus, disdaining his government, went into the fields of Ashur, and there erected a city after his own name. Raphael Volaterranus saith, it was eight years in building, ten thousand men working at it. Quintilian saith, that great Milan, ancient Ravenna, brave Bovonia, noble Naples, and other great cities of Italy are but towers to Rome: but what was Rome to Niniveh? and yet Lipsius hath written a treatise of Rome's greatness, and when the Emperor Constantine came to Rome, and beheld the companies that entertained him, he repeated a saying of Cineas the Epirot, that he had seen so many kings as citizens: but viewing the building of the city, he thought naturam vires omnes in urbem unam effudisse, that nature had showed the utmost of what she could do, in that one great city. See more on vers. 3. and preach unto it the preaching] Heb. Proclaim unto it (or, against it) the proclamation that I say to thee, that I have formerly put into thy mouth, and do now so again, sc: that their wickedness is come up before me, and I am even upon the way toward them to punish it grievously. Flagitium & flagellum sunt sicut acus & filum, Who ever waxed fierce against God and prospered? Job 9.4. This wicked men must be boldly told, Esa. 3.11. however they take it; neither may God's ministers steal away the word, Jer. 22.30. or keep back from the people any part of God's counsel, Act. 20.27. handling the word of God deceitfully, but by manifestation of the truth commend themselves to every man's conscience in the sight of God, 2 Cor. 4.2. as becometh his Ambassadors. Vers. 3. So Jonah arose, and went unto Niniveh] He went not home first, to bid them farewel, as Luk. 9.61. neither went he another way, as once: it was enough of that once, and he had learned obedience by the things that he had suffered. To Niniveh he goes, though a mere and a mean stranger, unknown, unregarded, and with an harsh message; such as he might fear would cost him his life from that fierce and furious people. But Jonah feareth nothing now but disobedience: and seems to say, Luth. Epist. as afterwards Luther did, Inveniar sanè superbus, excors & modò impij, filentij non arguar, Let me be called and counted proud, mad, any thing, every thing that naught is, so that I be not found guilty of sinful silence, and of betraying the trust committed unto me, by a dastardly deserting the cause of God. Jonah was now of another spirit, J●●levit post me. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 8. and fulfilled after God, as Caleb, Num. 14.24. for why? he had now received not a spirit of fear, and of bondage, but of power, and of love, and of a sound mind, 2 Tim. 1.7. his spirit of grace had sanctified to him his afflictions, which else would have been but as hammers to cold iron; as they were to Pharaoh, Ahaz, the railing thief, etc. Aben-Ezra saith that assoon as ever the whale had vomited up Jonah, he got up and took the direct way to Niniveh: that if God should command him thither again he might be ready, and show his forwardness. It is a very good sign, when men are the better for what they suffer: when thereby the iniquity of Jacob is purged, and this is all the fruit the taking away of their sin, Esay 27.9. according to the word of the Lord] His call and command which Jonah had formerly cast behind him, Sed Piscator ictus sapit, There shall be only fear to make you understand the hearing, Esay 28.19. Esay stood off till frighted; but then he offers his service: Here I am, send me, Chap. 6.8. now Niniveh was an exceeding great city] Heb. a great city of God, or to God; which some interpreted dear to God, Deo ch●r● & curae. and such as he would not destroy. Others a city not idolatrous, though otherwise vicious: Others, a city which God himself accounted great, Animo magno ●ihil magnum. and looked upon as such. But if to a great mind nothing is great, as Seneca saith, what can be great to him who is great, Ps. 77.13. greater, Job. 33.12. greatest, Ps. 95.3. greatness itself, Ps. 145.3. and to whom all nations are but as the drop of a bucket, or dust of the balance? behold, he taketh up the Isles as a very little thing, Esay 40.15. Oecolampadius applieth it to the Church of the Gentiles, that city of the living God. They do best that take it, as we read it, for an exceeding great city: like as elsewhere tall mountains and cedars, are called mountains of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. Psal. 36.7. and cedars of God, Psal. 80. etc. and excellent wrestle, are wrestle of God, Gen. 30.8. See Gen. 23.6. So the Greeks and Latins call great things divine: God being the measure of all true greatness: Niniveh as it was a very great city (of fifty miles compass as Herodotus and Diodorus) so Jonah is often told so; that he might come to it well prepared and resolved: sigh he was to have a great task, and an hard tug of it. See Vers. 2. and Chap. 1.2. Of their day's journey] Not such a journey as a traveller could dispatch in no less time; but suh as a Preacher pedetentim obaembulando by leisurely walking, Theodocet. might in three days go thorough: See Vers. 4. This is added to set forth further the greatness of the city. Vers. 4. And jonas began to enter into the city] Having seen God, he now fears no colours, dreads no danger; as neither did Moses, Michaiah, Esay, Chap. 6. Paul, Act. 21. Luther going to Worms, etc. Knowing therefore the terror of the Lord, we persuade men, 2 Cor. 5.18. we forewarn them to flee from the wrath to come, Mat. 3.7. we pull them out of the fire of hell, as firebrands, jude 2.3. a day's journey] One of the three days, Vers. 3. Not all the three in one day, for haste, as Hierome would have it. and he cried and said,] Not fearfully muttering his message, but delivering it with a courage, Boanerges like, able almost to make his hearers hearts fall down, Mr. Full●●. and hairs stand upright, as One saith of Master Perkins. Yet forty days and Niniveh shall be overthrown] The word properly noteth a sudden, inevitable, and perpetual destruction, such as was that of Sodom and her Sisters, Gen 19.25. jer. 20.16. Es. 13.19. Am. 4.11. Now we must not think that jonah said no more than is here set down: that he expressed no condition, such as was that, Rev. 2.5. Except ye repent, or that like a mad man he ran up and down the city (as one did once about Jerusalem, and another lately about London) repeating and thundering out these words only, inconditis & ineptis clamoribus, Am. 3.7. with harsh and hoarse outcries. God therefore threatneth that he may not punish, and all his threats are conditional, jer. 18.8. if they repent, he will also. This, if jonah expressed not, yet the Ninivites understood; for else they would never have repent but despaired (as judas with his poenitentia Iscariotica) and defied jonah as an evil messenger sent against them. They might well enough think that if God had not meant them mercy, he would never have forewarned them, never have given them forty day's respite: the Septuagint cannot be refused for rendering it three days (though some have attempted it) It is probable that jonah omitted nothing that pertained to the preaching of repentance, though here we have it set down in some only. The Hebrews tell us, that the Mariners also went to Niniveh; and telling what had befallen jonah at sea, confirmed his doctrine, and sentence against the Ninivites, who thereupon repent. But these, as they affirm without reason, so they may be dismissed without refutation. Vers. 5. So the people of Niniveh believed God] See the mighty power of God's holy word. The weapons of our warfare are not carnal, but mighty, through God, to the pulling down of strong holds, 2 Cor. 10.4. to the laying flat those walls of jericho, making the devil fall as lightning from the heaven of men's hearts, Luk. 10.18. These Ninivites though rich, great, peaceable, prosperous, profane above measure, (as great cities use to be) etc. yet, at the preaching of jonah they believed God, and repent of their evil ways: whether truly and seriously I have not to say. There is an historical faith, an assent to the truth of what God speaketh, and trembling thereat, Jam. 2.19. there is also a natural and moral repentance wrought by natural conscience: such as was that of Pharaohs, Saul, Ahab, Alexander the Great; when, having killed Clitus, he was troubled in conscience, and sent to all kind of Philosophers (as it were to so many Ministers) to know what he might do, to appease his conscience, and satisfy for his sin. There are very good Authors that hold this conversion of the Ninivites to have been sound and serious (and for this they allege that of our Saviour, Mat. 12.41.) flowing from a lively faith in God, which is the root of all the rest of the graces, the very womb wherein they are received; the fountain also and foundation of all good works, as the Apostle Peter hinteth when he saith, 2 Pet. 1.5. add to your faith virtue, which is nothing else but faith exercised. and proclaimed a fast, and put on sackcloth] These were the fruits of their faith, and, though but bodily exercise● and external performances, yet they might serve both to evidence, Jejunium & saccus armae poenit entiae. Hieron. and to increase their inward humiliation. True it is, that hypocrites and heathens may do all this and more, as Ahab, those Psa. 78.34, 36. and Isa. 58.3. The Romans in a straight ad Deos populum & vota convertunt, commanded the whole people with their wives and little ones to pray and pacify the gods, to fill all the temples, Liv. l. 3. and the women to sweep and rub the pavements thereof with the hairs of their heads etc. from the greatest etc.] See the Note on joel. 2.16. Verse 6. For word came unto the k●ng of Nineveh] I can hardly believe that this was Sardanapalus (as some will carry it) but some other better Prince, that (Vespasian-like) was patientissimus veri, Quintilian. one that had those about him that would tell him the truth of things, and he was content to hear it, and submit to it. Like enough it is, that this was but harsh news to him at first hearing: but when he had well considered it, and taken advise upon it, he set upon a reformation. Our Chroniclers tell us of a poor Hermit that came to Richard the first Anno 1195. and, preaching to him the words of eternal life, bade him be mindful of the subversion of Sodom, and to abstain from things unlawful. Otherwise, said He, the deserved vengeance of God will come upon thee. The Hermit being gone, the king at first seemed to sl●ght his words. But afterwards falling sick, he more seriously bethought himself: and waxing sound in soul as well as body, he grew more devout and charitable to the poor, Hovedon 428. Speed 542. rising early and not departing from the church till divine service were finished etc. If the king of Nineveh had ever heard of Jonah his being in the wh●les belly, it might well be some inducement to him to believe his preaching, it might do him no less good than john Friths book called A preparation to the cross, brought in a fish's-belly to the University of Cambridge a little before the Commencement, did to some good people here, that had hearts to make use of it. One grave Divine gave this Note upon it in a sermon before the Parliament, Mr. Jeremy Dike above twenty years since, That such a book, should be brought in such a manner, and to such a place, and at such a time, when by reason of people's confluence out of all parts notice might be given to all places of the land, in mine apprehension it can be construed for no less than a divine warning, and to have this voice with it, England prepare for the cross. he arose from his throne] Laid aside his state, as the great Turk also doth, at this day, when he entereth into his temple to pray. Jer. 13.18 Say unto the King and to the Queen Humble yourselves, sit down: for your principalities shall come down, even to the crown of your glory. This great king could not but know himself to be a great sinner: and that his sins had done much hurt. 1. by Imputation: for plectuntur Achivi, Horat. the people oft pay for their Rulers follies, as in David's days, 2 Sam. 24. 2. by Imitation: for Magnates are Magnetes, they draw many by their example: and as bad humours flow from the head to the body; so do bad Rulers corrupt the rest. This conscious, and (as some think) conscicucious King therefore riseth up from his throne, Jud. 3.20. Zarnou. (as Eglon that unwieldy king of Moab had once done to hear God's message by Ehud) & qui paulò antè sedebat superbus in folio, nunc jacet humilis in solo, he lieth low, and putteth his mouth in the dust Lam. 3.29. laying aside all cogitation and pride of his kingly majesty: together with all soft and sumptuous raiment (that nest of pride, as One calleth it.) he laid his robe from him] Paludamentum suum, saith Tremelius; but that's a cloak which the Roman Emperors used to put on when they went forth to battle, and therefore not so proper here (as Piscator thinks) sigh there was no visible enemy, which makes the Ninevites repentance the more remarkable. Mercer rendereth it Chlamydem suam, his imperial cloak; the Chaldee his precious garments. The word signifieth his sumptuous and gorgeous attire, his cloak of State, no less costly (perhaps) then that of Alcishenes the Sybarite, sold to the Carthagians by Dionysius for 120. Athen●us. talents: or that of Demetrius of Macedon, which none of his successors would wear propter invidiosam impendij magnificentiam for the exceeding great costliness thereof. This robe or purple and other ornaments the King of Nineveh laid aside, as was fit, in this day of restraint, as a fastday is fitly called. So the children of Israel stripped themselves of their ornaments by the mount Horeb, where they had made a golden calf Exod. 33.6. For the Lord had said to Moses, Say unto the children of Israel, ye are a stiffnecked people: I will come up into the midst of thee, and consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee. ver. 5. that I may determine how to dispose of thee: and this is spoken after the manner of men, who judge by the outward actions as Gen. 18.21. and 22, 12. for otherwise, God knoweth all his works from the beginning of the world Act. 15.18. But he speaketh this here as if he would hereby judge of their repentance, whether it were true or false. The Prophet Esay objects it to those of his time for a foul fault, Behold in the day of your fast, ye find your pleasure chap. 58.3. and covered him with sackcloth] And so, as chrysostom hath it, quod non poterat diadema, id saccus obtinuit: sicut ferrum potest quod aurum non potest. Sackcloth could prevail more than silk: as iron can do what gold cannot. and sat in ashes] In cinere Illo, so Vatablus rendereth it: in that ashes wherein he used to sit, when he most mourned. Our sorrow for sin should be the deepest of all sorrows Zech. 12.11, 12, 13. See the Note there. Verse 7. And he caused it to be proclaimed] by sound of trumpet as joel 2.12. or otherwise as 2 Chron. 20.3, 4, 18, 19, 20. and 22, 6, 7. at which times he that obeyeth not, is culpable before God and man Leu. 23.29. by the decree of the King and his Nobles] who all unanimously consenting to so good a work, iis quibus praeerant, praeibant became a precedent to their inferiors; who looked upon them (no doubt) as their looking-glasses, by which most men dressed themselves. When Crispus the chief Ruler of the Synagogue believed, Tertull. many Corinthians believed also Act. 18.8. The Primitive Christians were wont to pray that their emperor's might have good counsellors. Of a certain Prince in Germany it was said, that Esset alius, si esset apud alios, Bucholc. He would haus been a far better man, had he had better servants and officers about him. let neither man nor beast, herd nor flock taste any thing] The whole action of Fasting hath its name both in Hebrew and Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. from abstinence and forbearance of meats and drinks: à toto if it may be, at lest à tanto & à tali, as Dan. 10.2, 3. and as it might be here, till the forty days were expired; besides, that one or more solemn days of total fasting, wherein neither man nor beast etc. But why is the beast abridged of sustenance? both to testify and increase the people's humiliation by their lowings and bellow. Alexander the great, at the death of his favourite Ephestion, clipped his horses and mules hair, and cut them short, Plutarch. in token of his great grief: he pulled down also the battlements of the walls, that they might seem to mourn with him. So Virgil speaking of the general grief for Caesar's death saith. Non ulli pastos illis egêre diebus Frigida Daphni boves ad flumina, Eclog. 5. nulla nec amnem Libavit quadrupes, nec graminis attigit herbam. Let them not feed, nor drink water] But what they get of themselves without man's care, who is to be wholly intent and taken up in God's service; and so to begin the heavenly life here, the sweetness whereof makes him forbear both meat and thirst. Besides, they took pride in their palfreys, covering them with purple and rich trappings. See Judg. 8.26. they catered for the flesh by fatting cattle and other creatures to please their palate. This they were now forbidden to do by an edict from the king, who interesseth himself in matters of religion; as did also Artexerxes Ezra. 7.26. (for which Ezra seethe cause to bless God) and Nabuchadnezzar Dan. 3.29. which the scripture commendeth, and recordeth as a work of his repentance. Verse 8. But let man and beast be covered with sackcloth] Let all best means be used for the humbling of the heart: without which, what is an humbling day but a religious incongruity (saith One) and a very high provocation: like Zimri's act when all the Congregation were weeping before the door of the Tabernacle? The beasts covered with sackcloth were as an house hanged with blacks, to move men to mourn the more. chrysostom tells us of a custom in his time, (and it is still in use amongst us) that when great men were buried, their horses followed the hearse clothed in black; as seeming to mourn for their masters. The coursest weeds are fittest for fasting-dais: to show that but for shame, we would have none, as having forfeited all: and that we look upon our better apparel, but as finer covers of the foulest shame. and cry mightily unto God] Cry with a courage; Let the beasts roar lustily and rend the clouds as it were with their clamours: want of food will make them do so. And as God can so speak, as that the bruit beasts shall understand him, joel. 2.11. Am. 5.8. and 9.4. john. 2. ult. so can they, after a sort, so speak or moan, Gnorebh. that he can understand them joel. 1.20. Hos. 2.21. Ps. 147.9. he heareth the young ravens that cry unto him, though but with a hoarse and harsh note: whence also they have their name in Hebrew. Much more will He hear men that cry unto him, if they cry mightily with intention of spirit, and extension or rather contention of speech: if they set up their note, as the noise of many water's Rev. 19.6. if they thunder and threaten heaven, as Nazianzen saith his sister Gorgonia did: Preces fundi. mus, coelum tundimus, misericordiam extorquemus. Tert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jam. 5.16. if they bounce hard at heaven gates, and resolve to wring mercy from God by an holy violence, as Tertullian saith the good people of his time did. The effectual fervent prayer of a righteous man availeth much: but than it must be the working, stirring, labourfull prayer, as the word signifieth; that strives and struggles, and strains every vein in the heart (as Elias seemed to do by that posture in prayer of putting his head betwixt his legs 1 King. 18.42.) that sets a-work all the faculties of the soul, and all the graces of the spirit: that stirs up dust as Jacob did: maketh a man sweat, as our Saviour; who being in an agony prayed the more earnestly Luk. 22.44. not without strong crying and tears, and was heard in that he feared Heb. 5.7. For such a prayer when a man cries to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mightily or with all his strength, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it availeth much, it can do any thing; as Paul using the same words saith, I can do all things through Christ who strengtheneth me Philip. 4.13. Yea let them turn every one from his evil way etc.] For else Prayer profits not, Humiliation is to no purpose without Reformation; Repentance for sin, without repentance from sin: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. there must be fruits meet for repentance, answerable to amendment of life, tantamount as repentance, and that weigh just as much as it: for, Optima & aptissima poenitentia est nova vita, saith Luther, the best and truest repentance is a new life: and if god's people will humble themselves, and pray and seek his face, and withal turn from their evil ways, than he will do much for them 2 Chron. 7.14. and from the violence that is in their hands] Heb. In the hollow of their hands, where it lay hid as it were, but not from God, who here bids them turn from their wrong-dealing and rapacity. This was their special sin, (ut in magnis imperijs & emporiis magnae sunt rapinae) therefore are they charged to relinquish it. It is a speech, saith Mercer, like to that of our Saviour, Go tell my Disciples and Peter etc. Tell them all, but be sure you tell Peter. So here: turn from all your evil ways: but especially from the violence that is in your hands. See Es. 59.6. Ezech. 23.27. Psal. 7.4. The Hebrews understand this text of restitution to be made of evill-gotten goods, or wrongfully detained from the right owners. This say they, must be done: or the party can be no more renewed by repentance, than a man could be legally purified by the washing of water, when he continued to hold in his hand an unclean thing. That of Austin is well known, The sin is not remitted, till that which hath been illgotten from another be restored. And that of Father Latimer, Non remittitur peccatum nisi restituatur ablatum. Aug. Restore, or else you will cough in hell, and the Devils will laugh at you. Gravel in the kidneys will not grate so upon you, as a little guiltiness in this kind will do upon your consciences. The same Latimer tells us in a sermon of his afore K. Edw: 6. that the first day that he preached about Restitution, there came one and gave him twenty pounds to restore: the next time another, and brought him in thirty pounds: another time another gave him two hundred pounds ten shillings. The Law for restitution see Num. 5.6, 7. the party must not only confess but restore, or he is not a true convert. And this will well appear when death comes to draw the curtain, and look in upon a man. Hence our Henry the 7. in his last will and testament, after the disposition of his soul and body, Speed 995. Turk. hist. fol. 767. he willed restitution should be made of all such moneys as had unjustly been levied by his officers. And the like we read of Selimus the grand Signior in the Turkish history. Verse 9 Who can tell if God will turn and repent] This is the speech of one that doubteth, and yet despaireth not: like that of David praying for his sick child, Who can tell whether God will be gracious to me that the child may live 2 Sam. 12.22. We are staggering, saith Saint Paul, but not wholly sticking 2 Cor. 4.8. They that go down to the pit (of despair, as well as of the grave Es. 38.18.) cannot hope for thy truth: but are hurried headlong into hell, as the Gergesites swine were into the sea. The Prophet Jonah was peremptory, that by such a day Niniveh should be destroyed: These men therefore had good reason to doubt, if not of the pardon of their sins, yet of the saving of their city. All their hope is, that this that Jonah denounced was not God's absolute decree, but only his threatening, and that conditional too; viz. except they repent. This if they could do, and hearty, they knew not but that mercy might be yet had. Keep hope in heart, or the work will go on heavily Psal. 43. ult. Hope is the daughter of Faith: but such as is a staff to her aged mother. See the Note on joel. 2.14. Of God repenting I have spoken elsewhere. Verse 10. And God saw their works] i. e. He noted and noticed them to others. Or, he saw them, that is, he approved of them. Videre Dei, est approbare. Let God but see Repentance (as a rainbow) appearing in our hearts and lives, and he will never drown us in destruction. But unless God sees turning, he sees no work in a fast, saith One upon this very Text. God may say to impenitent fasters, saith Another, as Isaac did to his father, Behold the fire and wood, but where is the lamb? Or as Jacob did concerning Joseph, Here's the coat, but where's the child? Get thee behind, said Jehu to the messengers, what hast thou to do with peace? Confessions and humiliations are our messengers: but if the heart be not broken, if the life be not amended, what peace? The Talmudists note here, that God is not said to have seen their sackcloth and ashes, but their repentance and works, those fruits of their faith; truth in the inward parts, which God eyeth with singular delight jer. 5.3. as the work of his own spirit Eph. 8.9. August. Certum est nos facere quod facimus; sed ille facit ut facimus, and he is pleased to call his grace in us, our works, for our encouragement in well-doing: and freely to crown it in us, without any merit on our part. That they turned from their evil way] To which they were by nature and ill custom so wedded and wedged, that they could never have been loosened, but by an extraordinary touch from the hand of heaven. The conversion of a sinner from the evil of his way is Gods own handiwork Jer. 31.18. 2 Tim. 2.25. Ezech. 6.9. Plato went three times into Sicily to convert Dionysius the tyrant, and could do no good on him. Polemo, of a drunkard, by hearing Xenocrates, is said to have become a Philosopher: But what saith Ambrose to him? De Elia & jciun. cap. 12. Si resipuit à vino etc. If he repent of his drunkenness, yet he continued an Infidel; he was still temulentus sacrilegio drunk with superstition: He recovered of one disease, and died of another, as Benhadad did: he gave but the half turn, Psal. 9.17. and therefore turned at length, and nevertheless into hell. We conceive better of these Ninivites: though foam are of opinion, that their repentance was but feigned and forced, as was that of Pharaoh and Ahab, as appears (say they) by the sequent history, by their dealing against the Jews, and by Nahum. and God repent] This was mutatio Rei non Dei, as is above noted. CHAP. FOUR Verse 1. But it displeased Jonah exceedingly] Mirablilis homo profectò fuit Ionas, saith Winckleman here, as strange a man was Ionas of an honest man, as you shall lightly hear of. Well might David caution Psa. 37.8. Cease from anger and forsake wrath: fret not thyself in any wise to do evil. A fretful man is easily drawn to evil. David was (once at least) displeased at God's dealing: which was no whit for his credit, or comfort 2 Sam. 6.8. Discontented he was, not at God's lenity, as Jonah, but at God's severity, against Vzziah: and that all the people's joy should be dashed and damped with such a sad and sudden disaster. How much better minded was he when dumb, not once opening his mouth, because God did it, Psal. 39.9? The Greeks give this Rule, Either say nothing, or say that which is better than nothing. O that you would altogether hold your peace, and it should be your wisdom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. said Job to his friends, job 13.5. Silence sometimes comes to be a virtue; and never more than when a man is causelessly displeased. Prima semper irarum tela maledicta sunt, saith Sallust. Angry people are apt to let fly, to mutter, and mutiny against God and man; as here. Reason should say to choler, that which the Nurse saith to the child. Weep not, and you shall have it. Plut. But either it doth not: or if it do, yet the ear (which tasteth words, as the mouth doth meat) is oft so filled with gall (some creatures have fel. in aure) that nothing can relish with it. See Exod. 6.9. If Moses his anger was pure, free from guile, and gall, Exod. 32.19. yet Ionah's was not so. It is surely very difficult to kindle and keep quick this fire, without all smoke of sin. Be angry, and sinne not, is, saith One, the easiest charge, under the hardest condition that can be. Men, for most part, know not what they do in their anger; this raiseth such a smoke. Put fire to wet straw and filthy stuff, and it will smoke and smutch you quickly; yea scorch you and scald you, when once it breaks out. Levit. 13.5. we read of a leprosy breaking out of a burning: seldom do passions burn but there is a leprosy breaking out of that burning. It blistereth out at the lips: hence the Hebrews have but one and the same word for Anger and foaming at the mouth, Esth. 1.18. Zach. 1.7. Ketseph. Spuma. Hos. 10.7. They have also a Proverb, that a man's disposition is much discovered, Bechos, bechis, becagnab; by his cup, by his purse, and by his passion: at which time, and in which cases. A fool uttereth all his mind, Prov. 29.11. (all his wrath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fool, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suddenly, rashly, is from the same root. De sera unmin: vindict. say the Seventy) and that suddenly, rashly, as the Hebrew intimateth: but a wise man keepeth it in till afterwards, Prov. 29.11. Ahashuerosh when he felt himself enraged against Haman, walked into his garden, Esth. 7.7. And Platarch tells of one Archytas, that, displeased with his servants for their sloth, he fling from them, saying, Valete quoniam vobis irascor, I will leave you; for that I am angry with you. The very first insurrections of inordinate Passions are to be crushed, the first smoke of them to be smothered, which else will fume up into the head, and gather into so thick a cloud, as we shall lose the sight of ourselves, and what is best to be done: Cease therefore from rash anger and stint strife betime. The beginning of it, saith Solomon, is as when one letteth out water: therefore leave off contention before it be meddled with, Prov. 17.14. Storms rise out of little gusts: and the highest winds are, at first, but a small vapour. Had Jonah stopped, or stepped back, when he felt himself first stirred, he had not so shamefully over-shot himself, nor heaped up so many sins, as he did in the following intercourse with Almighty God. He was naturally hot, and hasty: and so were those two brethren the sons of thunder; they had quick and hot spirits, Luke 9.55. Now, where there is much untowardness of nature, there Grace is the more easily overborne: sour wines need much sweetening. God's best children, though engrafted into the true vine, yet carry they about them a relish of the old stock still. It is thought by very good Divines, that jonah feeling his own weakness in giving place to anger, thought to strive against it, and so addressed himself to prayer, verse 2. but transported by his passions of grief and rash anger, while by prayer he thought to have overcome them, they overcame him, and his prayer too: so true is that of the Apostle; The wrath of man worketh not the righteousness of God, Jam. 1.20. Verse 2. And he prayed unto the Lord,] i. e. He thought to have done so; but by the deceitfulness of his own heart, he quarrelled with God; and instead of wrestling with him, as Jacob, he wrangled with him. The words seem to be rather a brawl then a prayer; which should ever proceed from a sedate and settled spirit, and hold conformity with the will of God. Can Jonah be in case to pray, when he had neither right conceptions of God, nor bowels of mercy to men: but that millions of people must perish rather than he be held a false Prophet? Say there were something in it of peace for God's glory, which he thought would suffer; as if God were either mutable, or impotent. Say that there were in this outburst, something of affection to God's people, who had then no greater enemy to fear, than these Ninevites; whom therefore Jonah would have had destroyed according to his prediction: yet cannot he be excused for falling so foul upon God, and upbraiding Him with that which is his greatest glory, Exod. 33.28, 19 with Exod. 34.6, 7. The truth is, nothing makes a man eccentrick in his motions, so much as headstrong passions, and private respects. He that brings these into God's presence, shall do him but little good service. The soul is then only well carried, when neither so becalmed that it moves not when it should, nor yet tossed with tempests to move disorderly, as did Jonah here, and Job, in that peevish prayer of his, chap. 6.8, 9 See also Jer. 20.7, 8. I pray thee, O Lord, was not this my saying, etc.] that is, my thought: for whether he worded it thus with God till now, it appeareth not: but God heareth the language of men's hearts: and their silence to him is a speaking evidence. when I was yet in my country.] And had Jonah so soon forgotten what God had done for him, since he came thence? Oh what a grave is oblivion! and what a strange passage is that (and yet how common?) Then believed they his words, they sang his praise. They soon forgot his works, they waited not for his counsel, Psal. 106.12, 13. Jonah did not surely wait for God's counsel, but anteverted it. Idcirco anteverti, saith he in the next words, (Therefore I fled before) and thought he had said well, spoke very good reason. It is the property of lust and passion, so to blear the understanding of a man, that he shall think he hath reason to be mad, and that there is great sense in sinning. Dogs in a chafe bark at their own masters: so do people in their passions let fly at their best friends. They set their mouth against the heavens, and their tongue walketh thorough the earth, Psal. 73.9. jonah in his heat here, justifieth his former flight, which he had so sorely smarted for, Et quasi quidam Aristarchus, he taketh upon him to censure God for his superabundant goodness, which is above all praise. For I knew that thou art a gracious God, and merciful, etc.] This He knew to be God's name, Exod. 34.6, 7. but withal he should have remembered, what was the last letter in that Name; viz. that he will by no means clear the guilty. See Nahum 1.2, 3. The same fire hath burning heat and cheerful light. Gracious is the Lord, but yet righteous, saith David, Psal. 116.5. his mercy goes ever bounded by his truth. This Jonah should have considered; and therefore trembled thus to have upbraided God with that mercy by which himself subsisted: and but for which he had been long since in hell, for his tergiversation and peevishness. But mercy rejoiceth against judgement, and runneth as a spring, without ceasing. Jam. 2. It is not like those pools about Jerusalem that might be dried up with the tramplings of horse and horsemen. The grace of God was exceeding abundant, 1 Tim. 1.14. It hath abounded to flowing-over, as the Sea doth above the hugest rocks. See this in the present instance. Jonah addeth sin to sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and doth enough to undo himself for ever: so that a man would wonder how God could forbear killing him, as he had like to have done Moses, when he met him in the Inn. But He is God, and not man: he contents himself to admonish Jonah of his fault, as a friend and familiar, velut cum eo colludens, jesting with him, as it were, and by an outward sign, showing him how grievously he had offended. Mercer. Concerning these Attributes of God here recited, see the Note on Joel 2.13. and say with Austin, Laudent alij pietatem: Dei ego misericordium. Let no spider suck poison out of this sweetest flower: nor out of a blind zeal make ill use of it, as Jonah doth, for a cloak of his rebellion: lest abused mercy turn into fury. Verse 3. therefore now, O Lord, take I beseech thee my life from me,] A pitiful peevish prayer, such as was that of Job, and that of Jeremy above noted: to which may be added Sarah's hasty wish for God to arbitrate betwixt her and her husband: Moses his quibbling with God, till at length he was angry, Exod. 4.10, 14. Eliah's desire to die out of discontent, etc. What a deal of filth, and of flesh, clogs and cleaves to our best performances? Hence David so prays for his prayers, and Nehemiah for pardon of his reformations. Anger is ever an evil counsellor; but when it creeps into our preys, it corrupts them worse than vinegar doth the vessel wherein it standeth. Submit yourselves therefore to God (as jonah should have done) resist this devil (of pride and passion) and he will flee from you: Jam. 4.7. as by giving place to impatiency ye give place to the Devil, Eph. 4.26. who else (by his vile injections, or at least by his vain impertinencies) will so flieblow and mar our duties that we may well wonder, they are not cast back as dirt into our faces. Sure it is that if the holy Ghost had not his hand in our prayers, there would not be the least goodness in them: no not uprightness and truth, without which Christ would never present them, or the Father accept them. for it is better for me to die then to live] sc. in that disgrace that I shall now undergo of being a false prophet, not henceforth to be believed. Lo, this was it that troubled the man so much, as it did likewise Moses, Exod. 4.1. They will not believe me; for they will say, The Lord hath not appeared unto thee. But God should have been trusted by them for that, and his call obeyed howsoever, without consults or disputes; careless of their own credit, so that God might be exalted. True it is, that a man had better die with honour, then live in disgrace, truly so called. It were better for me to die, 1 Cor. 9.15. saith holy Paul, then that any man should make my glorying void. Provident we must be (but not overtender) to preserve our reputation: learning of the unjust steward by lawful (though he did by unlawful) means to do it: for our Saviour noted this defect in the children of light, that herein they were not oft so wise as they should be, Luke 16.8. But jonah was too heady and hasty in this wish of his death; because his credit, as he thought, was cracked, and he should be looked upon as a liar. But was the Euge of a good conscience nothing to him? was God's approbation of no value, nor the good esteem of his faithful people? It was enough for Demetrius, that he had a good report of the truth 3 john. 12. what ever the world held or said of him. What is the honour of the world but a puff of stinking breath? and why should any Jonah be so ambitious of it, as that without it he cannot find in his heart to live. Life is better than honour. Joseph is yet alive, saith Jacob. To have heard that Joseph lived a servant would have joyed him, D. Hall. Cont. more than to hear that he died honourably. The greater blessing obscureth the less. He is not worthy of honour, that is not thankful for life. St. Paul's desire to be dissolved that he might be with Christ, which is far far the better Phil. 1.3. was much different from this of Jonah Vers. 4. Dost thou do well to be angry?] Or what? art thou very angry? Nunquid rectè? Summon the sobriety of thy senses before thine own judgement: and see whether there be a cause. Is it not lawful for me to do what I will with mine own? Mat. 20.15. Is thine eye evil because I am good? Shall I not show mercy on whom I will show mercy? Or enviest thou these poor Ninivites their preservation, for my sake? Cannot I provide for mine own glory, and for thine authority by other means and ways than thou imaginest? Have patience Jonah, and rest better satisfied with my dispensation. Be swift to bear, slow to speak, slow to wrath. For, I wots well, the wrath of man worketh not the righteousness of God. Jam. 1.19, 20. This thou wilt see and say as much, when come to thyself, for now thou art quite off; and being transported as thou art, Nil audire voles, Hora●. nil discere, quod levet aegrum. Hierome seeks to excuse Jonah's anger: but God here condemneth it, as not well: and jonah himself, partly by not answering again, and partly by recording the story, seems to say of himself as Father Latimer doth in another case; I have used in mine earnest matters to say, Serm. 3. Sund. in Advent. Yea, by Saint Mary, which indeed is not well. Anger is not altogether unlawful, so it be well carried; It is, saith one, a tender virtue: and as it is not evil to marry, but good to be wary, so here. Let a man ask himself this question, Do I will to be thus angry? and is mine indignation rightly regulated for principle, object, measure, end? If it be not, the spirit of God will be grieved in the good soul, and sensibly stir, Eph. 4.30, 31. yea, thou shalt hear the correcting voice thereof within thee, saying, Dost thou well to be thus angry? Should not all bitterness and wrath, and anger, and clamour, and evil-speaking be put away, with all malice? And should ye not be kind one to another, and 〈◊〉 hearted, forgiving one another, even as God for Christ's sake hath forgiven you? Eph. 4.31, 32. Vers. 5. So Jonah went out of the city,] As not yet knowing what God might do, though he found him inclinable to show them mercy upon their repentance. Or he might think haply, that these Ninivites were only sermon-sick, penitent indeed for the present, but it was too good to hold long: these seemingly righteous men would soon fall from their righteousness, and then be destroyed, though for present somewhat favoured of God. Mercer reads the text in the preterpluperfect tense, and makes it an hysteron proteron thus, exierat autem Ionas; but Ionas had gone out of the city, sc. before he had showed himself so hot and hasty against God, and brawled with him as above. Others think, that when he saw which way the squares were like to go, he fling out of the city in a great pelt: and if God had fetched him again with a flewet on the ear (as Queen Elizabeth did the Earl of Essex her favourite, Camb. Elisa●. when being crossed by her of his will ●he uncivilly turned his back as it were in contempt) he had done him no wrong: But God is long-suffering, etc. He considereth whereof we are made, and with what strong corruptions we are beset. He knows that sin hath a strong heart, and will not easily be done to death: that nothing cleaves more pertinaciously, or is more inexpugnable than a strong lust; whether it be worldliness, wantonness, passionateness, pride, ambition, revenge, or the like: these Jebusites will not easily be driven out; these sturdy rebels will hardly be subdued; these stick closest, as a shirt doth to a leprous body; and cannot be done off but with great ado. Now if Jonah be of a choleric constitution, and soon kindled; if this evil of his nature have been confirmed by custom (a second nature) if Satan stir up the coals, and say to him as the people did to Pilate, Do as thou ever hast done: God graciously considereth all this, and beareth with his evil manners. and sat on the east-side of the city] Quite out of the precincts; where he might see their ruin, and not suffer with them. Faux after he had laid his train, and sir it a-work to fire the powder at such an hour, was to have retired himself into George's fields, and there to have beheld the sport. That Jonah was so uncharitable as to wish and wait the overthrow of Niniveh, and not that they would rather return and live, admits of no excuse. But that expecting its overthrow (according to that God had threatened by him) he secured himself by separating from those sinners against their own souls, was well and wisely done of him. See Esa. 48.20. and 52.11. 2 Cor. 6.17. Rev. 16.4. Lot did so from Sodom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the people from Core and his complices, John and his disciples from Cerinthus the heretic: he sprung out of the Bath from that blasphemer, lest he should be punished with him: so the Church of jerusalem packed away to Pella, etc. ●●sob. l. ●. c. ●. and there made him a booth] A sorry something, wherein to repose himself, till the indignation were overpast. Ministers as good soldiers of Jesus Christ must suffer hardship, be content to dwell in tents, or to lie in huts, till they come to the heavenly palace, where they shall have a better building, 2 Cor. 5.1. yea, a throne in that city of pearl, whose master builder is God, Heb. 11.13. Turk his●. fol. 3. 1●. Mean while let them not seek great things for themselves: but as the Turks never build sumptuously for their own private uses, but content themselves with simple cottages how mean soever, good enough say they, for the short time of our pilgrimage here: so much more should Christians, & especially Ministers; whose reward (how little soever upon earth) is great in heaven. Let them live upon reversions: and though their dwelling be but mean, a booth or little better, yet they shall have stately mansions above: Ma●. 5.12. and in the mean time, if they can but say as that Heathen did, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God dwells here with me, this house of mine is a little Church, a tabernacle for the God of jacob; oh how happy are they in that behalf, even above the great Turk with his Seraglio, (which is two miles in compass) yea, with his whole Empire, Turk. hist. which (saith Luther) is but a crust cast by the great housekeeper of the world to his dogs. and sat under it in the shadow] Having food and reyment saith the Apostle, let us therewith be content. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Where the word rendered raiment signifieth any covering over head, if it be but an haircloth. Some say it signifies domicilium an house: others say that houses are not named, for that they were not any where to fix: Estius. Hamax●●● but to be ready to run from place to place, and to leave house and all behind them: or as soldiers burn their huts when the siege is ended, that they may go home to their houses; being discontentedly contented in the mean while: so should we, glad to hover and cover under the shadow of the Almighty by the grace of faith, quae te pullastrum, Christum gallinum facit, which makes Christ the hen, and thee the chicken saith Luther. till he might see what would become of the city] whether God would not ratify his word by raining down hell from heaven upon it, as once he did upon sinful Sodom: or overwhelm it with the river Tigris, as once he did some part of it, saith Diodorus Siculus, Diod. lib. 2. so that twenty furlongs of the town-wall were thrown down by it. And the Prophet Nahum threateneth, that with an overflowing flood God would make an end of the place thereof, chap. 1.8. Verse 6. And the Lord God prepared a gourd] sc. after that his booth was dried up, and the leaves withered, God by his providence, and not without a miracle (because without seed, and so suddenly) furnished jonah with this gourd or ivy-bush, or white vine, or the plant called Palma Christi, or Pentadactylon, because it resembleth a man's hand with five fingers: something it was, but what, is not certainly known. Kimchi thus describeth it: Est herba longis & altis frondibus umbrosa. It is an herb or plant that yields good shade with its long and large leaves. And many years before him, one Rabath son of Hanna said, that it grows by the water's side, is commonly set for shade-sake, before tavern doors: and that oil is made of the seeds of it. and made it to come up over jonah] Not only to refresh him, (who having been so lately in the whales-belly was haply more tender-skinned than before, and not so well able to endure the heat of the Sun) but also to make way to that reproof he afterwards gave him ver. 10. Hoc enim exierno signo, saith Mercer, for by this outward sign, God sporting with him, as it were, clearly convinceth him of his impatiency, & admonisheth him of his duty: & this He thinketh was not done till the forty days wore over. to deliver him from his grief] from his headache, caused by the heat of the Sun; which yet he cursed not as the scorched Atlantes are said to do. Or to exhilarate and refresh his spirits after his self-vexing: for the hasty man never wants woe, and the envious person, because he cannot come at another man's heart, feedeth upon his own. Esa. 5.7. Now though God chide him for his fault, yet as a father he tendereth his infirmity, and taketh care that the spirit fail not before him and the soul that he had made. And it is as if he should say: jonah goeth on frowardly in the way of his heart; I have seen his ways and will heal him: I will lead him also, and restore comforts unto him Esay 57.16, 17, 18 As it is a rule in Physic, still to maintain nature. so jonah was exceeding glad] Heb. rejoiced with great joy, that is, supra modum, he was excessive in all his passions, which speaks him a weak man. Some think he rejoiced the more in the gourd, as conceiving that God thereby voted with him, and for him. This was also Leahs error, when rejoicing in that whereof she should have repent rather, she said Gen. 30.18. God hath given me my hire, because I have given my maiden to my husband, and she hath borne me a fist son. So much mistaken are the best sometimes: and so bladder-like, is man's soul; that filled with earthly vanities though but wind, and gone with a wind, it grows great, and swells in pride and folly: but if pricked with the least pin of piercing grief, it shriveleth to nothing. Verse 7. But God prepared a worm] All occurrences are to be ascribed not to Nature, Fate, or Fortune, but to God: who as he is Great in great things, so is he not little in the least. Maximus in magnis, nec parvus in minimis. He prepared first the gourd, and then the worm, and then the wind. He was the great doer in all. He so attempereth all, that his people shall have their times and their turns of joy and sorrow. These two are tied together, said the Heathen, with chains of Adamant: hence also Ageronia's altar in the temple of Volupia. Flut. See the circle God usually goes in with his, Psal. 30.5, 6, 7. etc. to teach them that all outward comforts are but as grass or flower of the field, which he can soon blast or corrode by some worm of his providing. Moneo te iterumque iterumque monebo, saith Lactantius, I warn thee therefore, & will do it again & again, that thou look not upon those earthly delights as either great or true to those that trust them: De opisicio Da. ad Dem. but as things that are not only deceitful, because doubtful but also deadly, because delicious. There is a worm lies couchant in every gourd to smite it, a teredo to waste it, besides the worm of conscience bred in that froth and filth, for a perpetual torment. and it smote the gourd that it withered] Plants have also their wounds, diseases and death, Lib. 17. cap. 14. saith Pliny. The gourd being gnawed at the root, and rob of its moistness withered. Sic transit gloria mundi. But the righteous shall flourish like a palmtree tree (not like this palm-crist) Psal. 92.12. Now the palmtree though it have many weights at the top, and many snakes or worms at the root, yet it still says, Alciat: Emb. Nec premor nec perimor, I am neither born down, nor dried up: but as Noah's olive drowned, kept its verdure; and as Moses bush fired but not consumed; so fareth it with the righteous, persecuted but not forsaken etc. 2 Cor. 4.8, 9 and at death a crown of life awaits him, Quanta perennis erit, an immarcescible crown, Sr. Thom. Bodlye 's posy. an inheritance undefiled and that withereth not, Pet. 1.4. that suffereth no Marasmus, but is reserved fresh and green for you in heaven; like the palmtree which Pliny saith never loseth his leaf nor fruit: or like that Persian tree, whereof Theophrastus saith, that at the same time it doth bud, blossom and bear fruit. Verse 8. God prepared a vehement East-wind] The winds than blow not where they list, at random I mean, and without rule: but are both raised and laid again by God at his pleasure. He prepared, and sent out of his treasures, Jer. 10.13. this violent East-wind ● Heb: silent: R. Selomoh. so called either because it silenceth all other winds with its vehemency: or because when it blows, men are made silent or deaf with its din, so that their tale cannot be heard. There are that by silent here understand a still, low, gentle East-wind, that cooled not the heat of the aure inflamed by the Sun, but rather added to it, and set it on: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greeks interpret it: and this suits well with that which followeth. and the Sun beat upon the head of Jonah] Vssit & laesit Psal. 121. So the Poet, — seriente cacumina Sole. chrysostom cannot but wonder, that whereas all fire naturally tendeth upwards, the Sun should shoot his beams downwards, and affect these lower bodies with his light and heat. Whereby if he be troublesome to any Jonah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is because God will have it so (for he is a servant, as his name in Hebrew importeth) without whom neither Sun shineth nor rain falleth Mat. 5.45. Mat. 13.6.21. Rev. 7.16. and 16.8.9. 1 Pet. 4.12. and who by afflictions (set forth in Scripture by the heat of the Sun) bringeth back his stragglers Psal. 119.97. that he fainted] Though the head of man bathe a manisold guard upon it, as being overlaid first with hair, skin and flesh, like the threefold covering of the Tabernacle; and then encompassed with a skull of bones like boards of Cedar; and afterwards with divers skins like silken curtains: Obtectue fuit maerore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept. and lastly enclosed with the yellow skin which Solomon calleth the golden ewer Eccle. 12.6. yet Jonah fainted and wished in himself to die] Ita ut ab animo suo peteret mori, he required of his soul to go out of his body, Egredere ô anima mea, as Hilarion said, but in a better sense he called for death, as his due: being, belike, of Seneca's mind, that Nature hath bestowed this benefit on men, that they may bereave themselves of life, whensoever they please: not considering that God is Lord of lise and death, neither may any one lay down his life but when He calleth for it: as a soldier may not leave his station, but at the command of his captain. it is better for me to die then to live] Not so Jonah, unlessed you were in a better mind. You should rather say as Martinus on his sickbed did, Sever. Epist. 3. Bernard. Domine si adhuc populo tuo sum necessarius, Lord if I may yet be serviceable to thee, and useful to thy people, I refuse not life and labour. Or as Mr. Bolton on his deathbed desirous to be dissolved, when he was told by some standers by, Mr. Bagshaw. in the life of Mr. Bolton. that though it was better for him to die then to live, Yet the Church of God would miss him: He thus sweetly replied with David 2 Sam. 15.25, 26. If I shall find faevour in the eyes of the Lord, he will bring me again etc. but, if otherwise, loc here I am, let him do what seemeth good in his eyes. A good man is born for the benefit of many, as Bucers' Physicians said to him: neither may he desire to die out of discontent, Mel. Ad. Non sibis●sed multerum utilitati esse natum. as Jonah did for a trifle, wherein he was crossed; and rather than which to have been deprived of, Niniveh that great city, by his consent, should have been destroyed. That he never after this would return to his own country, but was so sick of the fret that he died of the sullens, as some Hebrews say, I cannot believe. See the Note on ver. 3. Eneid. lib. 1. Ver. 9 Dost thou well to be angry for the gourd?] What? so soon blown up for a thing of nothing? Tantaene animis coelestibusira? — Dijne hunc ardorem mentibus indunt Euriale? Ae●neid. lib. 1. an sua cuique deus fit dira libido? Ibid. lib. 9 Knew not Jonah that to be angry without a cause, was to be in danger of the judgement? Mat. 5.22. that it was a mortal sin, and not venial, as Papists falsely conclude from that text; which sets not forth a different punishment of rash anger, but a divers degree of punishment? that it is the murder of the heart, as our Saviour there shows, and the sountaine of the murder both of the tongue, and of the hand? will he be like the foolish be, who loseth her life to get revenge? See the Note on ver. 4. and he said] Before he said nothing when reproved for his rash anger ver. 4. and that was best. Now he chats against God, laying the reins in the neck of his unruly passions, and running riot. Who can understand his errors? and who can tell how oft a servant of God may fall into a foul sin, if strongly inclined thereto by nature, or violently tempted by satan and his instruments? Of Judah indeed it is expressly noted, that he knew his daughter-in law Tamar again no more Gen. 38.26. But what shall we say to Lot's double incest? to Sampsons' going down again to Gaza judg. 16? to Abraham's twice denying his wife? to johns twice adoring the Angel Rev. 19.10. and 22.8? Let him that standeth, take heed lest he fall: and let God's people see that there be no way of wickedness found in them, that they allow not, wallow not in this guzzle: sigh hereby they lose not their jus haereditarium, but yet their jus aptitudinale, not their title but yet their fitness to God's kingdom: and perhaps, their fullness of reward there 2 john 8. and he said, I do well to be angry, even unto death] A fearful out-burst: resist passion at the first rising up: else who knows whither it may transport us? Passions, saith One, like heavy bodies down steep hills, once in motion move themselves: and know no ground but the bottom. jonah (saith Another upon this text) slights admonition, riseth up in an animosity against it to a desperate degree of anger: such wild beasts are surious passions when we give them the reins. Thus He, Surely as the Lion beateth himself with his own tail: and as sullen birds in a cage beat themselves to death, so could jonah in this rage find in his heart to do: and he shames not to tell God as much. It was therefore no ill wish of him that desired God to deliver him from that naughty man Himself, Domine libera me à malo hemine meipso. from headlong and headstrong passions, which may not only dissweeten a man's life but shorten it. The Emperor Nerva died of a sever contracted by anger. Valentinian by an irruption of blood. Wenceslaus King of Bohemia in a rage against his cup bearer fell presently into a palsy, whereof he died. What disease jonah died of I know not: but this I know, that in his heat he did and said enough here in this text, to have made Almighty God resolve as he did once against those muttering Mutineers in the wilderness, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you: Num. 14.28. Thou shalt surely die Jonah; out of thine own mouth will I judge thee etc. But God chose rather to glorify himself in Jonah's salvation, then in his deserved destruction. Dat igitur poenitentiam, & post à indulgentiam (as that father prayed) He therefore first giveth him repentance, and then pardon, as appeareth partly by his recording of these passages, and so shaming himself, as it were, before all the world: and partly also by his closing up his Prophecy with silence: not striving with God for the last word, as Peter did with Christ, and would needs carry it, till the event of things confuted him, and he was glad to seek a corner to cry in Mat. 26.35. with 75. Verse 10. Then said the Lord] He did not roar upon Jonah, nor run upon him with a drawn sword, even on his neck, upon the thick bosses of his bucklers: but gently said unto him, that he might the more admire his own impotency and God's lenity; job 15.26. both which he studiously describeth all along this Prophecy; a good sign of his sound repentance. Thou hast had pity on the gourd] Here is the end scope and application of the parable; whereby it appeareth that God prepared not the gourd so much for the ease and use of Jonah's body, as for a medicine to his soul, convincing him of the iniquity both of his ways and wishes, by an argument drawn from the less to the greater: and confuting him by a comparison. Thou, a sinful and wretched man, hast had pity Or spared, and art sorry it perished. The gourd a sorry shrub, a mean mushroom, and none of thine neither, but as lent thee: Alas master, said they it was but borrowed. for the which thou hast not laboured] And so canst not be so fast-affected to it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ethic. l. 4. For all men love their own works rather than other men's, as parents and poets, saith Aristotle: proving thereby, that those which have received their riches from their parents are more liberal, than they which have gotten them by their own labour. neither madest it grow] Thou hast neither planted nor watered it, or any way added to it, by thine industry: for that also was no part of thy pains but mine. Not that God laboureth about his creatures; for he doth all his work without tool or toil Esa. 40.28 but this, as many other things in Scripture, are spoken after the manner of men, and so must be taken. which came up in a night] Heb: was the son of a night, not without a miracle? though Pliny speak of the quick and wonderful growth of this shrub. and perished in a night] Citò oriens, citò itidem moriens, quickly come, and as quickly gone; a fit emblem of earth's happiness. Surely man walketh in a vain show; faeneâ quadam foelicitate temporaliter florins: Aug. Ep. 120. they shall soon be cut down like the grass, and whither as the green herb. They are but Hemerobijs: their life is but a day (and such a day too, as no man is sure to have twelve hours to it) as this gourd was but of one day's continuance, a it came up in a night, so it perished the next; citò crevit, citò decrevit, repentè prolatus, repentè sublatus, of very small continuance. Tarnou. Verse 11. And should not I spare Niniveh] I who am all-bowels: I who am a sin-pardoning God Neh. 9.31. none like me for that Mic. 7 18. I, Ego emphaticum. Mercer. who am the Father of mercies, and God of all comfort 2 Cor. 1.4. whose property and practise it is to comfort those that are cast down 2 Cor. 7.6. I, who am so transcendently gracious, that thou hast even hit me in the teeth with it ver. 2. should not I be affected with the destruction of Niniveh? that great city] See Notes on chap. 1.2. and chap. 3.3, 4. yea I will spare it, sigh it is ten thousand times more worth than that gourd of thine so much pitied. wherein are more than sixscore thousand Persons] more than twelve myriads of innocent infants that cannot discern etc. but live a kind of sensitive life, as not yet come to the use of reason, and are therefore matched and mentioned with beasts. And also much cattle (a part of my care) which have had their share, as they could, in the common humiliation; and shall therefore share in the common preservation. And hast thou an heart to repine at this, and not to be set down with so good reason? Jonah is now sad and silenced: and although we hear no further of him, yet methinks I see him (job. like) laying his hand upon his mouth in an humble yeeldance: yea putting his mouth in the dust, and saying Once have I spoken, Job 40.5. but I will not answer: yea twice, but I will proceed no further. Teach me, and I will hold my tongue: for thou hast caused me to understand wherein I have erred. Job. 6.24.25. How forcible are right words etc. A COMMENT OR, EXPOSITION Upon the Prophecy of MICAH. CHAP. I. Verse 1. THe word of the Lord etc.] See the Note on Hos. 1.1. to Micah the Morasthite to distinguish him from Micaiah the son of Imlah, who prophesied in Ahabs days, above an hundred years before this. Micah the Morasthite, so called from the place of his birth or abode which is made famous by him (as Abdera was by Democritus, Hippo by Austin) and not He by it; Ambrose saith hi● name signifieth, Quis iste? who's this? who? (saith that Father in answer) Not one of the common sort, but an elect vessel to carry God's name to his people. Hierome from his title Morasthite interpreted, calleth him Cohaeredem Christi Coheir with Christ, of whom and his kingdom he sweetly Prophecieth: and may therefore be called the Evangelicall Prophet; as was Esay, his contemporary with whom he hath many things common: and this one thing above him, that he nameth Bethlehem Christ's birthplace chap. 5.2. for the which (as well as for his boldness jer. 26.18.) he was famous in the Church Mat. 2.6. joh. 7.42. in the days of jotham, Ahaz. Hezekiah] Ahaz standeth between jotham and Hezekiah, as thistle or thorn between two lilies or roses. Manasseh comes after, and degenerates into his grandfather Ahaz. To his time Micah attained not, much less to Josiahs', as Isidore hath it: for betwixt jotham and josiah were an hundred and twenty years at least. It is probable that Micah Prophesied forty years, if not more: wherein he saw many changes, and met with many molestations: had cause enough to cry out with his Colleague, Who hath believed our report? My leanness, my leanness etc. Yet held he on his course; as being of Latimers' mind, who speaking in one of his sermons of a minister that gave this answer why he left off preaching? viz. because he saw he did no good; this saith Latimer, is a naughty, a very naughty answer. which he saw] sc. with the eyes of his mind, for the use of the Church; whereto this prophecy comes commended, first as the word of the Lord, and secondly, as extraordinarily revealed to this Prophet. concerning Samaria and jerusalem] Samaria seemeth to be first named because most guilty before God. They are yoked together, because there was scrace ever a better (Aholah and Aholibah sisters in sin) and one the much worse for the others neighbourhood. Jerusalem would take it in high scorn (likely) to be matched with Samaria (so much slighted and shunned by her jon. 4.9.) as Papists now do to be set by Protestants, Turks by Christians (the word of a mussulman bears down all other testimony amongst them) But this Prophet is very bold (as it is said of Isay his coaetaneus Rom. 10.20) binds them both up in one bundle, and spareth not to show Judah their transgressions, and the house of Jacob their sins. Verse 2. Hear, all ye people,] He beginneth as Esay, in a lofty and stately stile, pouring himself out in a golden flood of words (as Tully speaketh of Aristotle's Politics) and calling for utmost attention and affection: as knowing that he had to do with men more deaf than sea-monsters, and more dull than the very earth they trod on; which is therefore here commanded to hearken, sigh men (that habitable part of God's earth Pro. 8.31) will not hear and give ear: wherein they are worse than the insensible creatures Psal. 119.91. and let the Lord God be witness against you] Here he turneth his speech to the refractory Jews: speaking to God as a righteous judge and swift witness, Judex, Judex, vindex, against them if they harkened not to his message, nisi pareant, ideoque pereant. the Lord from his holy temple] that is, let him testify from heaven Psal. 11.4, that he is displeased with you, and that I have carefully sought your souls-health. Or, from his temple at jerusalem wherein ye glory, and where ye think ye have him as fast bound to you, as the Tyrians had their idol Apollo, whom they chained and nailed to a post, that he might not forsake them, when Alexander besieged their town, and took it. The Heathens had a trick when they besieged a city, Macrob. lib. 3. cap. 9 Virg. Ae●. 2. to call the Tutelar gods out of it by a certain charm, as believing that it could not otherwise be taken. In a like sense whereunto some have interpreted the following verses here. Verse 3. For behold the Lord cometh out of his place] that is, say they out of judaea and his temple there, leaving it to the Chaldaeans and Assyrians. See Ezech. 3.12. and chapters 9.10, and 11. where God makes divers removes from the Cherubins to the threshold, from thence to the East-gate, from thence to mount Olivet, quite out of the city chap. 11.23 and when God was gone, then followed the fatal calamity, in the ruin of the city. But by Gods coming forth out of his place here, I conceive is meant his descending from heaven to do justice on this hypocritical nation, Esay 26.21, and because hypocritis nihil stupidius hypocrites resting on their external performances and privileges will hardly be persuaded of any evil toward them Mic. 3.11. Is not the Lord, say they amongst us? none evil can come upon us; therefore we have hear an emphatical Ecce, Behold the Lord cometh: he is even upon the way already, and will be here with the first. He will come down as once at Sodom, when their sin was very grievous Gen. 18.20. when they were overcharged with the superfluity of naughtiness; God came from heaven to give their land a vomit; And so he would do here: for Unregenerate Israel was to God as Ethiopia Am. 9.7. as the Rulers of Sodom, and people of Gomorrah Esay 1.10. and tread upon the high-places of the earth] the High and mighty Ones, that having gotten on the top of their hillocks as so many Aunts, think themselves so much the better and safer, repose confidence in their high places and strong-holds, as Nabuchadnezzar did in his Babel, Edom in his cliffs of the rocks, munitions of rocks, Obad. 3. the rich fool in his heaps and hoards Luk. 12. these, with their false confidences, God will tread down in his anger, and trample them in his fury, as the mire of the streets: he will bring down their strength to the earth, and lay their honour in the dust. Isa. 63.3, 6. Verse 4. And the mountains shall be melted under him] This is to the selfsame sense: Though men swell in their own eyes, to the hugeness of so many mountains: and though gotten upon their hill of ice, they think they shall never be moved, Psal. 30.6, 7. yet when God with his devouring fire, and everlasting burn comes in presence, these craggy mountains shall soon dissolve and melt as wax, they shall be as waters, poured down a descent, they shall flow as a land-flood, etc. By which similitudes, and familiar comparisons is notably set forth the irresistible wrath of God for the affrighting of hardhearted sinners, that they may take hold of his strength, and make peace with him, Esay 27.5. The valleys also shall be cleft.] The poorer sort also shall have their share in the common calamity. God will neither spare the high for their might, nor the base for their meanness, but Lords and losels together, shall be as wax before the fire, etc.] Wax is a poor fence against fire, sticks and stubble against a strong torrent: so humane force, against divine judgements. Verse 5. For the transgression of jacob is all this,] Jest they should think, either that these things were threatened in terrorem only, and would never be inflicted: or else that they had not deserved such severity, but that God should pour out his wrath rather upon the Heathen that knew him not, and upon the families that called not on his name. The Prophet here showeth that Jacob was become a just object of God's indignation, by his transgressions or rebellions, and the whole house of Israel by their sins: there was a general defection, and therefore they must expect a general destruction. I or why? the just Lord is in the midst thereof: he will not do iniquity, he will not acquit the guilty: morning by morning doth he bring his judgements to light, he faileth not: but the unjust knoweth no shame, will take no warning, which is a just both presage and desert of his ruin. What is the transgression of jacob?] say they in a chatting way; like these miscreants in Malachy, that so worded it with God, chap. 1. and 3. Is it not Samaria?] saith the Prophet, in answer to that daring demand of theirs. So, what are the high-places of judah?] viz. the superstitions and carnal confidences thereof? Is it not Jerusalem? saith the Prophet. Are not their capital cities become their capital sins? Read we not of the calf of Samaria, Hos. 8.5. and did not her kings set up idols at Dan and Bethel, and Gilgal. and Beersheba? As for Jerusalem, had she not turned the very Temple into an high-place, by resting in her ceremonial services, and sacrifices? Did not some of her best kings wink at the high-places? And Ahaz, that stigmatical Beli●list, shut up God's Temple, and set up strange worships? How then could these frontless fellows ask, What is the transgression, & c? and What are the high-places & c? The Prophet goes not behind the door to tell them, that the best of them were no better than a rabble of rebels against heaven: and their chieftains were most in fault, though they lest liked to hear of it. Samaria is a very Poneropolis, and Jerusalem is little better: they both are even transformed into sin's image: the Prophet here speaks of them, as if they were not only sinful, but sin itself; as Tully saith of one Tubulus a Roman Preter, that he was so desperately wicked, Haraporcorum, vel colluvies rabidorum canum. Aug. ut ejus nomen non hominis sed vitij esse videre●●r; that he passed not for a man, but for a Vice, so flagitious were his practices: or as Austin saith of this present evil world, That it is nothing else but a sty of filthy hogs, or a kennel of mad dogs. Verse 6. Therefore I will make Samaria as an heap of the field,] i.e. like as when stones are gathered out of a field, they are laid together on heaps: so I will take course that where Samaria now is, there shall be nothing to be seen, but heaps of stones and rubbish. God is the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for thou hast made of a city an heap, of a defenced city a ruin, a palace of strangers to be no city, it shall never be built, Esay 25.2. Of Rome it was long since prophesied: Tota eris in cineres, quasi nunquam Roma faisses. O that God would hasten that day: Scipio foresaw it, and wept, sc. when he saw Carthage set all on a light fire by himself. In the greatness of the Turkish Empire are swallowed up many kingdoms and countries: besides all those Churches and places so much spoken of in Scripture, the Romans only excepted: yet no doubt for their many and mighty sins, Time shall triumph over this so great a Monarchy, when it shall but then live by fame, as others now do. Turk. hist. pref. Cedrens. Jam seges est ubi Troia fuit. Though thou build thy walls as high as heaven (said the Oracle to wicked Phocas) yet sin that lieth at the foundation, will one day over-turn them. and as plantings of a vineyard,] that is, it shall be made a place fit for the planting of vines: it shall be utterly razed and harased. — Vni mihi pergamo restant Incola captivo quae 'bove victor erat. Bacchus amat colles. A Lapide observeth the fitness of the expression here used, in that Samaria was situate on an hill that bore vines: and before it was a city, it had been a vineyard: God threatneth to make it so again, and so to slain the pride of all its glory: see what a trouble-town sin is. Surely did people but know what it will once cost them, and cause to them, they durst not but be innocent. and I will pour down the stones thereof into the valley,] that is, into a by corner. Elapidation is necessary to a vine-yard, Esay 5.2. there being no possession that requireth more pains and care, as Cato hath observed. and I will discover the foundation thereof.] I will not leave a stone upon a stone, nor any foot-step of so stately a city, that hath so long time been a cage of unclean birds, an Augean stable of abominable idolatries. God, as he hath loving respects to the places of his servants birth and abode, Psal. 87.6. Esay 49.16. so he sets the marks of his wrath upon those places where foul sins have been perpetrated, as upon our Abbeys and Monasteries, whose very foundations are laid naked. Verse 7. And all the graven images thereof,] Upon these the jealous God will execute vengeance: so to show his hatred of idolatry. The stones of the altars he will make as chalk-stones, that are beaten in sunder: the groves and the images shall not stand up, Esay 27.9. As for those that worship them, and repent not of the works of their hands, Rev. 9.20. they shall smart surely for their idolatries, as did those of old in the wilderness: and the more ingenuous of their posterity acknowledge at this day, that there is no punishment befalleth them, Moses Gerand. in which there is not still an ounce of that golden calf. True it is, that the Samaritan superstition which was grosser at first, (and for which they were carried captive by the Assyrian) was afterwards refined by Manasseh a Jew-priest, that in Alexander's time made a defection to him, and brought many Jews with him: but that saved them not from utter destruction. and all the hires thereof shall be burnt with fire,] Her rewards given her by her sweetheart's, Hos. 2.5, 12. and 9.1. her vowed presents and memories, (as Papists now call them) her moneys and donaries shall be set on a light fire. God will confute their vain confidences, as he did those Popish rebels of Norfolk in Edward the sixths' time, who brought into the battle the Pix under his canopy, and with all his trinkets, crosses, banners, candlesticks, memories, etc. Acts & Mon. fol. 1190. which in the end could neither help themselves, nor save their friends from the hands of their enemies. for she gathered it of the hire of an harlot, etc.] Ill gotten goods thrive not. Few harlots are found to be rich. Indeed we read of Phryne, a notable strumpet, that she offered to rebuild the walls of Thebes on condition that this might be engraven on them; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & Alexander pulled them down, and Phryne set them up again, but it would not be accepted. Flora also the Roman harlot was very rich: and so is the whore of Babylon at this day, by her trading with the merchants of the earth: but this will not hold long, Rev. 18.10. In one hour shall her judgement come: and in one hour so great riches shall come to nothing, verse 17. England was wont to be counted and called the Pope's Ass; for bearing his burdens: and his puteus inexhaustus, his pit of treasure, whence he drew at pleasure. Polydor Virgil was sometime collector of his Peter-pences here, etc. But Henry 8. cashiered and cast him out hence; depriving him of his harlot-hire. And well he had done, had he not given occasion to those that came after to complain. Possidebant Papistae, possident jam Rapistae, etc. Verse 8. Therefore I will wail and howl,] Good men are usually more deeply affected with the wretched estate of wicked persons, than they themselves are. Thus Samuel mourned for saul's rejection; Daniel was astonished and troubled at the import of Nebuchadnezars dream, chap. 4.19. Habakkuks' belly trembled, Hab. 3.16. and his lips quivered at the consideration of the judgements that were to come upon the Chaldeans. Do we so (saith Mr. Perkins) at other men's smartings. I will go stripped,] tàm ment quàm veste, renting off my garments, and casting them from me, as if bereft of my wits: Pro dement vel insano quidam accipiunt, saith Calvin here. See Esay 59.15. with the margin, and Esay 20.2. I will make a wailing like the dragons,] which sucking the Elephant's blood, till he fall down dead upon them, and oppress them with his huge bulk, make an horrible howling: so horrible (saith Palacius out of Pliny and Solinus) that they amaze, yea kill those that hear it. Fides sit penes autores. and mourning as the owls,] Heb. as the daughters of the owl, or of the ostrich: young ostriches cast off by their dams, Job 39 14. Lam. 4.3. and hungerbit howl pitifully, as do also the young ravens for like cause, Psal. 147.9. Of the ravens of Arabia it is recorded, that full gorged, they have a tuneable sweet record: but empty, screech horribly. By these similitudes here used, the Prophet would express his grief to be unexpressible. Verse 9 For her wound is incurable,] Or, she is grievously sick of her wounds; Or, her wounds are full of anguish, neither is there any to pour in balm of Gilead, to allay it: Speed. 432. Camd. in Middlesex. any to lick it whole, as the Lady Elinor did her husband Prince Edward's wound, traitorously given him in the holy land, by an Assassin, with a poisoned knife. for it is come unto Judah,] viz. Samaria's wound and Plague is come, i. e. shall shortly come, though now they live, as if out of the reach of God's rod, or as if they had a protection. he is come unto the gate of my people.] Sennacherib (fleshed with former successes at Samaria, which had been carried captive by his father) came up to the very gate of Jerusalem, as an overflowing scourage: and thought to have cut off all the Jews at once: as if they had had all but one neck. He came up over all his channels, and went over all his banks. He passed thorough Judah, and over-flowed, reaching even to the neck: and that stretching out of his wings filled the breadth of thy land, O Immanuel, Esay 8.8. But Immanuel soon took a course with him, Esay 37.33. so that though he came to the gates, yet he entered not into the city: nor shot an arrow there, nor cast a bank against it. Look upon Zion, saith that Prophet, the city of our solemnities, and see if Jerusalem be not still a quiet habitation, Esay 33.20. Walk about Zion, saith the Psalmist, and go round about her, tell the towers thereof. See if any be missing since Sennacherib came up against them. Mark ye well her bulwarks: are they diminished? consider her palaces: are they at all defaced? Psal. 48.12, 13. What if Jerusalem be wicked? yet Sennacherib is insolent. If therefore Jerusalem shall be smitten with the rod of Sennacheribs fear, Sennacherib shall be smitten with the sword of God's revenges, who of all things cannot endure a presumptuous and self-confident vaunter: but will deal with his people, not according to his ordinary rule, but according to his Prerogative. Surely Israel hath not been forsaken, nor Judah of his God, of the Lord of hosts, though their land was filled with sin against the Holy One of Israel, jer. 51.5. Verse 10. Declare ye it not at Gath, weep ye not at all,] sc. in their sight and hearing, (though at home, weep your fill, verse 8.) lest the daughters of those uncircumcised triumph, 2 Sam. 1.20. lest out of your tragedies they compose comedies; and ye become their music, whilst they revel in your ruins, and make themselves merry in your misery. In the house of Aphrah, roll thyself in the dust.] An elegant Agnomination in the original: q. d. Dust thyself in the house of dust. Aphrah had its name from its dustinesse; as Paris is called Lutetia à luto, from its dirtinesse: and as Hiram called the twenty cities of Galilee given him by Solomon, Cabul, that is dirty, or displeasing, 1 King. 9.13. Fitly was this city called Aphrah, or Dusty, saith the Prophet: for it shall be reduced to dust, and the inhabitants occasioned to roll themselves in the dust, in token of extreme sorrow. See Lam. 2.10. Some think Aphrah is put for Ephraim: others, better understand it for a particular city; either that in the tribe of Manasseh, gideon's city, Judg. 6.11. or that other in the tribe of Benjamin, Josh. 18.23. not far from Jerusalem. Verse 11. Pass ye away, thou inhabitant of Saphir,] Or, thou that dwellest fairly, as it were in a city set with Saphires, see Esay 54.11. such as was Susa in Persia, and Antioch in Syria, a city so sweet and specious, that Mahomet never durst come into it, lest he should be there detained by the pleasure of the place. Saphir here (say some) may allude to Samaria, that instead of her fairness shall be exposed to ignominy and nakedness: they shall be carried away, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Samaria, Esay 20.4. So the Pope's champions dealt by the Waldenses in France, those ancient Protestants. One great city of theirs they took, and put to the sword sixty thousand. To another they they gave quarter for life; but so, Rivet. Jesuita vapul. 331. as that both the men and the women should departed stark naked (partibus illis quae honeste nominari non possunt, sanctorum illorum cruciatorum oculis expositis) and show all. The inhabitants of Zaanan] Loci pecorosi, saith Junius, the country of flocks. Some make it to allude to Zion. Others say, it signifieth an outlet: and make it to be as a gate to the kingdom of Judah. These came not forth of their gate in the mourning of Bethezel, or of the place over-anent, to condole with them, as having their hands full at home, and matter enough of mourning for their own misery. He shall receive of you his standing] The enemy shall stand and stay amongst you, till he hath subdued you, and made a clear conquest: he shall not give you over, till he have done the deed. Verse 12. For the inhabitant of Maroth waited carefully for good,] Or, shall grieve for the good, viz. that he hath lost in the common calamity; grieve till he● be heartsick, as Amos 6.6. or wait till he faint, for hope deferred maketh the heart sick, Prov. 13.12. The name of this city is Maroth, that is, bitternesses; and bitter things shall befall her: see Ruth 1.20. because together with the good of Piety, which she ought to have waited upon, she hath lost the good of Prosperity, which in vain she hath waited for. The expectation of the wicked is wrath, Prov. 11.23. But evil came down from the Lord.] It is He that sends and sets the enemy a-work: as Titus acknowledged, at the last destruction of Jerusalem, that he only lent his hands to the divine justice. It was God that stirred up enemies to revolted Solomon. And Joh descried God's hand on the arms of the Sabean robbers. Verse 13. O thou inhabitant of Lachish, bind the chariot to the swift beast,] To the Camel, or Dromedary, saith Calvin, which is a very swift beast, (we call a ●low body Dromedary, per Antiphrasin) or to the post-horses Angarijs, as Junius: he means, Make haft away. Salmaneser is already at Samaria, and Sennacherib will be ●re long at Lachish, Esay 36.2. Hannibal ad portas, begone with all possible speed: haste, hast, haste. She is the beginning of sin to the daughter of Zion,] Not partner only, but Author, and Ringleader. Such are all haeresiarches, and inventors of evil things, Rom. ●● 30. These shall drink deep of God's wrath here, and be cast alive into the burning 〈◊〉, Rev. 19.20. Some apply the words to the confederacy of Lachish with Jerusalem against king Amaziah, 2 King. 14.19. slain at this city. for the transgressions of Israel were found in thee.] The often-change of person in this verse is remarkable. The chief sin that Lachish stands charged with is, that being near to Beersheba, she had learned her manner, Amos 8.14. that is, her rites, and religions, instituted by Jeroboam, and transmitted them to Jerusalem. Superstition soon spreads, and is catching: like the Jerusalem-Artichoke, it quickly overruns the ground, and chokes the Heart. Verse 14. Therefore shall thou give presents, etc.] And so seek to make thee friends among the Philistines: but such carnal confederacies never prosper. The Greek Churches, Anno 1438. afraid of the Turks, sent and subjected themselves to the Bishop of Rome, that they might have the help of the Latin Churches: but shortly after, they were destroyed, their Empire subdued, and swallowed up by the Ottoman greatness, etc. How much better were it to send a Lamb to the Ruler of the earth, Esay 16.1? to bring presents unto Him that ought to be feared, Psal. 76.11? even to God, who cutteth off the spirits of Princes, and is terrible to the Kings of the earth? verse 12. Was he not so to Sennacherib whom Lachish here feared, and fled from? to Nabuchadnezzar, Belshazzar, Xerxes, who after he had ●●●ted over two millions of men into Greece, and beaten the Hellespont (for battering his bridge of boats over it) with three hundred stripes, was defeated, routed, Hered. and forced to flee back in a poor fisher's boat, to save his own life? The houses of Achzib (that is of a lie) shall be a lie to the kings of Israel.] Or have been a lie to the kings of Israel: never true to those that trusted them: And wilt thou confederate with them, and confide in them? Verse 15. Yet will I bring an heir unto thee,] Or, a Possessor, who shall lay claim to thee, as by right of inheritance. This heir was the Assyrian, and those Colonies brought by him into the cities of Israel, 2 King. 17.34. These took upon them as heirs and owners of the country, till turned out afterwards by josiah King of Judah, 2 King. 23.4, 8. Here is another elegant allusion, (as this Chapter is full of them) for Mareshah signifieth an Inheritance, or Possession. And if it were Mi●ah's own country, (as many think) we may see the Prophet's integrity, in not bearing with his best friends: but taking the same liberty to tell them of their sins, and dangers, that they did to commit the one, and to incur the other. Physician heal thyself, said they to our Saviour, Luke 4.23. that is, thine own country, as it is there explained. He shall come unto Adullam, the glory of Israel.] Haply so called, because David was once there hid and harboured: and the place thereby renowned. Or, because it was a strong-hold, wherein Israel gloried and trusted, but in vain: sigh the enemy should come to it, and surprise it. Some think poor Adullam is called the glory of Israel ironically, and by way of scorn. Some read it thus, O glory of Israel, (to wit, then lost and overthrown) and they make it to be a deep sigh of the Prophet, fet from the bottom of his heart; whereby he witnesseth that he is greatly sorry for the ruin of the Israelites: Danaeus. that he might move them also to mourn in like manner. This he further presseth them to in the next words. Verse 16. Make thee bald and poll thee,] i. e. Make most bitter lamentation: he alludes to a custom among the Easterlings, of tearing off the hair of their heads and beards, in times of great heaviness. See job 1.20. Esay 15.2 Jer. 7.29. Ezr. 9 3. In other cases baldness was forbidden Israel, (lest they should symbolise with Heathens) but in case of sorrow for sin, they were called to it, Esay 22.12. for thy delicate children,] To whom thou hast been rather a parricide then a parent: L. Flor. dealing by them, as that fal●e Schoolmaster in Italy, that brought forth his scholars to Hannibal. as the Eagle,] when he is old, and loseth his feathers; and with them, not only his beauty, but also his swiftness and courage. CHAP. II. Verse 1. WO to them that devise iniquity,] Or, labour, affliction, vanity, a lie. The Hebrew word Aven, is of large use; applied to all kind of sin, which causeth pain, sorrow, and misery: and here in particular to covetousness, that root of all evil to a man's self, and others, 1 Tim. 6.9, 10. Our Prophet flings a Woe at it, as doth likewise Habakkuk, chap. 2.9. calling it an evil covetousness, as the Prophet Esay tells us, that for the uniquity of his covetousness, God was wroth with Israel and smote him, Esay 57.17. The world counts it a light offence: and casts a cloak of good husbandry over it, 1 Thes. 2.5. But this disguise will serve such, no better, then that which Ahab once put on and perished. Let no man deceive you with vain words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (those plastered words, 2 Pet. 2.3. used by hell's Proctors) for because of these things (sc. fornication, covetousness, etc. those peccadilloes as they are counted) cometh the wrath of God upon the children of disobedience, Ephes. 5.6. For why? They devise iniquity, cogitant quasi coagitant, they plot and blow mischief, being men of wicked devices, Prov. 14.2. talking eftsoons to themselves, as that covetous caitif did, Luk. 12.17. beating their brains about their worldly projects, and resting no more, no not upon their beds by night (a time and place appointed for rest, when men should together with their clothes put off their cares, and compose themselves to sleep; that nurse of nature, and sweet parenthesis) than one doth upon a rack, or bed of thorns. Thus they work evil upon their beds,] They work hard at it, having the devil for their taskmaster, who shall therefore also be their paymaster. He hath their souls here as in a sling, 1 Sam. 25.29. violently tossed about and restless: they are his drudges and dromedaries, driven about by him at his pleasure 2 Tim. 2.26. wholly acted and agitated by him Eph. 2.2. having as many Lords as lusts, 1 King. 21.4. wherewith their hearts are night and day exercised, 2 Pet. 2.14. without intermission. See this in Felix, who at the same instant trembled and coveted a bribe: in Ahab, who sick of Naboths vineyard, laid him down upon his bed, but rested not. His heart did more afflict and vex itself with greedy longing for that bit of earth, than the vast and spacious compass of a kingdom could counter-comfort. when the morning is light they practise it] And so they lose no time, being up and at it by peep of day; when others are fast asleep, and so more easily surprised and circumvented by them. The morning is the most precious part of the day: and should be employed to better purpose. But wickedness proceedeth from the wicked, as saith the proverb of the Ancients 1 Sam. 24.13. and as they like not to have God in their heads Psal. 10.4. nor hearts Psal. 14.1. so neither in their words Psal. 12.4. nor ways Tit. 1.16. but the contrary: Surely satan is rightly called the God of this world; because as God at first did but speak the word and it was done, so if the devil do but hold up his finger, give the least hint, they are ready pressed to practisey. because it is in the power of their hand] The Vulgar hath it, Because their hand is against God: and indeed the same word El signifieth God and Power. The Seventy render it, Because they have not lifted up their hands to God (an exercise proper and fit for the morning Psal. 5.4.) The Tigurine, Quia viribus pollent, They have strength enough to do it. Nihil cogitant quod non idem patrare ausint De Monachit. Lutherus. Their hand is to power (so the Original hath it) that is, saith Calvin, quantum possunt, tantum audent, they dare do their utmost, they will try what they can do: their hand is ever ready to rake and scrape together commodity; neither can they be hindered either by the fear of God, or any respect to righteousness. Ver. 2. And they covet fields, and take them by violence] See here the several degrees of sin; and what descents covetous men dig to hell, and beware betimes. Surely as the plot of all diseases lies in the humours of the body; so of all sin in the lust of the soul. The Heathen could say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Laertius. Covetousness is called the lust of the eyes 1 joh. 2.16. because from looking comes lusting, from lusting, acting, (hence lusts of the soul are called deeds of the body Rom. 8.13.) yea acting with violence, they covet and take, they rob and ravish Psal. 10. there is neither equity nor honesty to be had at their hands: but as they take away fields, houses, heritage's shamelessly; so they bear them away boldly, and think to scape scotfree; because it is facinus majoris abollae, Juvenal. the fact of a great one, whose hand is to power, as ver. 1. and houses, and take them away] though a man's house be his castle (as we say) yet it cannot secure him from these cormorants. Scribes and Pharises devoured widows houses Mat. 23.17 where was a concurrence of covetousness and cruelty (for these seldom go sundered) besides the putrid hypocrisy of doing this under a pretence of long prayers. A poor man in his house, is like a snail in his shell: crush that, and you kill him. so they oppress (or defraud) a man and his house] Either by fraud or force, by craft or cruelty they ruin a man, (a well-set man virum validum) and his family, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his whole progeny; which might not be done to the unreasonable creatures Deut. 22.6. This is to be like Vladus that cruel Prince of Valachia: whose manner was, together with the offendor to execute the whole family; yea sometimes the whole kindred. Ver. 3. Behold against this family do I devise an evil] Turk. hist fol. 363 They had devised iniquity ver. 1. and now he deviseth their misery. God usually retaliates, and proportions provocation to provocation Deut. 32.21. frowardness to frowardness Psal. 18.26. contrariety to contrariety Leu. 26.18, 21. and device to device, as here. He loves to pay sinners home in their own coin; and to make them know by sad experience and see, that it is an evil thing and bitter to forsake the Lord and his fear Jer. 2.19. Woe be to that man against whom the Almighty sets himself to devise an evil: such an one shall find, that thought is not free (as that pestilent, proverb would make it) either from the notice of God's holy eye, the censure of his mouth, or the stroke of his hand. See jer. 4.14. and 6.39. Rev. 2.23. Deut. 29.19. And this, Nature itself had some notion of, as appeareth by his censure who judged that Antiochus did therefore die loathsomely, because he had but an intent to burn Diana's temple. Polybius. In declam. Fecit quisque quantum voluit, saith Seneca: and ●ncesta est, & sine stupro, quae stuprum cupit saith the same Author. Vain thoughts are very sins, and expose men to punishment: these shall either excuse or accuse at the last day Rom. 2.15. Meanwhile, God is devising what to do to them: he is preparing his bow and making ready his arrows upon the string, even a Tophet of the most tormenting temper will shortly swallow them up, without true and timely Repentance. From which ye shall not remove your necks] It shall so halter and hamper you, that like fishes taken in an evil net, and as birds caught in a snare, so shall ye be snared in an evil time, when it falleth suddenly upon you Eccles. 9.12. ye shall never be able either to avoid it, Sic laqueos fera dum jactat, astringit Sen. or to abide it. But as the bird in a gin, the fish on the hook, the more it strives, the more it sticks: and as the bullock under the yoke, the more he wriggles, the more he galls: so shall it be here. Your fair necks, that would not bear the easy yoke of God's obedience, shall be ridden on by the enemy and bound to your two furrows Hos. 10.10, 11. yea a yoke of iron shall be put upon thee, until thou be destroyed Deut. 28.48. neither shall ye go haughtily] Heb. Romah; and hence haply Roma had its name, from its height and haughtiness: according to that of the Poet — atque altae moenia Romae. Virg. 1. Aeneid. The meaning here is, God would deject and darken them, so as that they shall utterly lose their former renown and splendour. He will thrust them down, as it were with a thump on the back, and there hold them. See Ezech. 21.26, 27. the scene shall be changed, and the haughty abased. for this time is evil] Both sinfully and penally evil The Apostle seemeth to allude to this text, when he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Redeem the time, because the days are evil: and Sufficient to the day is the evil thereof, that is, the misery of it, saith Christ Mat. 6.34. And again, Those very days shall be affliction (so the Greek text hath it) Mark 13.19. as if the time were turned into affliction: because of that evil, that only evil without mixture of mercy Ezech. 7.5. here foretold, Ideo minatur Deus ut non puniat. and therefore foretold, that it might have been prevented. Verse 4. In that day shall one take up a parable etc.] In that day, that doleful, and dismal day of their calamity. shall One] Any one that is moved at your misery, and would work you to a sense of your sin the mother of your misery: shall take up a parable] tristem & querulam sad and sorrowful. and lament with a doleful lamentation] Heb. with a lamentation of lamentations, or with heigh-ho upon heigh-ho, as the word seems to signify. we be utterly spoilt] Plundered to the life, laid naked to the very foundation, chap. 1.6. put into such a condition, as that there is neither hope of better, nor place of worse. he hath changed the portion of my people] that is God, or the Assyrian by God's appointment, hath taken away our country, and given it to strangers. The Pope took upon him in Henry the 8. days to give England Primo occupaturo to him that could first win it This brutum fulmen came to nothing: But when God's people changed their glory for that which profited not, jer. 2 11. he soon changed their portion; he caused that good land to spew them out, he turned their weal into woe, and brought wrath upon them to the utmost. Neither profited it them any more to have been called God's people, than it did Dives in flames, that Abraham called him Son; or Judas, that Christ called him Friend. how hath he removed it from me?] Erah. This is Lamentation-like indeed. See Lam. 1.1. and 2.1. and 4.1. all beginning with the same word, How. The speech is concise and abrupt, meet for mourners. There is an elegancy in the original not to be Englished. How uncertain are all things here! God sits upon the circle of the earth, and shakes out the inhabitants qt pleasure, as by a canvas. Esa. 40. Persons and things are said to be in heaven, but on earth: on the outside of it only, where they have no firm footing. Dionysius was driven out of his kingdom: Aelian. lib. 2. which yet he thought was tied to him with chains of adamant, saith the Historian. turning away (from us as a loathsome object, being so incorrigibly flagitious) he hath divided our fields] sc. to the enemy for a reward: like as he gave Egypt to Nabuchadnezzar for his pains at Tyre. Or thus, Instead of restoring (which now we are hopeless of) he hath divided our fields, our fertile and fat country to those that will be sure to hold their own in it; as the Gauls and Goths did in Italy, after they had once tasted the sweetness of it. Vatablus rendereth the text thus: How hath he taken from me those fields of ours which he seemed ready to restore? he hath even divided them, sc. to others. Verse 5. Therefore thou shalt have none that shall cast a cord by lot] Fields were divided with cords of old, and inheritances also, See Psal. 16.5. and 105.11. and 78.55. 2 Sam. 8.2. This hope is henceforth cut off from revolted Israel: the ten tribes never returned, the other two did, and some few of the ten amongst them. Whether upon their conversion to Christ they shall be restored to the promised land, Time (the mother of Truth) will make manifest. In the congregation of the Lord] So you were once, but now nothing less. A Congregation ye are still, but of malignants: a rabble of rebels conspiring against heaven. A name ye have to live, but ye are dead: ye cry out Templum Domini, The Temple of the Lord are we: but in truth ye are no better than those Egyptian temples, beautiful without, but within nothing to be seen but a cat, rat, or some such despicable creature. Here they are called the Congregation of the Lord by an irony, as the Cardinal of Ravenna is so called by way of derision. Verse 6. Prophesy ye not, say they, to them that prophecy] Prodigious impudence, thus to silence the Prophets, or else to prescribe to them, according to the other reading of the text, Prophesy not, as they prophesy, for they are too tart: therefore Drop not ye who thus drop vinegar and nitre, who vex our galled consciences, no less than the cruel Spaniards do the poor Indians naked bodies, which, Sr. Fr. Drake. for a sport they do day by day drop with burning bacon: But let these drop that can smooth us up, that can utter toothless truths, that will drop oil into our ears, byssina verba. and give us silken words; these be Prophets for our turns etc. God cannot please some hearers, unless he speak tinkling and tickling words. Now, these must get their ears healed (as Demosthenes advised his countrymen of Greece) ere they can be in case to hear with profit. They must learn of Bees, to paste by roses and violets, and sit upon Time; to heed, I mean, sound rebukes rather than smooth supparasitations. There are that note a jeer it the term Drop. It is well known that the word Preached is oft compared to rain Deut. 32.2. Esay. 55.10.11. The Prophets therefore are here in derision called Droppers or Distillers, Luk. 16. 1●. and forbidden to do their office; or at least, to drop in that sort. Thu their successors in evil the Pharisees (who were likewise covetous) derided Christ; And thus their predecessors also in Esay's time put a scost upon him, and his preaching, cap. 28.10. where the sound of the words in the Original carries a taunt as scornful people, by the tone of their voice, and rhyming words, gibe and jeer at those whom they vilify. they shall not prophesy to them] q. d. You shall have your wish; my droppers shall give over dropping, and be no further troublesome, nor take shame any more by prophesying to such a perverse people, so shamelessly so lawlessly wicked. that they shall not take shame] Or, shall they not take shame? q. d. though they will not hear of it, that shame shall be their promotion, and confusion their portion, yea they shall surely feel and find it so. Verse 7. O thou that art named the house of Jacob] That haste a name to live but art dead Rev. 3.1. that art called a Jew, and makest thy boast of God Rom. 2.17. that hast a form of knowledge Rom. 2.20. and a form of godliness 2 Tim. 3.5. a semblance of sanctimony Luke 8.18. acting religion, playing devotion, as if it were a neme only; or as if it were enough to be named the house of Jacob, or to have his voice, though the hands are the hands of Esau, the practice nothing suitable to the profession. Thus many amongst us content themselves with the bare name of Christians: as if many a ship hath not been called Safeguard or Goodspeed, which yet hath fallen into the hands of Pirates. The devil will surely sweep, and hell swallow all such Nominalists: such shall find that an empty title yields but an empty comfort at the last. What was Dives the better for this, that Abraham called him son, or judas that Christ called him friend, or the rebellious jews that God styleth them his people? Doth he not elsewhere disclaim them, and call them a sinful nation, a people laden with iniquity; the people of his wrath and of his curse? May not all Formalists fear jacob's fear? Gen. 27.12. My father peradventure will feel me, and I shall seem to him as a deceiver: and I shall bring a curse upon me, and not a blessing. Our heavenly Father will surely feel us in our addresses: and if he find us but complementing, and contenting ourselves to be called the house of Jacob, he will confute our vain confidences, and cut us out of the roll; as he did Dan and Ephraim, who were named the house of Jacob, and yet for their wickedness are passed by in the reckoning up of the twelve tribes, Rev. 7. as if they were soldiers put out of pay, and cashiered. Is the spirit of the Lord straitened] or shortened? Is he a penny-father? hath he but one blessing? Mal. 2.15. Is there not with him the residue of the spirit? plenteous redemption, an exceeding abundant goodness even to a superpleonasme? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim. 1.14. Where then is the fault that you are no more Jacob-like, and persuasible; that ye refuse to be reform, hate to be healed, saying to me, Depart, and to my Prophets, Drop not, etc. Neither curse ye nor bless ye, as he said to Balaam? wherein if they should hearken to you, and be ruled by you, yea, should you straight threaten them with bonds to speak henceforth to no man in my name, as Act. 4.17. yet my word is not bound, 2 Thess. 3.1. 2 Tim. 2.9. but runs and is glorified: my spirit is not straitened, but is free and not fettered. I tell you, that if these (Prophets) should hold their peace, Luk. 19.40. and not drop, the stones would immediately cry out: which against change of weather do stand with great drops of water to confute your unyeeldingnesse. Turn ye therefore now at my reproof; behold, I will turn out my spirit unto you, I will make known my words unto you, Prov. 1.23. I will do it howsoever; yea, in despite of you I will do it, as some sense the foregoing verse, reading it thus (and the original will bear it) Drop ye not, but they shall drop. Are these his do?) i.e. Such as God doth approve of, or rather, are these jacob's do? tread you in the steps of your father Jacob? did he ever silence the Prophets, and withstand those that were sent unto him? Did he not rather lie low, put his mouth in the dust and cry out, speak, Lord, for thy servant heareth. Good is the word of the Lord which ye have spoken, etc. And whereas ye will be apt enough to reply that jacob had no other cause: for the Prophets never spoke but good and comfortable things to him, it is answered in the next words. Do not my words do good to him that walketh uprightly?] Heb. upright; that pondereth his paths by the weights of my word, and turneth not to the right hand nor to the left, Pro. 4.26, 27. but walketh exactly, accurately, and precisely, Eph. 5.15. keeping within my precincts, etc. Do not my words do good to such, and speak they not peace to him? David felt it as sweet as honey, Ps. 119.103. But as honey causeth pain to exulcerate parts, though of itself it be sweet and medicinal: so doth the word of God to exulcerate consciences. Children, though they love to lick in honey, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Al. Aphrod. Probl. yet they will not endure to have it come near their lips, when they have sore mouths: so is it here. Excellently saith Saint Austin, Adversarius est nobis, quamdiu sumus & ipsi nobis, etc. The word of God is adversary to none, but such as are their own greatest adversaries, etc. It may well be compared to Moses rod, which whiles he held it in his hand, it flourished and brought forth almonds; but being cast on the ground it turned into a serpent. Did it not take hold of those refractories, Zech. 1.6. that would not take hold of God's covenant, and choose the things that pleased him, Esay. 56.4? Doth it not still sting wicked people with unquestionable conviction and horror; when as great peace have they which love God's law, Psal. 119.165. and nothing shall offend them? Vers. 8. Even of late my people is risen up as an enemy] Heb. yesterday, no longer ago; to all their former flagitious practices they have now newly added this of execrable rapine and robbery, which is still fresh, and as it were flagrant in mine eyes. Although the truth is, that God looketh upon former sins as presently committed: for as there is no beginning of eternity, so neither is there any succession. But let men take heed how they heap up sin, lest they heap up wrath: for although God may bear with people for one or two out-strayes, yet when once it comes to three transgressions and to four, he will not turn away the punishment, Am. 1.2. and one new sin may set many old a-work in the conscience; making it like Ezekiels scroul, Ezek. 2.12. wherein was written lamentations, and mourning, and woe. Surely I have seen yesterday the blood of Naboth, and the blood of his sons, saith the Lord, 2 Kin. 9.26. The word signifieth last night, though it were done some while before. See the word yesterday so used by the Apostle Hebraizing with his Hebrews, Chap. 15.8. Some read the text thus, He that was yesterday my people is risen up on the other side as against an enemy, viz. raging against God, and ranging against all men, biting all they come aneer as mad dogs. See Esay. 9.21. 1 Thess. 2.15. they please not God, but rise up in rebellion against him; and are contrary to all men, being rather Ismaelites than Israelites, Gen. 16.12. and therefore not rightly named the house of Jacob (that plain man, Gen. 25.27. without welt or guard, guile or gall) nor could the word of the Lord do good unto them, so long as their deeds were evil, and they loved darkness rather than light. Joh. 3.19. Ye pull off the robe with the garment] Robbing and pillaging passengers with greatest inhumanity: not leaving them a rag to cover them, or a cross to bless them with, as the proverb is. This was common in Scotland and Africa, saith Da●●● here. It was in England also, till the days of king Alfred, who first divided the land into shires, and then the subjects into tenths or Tithings; every of which severally should give bond for the good a bearing of each other, etc. Heyl. Geog. 474. By this course men were not careful only of their own actions, but had an eye to all the nine, for which they stood bound; as the nine had over each. Insomuch that a poor girl might travel safely with a bag of gold in her hand, and none durst meddle with her. from men that pass by securely, as men averse from war] There are a sort of such as delight in war, Psal. 68.30. that make a sport of it, as Abner, 2 Sam. 2.14. that take more pleasure in it then in an Empire, as justin saith of Pyrrhus' king of 〈◊〉. David was none such; and yet he wanted not for courage. His motto was, Nulli major ex imperio, quam illi●x bello fui● voluptar. ●●m for peace, or (as the Hebrew hath it) I am peace. He had seen the woe of war, and knew well the lawlessness of it. The law is no more, saith the Church in 〈◊〉 Lamentations, Chap. 2.9. Inter arma silent leges, saith the Heathen, The noise 〈◊〉 drowns the voice of laws. A reverend man hath well observed, that as those three commandments, Thou shalt not kill, Thoss shalt not commit adultery, Thou 〈…〉 are ranked together in the law: so they are commonly violated together by unruly soldiers, Esay. 13.16. Their children also shall be dashed in pieces before their eyes, their houses shall be spoilt, and their wives ravished. These are the miseries of war. But what meant these miscreants to shed the blood of war in peace, 1 Kin. 2.5. to strip the innocent and therefore fearless passenger of his raiment as those thiefs did him, that went down from jerusalem to Jericho, Luk. 10.30. dreading no such danger? neither to rob him only, but to ravish him too, Ps. 10. that they might sinned all precious substance, and fill their houses with spoil? And what meant the corrupt Rulers to suffer it so to be, and not to brandish the sword of justice against such stigmatical Belialists. Vers. 9 The women of my people] Or, the wives; once wives, but now widows, and therefore calamatious, friendless, comfortless; as a vine whose root is uncovered, as a wand'ring bird, or a nest forsaken, Isai. 16.2. have ye cast out from their pleasant houses] where they had long lived with their husbands in love, peace, and much sweetness, as good Naboths wife had: This was barbarous cruelty. God had taken order in the law, that none should harm a bird sitting upon her own nest, how much less a daughter of Abraham? Widows and Orphans are his clients, Ps. 146.9. from their children have ye taken away my glory] i. e. My maintenance and that livelihood that I had allowed them for their better education, which might have redounded to my great glory. Whereas now, being by you bereft both of friends and means, gomunt, fremunt, vobis maledicunt, clamantque vindictam in coelum, saith Montanus, they groan, they moan, they curse you, they cry to me for vengeance. etc. Vers. 10. Arise ye and departed] Veteres migrate coloni, make up your farthels and prepare for a deportation: Virg. here's no longer being for you, unless ye were better. Behold the land is defiled; therefore I do visit the iniquity thereof upon it, and the land itself vomiteth out her inhabitants Leu. 18.25. This is not your rest] As you falsely fancy, and vainly vaunt: binding upon the promise, but not performing the condition. It is the guise of graceless men to stuff themselves with promises, till they have made them a pillow for sin: Et sic prasumendo sperant, & sperando pereunt, Byrn they presume till they perish, as he did who died with this desperate saying in his mouth, Spes & fortuna Valete, Farewell life and hope together. Because it is polluted] sc. by your sin, which is of so sullying a nature, that it defileth also the very visible heavens, which are therefore to be purged by the fire of the last day: like as those vessels that held the sin-offering were either to be broken if earthen, or to pass the fire if of better metal: they must not think to rest that let sin lie unrepented of in the conscience. But as a man that hath used himself to drink poison, at the 1. & 2. time he may do well, but the last it overcomes and destroys himself: so the next sin, though less, may set all the former working. And as two poisons met in the stomach make a man restless; so sin and wrath met in the conscience, raise a great garboil there. Neither must they think to dwell in God's good land, that will not live by God's good laws, Esa. 1.19. Ps. 107.39, 40. they walk upon fireworks every moment ready to be blown up: Euseb. de vit. Const. lib 5. brimstone also is sca●●ered upon their habitations, that if the fire of God's wrath do but lightly touch it, they are suddenly consumed. Eusebius telleth us of Dioclesian, that bloody persecutor of the Church, that giving over the Empire, he decreed to lead the rest of his life quietly: but he escaped not so. For after that, his house was wholly consumed with lightning, and a flame of fire that fell from heaven, he hiding himself for fear of the lightning died within a little after. it shall destroy you even with a sore destruction] Dissipatione roboratâ, saith Calvin, Perditione praecisâ, saith Tremellius. The land longs for a vomit to spew you out, and it shall do it effectually. Poison given in wine works more furiously then in water. Woe be to that people or person whom God will destroy with a violent destruction. This he doth not willingly, or from his heart, Lam. 3.35. but men's sins compel him to it. Surely as many a fowl is shot with an arrow feathered from her own boyd: and as of the blackbirds slime is made the lime whereby he is taken: so out of the dung of men's sins doth God make his limetwigs (his judgements I mean) to take them withal. Long they might rest, would they but let him rest: but pollution is the forerunner of perdition. Verse 11. If a man walking in the spirit, etc.] Si vir ventosus, so Junius rendereth it, if a windy and false man lie, saying, etc. Let a man but feed them with vain hopes and frothy fancies, let him but make fair weather before them when the storm of God's wrath is ready to break out upon them; let him promise them plenty of all things, and prophesy to them of wine and strong drink: as the Popish Priests in Gersons time publicly preached to the people, that if any one would hear a Mass, he should not on that day be struck blind, nor die suddenly, nor want sufficient sustenance, etc. These call themselves the Spirituality, or men of the Spirit, (as Hosea hath it) as if all others to them were carnal, and destitute of the spirit. They also (after the manner of those false prophets of old) take to themselves big-swollen titles, and as they increase in their pretended holiness, so they proceed in their titles from Padre benedicto to Padre Angelo, Specul. Europe. then Archangelo, Cherubino, and lastly Cerephino, which is the top of perfection. But what is all this more than a light flask, or a pillar of smoke, which the higher it mounteth, the sooner it vanisheth? And what are all such vain boasters but gloriae animalia, popularis aurae mancipia vilia ac Hierome calls Crates the Philosopher? may it not fitly be said of them as Hos. 9.7. The Prophet is a fool, the spiritual man is mad: and as Ezek. 13.3. Surely these are foolish prophets that follow their own spirit, and have seen nothing. O Israel, they Prophets are like the foxes in the desert, etc. A wonderful and horrible thing is committed in the land. The Prophets prophesy falsely, and the Priests bear rule by their means, and my people love to have it so: and what will ye do in the end thereof? Jer. 5.31. All will be naught no doubt. There is not a more dangerous creature than a parasitical Prophet. Ezekiel calleth them the devils dirt-dawbers, chap. 13.10. his upholsters, for they sow pillows, etc. And these are Prophets for this people, fit lettuce for such lips, dignum patellâ operculum: a singular plague of God upon the men of this world, who deserve to be deceived: for why? they have desired it, and it best pleaseth their vitiated palates. Most people, having first flattered themselves, are well content to be soothed up by others: and I cannot but accord him that saith, If there were Judges ordained for flattery, they would have no do: there being so very few that will complain, that they are flattered. Verse 12. I will surely assemble, O jacob, all of thee,] An Evangelicall promise (saith Diodate, after Others) of gathering together the Universal Church under the kingdom of Christ, contrary to the precedent dispersion, vers. 10. Assembling I will assemble, and gathering, gather them, sc. into the bosom of the Church, called therefore Ecclesia (as culled and collected out of the world) and Church, or Kirk, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: because it belongs to the Lord Christ, who gathereth his together, as the hen doth her chickens: and died not for that Nation of Jews only, but that also he might gather together into one, the children of God that were scattered abroad, Joh. 11.51, 52. Here, He is called the breaker up: and his Apostles likewise those that have broken up, and have passed through the gate, etc. doing great exploits, and subduing souls to the ohedience of the faith; as here in Britain, where Cesar himself could not break thorough, but Territa quaesitis ostendit terga Britannis, as Pompey in Lucan upbraids him. Hence Tertullian saith, Britannoruni inaccessa Romanis loca Christi patuerunt. Christ broke into those places of Britanny that the Romans could never come at. He is that King against whom there is no rising up, Prov. 30.31. He is Jehovah on the head of his people, or in the forefront of them, as their Captain General, to lead them on, and bring them off safely in all encounters. Habent ista amplissimam promissionem, saith Gualther here: this is an excellent promise, and carrieth in it a most sweet consolation. Quasi Ante signanus & Ductor. Lapid. But I rather think it to be a continuation of the former threatening: I will surely assemble them, sc to the slaughter. I will gather them together, sc. that they may be broken in pieces: I will put them (or pen them up) together as the sheep of Bozrah, that are fat, and fit, and appointed for the slaughter. See Esay 34.6. Esay 8.9. Bozrah was a rich pasture country in Edom, from whence most fat sheep, and meet for meat were sent to the shambles. As the flock in the midst of their fold,] So will God, first shut you up by straight sieges, and then number you out to the sword: and ye shall all bow down to the slaughter, Esay 65.12. There is a memorable story of the suffering of certain good people in Calabria, Anno 1560. by the hands of the bloody Papists there. A great sort of them being thrust up in one house together, as in a sheep-fold, the executioner comes in: and among them, taketh one, and blindfoldeth him with a muffler about his eyes, and so leadeth him forth to a larger place, where he commandeth him to kneel down: which being done, he cutteth his throat, and so leaving him halfdead, and taking his butcher's knife, and muffler all of gore-blood, Acts & Mo●●. fol. 859. cometh again to the rest; and so leading them one after another, he dispatched them all to the number of eighty eight. In Ireland many like barbarous butcheries have been committed, by those breathing devils the Romish Rebels, those fat-wolves worrying Christ's flock in the midst of the land. But shall they thus escape by iniquity? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Acts 20.29. No verily, in thine anger cast down that people, O God, Psal. 56.7. Give them blood again to drink, for they are worthy. A Lapide saith, that Bozrah signifieth Rome: and that Micah here, after a sort foretelleth, that the Church of Rome should be the common sheep-fold of the sheep of Christ, under one chief shepherd the Pope. But this conceit is far fetched: and Rome (the slaughter-house of the saints) is no otherwise Boz●ah, then that she is of Edom (the Rabbins for Dumah, Esay 21.11. Jegnaleg●● dam. read Roma, and call the Court of Rome, the wicked kingdom of Edom) and that her brats, as the Vultures young ones, do glut-glut blood (so the Hebrew soundeth, Job 39.30.) and where the sl●● a●e, there is she. They shall make a great noise.] Heb. a humming noise. By reason of the multititude of men, or rather wolves, Lycanthropis, wherewith they are environed, to their no small heartbreak. Verse 13. The breaker up is come up before them] The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, breach-maker shall handle them hardly and cruelly, as Galleyslaves, or men condemned to the mine-pits. una salus victis nullam sperare salutem. They have broken up] Made havoc, and laid heaps upon heaps. And their king shall pass before them] Not only fex populi, but Rex ipse, shall be carried captive, as were Hoshea, and Zedekiah, the city being broken up, Jer. 52.7. And the Lord on the head of them] Jehovah, that man of war, Exod. 15.3. going before them, as Captain of the enemy's forces, to avenge the quarrel of his covenant, Levit. 26.25. CHAP. III. Verse 1. AND I said,] viz. at another time, and in a new discourse: the heads whereof 〈…〉 we have here recorded. A stinging Sermon it is, preached to the Princes, and Prophets, those great Heteroclites in the house of Israel. For as in a fish, so in a Church and State, corruption gins at the head: and as rheum falling from the head upon the lights, breeds a consumption of the whole body, so is it here. To the chieftains therefore, and Capitanei, our Prophet applieth himself: And as it is said of Suetonius, that ealibertate, scripsit Imperatorum vitas quà ipsi vix●runt, that he wrote the Emperor's lives with as much liberty, as they lived them: so did Micah as boldly reprove the Prince's sins, as they committed them. Such another Preacher amongst us was Latimer, and after him De●ring; who in his Sermon afore Queen Elizabeth, speaking of the disorders of the times; These things are so, saith He, and you sit still and do nothing. And again, May we not well say with the Prophet, saith He, It's the Lord's mercy that we are not consumed, seeing there is so much disobedience, both in subjects and Prince. Once it was Tanquam ovis, as a sheep before the sheerer: Act. & Mon. but now it is Tanquam ●uvenca petulca, as an untamed heifer, etc. In our days, Reverend Mr. Stock had this commendation given him by a faithful witness; that he could speak his mind fitly, and that he durst speak it freely. I will go to the Bishop (Steven Gardiner, than Lord Chancellor) and tell him to his beard, that he doth naught, said Dr. Taylour Martyr; and he did so, though his friends dissuaded him. Truth must be spoken, however it be taken. And if God's Messengers must be mannerly in the form, yet in the matter of their message, they must be resolute, and plaindealing. It is probable that Joseph used some kind of preface to Pharaohs Baker, in reading him that hard destiny, Gen. 40.19. such haply as was that of Daniel to Nabuchadnezzar, chap. 4.19. or as Phile brings him in with a utinam tale somnium non vidisses, etc. But for the matter, he gives him a sound, though a sharp interpretation. So dealeth Micah by these corrupt Princes, to whom nevertheless he giveth their due Titles: and of whom he fairly begs audience. Hear I pray you, ye heads of Jacob, etc. Or, hear ye now, who formerly have refused to hearken. It was in Hezekiah's days, that this Sermon was preached, as appeareth, Jer. 26.18. not long before Sennacherib invaded the land, Mic. 5. And although the King himself were religious, and righteous, yet many of his Princes and Courtiers, who in the reign of his father Ahaz, had been habituated in rapine, and wrong-dealing, still played their pranks, and are here as barely told their own. Is it not for you to know judgement?] To know it, and do it? as it is said of our Saviour, that he knew no sin, that is, he did none. And have the workers of iniquity no knowledge? they eat up my people as they eat bread, and call not upon God, Psal. 14.4. Of all men Magistrates should be knowing men, fearing God, hating covetousness, and cruelty, Exod. 18.21. They are the eyes of their Country, and if they be dark, how great is that darkness? They are the common looking-glasses, by which other men use to dress themselves. Judges they are, to discern, and decide controversies: fit it is therefore and necessary, that they know ●udgement: how else shall they execute it? Tully complaineth of the Roman Priests in his days, that there were many things in their own laws that themselves understood not. I will get me to the great men, saith Jeremy, (when he found things fare amiss among the vulgar) and will speak unto them; for they have known the way of the Lord, and the judgement of their God: but these have altogether broken the yoke, and burst the bonds, Jer. 5.5. Verse 2. Who hate the good, and love the evil,] q.d. That you know not judgement, but are men ignorant of the truth, which is according to godliness, appeareth by your wicked practices. For you stand across to what God requireth, Homo est inversus decalogus. hating what you should love, and loving where you should hate. Goodness is in itself amiable, and attractive: but you are perfect strangers to it, and therefore hate it, and those that profess it. Evil is of the Devil: and must therefore needs be loathsome: and yet you love it, allow it, and wallow in it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. whereas you should abhor that which is evil (hate it as hell) and cleave (or be fast glued) to that which is good, Rom. 12.9. You are direct Antipodes to the godly, Psal. 15.4. and have nothing in you of the divine nature, 2 Pet. 1.4. or of the spot of God's children: but are a perverse and crooked generation, Deut. 32.3. Who pluck off their skin from off them, and their flesh from off their bones.] Like so many carnivorous Cannibals, or truculent wild-beasts. As the Ossifrage, or Breakbone pursueth the prey, tears off the flesh, breaks the bones, and sucks out the marrow: such were these griping tyrants: their furious rapacity surmounted all bounds of humanity. Such an one was Verres among the Romans, as Tully describeth him: that Tiger Tiberius, those Romish Usurers in King John's time here, called Caursini quasi capien●es Vrsi (quoth Paris) devouring Bears: who left not so much money in the whole Kingdom, as they either carried with them, or sent to Rome before them. Money and lands are here called men's skin, flesh, and bones: and a poor man's substance is his life. See Mark 12. ult. and Luke 8.43. Hence oppression is called a bony sin, Amos 5.12, 13. and Oppressors Men-eaters, Psal. 14.4. and murderers, Hab. 2.12. Cyprian cries out, F●rae parcunt Danieli, Aves pascunt Eliam, homines saeviunt; Lions spare Daniel, ravens feed Elias; but men rage and are worse than both. Melancthon maketh mention of a certain Prince, some few years before his time, who, to get money out of his subjects, would send for them: and by knocking out first one tooth, and then another (threatening to leave them toothless else) would extort from them what sums soever he pleased. Our King John's exactours received from his subjects no less sums of curses, then of coin, Joh. Manl. loc. come. pag. 636. Speed. 568. Ibid. 1012. saith the Chronicler: And so did Cardinal Wolsey, under Henry 8. by his importable Subsidies: which caused Suffolk to rise up in arms, making poverty their Captain. Verse 3. Who also eat the flesh of my people, and flay their skin, etc.] He stills proceeds in the Allegory, the better to argue, and aggravate their extreme cruelty. Money, saith the Heathen, is a man's flesh, blood, life, all. Of this, when the people were peeled, and polled, by their cruel princes, who are here compared to butchers and cooks, they are looked upon as not only excoriated, but excarnified, and even exossa●ed, and laid for dead: for mortis habet vi●es quae trahitur vi●a gemitibus. It is a lifeless life that many poor people live for want of necessaries. Such savage Shepherds Ezekiel inveighes against, that not only sheer their sheep, Ezek. 34. Tiber. ap. Sueton. but held them, and suck their blood. Atqui pastoris est pecus tondere, non degl●bere, non carnem & ossa concidere, etc. Chop them in pieces, as for the pot, etc.] Making no more bones of undoing them and their families, then to eat a meals-meat, when hungry: yea nourishing their hearts therewith, as in a day of slaughter, or good cheer. Jam. 5.3. Verse 4. Then shall they cry unto the Lord, but he will not hear them] Then sc. when God shall have changed their cheer, pulled the fat morsel from between their teeth, and fed them with the bread of affliction, and water of affliction, with prisoner's pittance as they call it, which will neither keep them alive, 1 King. 22.27. nor suffer them to die; Then shall they cry, and whine as hogs when hungry, as dogs when tied up from their meat; but God will not hear them. He will even cast out their prayers with contempt, as being the prayers of the flesh for ease, and not of the spirit for grace. They cry unto the Lord aloud, but it is only to be rid of his rod, they roar when upon the wrack, but 'tis only to get off, they look ruefully as the fox doth when taken in a gin, but it is only to be set at liberty, they chatter out a charm when Gods chastening is upon them, yea they may be with child (as it were) of a prayer, and yet bring forth nothing but wind Esa. 26.16, 17, 18. For either God answereth them not at all, which was saul's case & curse 1 Sam. 28.15. & Moabs' Isa. 16.12. and David's enemies Psal. 18.41. Or else he gives them bitter answers Ezek. 14.4. Judg. 10.13, 14. Or if better; it is but for a further mischief, that he may curse their blessings, and consume them after that he hath done them good Iosh. 24.20. Their preservation from one evil is but a reservation to seven worse; as we see in Phaoh, Senacherih, Ahab, and others. Lo, this is the portion of a wicked man with God, and the heritage of oppressors which they shall receive of the almighty job 27, 13, 14, 15. etc. See the place. Remediless misery shall befall them, calamities that shall wring from them clamours but to no purpose, or profit See Prov. 1.28. he will even hid his face from them] that is, withdraw his savour, care, providence, help, presence, and benefits, of all which the face is the symbol: that like as they have turned upon God the back and not the face, and have been merciless to men, Esa. 58.7. hiding their eyes from their own flesh: so shall it be done to them in the day of their distress, God will award them judgement without mercy who shown no mercy jam. 2.13. He will set off all hearts from them, as he did from wicked Haman, See Prov. 21.13. with the Note. when the king frowned upon him. Lastly, he will turn their own consciences lose upon them (as once he did upon josephs' brethren Gen. 42.21.) to ring that doleful knell in their ears Isa. 3● 1. Woe to thee that spoilist, etc. when thou shalt cease to spoil, thou shalt be spoiled, etc. Talionis lege mulctabere, as Adonibezek, Phocas, Charles 9 etc. Verse 5. Thus saith the Lord concerning the Prophets] False prophets, who pretended divine authority, when as God never sent them, but expressly declareth here against them, and threateneth them. Those profane Princes had their flesh-flies, those court-parasites, to sooth and smooth them up in their sins: to promise th●m peace, albeit they walked in the imagination of their own hearts, to add drunkenness to thirst, Deut. 28.19. Bucholcer: and to live as they listed. Mirifica est sympathia inter Magnates & parasitos, saith One. There is a strange sympathy betwixt Great men and clawbacks: nothing so troublesome to such, as truth; nothing so toothsome, as flattery: this is the fruit of 〈◊〉 self-love: and the end thereof are the ways of death Prov. 16.25. that make my people to err] That 〈◊〉 them and carry them out of the right way into by paths, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20.30. and blind thickets 〈◊〉 ●rrour, where they are lost for ever. Deut. 13.13. Seducers are said to draw 〈◊〉 violently or to thrust them onward. Jeroboam is said to have driven Israel from following the Lord: and the false Apostles to drag disciples after them Act. 20. compelling them by their persuasions to embrace those distorted doctrines, that cause convulsions of conscience. that by't with their teeth] The dogs of Congo by't through they bark not, saith Mr. Purchas: Pilgr of Religion. Christ's Politician by Tho. Scot there are a sort of cu●-dogs, saith Another, that suck a man's blood only with licking. Seducers are such: Beware of false Prophets: for they come to you in sheep's clothing; but inwardly they are ravening wolves. And in this sense Hierome and Theodoret take this text: they devour those they make prize of, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as the Apostles word signifieth Colos. 2.8. Others think their covetousness and gormandise is noted. O Monachi, Vestri stomachi sunt amphora Bacchi: Vos estis, Decis est testis, certissima pestis. As hungry dogs they snap at a crust, and make clean work, such is their voracity and unsatisfiableness: Ingluvies, & tempestas, barathrumque maceliis. And cry, Peace] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All shall be as well as heart can wish, or need require. Let these Cerberusses but be morselled, and you shall hear no worse of them. Like they are to the ravens of Arabia that full gorged have a tuneable sweet record: but empty, screech horribly. Si ventri benè si lateri as Epicurus saith in Horace, Let their bellies be filled and their backs fitted, and they will prophesy all good to you: as those false Prophets nourished by jezebel did to Ahab; as the Pharisees cried up the Centurion, who had built them a synagogue Luk. 7. as the Popish Clergy canonize their benefactors, and extol them to the skies. Wulsin Bishop of Sherborn displaced secular Priests and put in Monks. Hence the Monkish writers make him a very holy man; and report of him, that when he lay a dying he cried out suddenly, I see the heavens open, Godw. Cataloc. 335. and Jesus Christ standing at the right hand of God, and so died. Yea, they had a trick to make their Images speak their minds this way. As the road of grace here in England had a man within it enclosed, with an hundred wires to make the image goggle with the eyes, nod with the head, hang the lip: move and shake his laws according as the value was of the gift that was offered. If it were a small piece of silver, he would hang a frowning lip: if a piece of gold, then should his jaws go merrily. This idolatrous forgery was at last, by Cromwel's means, disclosed: Act. & Mon. fol. 1034. and the image with all his engines shown openly at Paul's cross, and there torn in pieces by the people, who had been so seduced. and he that putteth not into their mouths, they even prepare war against him] Heb. sanctify a war, id est, excomunicatis aquâ & igni interdicunt, Gualth. crucem adversus eos praedicant etc. they thunder against them, and throw them out of the Church: publish their Croysades, as they did against the Waldenses in France, the Hussites in Bohemia, and Luther in Germany: whom the pope excommunicated, the Emperor proscribed, divers divines wrote against: the reason whereof when Erasmus was asked by the elector of Saxony, he rightly answered, Because he meddleth with the Pope's triple crown, and with the Friars fat paunches. Verse 9 Therefore night shall be unto you] Ye shall be benighted, your gifts blasted, and your persons baffled: your lamp shall be put out in obscure darkness: the sword shall be upon your arms, and upon your right eyes: your arms shall be clean dried up, Zech. 11.17. and your right eyes utterly darkened. Those illuminations and inspirations that ye seemed to have, shall be taken from you: and God shall pass that dreadful sentence, Take the talon from him, even here in this life: let him not have the least dram or drop of a prophetic Spirit, of ministerial abilities; and then, in the next world, cast ye the unprofitable servant into outer darkness etc. Mat. 25.28.30. and it shall be dark unto you, that ye shall not divine] Tenebrae vobis à divinatione, vel propter divinationem, so Calvin. All the reward ye shall have for your divination shall be disgrace and confusion: your folly shall be manifest unto all men, as was that of Jannes and Jambres 2 Tim. 3.9. And the Sun shall go down over the Prophets] The same thing is set forth by sundry Metaphors, for more assurance: for Hypocritis nihil stupidius, it is hard to persuade an hypocrite, that evil is toward him: see ver. 11. Verse 7. Then shall the Seers be ashamed, and the diviners confounded] They shall be hissed and hooted at for Impostor, and falsaries: shame shall be the promotion of these fools, as it is at this day of the Heathen Philosophers, of the jewish Rabbins, of the Popish Doctors and Schoolmen: who once carried the bell for most acute and accurate Divines, but now appear to be great triflers, a rotten generation of dunghil-divines as one styleth them: in detestation of whose vain jangling and doting about questions 1 Tim. 6.4. Luther saith, Luth. tom. 1. oper. lat. ep. 47. Prope est-ut jurem etc. I could swear almost, that there was not a Schoolman that understood one chapter of the Gospel. Latimer professed that by hearing Bilneys confession, he learned more, than afore in many years. So from that time forward, saith He, Act. & Mon. 917 I began to smell the word of God, and forsake the School-doctours, and such fooleries. yea they shall all cover their lips] And stand aloof; as lepers. See Leu. 13.45. Ezek. 24.17, 22. Or they shall leave off their lying; for I will stop their mouths, Ego illis os claudam. Calv. that they shall not hereafter so much as mute any more. The Septuagint render it, All men shall abhor them, shall open their lips against them. Montanus, involuent mysta cem suam, they shall wrap up their moustaches, which (saith à Lapide) the false Prophets wore upon their upper-lip, & incedebant comptuli, and went neatly trimmed, as do now the Calvinistical Ministers. But if some do so, yet this is better than the Popish priests shaving, which is a ceremony so bald, that some Priests in France are ashamed of the mark: and few of them have it, that can handsomely avoid it. for there is no answer of God] He comes not at them, as sometimes he did to Abimelech, Laban, Balaam; neither speak they according to his word, for why? there is no light in them Es. 8.20. The Philosophers professing themselves to be wise (but wanting the wisdom from above) became fools Rom. 1.22. The Pharisees had they known any thing aright and as they ought, they would not have crucified the Lord of glory 1 Cor. 2.8. Oracles they had and miracles enough: but they rejected the counsel of God against themselves being not baptised Luke. 7.30. or if they were, yet remained they a viperous brood Mat. 3. and never attained to that answer of a good conscience toward God 1 Pet. 3.21. The Schoolmen often cite the Philosophers, Lombard Passim. seldom the Apostles; they count the authority of Fathers as good as that of Scriptures: neither doubt they to call the writings of the Eathers by the name of Scripture. Was not this to set men's threshold by God's threshold: and their posts by his posts Ezek. 43.8. what marvel therefore though they became vain in their imaginations, and their foolish heart was darkened, while they taught for doctrines men's traditions? what marvel though Popish fopperies once so admired be now so much slighted, since the world seethe further into them, then formerly? Notable is that passage in K. Henry the eights protestation against the Pope; England is no more a babe; there is no man here, but now he knows that they do foolishly, that part with gold for lead etc. Surely except God take away our right wits, not only the Pope's authority shall be driven out for ever, Act. & Mon. 990. but his name also shortly shall be forgotten in England. We will from henceforth ask counsel of him and his, when we list to be deceived, when we covet to be in error, when we desire to offend God, Truth, and honesty etc. Ver. 8. But truly I am full of power] Butler doth it become the Prophet thus to praise himself? Laus proprio sordescit in ore: and those who vaunt most, have oft the least courage; as those creatures who have the greatest hearts of flesh, are the most timorous; as the Stag, Panther, Hare etc. For answer, it must be considered, that the Prophet speaketh not here of his own good parts, out of a vain glorious humour (it was enough for him that he was all glorious within, Psal. 45.13. virtusque suo contenta theatro est) but to separate himself from those false prophets aforementioned, and to assert his calling by his qualifications, as doth likewise St. Paul 2 Cor. 12. to those who sought a proof of Christ speaking in him. The word rendered But truly signifies, All which notwithstanding: q. d. Albeit there is such a general defection from God, and such unfaithfulness in the Prophets of these times, yet I am full of power, lively and lusty, vigorous and vivacious. by the spirit of the Lord] That noble Spirit, as David calleth him, that spirit of power, Psal. 51. 2 Tim. 1.7. of love, and of a sound mind (as Paul, that putteth spiritual mettle into the soul, and steeleth it against all opposition. And truly if the spirit put not vigour into us, how dead and flat are our duties and all ordinances like liquor that hath lost its spirits? there is as much difference many times as betwixt cold water and Aquavitae. and of judgement] to discern of things that differ, to time a word as the Prophet Esay hath it, Esa. 50.4. and to teach things profitable and proper to my auditors (not as He in the Emblem that gave straw to the dog, and a bone to the Ass; or as those false Prophets, who spoke good of evil, and evil of good) and wisely to distinguish betwixt law and Gospel in praxi; Gratias agat Deo, & sciatses esse Theologum Luth. which who so can do, let him thank God, saith Luther, and let him know, that he is a Divine indeed. and of might] Or, of manhood, virtue, prevalency against an adversary, patience under whatsoever cross occurrences for the truth's sake, and for my plain-dealing. A minister had need be a man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. every inch of him; and to play the man 1 Cor. 16.13. yea, as the good soldier of Jesus Christ, to suffer hardship; being strong in the Lord, and in the power of his might. He must be like the diamond in the High-priests breastplate for hardness and hardiness, as of Athanasius Naz●a●zen testifieth, that he was Magnes & Adamas, both a loadstone for his loveliness and humility, and an Adamant for his resolute stoutness and magnanimity against those that were evil. to declare unto Jacob his transgression, and to Israel his sin] to tell them of their wickedness with the same liberty that they commit it. See here the true picture of a Preacher, both how he must be gifted, and how deeded; A thankless office it is with the world to be thus bold and busy; and very many ministers affect to be counted no meddlers: they think it enough to preach toothless truths, and not to incur the displeasure of people, by telling them of their transgressions, and Gods jud●gements. But this is not the garb and guise of those that are sent and gifted by God. see Ezek. 3. and 33. Vers. 9 Hear this, I pray you, ye heads, etc.] He had had a bout with them before: but because little good was thereby done, he is at them again; according to that counsel of the wiseman, In the morning sow thy seed, Eccles. 11. ●● in the evening withhold not thy hand; for thou knowest not, etc. Preach the word saith the Apostle, be instant (or stand over the work) in season, out of season, etc. 2 Tim. 4.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. chrysostom told his Antiochians, that he would never give over preaching against that sin of swearing, till they gave over their swearing: which because he could not get them to do, he breaks out into these words. It will be an hard speech unto you, but I will speak it: Though there be so many thousands of you, yet there cannot be found an hundred that shall be saved: and I tell you true, I doubt of them too. Ye heads of the house of Jacob, and Princes of the house of Israel] As bad as they were he gives them their titles. The devil also is to have his due: he is called by the holy Ghost Prince of the air, and his Angels are styled Principalities, powers, Rulers of the darkness of this world, Eph. 6.12. See the Note on vers. 1. that abhor judgement] They were not only ignorant of it, vers. 1. but abhorred it; and therefore abhorred it, because they knew it not. Plato could say, that if moral virtue could be beheld with mortal eyes, it would attract all hearts to itself. But these, as natural bruit beasts made to be taken and destroyed, spoke evil of those things that they understood not, 2 Pet. 2.12. and what they knew naturally as bruit beasts, in those things they corrupted themselves, Judas 10. being carried away by their impetuous and imperious lusts, they not only did that which was evil, but also hated the light of the law that reproved and sentenced them: licensing others by their practice at least, to do the like. Such Centaurs and Cyclopes were these princes of Israel grown; such Heteroclites these heads of the house of jacob. The whole head was sick, Isai. 1.5. the Rulers were a scab, Chap. 5.7. The Lord looked for judgement, but behold oppression: for righteousness, but behold a cry. 〈◊〉. Caff. They had made the age not unlike that under Nero, wherein nothing almost was unlawful: but villainy was acted by authority. and pervert all equity] Heb. they pervert, etc. It is spoken to others, in token of abomination: See the like, Gen. 49.4. with the Note. Now equity or rectitude is perverted, when the guilty are acquitted and the innocent condemned, 2 Chron. 19.7. (See Esay. 5.20, 23. when there is accepting of persons, and receiving of gifts. Vers. 10. They build up Zion with blood] Heb. bloods, that is, with goods gotten by rapine and robbery, to the utter undoing of many poor oppressed, whose livelihood is their life, Mar. 12. ult. Luk. 8.43. How much better Selimus the great Turk, who being upon his deathbed moved by Pyrrhus the Bassa to bestow the great wealth, taken by him from the Persian Merchants, Turk. hist. ●●● upon some notable hospital for relief of the poor, took order that those evil-gotten goods should be forthwith restored again to the right owners, to the shame of many Christians who will not be drawn to do so. Our Henry the seventh indeed in his last will and Testament, devised and willed restitution should be made of all such moneys at had unjustly been levied by his officers. But how few such princes are to be found? Speed. ●●●● It is held a goodly thing to build Zion, though it be with blood, and Jerusalem with iniquity. But God, as he will not have ex rapina holocaustum, so he infinitely abhorreth all those, who, under pretext of religion in building some poor hospital with the fragments of their accursed wealth, seek to make him a party, a partaker of their cruelty, as those did, Esa. 66.3, 4, Mar. 7.11. Mat. 23.14. Our Henry the third, when he had (after his many great exactions) sent the Friar-Minors a load of freeze to cloth them, Dan. hist. 168. had the same sent back again with this message, That he ought not to give alms of what he had rend from the poor, neither would they accept of that abominable gift. Zion is not to be builded or beautified with bloods, etc. Vers. 11. The heads thereof judge for reward,] Being so many locusts, & latrones cum privilegio, as one saith, Well might Saint Paul say that covetousness is the root of all evil, 1 Tim. 6.10. It is here assigned as one cause (and carnal security as another) of that Regiment without righteousness, here justly complained of. And it was the worse, because it had overrun all sorts of such as were in place of power, whether Civil or Ecclesiastical. The Princes and Judges took gifts, which they should not only not have taken, but have hated, Prov. 15.27. they should have shaken their hands from holding of bribes, Esay. 33.15. sigh there is a curse to such Magistrates with an Amen to it, Deut. 27.25. and Psal. 15.5. exclusion out of heaven: Stapleton. Olim didici quid sint munera, said one once, Raine is good (said another) and ground is good, sed exeorum conjunctione fit lutum, of the mixture of these two is made dirt: So, Giving is kind, and taking is courteous: yet the mixing of them maketh the smooth paths of Justice foul and uneven. Nec prece nec precio, should be the Magistrate's Motto. And justice justice (as Moses phraseth it, Deut. 16.20.) that is, clear sheer justice without mud should run down as waters, and righteousness as a mighty torrent, Am. 5.24. and the Priests thereof teach for hire, and the Prophets thereof divine for money] They were merely mercenary: and as Apollo's Oracles, corrupted by Philip's gold, were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to speak as he would have them, so was it here. Both Priests and Prophets were ignava ventris mancipia, (see vers. 5. with the Note) greedy dogs, In Mat. 10.16 slow-bellies, they all looked to their own way, every one for his gain from his quarter, Esay. 56.11. Albertus Magnus complained of the covetousness of Pastors in his time: Bernard for this cause calleth them Impostors, and By-seers, Hugo Cardinalis said that the devil had two daughters, Avarice and Luxury: the former whereof he had married to the jews, the latter to the Gentiles: but now, saith he, the Priests have taken away both of them from their right husbands, and make use of them for their own. Si posui aurum in conjugium meum, So the Septuagint read that text, Job. 31.24. signifying the covetous man's great love to money: whence Saint james calleth such, 2 Pet. 2. adulterers, and adulteresses, Chap. 4.4. Saint Paul saith they mind only earthly things (sc. their purses and paunches) Phil. 3.19. and and uncessantly woo this Mundus immundus, this vile strumpet the world: having eyes full of the adulteress, and that cannot cease to sin. But their money shall perish with them that teach for hire, that follow the ministry only as a trade to pick a living out of, qui plus fisco quam Christo vacant, plus attonsioni quam attentioni gregis, & ubi non vident quaestum, rident Christum, etc. All seek their own, not the things which are Jesus Christ's, Psal. 2.21. yet will they lean upon the Lord] Or, lay their weight upon him, as upon a staff or crutch, velut firmissimo scipione. Thus their forefathers (Psal. 78.32, 35.) though they sinned still, and believed not for his wondrous works, yet they would needs believe that God was their Rock, and the high God their Redeemer. So their successors, Jer. 3.3, 4, 5. when they had spoken and done evil as they could, yet, having a whore's forehead, they could give goodly words, Wilt thou not from this time cry unto me, My father, thou art the guide of my youth? Will he reserve his anger for ever? Will he keep it to the end? Here were good words (for they are good cheap, as we say) but nothing more. The Lord was much in their mouths, but fare from their reins, Jer. 12.2. Selfe-deceivers think they lean upon the Lord, when it is no such matter: Their faith is a mock-faith, a strong fancy, a blind presumption, which will prove but a broken reed, and was never true to those that trusted it. Surely as he that maketh a bridge of his own shadow cannot but fall into the brook; so neither can he escape the burning lake, that had rather be carnally secured, then sound comforted. Good gold is a cordial; so is not Alchemy gold: neither will it pass the seventh fire, as the other will. Security is the forerunner of calamity: neither miscarry any so sure or so soon, as the over-confident. and say, Is not the Lord amongst us] And hath he not promised so to be for ever? True, but upon condition that you be with him, and no otherwise, 2 Chron. 15.2. He is not so tied to you, but that he can go away from you. See his many removes, Ezek. 9, 10, and 11 Chapters; and observe, that still as he goes out, some judgement comes in. They call themselves of the holy city, and stay themselves upon the God of Israel, the Lord of hosts is his name, Jer. 48.2. but all this was but court-holy-water, as they call it, empty words; such as our profligate professors are full of. But wilt thou know, O vain man, (or, O empty man) that words without works are bootless? Jam. 2.20. that external privileges alone profit not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jer. 7.4. Act. 6.14. that formal profession and performances are disaccepted, and those that please themselves therewith are but as women travelling with a false birth, Isai. 26.18. Men are wont to do with these, as those Conjurers did with the name of Jesus; they thought if they used that name, it was enough. They hear therefore, Act. 19.5. Jesus I know, and Paul I know, but who are ye? So shall it far with such as glory in this, that they were born in the bosom of the Church, live under the means of grace, etc. Gehezi took the Prophet's staff: but there was something more, else the child had not been raised. Those tell but an ill tale for themselves, that have no more to say but this, Is not the Lord amongst us? Men are the worse for his presence with them, if they walk not worthy of the Lord in all wel-pleasing, Col. 1.10. if they have not grace to serve him with reverence and godly fear: for even our God is a consuming fire, Heb. 12.28, 29. None evil can come upon us] Letoy Prophets say what they please, we shall have peace, Deut. 29.19. all shall be well with us, whiles God is with us, and for us. Job. 8.20. Exod. 34. Psal. 5. But God will not take the wicked by the hand, saith Job, neither will he at all acquit the guilty, saith Moses. The foolish shall not stand in his sight, saith David: for he hateth all the workers of iniquity, Psal. 5.5. Beware of him and obey his voice; provoke him not: for he will not pardon your transgressions, Exod. 23.21. or if he do, yet 'tis two to one, that he will take vengeance of your inventions, Psal. 99.8. Shake off therefore carnal security: fear the Lord, and departed from evil. Vers. 12. Therefore shall Zion for your sake be ploughed as a field] even for your sakes, O wicked Princes, Priests and Prophets; you are the traitors that have betrayed us all into the hands of divine justice: to be angry with us for saying so, and telling you what to trust to, is as if some fond people should be angry with the herald, or the trumpet, as the cause of their wars. Zion shall be ●lowed as a field] Shall be utterly laid waste and sevelled. Conquerors used to blow up those places that they would not have re-edified; and to sow them with salt, Judg. 9.45. It must needs be a dismal destruction, that is described in such exquisite terms. Alterius perditio tua sit cautio. This threatening of the Prophet took so well, that the judgement was respited for above an hundred years, Jer. 26.19. But now men's hearts are more hardened, and therefore their destruction more hastened. and Jerusalem shall become heaps] Rupes ruderum, This they once thought as possible, as to overthrow Gods own throne: the very disciples had a conceit that the World could not outlast the Temple, as may be gathered from Mat. 24.3. But they (some of them) lived to see themselves confuted, and our Saviour's words verified, There shall 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 forest] As woody and desert places, fit only for wild beasts, Lege & Luge, saith one, speaking of Jerusalem's desolation. CHAP. IU. Vers. 1. But in the last days it shall come to pass] God reserveth his best comforts till the last, as that Ruler of the feast did his best wine, joh. 2.10. and as the sweetest of the honey lieth at the bottom. These last days are gospel-days, 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 Righteousness, 2 Pet. 3.13. that new Jerusalem that is all of gold, Rev. 2.1. Ezekiel's new Temple, bigger than all the old Jerusalem; and his new jerusalem bigger than all the land of Canaan, chap. 40.41.42, etc. 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 senseless description: so speaking evil of the things that they know not, Judas 10. We believe 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 godliness, 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 selfsame 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 firmness, Psal. 46.3. and 125.1. wind and storms move it not: no more can all the power and policy of hell combined prevail against the Church, Mat. 16.18. She is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a kingdom that cannot be shaken: and may, better than the city of Venice, take for her Posy, Immota manet. Shall be established in the top of the mountains] Constituetur firmiter, shall be 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 smote in pieces the four Monarchies, ibid. And hence it is, that this mountain of the Lords house is exalted above the hills: the Church must needs be above all earthly eminencies whatsoever, because founded upon Christ: who therefore cannot be exalted, but she 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 mystical Christ, 1 Cor. 12.12. she is his wife, and wheresoever he 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 roll and run toward the Sea: but that these waters should flow upward, flow to the mountain, as here, is as wonderful; as that the Sun should send his beams downward to the earth, when as it is the property of all fire to aspire and fly 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 bow. See Esay 60.8. 3. Plentifully, by whole Nations turned to the faith, and giving up their names to Christ. 4. Jointly, as verse 2. and Zach. 8.21. 5. Zealously, bearing down all obstacles that would dam 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 than some: quin ut fluvij repentinis imbribus augentur, saith Gualther, as rivers swell oft with sudden showers, 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 godliness, 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 goodness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 public ordinances, where we may hear, and believe, 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 Christ's birth: and that by Chaucer's 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 prise, 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, he could live and enjoy himself, though it were in hell. and he will teach us of his ways] Cathedram in coelis habet qui corda docet, saith Austin. All true Converts are taught of God, Joh. 6. and then quàm citò discitur quod docetur? saith the same Father; how soon are men discipled? how soon learn they the ways of God, whereby to serve him here, and be saved by him hereafter. For it is false that some contend for: sc. that every man may be saved in his own faith, be it right or wrong: For none can come to the Father but by the Son, Joh. 14.6. Neither is there any other name but His under heaven whereby men must be saved, Acts 4.12. See Joh. 17.3. and 6.40. Heb. 11.6. whatsoever the Huberians affirm of Universal Election; or the Puccians of a natural faith. and we will walk in his paths] which are all paved with mercy and love: so that the saints run therein and faint not; walk, and are not weary, Esay 40.31. They are all Peripatetics, ever in action, Gen. 17.1. they are Currists, not Quaerists, Ambros. saith Luther elegantly; they do not reason, but run the paths of God's precepts. Nescit tarda molimina Spiritus Sancti gratia. For the law shall go forth of Zion] The law, or doctrine, as Prov. 13.14. Understand here the Gospel, that Law of God, Psal. 19.7. that Law of Christ, Gal. 6.2. that perfect law of liberty, Jam. 1.25. a counter-pane whereof God putteth into the hearts of his people, Jer. 31. whereby they become (as it was once said of the Thracians) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a law to themselves; Herod. as being transformed into the same image with the Gospel, like as the pearl, by the often-beating of the Sunbeams upon it, becometh radiant as the Sun. and the word of the Lord from Jerusalem.] Not from Africa at first (as the brethren of the rosy-crosse would have it) though 'tis thought the Gospel was received, and the Christian faith professed even from the Apostles time, in that large region of Nubia in afric. But repentance and remission of sins was preached among all nations beginning at Jerusalem, Luke 24.41. The Jews were Gods Library-keepers, and the Apostles sent and went from Jerusalem to plant Churches abroad the world, and to gather into one, the children of God that were dispersed, joh. 11.52. Verse 3. And he shall judge among many people,] We had before, Christ's Prophetical Office: here we have his Princely, and elsewhere his Priestly, This seems to have been the effect of that old prophecy among the Easterlings, that Judaea profecti rerum potirentur, some that came out of● Jury should conquer all. Vide Sueto. in Vespas. & Tacit. lib. 21. (wherein both the former are founded) for he is the true Trismegist, and Melchisedech was a right type of him. He is the only judge, and needs no Vicar upon earth, such as the Pope claims to be, Esay 33.22, no such Officers to see his laws executed, as the Ephori were among the Greeks, and the Censores among the Romans. The Lord that sent the rod of his strength out of Zion, as verse 2. doth also give him to rule in the midst of his enemies, whiles his people are willing in the day of his power, in the beauties of holiness, Psal. 110.3. willing that Christ should send forth judgement to victory, Mat. 12.20. that is, perfect his own work of grace begun in their hearts. To which end, as it here followeth, He shall rebuke (or convince) strong nations] Convince them, I say, (by his Spirit) of sin, of righteousness, and of judgement, ●oh. 16.8. Of the loathsomeness of sin, of the necessity of getting righteousness by Christ, and repentance from dead works; that men may serve the living God, and as much as in them is, Acts 17.30. live peaceably with all. And they shall beat their swords into plowshares] i. e. their fierce and fell natures shall be mansuefied, as Esay 11.6, 7, 8, 9 and if they wage war, it shall be non nisi coacti, either for the just punishment of Delinquents, whom they cannot otherwise come at: or for their own necessary defence, and that they may establish peace with truth. But if men would live by the laws of the Gospel, they need not wage war, or want peace, either of country or of conscience: but they might take for their Motto, that of David, Any shallom, I am peace: and have for their portion that peace, peace, Esay 26.3. even a perfect, sheer, pure-peace, a multiplied peace with God, with themselves, and with others: this is a main piece of Christ's kingdom upon earth, Florus. who is the Prince of peace, and came in a time of peace: viz. in the reign of Augustus, when as there was Totius orbis aut pax aut pactio, saith Florus, a general peace, or truce throughout the whole world. neither shall they learn war any more] To make a trade or a gain of it, and so to earn a curse Deut. 27.25. to delight in it, Psal. 68.30. and make a sport of it (as Abner did, 2 Sam. 2.14. and Pyrrhus king of Epirots) to wage it without weighty reason rashly. If we Princes (said our Hen. 7.) should take every occasion that's offered, the world should never be quiet, but wearied by continual wars. We may also here take warring (as St. james doth, chap. 4.1.) for jarring, and jangling, for private discords, and dissensions. Now these the people or God are so fare from learning, that they utterly lay them aside, and are kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake forgave them, Ephes. 4.32. Verse 4. But they shall sit every man under his vine] seeding upon the fruit that shall even fall into his mouth, saith à Lapide. Sat they shall under Christ, the true Vine, saith Hugo, and under the holy Ghost, as a figtree, whose fruit is fare sweeter than any honey. But these are coynt interpretations saith Gualther. I should rather expound this Text by that 91. Psalms; wherein the safe and happy condition of the godly is at large described. Vineyards and fig-yards were ordinary in those countries': and hence this proverbial expression, to set forth doubtless, the spiritual security, and that peace of conscience chief, that is granted to Christ's subjects: a peace, fare beyond that under Solomon, which is here pointed at: or that under our Queen Elizabeth, not to be passed over without one touch at least upon that string, which so many years together sounded so sweetly in the ears of our Fathers. Then it was, if ever, that the mountains brought forth peace, and the little hills righteousness, Psal. 72.5. The great ones defended their inferiors, Westmer. in Psal. 72. and the inferiors blessed their superiors; the Magistrate righted the subject, and the subject reverenced the Magistrate. and none shall make them afraid] God, they know, will not hurt them, man cannot: he may take away their heads, but not their crowns; their lives, but not their hopes: for the righteous hath hope in his death: his Posy is not only, Dumspiro spero, but Dum expiro. Let the wicked have a trembling heart, and failing eyes while he lives, Deut. 28.65. and when he dies cry out, as a great man was heard to do, Spes & fortuna valete, Farewell life and hope together. The servant of Christ, as he sits mediis tranquillus in undis all his life long: so when he dies, he can call his soul to rest: and sing old Simeons Nunc dimittas, Lord, now let thy servant departed in peace, etc. for the mouth of the Lord of hosts,] And what better assurance can we desire, sigh God can neither die, lie, nor deny himself: Sith, secondly, he is the Lord of Hosts, and so armed with power to make good what he hath spoken. Peter had a will to deliver Christ from the Jews, but wanted power. Pilate had power to have done it, but wanted will. God wanteth neither of these to do for his people, and to deliver them out of danger. Courage therefore. Verse 5. For all people will walk every one in the name of his god,] They will do so, they are resolved not to alter their religion: as Tully said, Me ex ea opinione quam à majoribus accepi de cultu deorum, nullius unquam movebit oratio: I will never be dissuaded by any one from that way of divine worship, which I have received from my forefathers. How wilful at this day are Jews, Papists, Pagans, Heretics? And how much easier a matter do we find it, to deal with twenty men's reasons, then with one man's will? A wilful man stands as a stake in the midst of a stream, let's all pass by him, but he stands where he was. Nay but we will have a king say they, when they had nothing else to say. Nay, but I will curse howsoever, though against my conscience, said Balaam: and do not the Popish Balaamites as much as this, many of them? As for the Vulgar sort of them, they are headlong and headstrong, resolved to retain contra gentes the senseless superstitions transmitted unto them by their progenitors. But what saith the Oracle Rev. 14.7. Fear God, and give glory to him; for the hour of his judgement is come: and (what ever your ancestors did) worship you him that made heaven and earth, and the sea, and the fountains of waters. and we will walk in the name of the Lord our God] This was well resolved, and is as well practised by all Christ's faithful people, who dare not follow a multitude to do evil Exod. 23.2. dare not walk by their father's practice Iosh. 24.2, 14, 15. for they consider that no commandment doth so expressly threaten God's judgements upon posterity as the second. They therefore resolve to walk in the name, that is, by the laws and under the view of the Lord their God, who is God of Gods, and Lord of Lords, a great God, a mighty and a terrible, as Moses describeth him, in opposition to all other deities, whether so reputed or deputed Deut. 10.17. for ever and ever] We will not only take a turn or two in his ways, as temporaries; who are hot at hand but soon tyre, and give in: but we will hold on a constant course of holiness, and not fail to follow the Lamb whithersoever he goeth Psal. 1.2. joh. 8.12. and 10.4.14. Rev. 7.17. As for those Apostates that change their God, that change their glory for that which doth not profit, as they therein commit an horrible wickedness, such as the heavens have cause to be astonished at jer. 2.11, 12, 13. so they could not choose out for themselves a worse condition Heb. 10.37, 38. for why? they put the son of God to an open shame chap. 6.6. like (as those that are carted amongst us are held out as a scorn) and do in effect say, that they have not found him such as they took him for. Verse 6. In that day] sc. of grace and of the Gospel: It is called a day and that day, by an excellency in regard of Revelation, Adornation, Consolation, Distinction, speedy Preterition. saith the Lord] Whose word cannot be broken joh. 10.35. and is therefore the best security 2 Cor. 1.20. will I assemble her that halteth] Heb. that goeth sideling, that is maimed, disjointed, lamed, Esa. 35.3. torn Psal. 35.15. and tired out with long journeys into captivity, as the Jews were by the Babylonians, Greeks and Romans before Christ's coming: that they might breathe after those days of refreshing from the presence of the Lord Mal. 3.1. and I will gather her that is driven out] Or, rejected, thrust away with a force, that is, the Gentles, suffered to walk in their own ways Act. 14.16. and carried away unto dumb idols, even as they were led 1 Cor. 12.2. and her that I have afflicted] Both Jews and Gentiles, the whole community of people: for God shaken all nations then, when the desire of all nations (Christ Heb. 12.25.) was to come Hag. 2.7. See verses 22, 23. Junius, after the Septuagint, rendereth it ut veniant desiderati omnium gentium, that the Saints, those desirable ones, out of all nations may come: for unto Shiloh in a most afflicted time (when the sceptre was departed from Judah etc.) was the gathering of all people to be Gen. 49.10. Esa. 26.8, 9 See Esay. 66.20. rather in litters as lame people are carried) should they come, than not at all: rather on one leg with Jacob, should they wrestle, than not prevail. Verse 7. And I will make her that halted a remnant] Yea a renowned remnant Zeph. 3.19. Not many Jews were converted in comparison of the Gentiles: hence they are called a remnant. They both killed the Lord jesus, and their own Prophets: they have also persecuted us, saith the Apostle or cast us out, as by an Ostracism, and they please not God, and are contrary to all men, 1 Thess. 2.15, 16. forbidding us to speak to the Gentiles etc. Thus the generality of them then: and so to this day they continue cross, and cursing Christ and his followers, thrice a day in their synagogues: Hieron in Esai. l. 12. c. 49. & l 14. c. 42. Buxtorf. Synag. Howbeit at this present time also there is a remnant according to the election of grace Rom. 11.5. and that remnant became the seminary of the Christian Church. and her that was cast far off, a strong nation] Numerous and valorous. Vide fidem & passionem martyrum & de gente robusta non ambiges, saith Hierome here. Consider the faith and patience of the Martyrs, and you will easily yield them to be a strong nation indeed: Christians have showed as glorious power in the faith of Martyrdom, as in the faith of miracles. They can do that which others cannot turn their hands to: they can suffer wrongs, best of any: Compel them to go a mile, they'll be content to go two: yea as far as the shoes of the preparation of the Gospel of peace will carry them. There is nothing that they date not undertake and undergo for the glory of their God. Thy courage in Christians, Heathens counted obstinacy; Tertull. in Apologet. but they knew not the power of the spirit, nor the privy armour of proof that the Saints have about their heart, which maketh them insuperable, more than conquerors. and the Lord shall reign over them in mount Zion] i. e. In the Christian Church, out of which went the law, that is, the Gospel ver. 2. See Esa. 40.9. and 52.7. Heb. 12, 22. There shall Christ reign, and so he did ever: but now he shall declare himself to be Messiah the Prince Dan. 9.25 Lord and h●●st Act. 2.36. Saviour and Sovereign. As king he 1. of rebels makes them subjects, willing to be ruled by him. 2. He preserves them in that privilege by his spirit. 3. He gives them laws far better than those of the twelve tables ●● Rome, which yet far exceeded (saith Cicero) all the learned libraries of the Philosopher's in worth and weight. 4. He sweetly inclineth their wil● to ye●●d universal obedience thereunto, and to cross themselves so they may please 〈◊〉 5 He rewards them with comfort and peace here, and with life eternal hereafter. 6. He destroys all the enemies of his Church, and then at last delivers up the kingdom to his Father 1 Cor. 15.24. not his essential kingdom as God, but his oeconomical kingdom, as Mediator. Verse 8. And thou O tower of the flock] that is, O Church of Christ, who is oft compared to a shepherdess in the Canticles: here to a Migdal-●der or tower of the flock (that flock of Christ which hath golden fleeces, precious sauce:) in reference either to that tower, Gen. 35.21. built for the safety and service of shepherds: or else to the sheep-gate in jerusalem (whereof read N●h. 3.1. and 12.39.) so called from the sheep-market, which for the conveniency of the Temple was near to it; as was also the sheep-pool called Bethesda joh 5.2. where the sacrifices were washed. The world is a field, the Church a fold, in that field; and a strong fold (strong as a tower) yea a strong-hold Ophel as it is styled in the next words; and that of the daughter of Zion, that is of the Christian Church, the inviolable security whereof is here noted. unto thee shall it come, even the first dominion] such as was in David● days and solomon's: la●ge, rich, peaceable, prosperous, terrible to other nations etc. This was carnally understood by the Jews, who therefore dream to thi● day of an earthly kingdom, and have in their synagogues a crown ready to set upon the head of their Messiah whensoever he shall come: neither were Christ's disciples without a tincture of this Pharisaical leaven: whence their often-enquiries when the kingdom of God shall come? and their frivolous contests among themselves, who should be the greatest in Christ's kingdom? who should sit at his right hand and at his left &c. as if there should have been in Christ's kingdom (as in solomon's) a distribution here of honours and offices. And this groundless conceit hung as bullets of lead at their eyelids; that they could not look up to see that Christ's kingdom was spiritual and not of this present world. the kingdom shall come to the daughter of Jerusalem] This the Jews (mistaking it as before) pray earnestly that it may come citò, Baxtor. Synon: Jud. citiùs, citissimè, bimherah, bejamen●s, with speed, and even in our days; oft throwing open their windows to behold their King, and to receive their long-looked-for preferment, in his earthly monarchy. Ver. 9 Now why dost thou cry out aloud?] Hout and howl? q.d. hast thou any such cause to be so unreasonably and out ragiously impatient so long as Christ is thy king and counsellor? What if there now be no king in th●e? What if thy counsellor be perished? A wo-case I confess, and great confusion most needs be the issue of it; as it fell out in jerusalem after josiah was slain: Confer Hos. 3.4. with the Note there. But yet there is hope in Israel concerning this thing; neither need the Saints be so excessively dejected with outward crosses, so long as Christ is with them, and for them. If Seneca could say to his friend Polybius, Fas tibi non est salvo Caesare, de fortuna tua queri, Be thy case never so miserable, Sen. add ●olyb. Consol. thou hast no cause to complain, so long as Caesar is in safety: How much less ground of mourning or murmuring have Christ's subjects, so long as He liveth and reigneth? Gaudeo quod Christus Dominus est, Calvin. Epist. alioqui totus desperassem writeth Miconius to Calvin, of the Church's enemies: I am glad that Christ is Lord of all: for otherwise I should have had no hope of help at all. David in deep distress comforteth himself in the Lord his God 1 Sam. 30.6. and Psal. 119.94. I am thine, save me, saith He: q. d. my professed subjection to thee calleth for thy care and protection of me: and here he stays himself. Kings and Counsellors are great stays to a state: but Christ is not tied to them. These are but particular good things, as is health against sickness, wealth against poverty etc. but Christ is an Universal good, all sufficient and satisfactory; every way proportionable and fitting to our souls, and several necessities. Why then do we cry aloud as utterly undone? why sing we not rather with David when at greatest under, The Lord liveth, and blessed be the God of my salvation. Psal. 18.46. It is God that avengeth me, and delivereth me from the violent man &c, He is King of all the earth. He is wonderful in counsel, and excellent in working etc. It was a learned man's Motto, Blessed be God, that he is God; and blessed be Christ that he reigns for ever; that Counsel is his, and sound wisdom: that he hath understanding, he hath strength Prov. 8.14. for pangs have taken thee as a woman in travel] They have, but they needed not, hadst thou but turned into thy countinghouse, and considered thy manifold privileges in Christ, thy King and Counsellor. We oft punish ourselves by our passions, as the lion that beats himself with his own tail. Sed ô benè (saith an Interpreter here) quod sint hidolores saltem similes parturientium, It is yet an happiness, that the Church's pangs, though bitter, Tarnou. yet are no worse than as those of a woman in travel. For 1. The pains of travel seldom bring death; but life both to mother and child: so do afflictions to the Saints 2 Cor. 4.17. Heb. 12.9. 2. Travel comes not by chance, nor for long continuance: neither doth affliction joh. 7.30. Luk. 22.53. 3. Travel is unavoidable, and must be patiently born: so must affliction; or else we lose the fruit of it: Act. 14.22. 2 Tim. 3.12. 4. Sharp though it be, yet it is short: so mourning lasteth but till morning Psal. 30.6. and 73.24. and 135.14. joh. 16.15. jer. 10.23. 5. As the travelling woman hath the help of other women: so hath the afflicted, of God, Angels and men. 6. Lastly, as she remembreth the sorrow no more for joy of a manchild born into the world: so is it here joh. 16.20. Rom. 8.17, 18. Verse 10. Be in pain and labour to bring forth etc.] Be sensible of thine ensuing captivity, and take on: but yet with hope of a gracious deliverance in due time. See the Note on ver. 9 It is no less a fault to despise the chastening of the Lord, then to faint when thou art rebuked Heb. 12.5. The hypocrite in heart heapeth up wrath saith Elihu, and why? he crieth not when God bindeth him job. 3●. 11. The wicked saith Hannah, are silent in darkness, and shall therefore lie down in sorrow. This is not patience but pertinacy, 1 Sam. 2.9. Esay. 50.10. the strength of stones and flesh of brass job 6.12. It is not vasour but apathy, stupidity and indolency, much complained of in scripture, and threatened with a succession of sorrows Leu. 26.18, 28. seven more, and seven more, and seven to that. Three times in that chapter God raiseth his note of threatening, and he raiseth it by sevens, and those are discords in music. Such say will be heavy songs; and their execution heavy pangs: worse than those of a woman in travel. for now shalt thou go forth out of the city] This Now fell not out of an hundred years after. Fowl weather seldom rotteth in the air. Time weareth not out God's threaten. Nullum tempus occurrit Regi, nedum Deo, Time can be no prejudice to the Ancient of days: sooner or later his word shall be accomplished. When the sins of the Amorites are full, they shall be sure of their payment. The bottle of wickedness, when once filled with those bitter waters, will sink to the bottom. and thou shalt dwell in the field] Sub dio, having no canopy over thee, but the azured sky: so little account is made of poor captives: If they may have the open air to breath in, though they lie without doors, ' it's better than a stinking dungeon, or to be shut up close under hatches among the excrements of nature, as Barbarussa Christian prisoners taken in Greece were: Turk hist. 750. so that all the way as he went home with them to Constantinople, every hour almost some of them were cast dead overboard. and thou shalt go even to Babylon] there to dwell among plants and hedges, making flower-pots for a foreign prince. There they dwelled with the King for his work: 1 Chron. 4.23. there shalt thou be delivered, there the Lord shall redeem thee] This There, is as Emphatical as that Yet so oft repeated Zech. 1.17. See the Note there. It seemed improbable to many, and to some impossible, that ever they should return out of Babylon. But God effected it to the great astonishment of his poor people, who were like them that dream Psal. 126.1. and could scarce believe their own eyes. God loves to deliver those that are forsaken of their hopes. Ad nos ergo transferamus promissionemistam, saith Gualther upon the text. Let us apply this promise to ourselves: and as oft as we are pinched with poverty, or tormented with diseases, or cast out into banishment, or are in any great danger by water or land, or under terrors of conscience, let us think we hear God thus speaking to us, There shalt thou be delivered: there I will redeem thee etc. Verse 11. Now also many nations are gathered etc.] that is, they shall be once gathered, when the Babylonians, who are Lords of the world, shall muster many nations against thee. Would any man take the Church's picture saith Luther? then let him paint a silly poor maid, sitting in a wood or wilderness, compassed about with hungry lions, wolves, bores and bears, and with all manner of cruel and hurtful beasts, Loc. come. de persee. ver. Eccles. and in the midst of a great many furious men assaulting her every moment and minute, for this is her condition in the world. that say, Let her be defiled] sc: with blood and slaughter. Or, Let her be condemned as an hypocrite, Let her be stoned as an adulteress, so the Trent translation. Thus they pretend, as Rabshakeh did, that they were sent by God against an hypocritical nation, that had broken their faith with God and men. The like craft and cruelty was used in the Parisian massacre, and Gunpowder-plot: God and man; said they (in that blind letter, that brought all to light) have agreed to punish the wickedness of this age. Those that would kill a dog, give out that he was mad first, saith the French Proverb. Whom no man looketh after Jer. 30.17. and let our eyes look upon Zion] Let us feed our eyes with such a delightful spectacle: and say as that cruel Charles the 9 of France did, when he saw the streets strawed with the bodies of the massacred Protestants, and the rivers died with their blood, O pulchrum spectaculum! O brave sight, Or, as the Q. Mother of Scotland, when she beheld the dead carcases of her Lutheran subjects, said, that she never saw a goodlier piece of Arraz in all her days. See the accomplishment of this prophecy in the Lamentations, Psalm. 137. and in the book of Nehemiah. Verse 12. But they know not the thoughts of the Lord] Nothing like their thoughts Es. 55.8. Confer Es. 10.7, 8. Zach. 11.15, 16. etc. His thoughts are fatherly, whiles theirs are butcherly: the Physician in setting leeches to his patient, seeks his good: he aims not at filling the leeches gorges: neither will he set more on him, then will make for his health. God by his wisdom, and according to his eternal counsel (which the wicked understand not) ordereth and draweth the blind and bruit motions of the worst creatures to his own honour, and his churches good; D. Reyn. as the huntsman doth the rage of the dog to his pleasure, or the mariner the blowing of the wind to his voyage, or the Artist the heat of the fire to his work, or the Physician the bloodthirstiness of the leech to a cure. Surely, (saith the Psalmist speaking of Senacheribs cruelty in the siege of Jerusalem) the wrath of man shall praise thee (eventually, though not intentionally) the remainder of wrath shalt thou restrain Psal. 76.10. Let the enemies think and project as they please, jer. 29.11. 2 Thes. 1.6, 7. let them rage and resolve upon your utter ruin. I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end: to recompense tribulation to them that trouble you, and to you who are troubled rest etc. For thus saith the Lord God the Holy One of Israel, In returning and rest shall ye be saved, in quietness and in confidence shall be your strength Esay. 30.15. And I will strengthen the house of judah, and I will save the house of joseph, and I will bring them again to place them, for I have mercy upon them, and they shall be as though I had not cast them off: for I am the Lord their God, and I will hear them, Zech. 10.6. Surely as it was said of old, Neither shall Rome fall while Scipio standeth: neither shall Scipio live when Rome falleth: so may it more truly be affirmed of Christ, that he and his people shall stand and fall together. But he shall stand at the later day upon the earth job 19.25. yea he shall set his right foot upon the sea, and his left foot upon the earth Rev. 10.2. as Lord of sea and land, maugre the malice of all, that sought to supplant him, who shall there-hence fall, and never rise up again Am. 8.14. Verse 13. Arise and thresh, O daughter of Zion] Go in this thy might (wherewith thou so lustily threshest out thy wheat by the winepress said the Angel to Gideon Judg. 6.14) and thresh the Midianites another while, thou shalt smite them as one man ver. 16. thresh them as the sheaves of the floor that lie ready for the flail, or (as the custom of those countries was Deut. 25.4. 1 Cor. 9.9. 1 Tim. 5, 18.) for oxen to tread out, or the wheel to turn over Esa. 2.28. for I will make thine horn iron etc.] So that thou shalt do great exploits, by mine assistance, against Sennacherib, Antiochus and other enemies subdued and threshed down to straw by the valiant Macchabees. Spiritualiter etiam hoc intelligendum, saith Sa. here; this is also spiritually to be understood of converting people to the faith separatâ paleâ infidelitatis. This the Apostles did vigorously and effectually, being furnished by Christ with horns of iron, and hooves of brass; with spiritual courage and metal, whereby they did soon beat in pieces many people, and brought them to Christ by the obedience of faith, together with all their wealth and substance, which they cheerfully consecrate unto the Lord of the whole earth. This was typified of old by the Tabernacle built with the spoils of the Egyptians: and by David's dedicating to the Lord the gold and silver which in great abundance he had taken from the enemies 2 Sam. 8. It is prophesied of Tyrus, that being converted she should find another manner of merchandise then formerly, viz: to feed and cloth God's poor with durable clothing. The Centurion, Esa. 23.18. Luke 7. when once he became a Proselyte, built the Jewish Synagogues, that had been thrown down by Antiochus. Constantine the Great was bountiful to the Church above measure, insomuch as that he was by the heathens in scorn called Pupillus, as if he had wanted a guardian to overrule and order his expenses. Sed refriguit hoc studium hodiè in magistratibus plerisque, as Gualthe● ●re complaineth, and not without cause. The Church is not only scanted, but spoked of her revenues: and that which was piously consecrated, is impiously converted to other uses etc. Thus Herald CHAP. V. Ver. 1. NOw gather thyself in troops, O daughter of troops] Here the Virgin, the daughter of Zion despiseth her adversaries of Assyria and Babylon, and laughs them to scorn: the daughter of jerusalem shaketh her head at them Isa. 37.22. and bearing herself bold upon the foregoing promise (chap. 4.13.) that she should beat in pieces many people, she taketh liberty to taunt the Assyrian Monarch with all his troops beleaguering her, and basely abusing her Judges: telling him, that the Babe of Bethlehem would shortly take an order with him. And although she were but a Virgin, yet, having such a Champion as Christ, who is in love with her, that will take her part and fight her quarrel, she doubteth not to say, Now gather thyself in troops etc. Nunc turmatim coito, o turmaria, Increase thine army and come forth, Gather yourselves and ye shall be broken in pieces, gird yourselves, and ye shall be broken in pieces. Take counsel together, Isai. 8.9, 10. Isai. 33.22. and it shall come to naught: speak the word and it shall not stand, for God is with us, Jehovah is our Juge, Jehovah is our Champion, Jehovah is our king, he will save us. Lo, this is the Churches confident boasting in Christ, this is the triumph of her, trust in him. Psal. 32.7. The thought of his birth swalloweth up all her fears and discontents; and compasseth her about with songs of deliverance. He hath laid siege against us,] And already devoured us in his hopes: but if we do but turn us to Christ, and say, Behold she whom thou lovest is distressed: the Assyrian as a strong river is come up over all his channels, and reacheth even to the neck: yea the stretching out of his wings filleth the breadth of thy land, O Immanuel, Esay 8.7, 8. he will soon bestir himself, he will besiege our besiegers, he will smite them upon the cheekbone, Psal. 3.7. and break the teeth of those ungodly, that smote the Judge of Israel with a rod upon the cheek, for a reproach to the whole people. Hugo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bacillis ceciderunt. Beza. by this judge of Israel, understandeth Christ, who was indeed at his passion contumeliously buffeted, and smitten with rods upon the cheek, Mat. 20.6, 7. But this, though it be true, yet cannot be the sense of this text. Verse 2. But thou Bethlehem Ephratah] Not so called from Ephratah, Calebt wife, 1 Chron. 2.19, 50, 51. but from its fruitfulness: whence also it had the name Bethlehem, Joh. 6. that is, the house of bread, where Jesus, (that Bread of life, that came down from heaven) was born in the fullness of time, as is here first foretold by this Prophet: that great mystery of godliness being revealed to the world by degrees, in several Ages. Here was Christ born by mere accident; in regard of his parents, who were brought hither by a tyrannical Edict of Augustus, Luk. 2.2. but yet by a sweet providence of God, that this Scripture might be fulfilled, and our faith in Christ settled. Though thou be little among the thousands of judah] Or, Art thou little, & c? q.d. No such matter: and so it agreeth with Mat. 2.6. Or thus: And thou Bethlehem Ephrata, it is a small thing to be among the Princes of Judah: Out of thee shall come a Ruler, etc. q. d thou hast a dignity above this, and above them all, in that out of thee shall come a Ruler, etc. Take tsagnir in the Neuter gender, (as Scultetus after Osiander, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and Forster doth) and then the ●eeming difference betwixt the Prophet and Evangelist is taken away. Some make St. Matthew to relate the words of the Scribes to Herod, as they had varied the Text before him. But we find not that they are any where taxed for altering or corrupting the Text; but for misinterpreting it only, Mat. 5. Besides that, they were by their office Text-men, to look to the letter of the Scripture, and to keep it pure, 1 Cor. 1 20. where they are distinguished from teachers of traditions, and teachers of Allegories. yet out of thee shall he come forth unto me] that is, to God the Father: that we may know that the coming of Christ in the flesh, was a plot of Gods own contriving. He came not by c●●●ce, but by counsel: him hath God the Father sealed, anointed and appointed to the work. Joh. 6.27. This is comfortable to consider of. that is to be Ruler in Israel] Matthew rendereth it, a Captain that shall feed my people Israel, Mat. 2.6. See the Note there. whose go forth have been from of old] This is spoken of Christ's eternal generation, which none can declare, Esay 53.8. What is God's name, and what is his Son's name, if thou canst tell? Prov. 30.4. The Scripture usually speaketh of this grand Mystery by way of circumlocution. It is here spoken of in the Plural number for the excellency of it. Adoro pl●ni●udinem scripturarum. Aug. In this Text than we have a description of Christ, in his natures and offices. See the like, Rom. 1.3, 4. and adore the fullness of the Scriptures. Verse 3. Therefore will he give them up] As a little before the day springeth, it is darker than ordinary: so before the dayspring from on high visited Gods people, they were under very hard and heavy pressures and miseries: whereby their desires after him were increased and ineagered. The enemy oppressed them, by God's permission, yea by his active providence: that they might pant after a Saviour, and sigh out with old Jacob their father, Gen. 49.18. O Lord, I have waited for thy salvation. until the time that she which traveleth hath brought forth] She, that is, the Virgin Mary, say some: Or, she, that is, say others, the afflicted Church, according to chap. 4.9, 10. See the Notes there. She must have a time of travel, of trouble, before she can bring forth, and be delivered. Luther saith well, that the Church is haeres crucis, and that every Christian is a Crucian: we must suffer before we can reign, and bear the cross, or ere we wear the crown. Then the remnant of his brethren] i. e. the converted Gentiles, whom Christ is not ashamed to call his brethren, Heb. 2.11, 12. shall return unto the children of Israel] shall be proselyted, and conjoined to the elect Jews, that there may be one sheep-fold under one shepherd. And the Lord shall be king over all the earth: In that day there shall be one Lord, and his name one, Zech. 4.9. See the Note there. Verse 4. And he shall stand and feed (or, rule) in the strength of the Lord] He shall stand, and none shall be able to stir him: there shall be lifting at his government, but it stands firm and fixed. Earthly Monarchies have their times, and their turns: their ruin, as well as their rise. The Roman Empire fell under the weight of its own greatness. The Turkish, although it be indeed very strong, yet is it by many probably thought to be on the declining hand. But Christ shall stand, when all earthly greatness shall lie in the dust. And He shall feed his flock in the strength of the Lord: neither shall any ravenous Lion, or grievous Wolf, pluck them out of his hand; because He and the Father are one, Joh. 10.39. and God hath laid help on one that is mighty, Psal. 89 19 and in the majesty of the name of the Lord his God,] that is, by the power of God's word, called his name, Acts 9 15. and elsewhere. This word hath a singular majesty in it, whereby it aweth and affecteth men's consciences, to the propagating of Christ's kingdom: viz when it is accompanied with the Spirit of God, called his strength in the former clause. And that these ever go together, in all the subjects of Christ's kingdom, see Esay 59 21. As for me, this is my Covenant with them, saith the Lord, My Spirit that is upon them, and my word which I have put in thy mouth, shall not departed out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds s●ed, saith the Lord, from henceforth and for ever. for now shall he be great unto the ends of the earth.] Now, that is, ere long: in God's due time, which oft seems long, because we are short; apt to antedate the promises, in regard of the accomplishment, to limit the Holy One of Israel, and to set him a time, to set his Sun by our dial, Jer. 8 20. help they would have that Summer at furthest. But as God never fails in his own time, so he seldom comes at ours: We must live by faith, Hab. 2.2. and stay God's leisure, as David did for the kingdom, and those in Esther, for deliverance. God's promises will at length take their way over all Alps of opposition: but we have need of patience etc. For yet a little while, and he that shall come, will come, and will not tarry, Heb. 10 36, 37. Verse 5. And this man shall be the peace] The man Christ Jesus, 1 Tim. 2.5. that man, that shall be as an hiding place from the wind, and a covert from the tempest: as rivers of water in a dry place, as the shadow of a great rock in a weary land, Esay 32.2. Winds and tempests will arise, and that upon the Church; Assyrians, and Babylonians, (Nimrods' brats) will invade, and infest her: but that famous He shall be her peace, her Prince of peace, Esay 9.6. who giveth her pacem omnimodam, peace internal, external, eternal, called by the Apostle life and peace, Rom. 8.7. This peace, peace, as Esay calleth it, chap. 26 3. that is, a multiplied, renewed, continued peace: this peace Regionis & Religionis, of Country, and of Conscience, as God hath promised, and Christ hath purchased. He merited, and made it through the blood of his Cross, Col. 1.20. Esay 53.5. Ephes. 2.16. And hence it was, that as he was brought from heaven, with that song of peace, Luke 2.14. so he returned up again, with that farewell of peace, Joh. 14.27. left to the world the doctrine of peace, Ephes. 2.17. whose Ministers are messengers of peace's R●m. 10 15. whose followers are the children of peace, Luke 10.6 whose unity is in the bond of peace, Ephes. 4.3. and whose duty is the study of peace, Rom. 12.18 and to whom God hath promised, I will give peace in your land, etc. And ye shall chase your enemies, etc. If any ask, Leu. 25.6, 7. how peace, and pursuit of enemies can consist? It is easily answered. You shall have civil peace amongst your self, and besides an ability to quell, and quiet foreign enemies. Or, you shall have peace: and if it hap that war arise, you shall have the better in batte●● If the Assyrian come into your land, he shall be a loser by it: if he tread in your palaces, he shall retreat with shame, and defeatment, as it befell Sennacherib. Then shall we raise against him seven shepherds] that is, a competent number of Chieftains and Champions, with their victorious forces, which shall repel the enemies, and secure the Church, Christo duce & auspice Christo, under Christ the Arch shepherd. This some understand of the Apostles, those anointed, or authorised Ones, (as the word here signifieth) the weapons of whose warfare were not carnal, but mighty through God, to the pulling down of strong-holds, 2 Cor. 10.4, 5. and bringing in, not the heads, but hearts of those whom they had subdued: as Paul did of Sergius Paulus, the Proconsul, Acts 13.9. where also he is first called Paul, in memory (belike) of those first spoils he brought into the Church. By shepherds here, are meant (saith Gualther) the Ministers and Preachers of the word, who feed, defend, and watch over the flock. By principal men, Magistrates, endued with that free, (or, as the Chaldee hath it) kingly spirit, Psal. 51.12. to decree, and act for the good of the Church. Such shepherds, in the time of the Assyrian war, were Esay, Micha, Joel, etc. such principal men, were Hezekias, and Eliakim, Isa. 22. etc. Such after the captivity were, Ezra, Haggee, Zachariah, Malachi, Zorobabel, Nehemiah, Judas Macchabeus, etc. Qui nutantem remp. & Ecclesiam suis consilijs, & fortibus gestis fulserunt, who under-propped and kept up the tottering Church, and Commonwealth by their prayers, counsels, and valiant achievements, both before and since the days of Christ upon earth. Verse 6. And they shall waste the land of Assyria,] Heb. They shall eat it down, as shepherds do pastures with their flocks. Pascere is put for perdere, saith Calvin: they shall leave nothing there safe or sound, but either bend, or break the Church's enemies, bring them to Christ, by the sword of God's word, or utterly ruin them by temporal slaughters. Aut poenitendum, aut pereundum. Thus shall he deliver us from the Assyrian] It is Christ that delivereth his, what instruments soever he please to make use of, Luke 1.71. 1 Cor. 15.24. an● he must have the praise of it. The Grecians thankfully acknowledged to Jupiter their deliverance from the Persians, wrought by Themistocles; and therehence called him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as the Romans for like cause Sospitator, presenting a Palm to him, and sacrificing a white Ox: Liv. lib. 6. d. 3. ●o acknowledging, it was his power, whereby the conquest was achieved. Our Edw. 3. after his victory at Po●●●ers, (where he took the French king Anno 1356.) took speedy order, by S●mon Archbishop of Canterbury, that eight days together should be spent in giving God the thanks and glory How much more should we praise him for spiritual deliverances, Polyd. Virg. lib. 19 from sin, Satan, the world, etc. and consecrate ourselves wholly to his service, sigh Servati simus ut serviamus, Luke 1.74. deliverance commands obedience, Ezra 9.14. Verse 7. And the remnant of Jacob] The remnant according to the election of grace, Rom. 11.5. these are but a few in comparison, as a remnant to the whole piece, or an hand-full to an house-full: but they shall increase and multiply, by God's blessing upon them, as is here set forth by two similitudes. First, for their propagation and multiplication, the Prophet compareth them to the dew, which is engendered and distilled from heaven immediately. Therefore also Psal. 110.3. new converts are compared to dew, and Gods begetting them, to the womb of the morning, See M. Tho. Goodw. fastserm. Apr. 27. 1642. when overnight the earth was dry. Secondly, for their growth and increase, he compareth it to the sprouting up of herbs and grass in the wildernesses, where man cometh not, and so their springing tarrieth not for man, nor waiteth for the sons of men, for them to come with their watering-pots to nourish them (as herbs in gardens do) but these have showers from heaven, that give the increase. I the Lord do keep my vineyard, I will water it every moment, Esay 27.3. There is an honour due to God's Ministers, 1 Thess. 5 13. but the word only must be ●●●●fied, Act. 13.48. and Christ earnestly entreated, that as of old the Manna ●●me down with the dew, which covered the Manna (whence that expression, hidden Manna, Rev. 2.17.) so He himself who is the bread of life, would descend into us, by the word of his grace, and fill us with the fruits of righteousness: that he would rigare & recreare, refresh and cherish our hearts, as the dew from heaven doth the dry and fady fields. Vers. 8. And the remnant of Jacob— as a Lion among the beasts of the forest] The saints shall prosper and do great exploits, as being endued with an invincible force of the spirit, making them as so many Cuerdelions: or as Chrysostom saith of Peter, that he was like a man made all of fire walking among stubble. What Lion-like men were all the Apostles, those white horses upon which the Lord Christ road about the world conquering and to conquer? Rev. 6.2. That lion of the tribe of Judah Rev. 5.5. had put upon them of his own spirit: joh. 1.16. and of his fullness bestowed upon them grace for grace: hence their transcendent zeal and courage for the truth. Steven was amongst his countrymen the Jews, as a Lion among the beasts of the forest. So were in their several generations Athanasius, Basil, Ambrose, Luther, Latimer, Farel etc. that noble army of Martyrs: One of them told the Persecutors that they might pluck the heart out of his body: but never pluck the truth out of his heart. Another, Act. & Mon. 1430. 1438. that the heavens should sooner fall, than he would turn. A third, that if every hair of his head were a man, he would suffer death in the opinion and faith that he was now in. A fourth said, Can I die but once for Christ? And generally, the valour of the patiented, and the savageness of the persecutors strove together; till both exceeding nature and belief, bred wonder and astonishment in beholders and readers; and in some, effectual conversion, as in Justin Martyr, in Calberius, in those 400. said to be converted at the Martyrdom of Cecilia, and lastly in Silvester the executioner at the martyrdom of Simon Laloe at Dyion in France: where seeing the great faith and constancy of that heavenly Martyr, he was so compuncted with repentance, Act. & Mon. fol. 829. and fell into such despair of himself, that, after much ado, being comforted and converted, he removed with all his family to the church of Geneva. But what a silly conceit is that of the ●ewes at this day, that when Messiah comes, they shall be these Lions among the Gentiles in the midst of all other people to tread them down, and to tear in pieces without rescue? and what a true character hath a late writer given of them, that they are a light, aerial, S. H. Blount. and fanaticall-brained people; and easily apt to work themselves into the fool's paradise of a sublime dotage? Verse 9 Thine hand shall be lift up upon thine adversaries] q. d. Adversaries thou shalt be sure of, O my Church: but thou shalt have the better of them. Thou shalt keep footing still under the stan●ard of the cross and prevail. Sub militia crucis. Calv. The mountain of the house of the Lord shall overtop all other mountains of worldly power chap. 4.1 It shall be as that mountain not far from Arbela (where the Empire of the world was won and lost in one day) called Nicatorium by Alexander the great, as a constant trophy of that famous victory he there got over Darius. As she is highest in the favour of God, so she shall be highest in herself: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Strabo. and her enemies shall be found liars unto her. Her hand shall be lifted up, and fall very heavily upon her adversaries: if not sooner, yet at utmost at the Resurrection: the upright shall have dominion over them in that morning Psal. 49.14. the Church shall shine as the Sun in his strength, when her enemies shall be in that place that is fittest for them, even the lowest place, the footstool of Christ. Meanwhile she conquereth th●n when she is conquered, (as Christ overcame as well by patience as by power) and is sure not to be shivered though shaken, not to be drowned though dowsed over head and ears in the waters of affliction. Niteris incassum Christi submergere navem: Fluctuat, at nunquam mergitur illa ratis. That ship may be tossed (saith One) not shipwrackt whereof Christ is the Pilot, the scripture the Compass, the promise the tackle, hope the Anchor, faith the cable, the holy Ghost the wind●, and holy affections the sails filled with heavenly graces. Such a soul sails safely: and will neither fall upon the soft sands of presumption, nor hard rocks of despair. Verse 10. And it shall come to pass in that day Viz. of Christ's power and kingdom Psa. 110.3. The word day here signifies non spatium diurnum, sed diuturnum, ac à Deo destinatum, saith Danaeus, not the space of 24. hours, but a long time, yet certain and set by God. that I will cut off thy horses out of thee] for the which thou hast been trading with Egypt: and in which thou trustest more than in me. Some trust in horses, and some in charrets etc. I will therefore cut off both, I will take away thine earthly idol; and that in much mercy to thee: that in quietness and confidence may be thy strength Esay 30.15. and ver. 7. your strength is to sit still, or your Egypt is to sit still, q. d. by sitting still you shall have an Egypt (the same word Rahab signifieth strength and Egypt) by being without their horses, you shall do better than when you had them, and thought yourselves simply the better or safer for them. See Zach. 9.10. and I will destroy thy charets] That other prop and supposed help I will pull from thee: that thou mayst not trust to such uncertainties that cannot save: but in the living God who giveth us all things richly to enjoy 1 Tim. 6.17. Trust is God's jewel: and of all things, he cannot endure to be rob of it, or wronged in it by creature confidence: for it giveth him the sovereignty Judg. 9.15. and sets the crown on his head: and the contrary. Verse 11. And I will cut off the cities of thy land] thy fenced cities, and places of strength, for like reason as before, that thou mayst look upon my name alone as a strong tower, and thereto run and be safe Prov. 18.10. that thou mayst hover and cover under my wings Psa. 91.1, 2. and there hold thee as secure as in a tower of brass, or town of war. Blessed be the Lord (saith David, who could not be safe in Keilah that had gates and bars) for he hath showed me his marvellous loving kindness as in a strong city, Psal. 31.21. The tower of Shechem saved not those that ran to it Judg. 9 The strong-hold of Zion could not secure the Jehusites, that in the height of their pride scorned David and his host, that laid siege to it 2 Sam. 5.6, 7. Belshazzar and his Babylonians bore themselves so bold upon the strength of their city, and provision laid in for 20. years, if need were, (as Xenophon testifieth) that they reproached the Persians that besieged them, and derided their attempts as to no purpose: yet were shortly after made a prey to the enemy. Arimazes having ga●ison'd a very strong and steep rock in the Sogdian country with 30000. Plut: in Alex. Curt. lib. 7. men, sent to Alexander the great (who demanded it) to know whether he could fly or not? But the next day he was taken together with his strong hold, and n●●●ed to a cross. God delights to confute men in their confidences: that those that are his, may run to the Rock of ages Isa. 26.4. to that Arx roboris of his holy Name, which alone is impregnable, inexpugnable. The Spaniards called their Navy in 88 the Invincible Armado: but it proved otherwise: and that upon Saint James his day, whom they count their Patron, their Tutelary-Saint. It is not unlawful to have cities and strong-holds etc. but to confide in them, by rising up to a corky frothy hope when we have them: or to sit down in a faithless sullen discontent and despondency when we want them; this is to make flesh our arm, and so to incur that heavy curse jer. 17.5. God will cut off all occasions of so doing from those whom he loveth, as here he promiseth: and as accordingly he performed to this people, after their return from Babylon, and especially a little before the coming of Christ in the flesh, when they were reduced by Pompey into a province of the Roman Empire. Verse 12. And I will cut off witchcrafts etc.] As before God had promised to take away such things as in themselves are not evil, but only by our abuse: so here he will also remove from his people things simply evil, and unlawful, such as are witchcrafts, idolatry etc. that he may make way for mercy which he is ready to give, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fascino. were they but fit to receive it. The word here rendered witchcrafts hath the signification of changing or turning: and is used for unlawful devilish arts and Artisans. It is also applied to false teachers and their juggle Gal. 3.1. Rev. 18.23. See a like promise Zech. 13.2. with the Note there. See Mal. 3.5. with the Note. and thou shalt have no more soothsayers] Or starrgazers, Fuller. Misc. lib. 1. cap. 16. diviners; fortune-tellers. One derivation of the word clepeth them Nebulones or Knaves: as those that undertake to foretell future things ex nebulis by the clouds, planets, stars, by calculating nativities, and the like unlawful practices of Judiciary Astrology, Necromancy, pyromancy, Oneiromancie, Aruspicie, Sor●ilegie, and other diabolical Arts of that nature. The Ephesians were much addicted to such wicked practices: hence the proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the black art. The Samaritans also, Act. 8. And hence that malicious slander of the Jews, Say we not well that thou art a Samaritan, that is, one that dealeth with the devil: for otherwise they knew, that Christ was no Samaritan, but a Galilean, as they called him in scorn, Joh. 8.48. in truth a Bethlehemite, as verse 2. The Jews themselves are taxed, Esay 2.6. that they were Soothsayers, like the Philistines; and told, that God had therefore forsaken them, or sent them away into captivity. See more against this sort of sin and sinners, Esay 44.24, 25, 26. and 47.12, 13, 14. Jer. 10.2, 2. Dan. 2.1, 2, 3, etc. But especially Deut. 18.10, 11. where we have these five Arguments (as One well observeth) against Astrological, and other unlawful predictions. First, that all such are abomination to the Lord, verse 2. Secondly, that for such Arts, the Canaanites were driven out, verse 12. Thirdly, that unless men cast away the use of the said Arts, they cannot be perfect, that is, upright and sincere with God, verse 13. Fourthly, that godly men must differ from Canaanites and Heathens, in the abandoning such arts, verse 14. Lastly, that instead of such ways of prediction, the Lord raiseth up Christ, the great Prophet, to foretell unto them what is meet for them to foreknow, verse 15. with Act. 3.23. To seek to know more, is condemned for curiosity and rashness, by Christ himself, in his own disciples, Act. 1.7. it derogateth from the glory of Christ, in whom are hid all the treasures of wisdom and knowledge: it is to go a whoring from Christ, Leu. 20.6. and is therefore in this Text fitly yoked with idolatry: It is here also reckoned among those things that must be cut off, if Christ's kingdom shall be set up amongst us. So that if there were no other text of Scripture against that wickedness but this alone, it were sufficient. Verse 13. Thy graven images also will I cut off] Sorcery and Idolatry are fitly coupled here and elsewhere: for they commonly go together, as in the Pope and his Clergy. See Rev. 9.21. and 21.8. as also in the Canaanites, Philistines, and other Heathens. True it is, that the Temples at Rome were without images for 170 years after it was built: that the Lacedæmonians would not endure pictures or images, lest by them they should be distracted: that the Turks and Jews both, at this day, do abhor Christian Religion, for the abominable idolatry they see among Papists. For since the captivity of Babylon, the graven images and statues have been so cut off from the Jews, that they would never be drawn to worship the work of their hands. They have a saying amongst them to this day, Moses Gerand. That no punishment befalleth them, wherein there is not an ounce of that golden calf, they once made in the wilderness. Having paid therefore for their learning, they abhor idols, Rom. 2.22. and count it sacrilege, as Plutarch did, to worship by images. The Papists should do so likewise: and not say as their Vasquez (unable to answer our arguments doth) that the second Commandment belonged to the Jews only: or bring such proofs for their idolatry, that the images themselves (if they were sensible) would blush to hear repeated. Verse 14. And I will pluck up thy groves, etc.] wherein thou placest a part of thy happiness, (as the Hebrew word importeth) and hast an over-high opinion of them, because anciently frequented by the Fathers, before the Law. But it should have been considered, that it was but a will-worship at best; yea, that God had flatly forbidden the planting of groves, Deut. 16.21. as things in use among Pagans, for honour, either of some God, or some great man's ghost, which was thought to dwell there. Nulli certa domus, lucis habitamus opacis. Virg. Aeneid. The worshippers of Priapus, (that shame) when they had ended their sacrifice, stepped into a grove hard by the altar, and there like bruit hests, promiscuously satisfied their lusts: thereby as they conceived, best pleasing their god. So will I destroy thy cities.] Or, thine enemies: and this will be the end, or fruit of that forementioned reformation. Mr. Fox observeth, that in K. Edw. the sixts time, the English put to flight their enemies in Muscleborough field, Acts & Mon. in the selfsame day and hour wherein the Reformation, enjoined by Parliament, was put in execution at London, by burning of idolatrous images. Verse 15. And I will execute vengeance in anger] upon those that refuse to be reform, that know not God, and obey not the Gospel of our Lords Jesus Christ, 2 Thes. 1.8. Such as were the Jews enemies, the primitive persecutors, the stubborn Papists, some of whom have professed, that they would rather take part with the Turks then with the Lutherans: as some rigid Lutherans again have protested openly, that they would return to the Papacy, rather than to admit ever of that Sacramentary and Predestinary pestilence (as they call it) of the Calvinists. But what a sad story is that related by Mr. Burroughs, who had it from a worthy Minister of those parts; Burr. on Hos. 1. p. 465. that at Hamborough was not long since held a consultation by some learned Lutherans concerning the cause and cure of Germanies calamities: and where it was concluded, that Germany suffered so much in these late wars, because their images in Churches were not adorned enough, which therefore they would presently procure done. Had they consulted this Text, they might soon have seen their mistake, and bethought them of better. But Lord, when thine hand is lifted up, Esay 26.11. they will not see: howbeit they shall see, and be ashamed for their envy toward thy people: yea, their ears shall be opened, and their instruction sealed, Job 33.16. that they may be accounted worthy to escape that vengeance, that shall be executed in anger and fury upon the Heathen, that have not heard the joyful sound, but, as so many sea-monsters, have with a deaf ear passed by the doctrine of salvation, the Gospel of peace. CHAP. VI Verse 1. HEar ye now what the Lord saith,] Exordium breve est, sed planè patheticum, saith Gualther. This is a short, but pithy and pathetical preface; wherein he woos their attention: Audite quaeso, Hear, I pray you. Ministers are spokesmen for Christ, and must therefore give good words: and yet remembering on whose errand they come, it is required that they be found faithful, 1 Cor. 4.2. Arise, contend thou] Surge, age, O Micah! Debate thou God's cause against this rebellious and ingrateful people, as it were in judgement: calling all, even the insensible creatures to be judges. See the like, Deut. 32.1. Esay 1.2. Mic. 1.2. (for these two Prophets have many things common) and be sensible, that some sit as senseless before a Preacher still, as the seats they sit on, pillars they lean to, dead bodies they tread upon: so that we have need (as One did once in my hearing) to call to the walls and windows to hear the word of the Lord. This heavy ear is noted for a singular judgement, Mat. 13.13, 14. Esay 30.8, 9 The Philosopher was angry with his Boeotians: telling them that they had not their name for nought, sigh their ears were Ox-ears, and that they were dull creatures, and uncapable of counsel. Demosthenes also for like cause, called upon his countrymen of Athens, to get their ears healed: and Diogenes used to tell his tale to the statues and images, that he might inure himself to lose his labour, as he had so often done, in speaking to the people. Pag. 18. Let us, to the wearing of our tongues to the stumps, preach and pray never so much, men will on in sin, said blessed Bradford, in that excellent Sermon of his of Repentance. We cry till we are hoarse (saith another rare Preacher) we speak till we spit forth our lungs: but all to as little purpose as Bede did, when he preached to an heap of stones. Asine quispiam narrabat fabulam: at ille movebat aures. But shall people thus carry it away, and God lose his sweet words? Never think it. Those that will not hear the word, shall hear the rod, verse 9 of this chapter: and if they could but see their misery, they would do as the Prophet requires, cut their hair and cast it away, under the sense of the horror of God's indignation, Jer. 7.27, 29. they would beg of God a hearing ear, (which is as an ear-ring of gold, Prov. 25.12.) and beseech him to make the bore bigger, that his word might enter: yea to draw up the ears of their souls to the ears of their bodies, that one saving sound might pierce both at once. Let him that hath an ear to hear, hear: or if yet any think good to forbear, let him forbear, Ezek. 3.27. but he will certainly repent it. He that now gives God occasion to call to the hills, etc. shall one day tyre the deaf mountains, saying, Fall on me, hid me, dash and quash me in a thousand pieces. O that I might troth directly to hell, and not stay to hear that dreadful Discedite, Go ye cursed! Verse 2. Hear O ye mountains the Lords controversy] Although the people would neither hear nor obey God, the Prophet doth: and, according to command, he summoneth the mountains to hear and testify: the Lord seeming to say unto him, as once he did to Ezekiel; But thou son of man, be not thou rebellious like that rebellious house: but hear what I say unto thee, and do it. It might seem to him a senseless thing to cite the mountains, etc. But he knew that if God command a thing, to argue or debate upon it were bold presumption; to search the reason of it, proud curiosity, to detract or disobey it, flat rebellion. To the mountains and foundations of the earth he applies himself: haply with like mind, and in like manner as the Host of Nola did to the Churchyard: and there called at the graves of the dead; Oh ye good men of Nola, come away; Anton. de Guevara. for the Roman Censor calls for your appearance: for he knew not where to call for a good man alive. and ye strong foundations of the earth] Those roots of the mountains, Jon. 2.7. yet not so strong, but God can shake them, Job 9.5, 6. Nah. 1.5, 6. and that by so weak a creature as air, gotten under ground, and seeking a vent. He can lift them off their foundations, Deut. 32.22. and carry them to another place to hear his controversy, as he did the hill in Herefordshire, Anno 1571. Camden. de B●●tan. fol. 473. Polan. synt. and that other in the territories of Bern, that removing out of his place in an earthquake, covered a whole village, that had 90 families in it. See the Note on Amos 1.1. for the Lord hath a controversy with his people,] See the Note on Hos. 4.1. and learn to tremble before this great God, who sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers, Esay 40.22. which he can shake out of their place at pleasure, and send them packing to hell. O consider what a fearful thing it is to be at controversy with God: and to have him both our Accuser, witness, and Judge. O the terror of the Lord at that great and last day of the world! utinam ubique de hoc judi●io disseretur! Then shall they begin to say to the mountains, Fall on us (but they shall reply, Luke 23 30. we are witnesses against you for your detestable unthankfulness) and to the hills, Cover us, but they shall echo out Cover us; for who can dwell with this devouring fire? who can abide these everlasting burn? and he will plead with Israel.] At which time they shall find, that an empty title, hath but an empty comfort; and that tribulation and anguish shall be on every soul of man that doth evil: but of the Jew first, because of his privilege, Rom. 2.9. and then of the Gentile. None so deep in utter darkness, as those that once were Angels of light. Let us all pray with holy David, Enter not into judgement with thy servant, O Lord, etc. And with Job, If thou shouldst contend with me, Psal. 143.2. Joh 9.2, 3. Dan. 9.7, 8. I could not answer thee one of a thousand. And with Daniel, O Lord, righteousness belongs unto thee: but to us confusion of face, because we have sinned against thee. Verse 3. O my people, what have I done unto thee?] Or rather, what have I not done, to do thee good? O generation, see ye the word of the Lord, Jer. 2.31. and not hear it only: was ever any thing more evidencing and evincing then what I now allege? Have I been a wilderness unto Israel, a land of darkness? May I not well say unto you, as He did to his ungrateful countrymen; What? Are ye weary of receiving so many benefits from one man? But say; What hurt have I ever done you? Themistocles. and wherein have I wearied you, or been troublesome to you? unless it be by daily loading you with lovingkindnesses, Psal. 68.19. and bearing with your provocations? Forgive me that injury, 2 Cor. 12.13. Testify against me,] Put me in remembrance, let us plead together, declare thou against me, that thou mayest be justified, Esay 43.26. See here, first, with what meekness, and mildness God proceedeth against sinners, so Esay 5.3. Judicate quaeso. See, next, that God is content, for our better conviction, to submit his courses unto scanning, and to bring his proceed with us to a trial, before he pass sentence; that he might be justified when he speaketh, and cleared when he judgeth, Psal. 51.4. Here he wills them to plead the cause with him, as it were at even hand; offering to make answer to whatsoever they could object, or lay to his charge. Seipsum quasi reum sistit. He maketh himself the Defendant, Gualther. and bids them put in their Bill of complaint against him, freely and without fear. This is Stupenda sanè dignatio, a wonderful condescension indeed. Should he use martial law against us, M. Neh. Rog. and assoon as ever we offend (like Draco) writ his laws in blood upon us (as One well saith) it were but just and right. But for him to reason and plead with us about the justice of his cause before he proceeds to judgement, this deserves admiration and acknowledgement in the highest degree. O the depth! Verse 4. For I brought thee up out of the land of Egypt] Hear God twits them with his former favours: which he never doth, but in case of brutish unthankfulness. Now there was brutish, and worse. To render good for evil is divine: good for good is humane: evil for evil is brutish: but evil for good devilish. This makes God, contrary to his custom, upbraid people with what he hath done for them: and angrily call for his love-tokens back again, as Hos. 2.9. For their deliverance out of the Egyptian servitude how great a mercy it was, see the Note on Hos. 11.1. such as they were again and again charged never to forget Deut. 6.12. and 5.15. and 26.5. to 12. How much more bound are we to God for our Redemption by Christ? for what's Pharaoh to Satan? Egypt to this present evil world? Egyptian bondage to fins slavery? Seeing then that our God hath given us such deliverance as this, should we again break his commandments etc. Well might the hills and mountains testify against such a monstrous unthankfulness, and disingenuity. and redeemed thee out of the house of servants] Gradatim progreditur, saith Calvin. It was something to be brought out of the land of Egypt, a most superstitious place: where they turned the glory of the incorruptible God to the similitude of the image of a corruptible man (for they defiled their king Osiris) and of birds (for they worshipped the hawk and Ibis) and of fourfooted beasts (for they worshipped an ox, Rom. 1.23. a dog, a cat, a swine) and of creeping things, for they worshipped the Crocodile, Ichneumon etc. yea they worshipped plants and potherbs. Hence the Poet Felice's gentes, juven. quibus haec nascuntur in hortis Numina— To be brought out therefore from amongst such hateful Idolaters was no small favour, lest they should smell of their superstitions, as Mica's mother did after all that airing sin in the desert Judg. 17.3. and Jeroboam, by being there awhile, had learned calf-worship: hence that strict charge never to make leagne with them. But to be redeemed out of the house of servants, was more: out of the iron furnace Deut. 4.20. jer. 11.4. where they wrought night and day in latere & luto Exod. 1. in setting up those famous Pyramids, and treasure-cities for Pharaoh, where they served with rigour, Exod. 1.13. their lives were made bitter with hard bondage ver. 14. till God withdrew their shoulders from the burden, and their hands did leave the pots Psal. 81.6. till they saw the God of Israel: and there was under his feet as it were a paved-work of a Saphire-stone Exod. 24.10. to show, that God had now changed their condition, their bricks made in their bondage to Saphires. Confer Esay 54.11. and consider what God hath done for us, by bringing us into the glorious liberty of his own children, who were once the devil's drudges and dromedaries, serving divers lusts and pleasures Tit. 3.3. which gave laws to our members Rom. 7. and held us under in a brutish bondage, much worse than the Heathens mil-house, the Turks galleys, Bajazet's iron-cage, the Indian mines, or Egyptian furnace. For there, if they did their task they escaped stripes; but here, let men do the devil never such doughty service, they are sure of scourges and scorpions after all, army's and changes of sorrows and sufferings: terrors and torments, without any the least hope of ever either mending or ending. This should make us lift up many an humble, joyful, and thankful heart to our most powerful Redeemer: saying with St. Paul, Now to the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever, Amen. 1 Tim. 1.17. and I sent before thee, Moses, Aaron and Miriam] As three principal guides, and Miriam for one: who did her part among the women Exod. 15.20. and, having a prophetic spirit, became a singular instrument in the hand of God who spoke by her Num. 12.2. But her weak head was not able to bear such a cup of honour, without being intoxicated: which caused her father to spit in her face Num. 12.2, 14. Her death is recorded in scripture Num: 20.1. but not her age, as is Sarahs' Gen. 23.1. Some have observed that God thought not fit to tell us of the length of the life of any woman in Scripture but Sarah, to humble that sex. But as souls have no sexes, so of some women (such as were Miriam, Deborah, the Virgin Mary, Priscilla, Blandina, the Lady Jane Grace, Q. Elizabeth &c.) it may be said, that in them, besides their sex, there was nothing woman-like or weak: as if (what Philosophy saith) the souls of these noble creatures had followed the temperament of their bodies, which consist of a frame of rarer rooms, of a more exact composition, than man's doth. It is possible that Miriam might (till that matter of emulation betwixt her and Moses his wife fell out) be as helpful to Moses and Aaron, as Nazianzens' mother was to his father; Non solum adjutricem in pietate, sed etiam doctricem & gubernatricem. Nazian. Epitap. pat. not a help-fellow only, but a doctress and governess. Verse 5. O my people remember now what Balak] There must be a Recognition of God's mercies, or else there will neither follow Estimation, nor Retribution: Else we that should be as temples of his praises, shall be as graves of his benefits. Our souls are naturally like filthy ponds, wherein fish die soon, and frogs live long; rotten stuff is remembered, memorable mercies are forgotten; whereas the soul should be as an holy Ark, the memory like the pot of Manna preserving holy truths as the Law; and special blessings, as Aaron's rod, fresh and flourishing. This Israel did not, and are therefore justly blamed Psal. 106.7, 13, 21. and here again reminded of one signal mercy among many, that they might take notice of the enemy's malignity, God's benignity, and their own indignity and ingratitude, that parching wind, that drieth up the fountain of divine favours. Ventus urens & exsiccans. what Balack king of Moab consulted] Joshua saith, that he arose and fought against Israel chap. 24.9. that is, he had a good mind to have fought, but he did not because he durst not. So Esth. 8.7. Haman is said to have laid his hand upon the Jews, because he intended and attempted such a matter. They, that is the Sortilegi or Lot-sorcerers, with whom, Balack-like, he consulted, cast Pur, that is, the lot before Haman from day to day, and from month to month: viz. Esth. 3.7. to find out what month or day would be lucky for the accomplishment of his intended massacre of the jews: but before that black-day came, Mordecai was advanced, and Haman hanged. Now, as there, by the special providence of God overruling the superstition of that wicked wretch, way was made for the preservation of God's people: So was it here. Balack consulted, and Balaam answered him: that is, he was as willing to curse as the other would have had him, but might not: for God would not hearken unto him, but blessed his people still, and delivered them out of his hand Iosh. 24.10. Yea though at length he was resolved to curse howsoever, and therefore went not forth as at other times to seek for enchantments, but set his face toward the wilderness, as if he would do the deed, whatever came of it Num. 24.1. Yet his endeavour was fruitless and frustrate. So shall the malicious attempts of Rome and Hell be against the Reformed religion and the Professors thereof (whom the Romish Balaam banns and curses with bell book and candle (at the instigation of the Spanish Balak, with his factours the Jesuits) so long as they adhere to him and pray as Psal. 109.26, 27, 28, 29. Help me O Lord my God: O save me according to thy mercy. That they may know, that this is thy hand: that thou Lord hast done it. Let them curse, but bless thou: When they arise, let them be ashamed, but let thy servants rejoice etc. Salvation is of the Lord: his blessing is upon his people. from Shittim unto Gilgal] Oratio elliptica: q. d. Remember what I did for you at Shittim in the wilderness, and so all the way until you came into the promised land, even to Gilgal, where you first pitched tent Iosh. 5.8, 9, 10. At Shittim it was, where, by the pestilent counsel of Balaam (the devil's spelman) the Midianites out-witted them, by setting fair women before them as a stumbling-block Num. 25.1, 18. to draw them to those two sister-sins, adultery and idoaltry. Then and there, Digni qui fu●ditus delerentur. Gualth. the heads of the people were hanged up before the Lord against the Sun, and some others; when as God might justly have cut them all off, and cast them away from being a people before him. Nun illic refulsit admirabilis Dei gratia? saith Calvin: was not this a miracle of God's mercy? that ye may know the righteousness of the Lord] i. e. the faithfulness and goodness of God in keeping promise with your fathers, notwithstanding your provocations. Or my righteous deal with those fornicatours and adulterers, whom I there judged: preserving the innocent, or penitent, till they came to Gilgal, and onwards. Or that thou mayst know how just my complaint is of thee, and mine action against thee. So Vatablus expounds it. Verse 6. Wherewith shall I came before the Lord] This is vox populi the voice of the people now convinced in part; or at least of some one for them. Praestat herbam dare quàm turpiter pugnare. Better yield then disgracefully hold out the contest. God, say they hath the better of us: neither need he now call upon heaven and earth to arbitrate, nor on the mountains and strong foundations to hear the quarrel, for we are self-condemned Tit. 3.11. Our own consciences read the sentence against us, we have deserved to be destroyed: but oh what may we do to avert and avoid his wrath? what shall we do that we might work the works of God? joh. 6.28. Lo this is the guise of graceless men: feign they would pacify God, and work themselves into his grace and favour by ceremonies and frivolous businesses: yea they offer largely for a dispensation to live in their sins, which they had as lief be knocked o' th' head, as part with. Intere à per flexuosos circuitus fing unt se ad Deum accedere, In loc. à quo tamen semper cupiant esse remoti, saith Calvin, they fetch a compass about God, but care not to come near him. Heaven they would either steal if they could, or buy at any hand, if they might: feign they would pass è coeno ad coelum, à deliciis ad delicias from Dalilab's lap to Abraham's bosom: feign they would (as One saith) dance with the devil all day, and then sup with Christ at night. They seem here very inquisitive and solicitous about their soul's health: they give the half-turn sed ad Deum usque non revertuntur but they return not even to God: like a horse in a mill they move much, but remove not at all: like those silly women 2 Tim. 3.6, 7. or as aunts that run to and fro about a molehill, but grow not greater. and how myself before the high God] Or, shall I bow myself &c. will that, or any like bodily exercise please him, or pacisy him? if cringing or crouching will do it, if sackcloth and ashes, if hanging down the head and going softly, if pennances and pilgrimagts etc. hypocrites do usually herein outdo the upright. Doth the Publican look with his eyes on the ground? the hypocritical Jews will hang down their heads like bulrushes. Doth Timothy weaken his constitution by abstinence? the Pharisees will never give over till his complexion be wholly withered and wanzed. Doth Paul correct his body with milder correction, as it were a blow on the cheek? the Jesuit will martyr his sides with the severe discipline of scorpions. But although God must be glorified with our bodies also 1 Cor. 6.20. and external service is required (what ever the Swenkfeldians say to the contrary) yet Bodily exercise of itself profiteth little 1 Tim. 4.8. and let those that brag off or bind upon their outward worship of Christ consider, that the devil himself in the demoniac of Gadara fell down and worshipped him. What comfort can there be in that which is common to us with devils? who as they believe and tremble, so they tremble and worship. The outward bowing is the body of the action; the disposition of the soul, is the soul of it. shall I come before him with burnt-offerings etc.] shall I prevent him, and propiciate him with holocausts? shall I meet him marching against me, and thus make my peace with him? The Jews were much in sacrifices, till they wearied God's soul therewith, and all his senses Esay 1.13, 14, 15. but they were sacrificing Sodomites for 10. they stuck in the bark, they pleased themselves in the work done, not attending the manner, which either makes or mars every action, and is mainly eyed by God: their devotions were placed more in the massy materiality, then inward purity; and hence rejected David could tell (through these Questionists could not) that God desired not sacrifice, further than as thereby men were led to Christ; and that the sacrifices of God are a contrite spirit Psal. 51.16.17. that no offering is acceptable, not calf of a year old, unless laid on the low altar of a broken heat, which sanctifieth the sacrifice. Verse 7. Will the Lord be pleased with thousands of ramms] It was taken for a maxim among all nations, that no man was to come before God : nor to serve him of free-cost. And although Lycurgus the Lacedaemonian made a law, that no man should be at very great charge for a sacrifice, lest he should grow weary of God's service: yet when the famous carver Phidias, advised the Athenians to make the statue of Minerva rather of Marble, then of Ivory. 1. because more durable (this passed with allowance.) 2. because less chargeable: at the mention hereof, with infinite indignation they commanded him silence. Pliny tells us, of Alexander the Great, that when, as being yet a youth, he cast great store of frankincense upon the altar, and his Schoolmaster told him, he must not be so liberal, till he had subdued the frankincense-countreys': when once he had conquered Arabia, he sent his schoolmaster a ship full of frankincense, largely exhorting him to worship the gods therewith. Supersition is, for most part, not liberal only, but prodigal; and no wonder, when as good works are by Bellarmine said to be mercatura regni coelestis the price and purchase of heaven. Hence their Churches are so stuffed with vowed presents, and memories, as at Loretto, Spec. Europe. and elsewhere, they are fain to hang their Cloisters, and Churchyards with them. What would not men give, what will they not suffer, that they may be saved? I would swim thorough a sea of brimstone, said One, that I might come to heaven at last. But those that would buy heaven, and do offer as these here, a bribe for a pardon, shall hear, Thy money perish with thee: And those that seek to be saved by their works, Luther fitly calls, the Devils martyrs: They suffer much, and take much pains to go to hell, they buy their damnation, as One saith the Pharisees did, when they gave judas those thirty pieces, for which he sold his salvation. Shall I give my firstborn for my transgression, & c?] The superstitious jews used, we know, to offer up their children in sacrifice to Moloch, or Saturn, 2 King. 17. and 21. and 23. and that, in an apish imitation of Abraham's offering his son Isaac. Euseb. praep. Evang. lib. 4. Diod. Sic. l. 20. to the same Saturn the Phoenicians are said to have sacrificed the best of they sons. So did the Carthaginians, as Diodorus Siculus testifieth. And when as they had for awhile left off so to do, and were overcome by Agathocles, they (supposing that the gods were therefore angry with them, because they had not done as formerly) slew 200. at once, at the altar, of their young Nobility, to pacify the offended deity. Of like sort were Anammelech, and Adrammelech, the gods of Sepharvaim, unto whom that people burned their children in the fire, 2. King. 17.13. And little better were our Ancestors, the old Brittones, who not only sacrificed their strangers, but their children too, non ad honorem sed ad injuriam religionis. Camd. Britan● Here then the Prophet seemeth to speak by way of Concession, that he may show these Questionists, how little it would avail them to sacrifice their children, if such a thing were lawful to be done. Verse 8. He hath showed thee, O man, what is good] i. e. What is right, just, and acceptable to himself. He shown it by the light of Nature: for Aristotle (Nature's secretary) saith, It is not likely that God is so well pleased with the costliness of the sacrifices, as with the godliness of the sacrificers. He hath showed it much more by the light of Scripture: there he hath told thee, Arist. in Rhetor what is the unum necessarium, One thing necessary; in comparison whereof all other things are but by-businesses: what is the Totum hominis, the whole duty of man, sc. to fear God, and keep his commandments, Eccles. 12.13. What is the Bonum hominis, as here, yea, the Summum Bonum, or chiefest good of man, attainable in this life; viz. Communion with God, and Conformity to God. And what doth the Lord require of thee] But thee? Quia in omni creatura terrena nihil melius fecit te, ipse quaerit te à tu, quia in perdideras te, in te, Aug. serm. 136. de temp. as Augustine elegantly paraphraseth this Text. In as much, as God hath among all earthly creatures, made nothing better than thee, therefore he requireth thee, of thee, etc. But to do justly, and to love mercy] This is the sum of the second Table: as that which followeth, is of the first, to walk humbly with thy God. Here then is a brief of the whole Bible, a little Bible, as the eleventh to the Hebrews, is by One not unfitly called, A little Book of Martyrs. Do this and live: Do this here enjoined, and thou shalt never fall: yea, thou shalt go gallantly into heaven, as Saint Peter hath it, 2 Epist. 1.10, 11. Certa semper sunt in paucis, saith Tertullian. Things simply necessaryk, whether to be believed or practised, are few in number, but many in virtue; in sight small, but great in weight: like gold, which being solid, is contracted into a narrow room: but may be drawn into so large an extent, that one angel may cover an acre of ground, as the Naturalists have observed. To do justly, is the duty; not only of Magistrates, whom God hath entrusted with the administration of his earthly kingdom, by the due execution of vindicative and remunerative justice, but also of all other persons, in their server all places and stations, whose rule must be that golden saying of our Saviour, Whatsoever ye would that men should do unto you, do ye even so to them: for this is the law and the prophets, Mat. 7.12. See the Note there. And to love mercy] This is more than to show mercy: for that a man may do, and yet, for want of love, lose all, 1 Cor. 13. He must not only draw out his sheaf, but his soul to the hungry, Esay 58.10. nor distribute spiritual alms, but do it out of deep affection, as Titus, 2 Cor. 7. he must be ready to distribute, willing to communicate, 1 Tim. 6.18. his mercy must flow from him, as water doth from the fountain, or light from the Sun: it must not be wrung from him, as verjuice from a crab, or as distilled water is forced out by the heat of the fire. Let the love of Christ constrain us to look out some of his receivers, (as David did Jonathans' stock) to whom we may show mercy for his sake. What though we be weak, yet if willing to show mercy, 2 Cor. 8. God accepteth according to that a man hath, and not according to that he hath not. The widow's mite is beyond the rich man's magnificence: because it came out of a richer mind: The Apostle bids, Put on, as the elect of God, holy and beloved, bowels of mercies, kindness, Col. 3.12. such as the Gaoler had toward Paul and Silas: such as the Samaritan had toward the wounded man by the wayside: such as those primitive Christians had, who came to the Church, with strong affections, with large contributions, Acts 4.34. The like is foretold of Tyrus when converted, Esay 23.18. and of Ethiopia, Psal. 68.31. that she shall hastily stretch her hands unto God, Heb. she shall make them run, noting her readiness, and speediness, in giving her goods unto the saints. The tender mercies of the Almighty, shed forth abundantly upon His, leave a compassionate frame upon their hearts, and do die their thoughts, as the die-fat doth the cloth. And to walk humbly with thy God] Or, Bashfully, with an holy shamefacedness, and sollicitosnesse of doing any thing that may offend the eyes of God's glory. Yea, what care, faith the Apostle, 2 Cor. 7.11. sc. of walking worthy of the Lord, unto all-pleasing, Colos. 1.10. as proving your hearts and lives to him in every part and point of obedience. This the Lord in a mystery taught his people, Deut. 23.13, 14. when commanding them to cover their excrements with a paddle, he giveth this reason thereof. For the Lord thy God walketh in the midst of thy camp, &c, therefore shall thy camp be holy, that he seen no unclean thing in thee, and turn away from thee. They that stand in the presence of Princes must be every way exact: and give them all due respect. Now a good man, like a good Angel, is ever in God's presence: and must therefore walk worthy of the vocation wherewith he is called, with all lowliness and meekness, Ephes. 4.1, 2. with all modesty, and demission of mind, and of demeanour, (as the word here signifieth) and especially, when he draweth night to God in holy duties. 1 Chro. 29.14. Then it must be his care to exercise a threefold humility. First, precedent, before he sets upon God's service, he must in heart devote, and dedicate all that he is, and hath, as a due debt to the Almighty, saying with David, Justinian. It is of thine own, Lord, that I give thee: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as that good Emperor said. The second is concomitant: when in the performance of good duties, he hath grace, (this lovely grace of humility especially) whereby he may serve God acceptably with reverence and godly fear; which is nothing else but an awful respect to the divine Majesty, Heb. 12.28. with whom we have to do, Heb. 4.13. The third is subsequent; when after he hath done his best, he is dejected in the sense of his many failings in the manner; and looking on his plumes, he looketh also on his black feet, and is abashed, and abased before the Lord. Lo, this is to humble himself to walk with his God. And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. Verse 9 The Lord's voice crieth unto the city] Or, shall cry, viz. by his Prophets. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Herodet. said the Heathen. God loves to foresignify, to warn before he woundeth, to foretell a judgement, before he inflicteth it. He had showed his people what was good, and what he required of them: but to little purpose, through their unteachableness, and stubbornness. He thereatneth therefore here to take another course with them. And the man of wisdom shall see thy name] Gualther rendereth it, And the man of Essence, etc. that is, qui revera vir est, non caudex aut truncus, he that is a man indeed, or not a stock, or trunk (such an one as was that sapless fellow Nabal, in whom all true reason was decayed and faded) will easily see God's name, that is, the divine majesty of the word, working powerfully upon his heart, as the Sunbeams beat upon Ionas his head, and disquieted him. Danaeus rendereth it, And wisdom seethe thy name, that is, wisdoms children, as Luke 7.35. which will justify her, when others are either so froward, that nothing can please them, (neither John fasting, nor Christ eating, Mat. 11.16, etc.) or so dull, that nothing can affect them, as these here: the word of God was worse than spilt upon them. Sure it is, that wisdoms children are not many. Who is wise, and he shall understand these things? saith Hosea chap. 14.9. the very question imports a paucity. See the Note there. Though a gun be discharged at a whole flight of birds, there are but a few killed: though the net be spread over the whole pond, but a few fishes are taken. Rari sunt qui philosophantur, saith Ulpian. It is with our hearers, as it was with Jonathans' signal arrows, two fell short, and but one beyond the mark: So where one shoots home to the mark of the high-calling in Christ Jesus, many fall short. Three sorts of four of those that heard our Saviour, were naught, Mat. 13. And of those that heard Paul at Athens, some derided, others doubted, and but a very few believed: as Dennis, and Damaris, and some others with them, Act. 17.34. Hear ye the rod] Sith ye would not hear the word, and so redeem your own sorrows. All Gods rods are vocal, they are speaking as well as smiting: they are not mute, but mingled with instructions. They are his Free-school-master; cursed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and crabbed, but such as whereby he openeth men's ears (till then, uncircumcised, and stopped with the superfluity of naughtiness) to discipline, and commandeth them to return from iniquity, Job 36.8, 9 By chastening men, God teacheth them out of his Law, Psal. 64.12. Hence Luther calleth Affliction, Theologiam Christianorum, the Christian man's Divinity: and Another saith, that Schola crucis est schola lucis. There shall be only fear, to make you understand the hearing, Esay 28.19. As God is said to hold his peace, when he punisheth not, Psal. 50.21. Esay 41.14. so, to preach and teach, when he doth. And look how Gideon, by threshing the men of Succoth with thorns and briers of the wilderness, taught them, Judg. 8.7.16. so here. I have a message from God unto thee, O King, said Ehud, Judg. 3.20. Lo, his poniard was God's message. Whence, One well observeth, that not only the vocal admonitions, but the real judgements of God, are his errands and instructions to the world. For when thy judgements are in the earth, the inhabitants of the world will learn righteousness, Esay 26.9. Smart makes wit; and Vexation giveth understanding. and who hath appointed it] God, who hath not only a permissive, but an active hand in all our afflictions. Others render the text, Quis sit, qui accersatistud, who it is that hath procured it, or sent for it, Who, but yourselves? according to Hos. 13.9. See the Note there. Nemo laeditur nisi à seipso. Men may thank themselves for all their sufferings: for God afflicteth not willingly, Lam. 3.35. He cometh forth of his place to do it, Esay 16.21. and counteth it his work, his strange work, Esay 28.21. He doth justice, (when there is no other remedy) but he loveth mercy, and so requireth us to do in the verse next aforegoing. Vers. 10. Are there yet the treasures of wickedness] What yet? for all that ever I can say or do to the contrary? Though I cry out unto you by my word (and have set it on with my rod, that it might stick the better) Oh do not this abominable thing! Is there yet unto every man an house of the wicked, and treasures of wickedness? (so some read it) see chap. 2.2. with the Note. The Vulgar reads it, (and Gualther disliketh it not) Is there yet fire in the house of the wicked? sc. the fire of God's wrath? and treasures of wickedness, as fuel cast upon it, to consume all? See Jam. 5.1, 2, 3. Treasures of wickedness profit not, Prov. 10.2. sigh to heap up sin, is to heap up wrath, Rom. 2. and to rake together illgotten goods, is to carry home a fardel of plaguy-clothes, and death with them. Ephraim said yet I am become rich, I have found me out substance Hos. 12.8. But in so doing, Ephraim fed upon the wind ver. 1. yea upon pestilential air: he daily increased lies and desolation, that is, such lying vanities as bring desolation, and not consolation: Desolationem potius quam consolationem. Aug. Epist. 121. ad Probam. as hale hell at the heels of them, (as we see in the parable of that wretched rich man Luk. 16.) Animam ipsam incendio gehennae mancipant, the fire that is in them shall feed upon their souls, and flesh throughout all eternity. Out of doors therefore with these treasures of wickedness, by restoring them to the right owners, as Zacheus did; and as Justinian the Emperor, who would not put the vessels of the Temple taken by Titus, and recovered from Gensericus, into the treasury, but restored them. and the scant measure that is abominable?] Heb: the Ephah of leaxenesse, (so called, Modius macilentus. both because it want of its due proportion, and makes men lean) full of wrath: q. d. you scant it to those you trade with, but God fills it up with his fierce wrath and indignation. See Am. 8.5. with the Note. Verse 11. Shall I count them pure with the wicked balances] Shall I clear and acquit such? I that am the righteous Judge of heaven and earth, I abhor all injustice? Exod 34.7. job. 8. I that have named myself a God that will by no means clear the guilty, nor take the wicked by the hand? Do they think to draw me in as a party? or that I will bear with their false and fraudulent deal, which I have so oftdeclared against, and doomed both in the law, and by my servants Solomon, Amos, and others. No: assure yourselves, your sins shall find you out, and I will curse you, smite you, plague you, and so set it on, as no creature shall be able to take it off. Let earthly Judges warp, as they will, and wink at sin, I neither can nor will: but as men have sowed, so they shall reap; as they have sowed in hardness of heart, so they shall reap in horror of conscience, & quorum eculos culpa clausit, poena aperiet, as they have lived unconscionably, so they shall die uncomfortably: at which times, their treasures of wickedness shall leave them in the lurch: as the devil leaves witches, when they come to prison. Verse 12. For the rich men thereof are full of violence] After that they have once enriched themselves by fraud and false-dealing, they take the boldness openly to oppress, and to exercise regiment without righteousness, which is no better than robbery with authority: of which before chap. 2. and 3. Thus wicked men wax worse and worse 2 Tim. 3.13. till wrath come upon them to the utmost 2 Thess. 2. and the inhabitants thereof have spoken lies] Not the rich men only are in fault: but as the Cretians, so these are always liars, loud and lewd liars: their tongue is deceitful in their mouth; so that they no sooner open their mouths, but swarms of lies issue out: they are mendacierum loquacissimi, they have taught their tongues to speak lies jer. 9.5. they are now become artists at it: Yea they take fast hold of deceit jer. 8.5. so that they cannot be got off, without striving. This is lamentable, and yet common: especially in trading and traffiquing. But oh when shall that golden age return, that the argument may again proceed, Sacerdos est, non fallet: Christianus est, non mentietur. He is a minister, and will not deceive you: He is a Christian, and will not lie! See Esa. 63.8. Verse 13. Therefore also will I make thee sick in smiting thee] This is one twig of that rod Verse, 9 that now they shall hear and feel too, that would not hearken to God's word. Bernard telleth us concerning a brother of his; that when he gave him many good instructions and he, being a soldier, minded them not: he put his finger to his sides and said, One day a spear shall make way to this heart of thine, for instructions and admonitions, to enter. God can (and, where he intendeth mercy will) make way for his his word by his rod: and seal up instructions by chastening men with pain upon their beds, and the multitude of their bones with strong pain job 33.16, 19 He can fasten them to their beds, as he did Abimelech, David, Hezekiah, and thereby tame them, and take them a link lower job 33.17. He can smite them with sickness, and make them desolate, as it is here: with such sickness as shall make their best friends afraid of them, and that none dare look at them, but as through a grate: and all this with a sting too in the tail of it, Because of thy sins. Fools, because of their transgression, and because of their iniquities are afflicted. Their soul abhorreth all manner of meat (so sick they are and stomackelesse, that nothing will down with them) and they draw near to the gates of death Psal. 107.17, 18. This was the case of that rich and wretched Cardinal Henry Beauford Bish: of Winchester and Chancellor of England, Fox Martyr. fol. 925. in the reign of Henry 6. who tossing upon his sickbed, and perceiving he must die, murmured at sickness and death, that his riches could neither relieve him under the one, nor reprieve him from the other. This was also the case of that great Emperor Charles 5. of whom Du-plessy reporteth, that when he was old and crazy, he cursed his honours, his victories, trophies, riches, saying, Abite hinc, abite long, Away, be gone miserable comforters are ye all. Mention is made before of a great man that wrote this a little before his death, Spes & fortuna Valete. And surely there are not a few rich Cormorants, who may well say to their wealth when they are sick, as Cornelius Agrippa did to his familiar spirit, Abi perdita bestia, quae me predididsti, Be gone thou wicked beast, that hast been mine undoing. etc. A promise contrary to this threatening in the text is that Esai 33.24. And the inhabitant shall not say I am sick: the people that dwell therein, shall be forgiven their iniquity. Verse 14. Thou shalt eat, but not be satisfied] Either as not having enough to satisfy; but prisoners pittance, so much only as will keep life and soul together: Or else, troubled with a bulimy, an appetitus caninus, a weakenesie of the disgestive faculty, so that thy meat feeds thee not: the staff of it being also broken by God, the nutritive property of it being taken away. See the Note on Hag. 1.6. and thy casting down shall be in the midst of thee] Thou shalt be laid low enough by civil and intestine discords, which as a fire feedeth upon the people Es. 9.19. no man shall spare his brother. Or, like as an hungry man snatcheth on the right hand, and eateth on the left hand, and yet is not satisfied ver. 20. till thine unnatural convulsions end in a deadly consumption. and thou shalt take hold, but shalt not deliver] Thou shalt catch up thy children, thy jewels etc. and think to secure them from the enemy, but shalt not be able. Of this misery we had over-wofull experience in our late unnatural garboils. and that which thou deliusrest; will I give up to the sword] Other judgements forerun the sword: which, when they will not do, the sword will then contemn the rod Ezek. 21.10 that is, it will set at naught whatever the rod hath done, and come furbished and sharpened for the slaughter. Verse 15. Thou shalt sow, but thou shalt not reap] This had been long since threatened by Moses Deut. 28.38, 39 40. and was now above 700. years after to receive its accomplishment in this people. There is an infallibility in all the menaces of God's mouth. Men are apt to think that they were uttered in terrorem only; and to put them off, as those in the Gospel did, with a God forbidden, When knows if the Lord will deal with us according to all his wondrons works, that this evil may pass from us jer. 21.2? But what saith the Prophet Zephany? Zeph. 3.5. The just Lord is in the midst thereof: he will not do iniquity: every morning doth he bring his judgement to light; be faileth not: but the unjust knoweth no shame: sin hath woaded such an impudence in his face, that he shuns no sin, dreads no danger. Verse 16. For the statutes of Omri are kept] Subest verbis hisce sarcesmus. Here the Prophet taunteth them for their Idolatry: and telleth them plainly what will be the issue of it. q. d. You think you deal wifely and take a safe course for yourselves, that together with Ephraim you are joined to idols, and have such great names as Omri and Ahab to countenance you therein. Omri's statutes can be observed, when mine lie neglected. Haec tibi pro vili, sub pedibusque jacent. Ovid The works of the house of Ahab that Non-such can be imitated, and their counsels embraced, when my work lies undone, and my counsel is rejected Luk. 7.30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanè benè. Full well ye reject the commandment of God (being ingrati gratiae Dei as Ambrose speaketh) that ye may keep your own tradition Mar. 7.9. And do not the Papists even the very same at this day. The Pope's Canons are kept exactly, and all the rites of the Church of Rome: they walk in the tract of the Trent-conventicle, and hold it worse to deface an Idol, then to kill a man: to eat flesh or eggs on a fasting day, then to commit incest: to work on a holy day, then to break the sabbath. there's no command of the moral law but they can dispense with it: but none of their ceremonial laws. Let God (say they, profanely) look to the breach of his own law; we will look to ours. that I should make thee a desolations] Luther here observeth, that oppression and other violations of the second table, God usually punisheth with war, famine, and pestilence: but breaches of the first table, and especially idolatry, with utter desolation. This is a land-destroying sin jer. 22.7, 8, 9 therefore ye shall bear the reproach of my people] that is, of such as had been my people, if you could have held you so; but you are now, loammi, dispriviledged. Or, that which I threatened in the law long since to bring upon you, if ye carried not yourselves as my people; or that which you deserved for having profaned the name and title of being my people Ezek. 36.20, 23. Rom. 2.24. with Luk. 12.47. CHAP. VII. Verse I. Woo is me, for I am as when they have gathered the summer-fruits] Allai li Alas for me. This last sermon of his, the Prophet gins with a pathetical quiritation: bewailing his own unhappiness in the little good success of his ministry. Mirifice autem nostris temporibus hic sermo convenit, saith Gualther: This discourse suits well with these times; wherein we may justly cry out with the Prophet Esay, Who hath believed our report? And again, O my leanness, my leanness! woe is me, for there is only as the shaking of an olive-tree, and as the gleaning grapes when the vintage is done Esai. 24.13, 16. Hei mihi quàm pingui macer est mihi taurus in arvo. Though he had worn himself to a very sceleton in the Lords work; yet had he laboured in vain, Israel was not gathered chap. 49.4, 5. and hence his woeful complaint. The like we read of Elias 1 King. 19.10. where he bitterly bewails his aloneness: So did A●hanasius in his age, and Basil in his. Fasciculus temporum Anno, 884. cries out, for the paucity of good people, Heu, heu, Domine Deus, Alas, Lord, how few appear to be on thy side. Apparent rari nantes in gurgite vasto. Virgil. And Gualther complains, that the Anabaptists in Germany urged this as chief argument to draw people from communion with our churches, In loc. that there was so little good done by preaching, and so few souls converted. Hence some ministers despond, and are ready to kick up all. Latimer tells of one who gave this answer why he left off preaching, because he saw he did no good. This, saith Latimer, is a naughty, a very naughty answer. A grief it will be, and fit it should be: piety to God and pity to men calls for it. Christ wept over jerusalem: Paul had great heaviness and continual sorrow in his heart (not inferior to that of a woman in travel) for his contumacious countrymen: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 9.2. neither could he speak of those lewd losels at Philippi with dry eyes Philip 3.18. But an utter discouragement it should not be, sigh our reward is with God howsoever Esay 49.5. and perhaps a larger, because we have wrought with so little encouragement; we have ploughed when others have only trod out the corn: Hos. 10.91. they trod and fed together, when as those that plough have no refreshing till the work be done. Certain it is that God will reward his faithful servants secundum laborem, non secundum proventum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. according to their pains taken in the ministry, and not according to their people's profiting. There is no cluster to eat] None to speak of: hedge-fruit there is great store: wild-grapes not a few: grapes of Sodom, clusters of Gomorrah: But for good grapes, pleasant fruit, godly people, there is a wondrous scarcity of such. Diogenes lighted a candle at noonday to look for a man: the Host of Nola went to the graves to call for the good men of the town. Tully saith, that if there be one good Poet in an age, it is well. Christ wondered at one good Nathaniel, and tells us in the same chapter, that they are but few that receive him, and with him the adoption of sons joh. 1.12. Clusters we must not look for: bu● if there be found two or three berries in the top of the uppermost bough: four or five in the outmost fruitful branches, it's well. Sufficit mihi auditor unus, sufficit nullus. Isa. 17.6. Paul when he came first to Philippi had a poor audience; only a few women Act. 16.13. and one convert: neither had he much better success at Athens; and no Church could be planted there Act. 17. my soul desired the first ripe fruits] praecocem fructum, the rath-ripe fruit, as a great dainty, a precious rarity. We highly prise nettle-buds, when they first bud: so doth God our young services. jer. 1.11. he made choice of the almond tree because it blossometh first: so of jeremy from his infancy. He called for firstfruits of trees, and of the earth, in the sheaf, in the threshing-floore, in the dough, in the loaves. He would have ears of corn, dried by the fire; and wheat beaten out of the green ears Leu. 2.14. He would have the primirose of our childhood. There were three sorts of firstfruits: 1. Of ears of corn offered about the Passeover. 2. Of the loaves, offered about Pentecost. 3. About the end of the year, in Autumn. Now of the two first God had a part, not of the last. He likes not of those Arbores autumnales Judas 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that bud at later end of harvest. Conversion (as Divines observe) usually falleth out between eighteen years of age, and eight and twenty: Besides Abraham in the old Testament, and Nicodemus in the New, we have not many instances of men converted in old age. When people grow crooked and rooted in evil practices, they are hardly ever set strait again. Remember therefore thy Creator in the days of thy youth: Eccles. 12.1. his soul delighteth in the first ripe fruits. Remember that Jesus Christ shed his blood for thee, when he was but 8. days old: and took thee into his family by baptism, when thou didst hang on thy mother's breast. Verse 2. The good man is perished out of the earth] Heb: The Saint, or gracious man, that out of mercy obtained of God, can extend mercy to men. Rari quippe boni. Of such it may be said, as One doth of faithful friends in this age, that they are all (for most part) gone on pilgrimage: and their return is uncertain. and there is none upright among men] None (to speak of) that maketh strait paths for his feet Heb. 12.13. that feet it aright, according to the truth of the Gospel Gal. 2.14. that walketh evenly Gen. 17.1. and accurately, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as it were by line and by rule Eph. 5.15. and that halts not between two opinions, as those Israelites; but is right in his judgement, and undefiled in his way Psal. 119.1. rather desiring to be good, then to seem to be so: few such to be found surely: black swans you may count and call them. Sed nec Brutus erit, Bruti nec avunculus usquam. Inven. They all lie in wait for blood] A company of sanguinaries, bloodsuckers, hunting for the precious lives of men; but especially of such as reprove them in the gate. If you touch them in their lusts, they will seek to touch you in your life, as joash did Zachary, and as the Priests and people said of Jeremy This man is worthy to die. All malice is bloody, and wisheth him out of the world, whom it spiteth. they bunt every man his brother with a net] They add fraud to their force, and craft to their cruelty: these seldom go fundered; as some writ of the asp, he never wanders alone without his companion with him; and as the scripture speaks of those birds of prey and desolation, none of them shall want their mate. Esa. 34.16. The matter is made the worse, because it is a brother whom they hunt; whether he be so by race, place, or grace, a brother should be better dealt with. Verse 3. That they may the evil with both hands earnestly] Heb: for good and all, or, for ado: that they may speak and do evil as they can jer. 3.5. and seek to outsin one another; like unhappy boys that strive who shall go furthest in the dirt. Nolunt solita peccare, saith Seneca: Et pudet non esse impudentes, saith Austin. Luther testifieth of the Monks in Germany, that they were so desperately wicked, ut nihil cogitent quod non idem patrare ausint, that they could not devise that wickedness, which they durst not do. The Prince asketh] A beggarly practice for a Prince, but so base they were grown, and so greedy of filthy lucre. The Prince asketh, and, by ask only, compelleth: for who dare deny him? If some Naboth do, he shall die for it. There is a memorable story of a poor man in Spain, to whom when the Lords Inquisitours sent for some of his pears, which they had cast their eye upon; he for fear of offending, brought them his pears, Heyl. Geog. tree and all by the roots. and the Judge asketh for a reward] Heb. Plaut. The Judge for a reward, sc. will gratify that sordidum Poscinummium, the Prince: who when he giveth him his Commissions hinteth to him haply, Dio. as Nero did to his public Officers, Scis quid nobis opus est. Thou knowest what I want, and must have: see then that thou help me to it. Speed. Such trading there was likewise betwixt our Rich. 2. and Judge Belknap with his fellows. To this purpose, the Chaldee paraphrast here: The Prince, saith He, requireth supplies of the Judge, and this bespeaketh him, Fac pro me, & retribuam tibi; Negotiate for me, and I will be thy paymaster; favour me, help me at my need, and I will requite thy courtesy, whensoever thou wilt. Thus muli mutuo scabunt, one hand claws another: and betwixt the oppressive Prince, and uncoscionable Judge, the law is slacked, and judgement doth never go forth: for the wicked doth compass about the righteous: therefore wrong judgement proceedeth, Hab. 1.4. and the great man, he uttereth his mischievous desire] Heb. he speaketh out the corruption of his soul. He doth it. Emphaticum est pronomen Ipse, saith Calvin. This same He hath a special Emphasis in it, q. d. This impudent man being now past all grace (for Illum ego peri●sse dico, Curtius. cui perit pudor) boasteth of his villainy: and thinks to bear it out bravely, because it is facinus majores abollae, the fact of a great One. But who is this He, this great man in the Text, that dares thus obtrude, and justify to the world his most malapert misdemeanour? The rich Client, saith Calvin, Ibi fas ubi maxima merces. that hath his money to plead for him: for in suits both of love and of law, money (mostly) maketh mastery: and Angels trouble the current of justice (saith One) at certain seasons. Others understand it of Counselors, Pleaders, Advocates, solicitors, and other Officers of Justice: who when as they ought to reprove the iniquity of the Judges, do rather help it forward, by justifying the wicked for a reward, and taking away the righteousness of the righteous from him, Esay 5.20. by making the law a nose of wax, and by quirks and devices, varnishing falsehood and wrong-dealing. so they wrap it up.] Contorcnplicant: they wreathe their wrong-dealing together, as a rope twisted of many threads, Speed. till their iniquity be found to be hateful: till there wanteth but an hurdle, an horse, and a halter (as Belknap said of himself) to do them right. They make a league together, they join and strengthen their evil counsels, and frauds, &c, so Mr. Diodate. These men agree among themselves, and conspire with one consent to do evil: so the Genevists. Verse 4. The best of them is as a brier] which a man cannot handle without hurt. See 2 Sam. 23.6. Psal. 55.21. and 58.10. Ezek. 2.6. Mat. 7.16. and 13, 7, 22. so, you cannot deal with them without danger: guilt, or grief you shall be sure of. Lot felt it so at Sodom, 2 Pet. 2.7, 8. and so did tho●e that set up that bramble Abimelech, for their king, Judg. 9 The most upright is sharper than a thorn-hedge] ibi inveniatur dolour, ubi sperabatur auxilium, saith Hierom here: so that a man shall have grief, where he hoped for help and secure: as a man that taking hold of a thorn-hedge to get over, hath his fingers pricked by it, and is glad to let go: Or, as a sheep, that flying to the bush for defence in weather, loseth part of her fleece. Now if the best, and most upright among them were no better: what can be imagined of the many? and what better can be hoped for by us (for one egg is not more like another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. than these times are those here described: it is but the same fable acted over again, only every thing is now worse than ever) then a day of visitation, a time of perplexily, as it followeth here? For while they be folden together as thorns, and while they be drunken as drunkards, they shall be devoured as stubble fully dry, Nah. 1, 10. as sear thorns under the pot, Eccles. 7.6. I will go thorough these briers, saith God, I will burn them together, Esay 27.4. they shall be utterly burnt with fire in the same place, 2 Sam. 23.7. that is, in hell, as some interpret it. The day of thy watchmen, and thy visitation cometh] Where sin is in the saddle, punishment will be upon the crupper. God will have a visitation-day: and that for his Watchmen, Prophets, and Governors, as well as for the common sort. Thy visitation cometh, Thou shalt share in punishment with them, as thou hast done in sin: neither shall it help thee to say, Our Watchmen were in fault: for God will visit you all: and his Visitation-Articles will be very strict and critical. Now shall be their perplexity] They shall be so intricated, and entangled; so ensnared and ensnarled, as that they shall not know which way to turn them. They shall be in as great a distress as Israel was at the red-sea, Exod. 14.3. or as the Jews at Shushan were, when the decree was gone out for their utter destruction, Esth. 3.15. or as Manasseh was, when taken by the Assyrians among the thorns, he was bound with fetters, and carried to Babylon, 2 Chron. 33.11. Verse. 5. Trust ye not in a friend] Friends (said Socrates) there is no friend: And a friend is a changeable creature, saith Another: all in changeable colours as the Peacock, as often changed as moved. Besides, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. many friends are not more fickle than false, like deep ponds, clear at the top, and all muddy at the bottom. Fide ergo: sed cui vide. Try before you trust: and when you have tried your utmost, trust not over-farre, lest you cry out at length, as Queen Elizabeth did, In trust I have found treason: or as Julius Caefar, when stabbed by Brutus among others, What thou my son Brutus? He was slain in the Senate-house, with 23. wounds, given (most part) by them whose lives he had preserved. Put ye not confidence in a guide] Potenti & pollenti consilio & auxilio. Tarnou. Be he never so potent, or politic, beyond thousand others, as the word importeth: and as the people said to David, But now thou art worth ten thousand of us, 2 Sam. 18.3. thou art the light of Israel, thou art the breath of our nostrils: so that if thou mistary, we shall all breath out our last. All which notwithstanding, Princes are not to be trusted, Psal. 62.7. and 118.8, 9 and 146.3. for either they may die, or their affections may die; all their golden thoughts may perish. Great men's words, saith One, are like dead men's shoes: he may go barefoot that waiteth for them. Keep the doors of thy mouth from her that lieth in thy bosom] from thy wife, thine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, called the wife of thy bosom, because she should be as dear unto thee as the heart in thy bosom. Be not too open-hearted to her, lest she tell all, as Sampsons' wife: or as Fulvia in Sallust, who declared all the secrets of Cncius, In bell. Catilinar. a noble Roman, her foolish lover. A fool telleth all, saith Solomon, Prov. 29.11. he is as little able to keep, as to give counsel. He is full of chinks, and leaks every way: the doors of his mouth are seldom kept shut: you may know him by his gaping: fools are called by Aristophanes, and Lucian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gapers. but a wise man keepeth it in till afterwards, Prov. 29.11. Tacitus he holds to be the best Historian: and keeps his mouth with a bridle as David did, Psal. 39 and as the Poets fain of Pegasus, that he had a golden bridle put upon him by Minerva, their goddess of Wisdom. God and Nature have taught us by the site of the tongue in a man's mouth to take heed to it, and to keep the doors of it: and when all's done, to pray God to keep that door, Psal. 141.3. The tongue is ever in udo, in a moisture: but yet tied by the roots, that it may not stir out of place; It is also guarded with a portcullis of teeth, and a twoleaved gate of lips, which we must carefully keep, and hold that for an Oracle, Si sapis, arcano vina recende cado. Verse 6. For the son dishonoureth the father] Or, revileth the father, Menabbe●. be-Nabals him, beknaves him (of Nabal comes Nebulo) turpitudine afficit bespatles him, vilifieth him. This is monstrous wickedness, Mal. 1.6. and a sure sign the devil hath set his limbs in a man that is thus unnatural, fierce, traitorous, heady, highminded: which yet is foretold of these dregs of times, these last and worst days, both by our Saviour, Mat. 10.21, 35, 36. and likewise by St. Paul, 2 Tim. 3.3, 4. Such a son was He, who when his father complained, that never father had so undutiful a child as he had: Yes, Full. holy State said his son, (with less grace than wit) my grandfather had. Such a son was Ham, and Absalon, and Amida, son of Muleasses King of Tunes, Turk hist. 745. who cast his father out of his Kingdom, and put out his eyes: and Henry, Speed. eldest son to our Henry 2. who rebelled against his father, and died before him of a fever, and a flux, with excoriatiation of the bowels: And lastly, Adolphus Egmondanus, Cominaeus. who imprisoned his own fater six years, for no other cause but for living so long; and keeping him from the Dukedom of Gelderland. The daughter riseth up against her her mother] As Mr. Fox mentioneth, some that witnessed against their own parents here in Q. Mary's days: and were a means of their Martyrdom. A man's enemies are the men of his own house] See Mat. 10.36. with the Note, and take our Saviour's counsel there; Be ye wise as serpents, innocent as doves: but beware of men, yea of the men of your own house. Fide Deo soli: mortali fidito nulli: Fallunt mortales: fallere Jova nequit. Verse 7. Therefore will I look unto the Lord] Therefore: inasmuch as there is no faith nor fair-dealing amongst men, I will look unto the Lord; look wishly and intently, as a watchman in his watchtower doth look as fare as ever he can see on every side. I also will lift up mine eyes unto those hills of heaven, from whence cometh my help, Psal. 121.1. I will pray and look up, Psal. 5.3. I will keep close communion with the Lord, and by faith commit the keeping of my soul to him in well-doing, as unto a faithful Creator, 1 Pet. 4.19. This I will do: and yet more than this. I will wait for the God of my salvation] If he tarry, I will wait for him: because he will surely come, Rev. 13.10. & 14.12. Psal. 119. he will not tarry, Hab. 2.3. This is the voice of faith: and here is the faith and patience of the Saints. God sometimes lies off and stays long; even till our eyes even fail with looking for his salvation; and all to try what we will do: as Samuel tried Saul, who because he stayed not out his just time, lost his kingdom. David waited for for the kingdom; and had it not, till he had learned to quiet and behave himself as a child weaned of his mother, Psal. 131.2. Those in Esther waited for deliverance: and had it not, till almost forsaken of their hopes. I have waited for thy salvation, O Lord, saith dying Jacob: and I will wait for the God of my salvation, Gen. 49. saith our Prophet here, for a precedent to all the good souls of his time. Let us but consider our distance from God in worth and degree; together with our dependence upon him, our undone condition without him, how long he waited for us, how he hath hitherto helped us, as 1 Sam. 7.12. and now seems to say unto us, Joh. 13.7. as he did once to Peter, What I do, thou knowest not now, but thou shalt know hereafter; and we shall be content to wait, as here, and to say, My God will hear me] According to my faith, and his own faithfulness. The whole force of faith consisteth in this, saith Luther, quis benè applicet pronomina, that a man will apply pronouns: Luth. in Gal. 1. that he can fiducially say, My God: and, will hear me. Were it not for this word of possession mine, the devil might say the Creed to as good purpose as we. He believeth there is a God, and a Christ, and such a Christ, as is there described: but that which torments him is, he can say my, to never an Article of the Faith. Time was, when Christ heard the devil begging that he might enter into the swine: but he could not say, My God hath heard me. Let us secure our interest in God: let us individuate Christ, and appropriate him to ourselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. by a particular faith, and then all shall be well with us. Verse 8. Rejoice not against me, O mine enemy] Here's the triumph of faith, in the fail of outward comforts, in the midst of the world's insultations and irrisions. Ne laeteris de me. O daughter of Babylon that art to be destroyed, thou that art victrix gentium, captiva vitiorum (as Austin said of Rome in her pride) thou that for present carriest the ball upon the foot, and none can come near thee: Rejoice not against me, as forlorn and hopeless: say not, This is Zion the outcast, whom no man seeketh after. Jer. 30.17. For assure thyself, The right hand of the Lord will change all this, and Flebile principium melior fortuna sequetur. When I fall, I shall arise] Because fall I never so low, I cannot fall below the supporting hand of God, which will help me up again Psa. 37.24. The wicked fall and never rise Am. 8.14. they shall drink of the cup of God's wrath, and be drunken, and spew, and fall, and rise no more Jer. 25.27. their carcases shall fall as dung upon the open field, and as the handful after the harvestman, and none shall gather them Jer. 9.22. This is fearful. If Haman fall before Mordecai the Jew, he shall not easily stop, or step back. Esth. 6.13. A Jew may fall before a Persian and get up and prevail. But if a Persian or other persecutor begin to fall before a Jew, he can neither stay, nor rise. There is an invisible hand of Omnipotency that strikes in for his own, and confounds their opposites. when I sit in darkness, the Lord shall be a light unto me] He can lighten the greatest darkness: as he did the dungeons to the Martyrs. Acts &. mon. 857. From the delectable Orchard of the Leonine dungeon: so Algerius an Italian Martyr dated his heavenly Epistle. I am now in the Bishop of London's Coal-house (saith Mr. Philpot) a dark and ugly prison as any is about London: but my dark body of sin hath well deserved the same: and the Lord now hath brought me into outer darkness, that I might be the more lightened by him: as he is most present with his children in the midst of darkness. And in his letter to the Lady Vane, I thank the Lord, Ib. 166 saith He, I am not alone, but have six other faithful companions, who in our darkness do cheerfully sing hymns and praises to God for his great goodness. We are so joyful, that I wish you part of my joy etc. The posy of the city of Geneva stamped round about their money was formerly out of job, Ibid. Post tenebras spero lucem, After darkness I look for light. But, the Reformation once settled amongst them, they changed it into Post tenebras lux. Light after darkness. Scultet. Aunal. Like as the Saxon Princes, before they became Christians, gave for their arms a black horse; Cranz. in Saxon. but being once baptised, a white. Verse 9 I will bear the Indignation of the Lord, because I have sinned against him] The Church had sinned, and God was angry with her. So Zech. 1.12. Esay 57.17. What mean then the Antinomians to tell us that God is never angry with his people, for their foul and flagitious practices, no not with a fatherly anger? nor chastiseth them for the same, no not, so much as with a fatherly chastisement? Virg. Aeneid. Is not this contra Solem mingere? Godliness is on target against affliction. Blind Nature saw this. — nec te tua plurima, Pentheu, Labentem texit pietas— Only it helps to patiented the heart under affliction by considering 1. That it is the Lord. 2. That, a man suffers for his sin, as the penitent thief also confessed Luk. 24.41.3. That the rod of the wicked shall not lie long upon the lot of the righteous. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Say we then, every one with David, I know that thy judgements are right, and thou hast afflicted me justly, Psal. 119.75. yea in very faithfulness hast thou done it, that thou mightest be true to my soul. And with that Noble Du-plessy, who when he had lost his only son, a gentleman of great hopes (which was the breaking of his mother's heart) quieted himself with these words of David, I was silent and said no word, because thou Lord didst it. Psal. 39 See my Love-tokens pag. 145.146. etc. It shall be our wisdom in affliction to look to God, and to reflect upon our sins, taking his part against ourselves: as a Physician observes which way nature works, and helps it. until he plead my cause] As a faithful Patron, and powerful Avenger: for though it be just in God that I suffer, yet it is unjust in mine enemies, who shall shortly be sound paid for their insolences, and cruelties. he will bring me forth to the light] He will discloud these gloomy days, and in his light I shall see light. I shall behold his righteousness] that is, his faithfulness in fulfilling his Promise of deliverance in due time. Meanwhile I will live upon reversions, live by faith and think to make a good living of it too. All the ways of God to his people are mercy and truth Psa. 25.10. this is a soul-satisfying place of scripture indeed. All the passages of his providence to them, are not only mercy but truth and righteousness: they come to them in a way of a promise: and by virtue of the Covenant, wherein God hath made himself a voluntary debtor to them, 1 Joh. 1.9. Verse 10. Then she that is mine enemy shall see it etc.] Not only shall I behold his righteousness (as before) but mine enemy shall see it, and feel it too, to her small comfort. They shall see it when 'tis too late to remedy it: as they say, the Mole never opens her eyes, till pangs of death are upon her. And shame shall cover her,] when she shall see that thou hast showed me a token for good; that thou hast helped me, and comforted me, Psal. 86.17. which said unto me, Where is the Lord thy God.?] So laying her religion in her dish, whereby God became interested in her cause, and concerned in point of honour, to appear for her. The Church is no less beholden to her enemy's insolences for help, then to her own devotions: for God will right himself, and her together. See Joel. 2.17. with the Note. Mine eyes shall behold her] and feed upon her misery, not as mine enemy, but as Gods: nor out of private revenge, but out of zeal for his glory. Now shall she be trodden down, as the mire of the streets] Erit infra omnes infimos: she shall be as mean as may be. Nineveh that great city, is now a little town of small trade; Babylon is nothing else but a sepulture of herself. Those four Monarchies that so heavily oppressed the Church, are now laid in the dust, and live by fame only: so shall the Romish Hierarchy, and Turkish Empire. All Christ's enemies shall shortly be in that place that is fittest for them; sc. under his feet, as was before noted: he will dung his Church with the carcases of all those wild boars, and bulls of Bashan, that have trod it down. Verse 11. In the day that thy walls are to be built] In the type, by Nehemiah, chap. 3. who did the work with all his might: and having a ready heart, made riddance, and good dispatch of it. Mar. 16.15. In the truth, and spiritually, when the Gospel was to be preached to every creature, and a Church collected of Jews and Gentiles. The Church is in the Canticles said to be a garden enclosed: such as hath a wall about it, and a well within it, Cant. 4.12. See the Note there. God will be favourable in his good pleasure unto Zion, Psal 51.18. and build the walls of Jerusalem. His spirit also will set up a standard, in his Saints, against strong corruptions and temptations: and make them more than conquerors, even Triumphers, Esay 59.19. Rom. 8.37. 2 Cor. 2.14. In that day shall the decree be fare removed] That decree of the Babylonians, forbidding the building of the Temple and City, shall be reversed: and those statutes that were not good, (given them by God's permission, because they had despised his statutes, Ezek. 20.24, 25.) shall be annulled, and removed fare away. Some read it, In that day shall the decree go fare abroad, and interpret it, by Psal. 2.7, 8. of the doctrine of the Gospel. Verse 12. In that day also he shall come even to thee from Assyria] To thee, jerusalem, in the Type, shall recourse be had from all parts, as if thou wert the chief city of the world. (Pliny saith, that in his time she was the most famous of all the cities of the East: and Titus himself is said to have wept at the last destruction of it by his soldiers, whom he could not restrain from firing the Temple) To the new Jerusalem, the Church of the New Testament, in the Antitype: from whence the Gospel was sent out to every creature which is under heaven, Col. 1.23. and whereunto people of all sorts flowed, and many nations came, Mic. 4.1, 2. with highest acclamations, most vigorous affections, and utmost endeavours bestowing themselves upon the Lord Christ, Act. 2.9. etc. Jerusalem, in the Hebrew tongue, is of the dual number; in regard of the two parts of the city, the upper and the nether town. Or, (as the Cabalists give the reason) in regard of a twofold Jerusalem, the heavenly and the earthly: and the taking away of the earthly, they say, was signified, by the taking away of the letter jod out of Jerushalaijm, 2 Sam. 5.13. But Jerusalem which is above is free, firm, and full; the desolate (once so) having many more children than she that hath an husband, Gal. 4.26, 27. whom the Lord of Hosts also doth bless, saying, (as a Father to them all) Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance, Esay 19.23, 24, 25. and from the fortress, even to the river] i.e. from all bounds and borders of the land, yea of the world (Psal. 89.12. Tabor and Hermon are put for the East and West parts of the World) shall people come in to the New Jerusalem, which hath twelve gates: On the East three gates, on the North three gates, on the South three gates, and on the West three gates, Rev. 21.12, 13. See the Note there. Verse 13. Notwithstanding the land shall be desolate] Understand it, not of the land of Caldea, as A lapide doth; but of Judea, which must be desolated before the coming of Christ in the flesh. And this is here foretold. 1 Lest the impenitent, by misapplying the former proimses, should dream of impunity, (saeculi laetitia est impunita nequitia) and 2. Lest the godly, because of this desolation shortly to ensue, Aug. should despair of the former promises. Because of them that dwell therein, for the fruit of their do] What their do were, and what the fruit thereof, see jer. 9.3, 4, 5, &c & 12, 13, 14, 15, 16. This Prophet could not but tell them of both, though he had small thank for his love and labour: even as little as Moses had of that perverse people in the wilderness. His service among the Jews was in some sense like that of Manlius Torquatus among the Romans: who gave it over, saying Neither can I bear their manners, nor they my government. jeremy once thought to have done so, chap. 20.9. but might not. He lived to see this prophecy of Micah fulfilled: and was afterwards carried down to Egypt by his ungrateful countrymen; where also (for a reward of his 41. years uncessant pains in the Ministry as a Prophet) they stoned him to death, Bucholc. Chronol. who had been a brazen wall to his country, ejusque commodis adangendis natus, and a common blessing. Verse 14. Feed thy people with thy rod] Rule them with thy Seepter, or feed them with thy pedum pastoral, thy shepherds-rod, or staff, Psal. 23.4. This, say some, is the speech of God the Father, to God the Son. Or, (as others) of God to the Ministers and Pastors, charging them to take heed to his flock, and to feed his Church. But it seemeth rather to be a prayer of the Christian Church (seeing the ruin of the Jewish Synagogue) that Christ (the chief Shepherd) would do all good officer for his poor people, feeding them with his rod, that is, with his word and Spirit, guiding them with his eye, Psal. 32.8. leading them in the way everlasting, Psal. 139.24. lest, seduced by their own lusts, or other men's evil lives, they should any way miscarry. the flock of thine heritage] Those poor of the flock, Zach. 11.7. that hear his voice and follow him, John 10.3, 4.5, 27. being holy, harmless, tractable, sociable, patiented, profitable as sheep; which have wool for raiment, skin for parchment, flesh for meat, guts for music, etc. Such shall go in and out, and find pasture, Joh. 10.9. pasture that will breed life, and life in more abundance, verse 10. See Psal. 23.1, 2, 3, etc. David's Pastoral: where he assureth himself, as a sheep of Christ's heritage, that he shall have all things needful for life and godliness: And so may every poor Christian, grounding his faith upon the Covenant, Ezekiel 34.25, 28. which dwelleth solitarily in the wood] Sleepeth in the woods, Ezek. 34.25. where they meet with many a brush, yea many a bruise, verse 28. where they walk in dark and dangerous paths, even in the valley of the shadow of death, Psal. 23.4. of the darkest side of death, of death in its most horrid and hideous representations. Feed them therefore; fence them with thine omnipotent arm, bear them in thy bosom, see to their safety. Let them feed in Bashan and Gilead] Not by't upon the bare ground, but feed pleasantly, plentifully: feed among the lilies, frequent also the foddering places, turn to the under-shepherds, the Ministers, and so return to the Arch-shepherd and Bishop of their souls, following the Lamb wheresoever he goeth; who will teach them many things, and that out of deepest compassion, Mar. 6.34. who will also show them great and mighty things, that they knew not, Jer. 33.3. as in the days of old] As thou wast with the Church of the Old Testament, so be not wanting to that of the New: but feed them according to the inegrity of thine heart, and guide them by the skilfulness of thine hands, Psal. 78.72. Pull them out of the Lion's mouth, seek them up when lost, tend them, handle them, heal them, wash them, drive them as they can go, bearing the lambs in thy bosom, Esay 40. Do for them, as thou hast ever done for thy people in former ages. So we thy people, and sheep of thy pasture will give thee thanks for ever: we will show forth thy praise to all generations Psa. 79.13. Verse 15. According to the days of thy coming out of the land of Egypt] Here's a present and full answer to the church's prayer: so ready is the Lord to fulfil the desires of the righteous. It is but Ask and Have: and they are worthily miserable, that will not make themselves happy by ask. The sum of Christ's answer is this: As I led Joseph like a flock out of Egypt through the wilderness; and fed them there daily and daintily, with Angels sood (never was Prince so served in his greatest pomp) so will I show thee marvellous things at Babylon, and bring thee thence with a mighty hand Ezek. 20.34. to make me a glorious Name Esa. 63.14. and both these deliverances shall be a most certain type of thy spiritual redemption by Christ. Lo thus will I do for thee as in the days of old ver. 14. and so fit mine answer ad cardinem desiderij, give thee not only the desire of thine heart, Aug. Consc. lib. 5. cap. 8. but the request of thy lips Psa. 21.2. letit be to thee even as thou will't Mat. 15.29. Verse 16. The nations shall see and be confounded] Considering how I have defeated and befooled them; how I have made all their might to melt, and moulder; they shall stand amazed, and be made a common table-talk: as Belshazzar and the Babylonians were, when Cyrus (God's servant) suddenly broke in upon them and surprised their city, which they held insuperable: and as the Heathen Emperors of Rome were, when the Christians, under the conduct of Constantine, carried it against them. they shall lay their hand upon their mouth] Be struck dumb, as if they had seen Medusa's head: they shall not be able to contradict the Gospel, or to hinder the progress of it. Valens the Arrian Emperou coming upon Basil, while he was in holy duties, with an intent to do him hurt, was not only silenced, but so terrified, that he reeled and had fallen, Greg. orat. de laud. Basil. had he not been upheld by those that were with him. their cares shall be deaf] With the sudden bursting forth of God's wonderful and terrible works, saith Mr. Diodate. Verse 17. They shall lick the dust like a scrpent] that is, be reduced not only to extreme hunger and penury, but to utmost vility and baseness of condition, so as to lick the very dust. And whereas it is added like a s●●pent, he puts them in mind of that old malediction Gen. 3. and gives them to know, that as, like that old serpent, they have lifted themselves up against God, so will God cast them down again to the condition of serpents, and abase them to the very dust. See Psa. 22.30 and 72.9. Es. 49.23. they shall move out of their holes like worms (or creeping things) of the earth] They shall tumultuate, and be all on an huddle, as aunts are when their molehill is thrown up with a spade. The Hebrew word imports great commotion and bustle. they shall be afraid of the Lord our God, and shall fear because of thee] O God, or O Church, terrible as an army with banners, Impiety triumpheth in prosperity, trembleth in adversity: and contrarily, saith holy Greenham Since the fall, we tremble before God, Angels, and good men. What have I to do with thee, thou man of God (said She) Art thou come to call to mind my sin and to kill my son? At the siege of Mountabove in France, the people of God within the walls, ever before a sally sang a Psalm: with which holy practice of theirs, the enemy coming acquainted, when they heard them singing would so quake and tremble, crying they come, Spee. belli sal. 282. they come, as though the wrath of God had been breaking out upon them. Verse 18. Who is a God like unto thee?] No God surely (whether so reputed or deputed: whether heathen deities, heavenly Angels. or earthly Rulers) can compare with our God, or come near him, for pardoning of sin. Indeed none can do it at all but He; as the blind Pharisees saw and could say. Men may pardon the trespass, but God alone the transgression. But say, they could do something that way: yet nothing like our God: who maketh his power appear to be great Num. 14.17 in pardoning such offences as no God or man besides would pardon. See Jer. 3.1. Neh. 9.31. he forgiveth iniquity, transgression and sin Exod. 34.6, 7. that is, all sorts of sins, to all sorts of sinners without excertion, Mat. 12.31. This is the express letter of God's covenant, which we ought not either to obliterate, or to interline; but to believe it in the full latitude and extent. We are apt to cast God's pardoning-grace into a mould of our own; and to measure it by our model. But against this we are cautioned Isai. 55.8. God must be magnified in our thoughts, his quarters there enlarged, high and honourable conceptions are to be had of him: or else we wrong him no less than we should do a King, by respecting and receiving him no otherwise then we would do another ordinary man. He is set forth here, as a God imparallell, and that not without an interrogation of admiration, O! who is a God like unto thee? Thy mercy is matchless, thy grace aboundeth even to an overflow. 1 Tim. 1.14. it is more than exceeding, it hath a superpleonasme, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. saith the Apostle there. Surely as the Sea swallows up hugest rocks, and as the Sun scattereth greatest mists: so doth He pardon enormities as well as infirmities, and blotteth out the thick cloud as well as the cloud Isa. 44.22. Jam. 2, His mercy rejoiceth against, or glorieth over judgement: and is ready to say of a great sinner indeed — Jam dignus vindice nodus: The more desperate the disease is, the greater glory redoundeth to him that cureth it. Our Saviour got him a glorious name by curing incurable diseases: and gained greatest love by frankly forgiving Mary magdalen's and others sins, Luk. 7.42, 47. which were many and mighty, or bony as the Prophet's word signifies Amos 5.12. Adam's Apostasy, Noah's drunkenness, Lot's incest, David's blood-guiltiness, Manasseh his idolatry and witchcrast, Peter's thrice denying and abjuring his master, Paul's blasphemy and persecution: All these sins and blasphemies have been forgiven to the sons of men: neither can they commit more than he both can and will remit to the penitent. Note this against Novatus that proud heretic: and strive against that natural Novatianisme, that is in the timorous conscience of convinced sinners, to doubt and question pardon for sins of Apostasy, and falling after repentance, and to say as those Unbelievers of old, Can the Lord prepare a table for us in the wilderness? So, Can he forgive such and such iniquities so oft reiterated? This is a question, no question: what cannot our God do in this kind, who pardoneth sin naturally Exod. 34.6. (and therefore freely as the Sun shineth, or as the Fountain casteth out waters) who doth it also abundantly Isai 55.7. multiplying pardons as fast as we multiply sins: and lastly, Constantly, Psal. 130.4. joh. 1.27. Zach. 13.1. It is his perpetual act: and it should be as a perpetual picture in our hearts. We should go on our way toward heaven, as Samson did toward his parents, feeding on this hony-comb. that pardoneth iniquity] Heb: that taketh away, shear away, non ne sit, sed ne obsit, not sin itself, but the guilt of it; the damning and domineering power of it: this David calleth the iniquity of his sin: and saith that this God forgave him Psal. 32.5. pronouncing himself and all such happy as are so dealt with verse 1.2. and passeth by the transgression] Heb: Passeth over it, taketh no notice of it, as a man in a deep muse, or as one that hath haste of business, seethe not things afore him: his mind being upon another matter, he neglects all else besides that. As David when he saw in Mephibosheth the feature of his friend Jonathan, took no notice of his lameness, or any other defect or deformity: so God beholding in his people the image of his son, winks at all faults, that he might soon find in them. That which Cicero said flatteringly of Caesar, is truly affirmed of God, Nihil oblivisci solet praeter injurias, He forgetteth nothing but the wrongs that are daily done him by his; and as it is said of our Henry 6. that he was of that happy memory, that he never forgot any thing but injury etc. so here. Daniel 198. of the remnant of his heritage] Not of all, but of those poor few that confess 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 privilege 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. temporal 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 freegrace, 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 turn again, he will have compassion upon us] Here's the pith and power of faith, particularly applying promises to a man's self. Say that sin hath separated betwixt us and our God, Esay 59.2. and made him send us fare 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 than 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 believe. He will, he will, and that to us, saith the Prophet here. Lo this is that work of faith, to wrap itself in the promises, as made to us in particular, 1 Tim. 1.15. and unless 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 rebel, where it cannot reign. It hath a strong heart, and will not easily yield. But yield 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 sin, God will add power against sin: to justification by Christ's 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 only turn us again, but turn his hand upon us, and purely purge away our dross, and take away all our tin, Esay 1.25. In fine, he will so mortify the deeds of the body by his Spirit, that sin 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 nathan's parable speaketh. And thou wilt cast all their sins into the bottom of the sea] Wherehence 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, etc. to chap. 34.10. and as David did, 1 Chron. 17.23. etc. See how he improves God's 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 ourselves of much happiness by a sinful shamefacedness. 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 perform 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 perform, 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 debtor to his people, he will come off fairly with them: and not be worse than his word, but better. Hence Rev. 10.1. Christ is said to have a rainbow upon his head: to show that he is faithful and constant in his promises, and that tempests should blow over, the sky be cleared. For this is as the waters of Noah unto me, 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 departed, etc. Esay 54.9, 10. God hath hitherto kept promise with nights and days, 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 virtue of the covenant. So he spoke with us, when he spoke 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, he did it for our sakes doubtless: that by two i●●●●table things, in which it was impossible for God to lie, we 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 Prophecy of NAHUM. CHAP. I. Verse 1. THE burden of Nineveh] i. e. The burdenous prophecy. See the Note on Malac. 1.1. It is a burden to wicked men to be told of their sins, and foretold of their punishments. To whom we may not unfitly apply that of the Civilian, Perquàm durum est, Ulpian. 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 Prophecy; and so their last state was worse than the former, Mat. 12.45. Their bile half-healed, breaking out again, proved to be the plague of leprosy, Leu. 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 ways, (as all Apostates do) the Lord shall lead them forth with the workers of iniquity, (as cattle are led to the slaughter, or malefactors to execution) but peace shall be upon Israel, Psal. 125.5. The book of the Vision] Or the Epistle of the Vision. Hence some collect, that Nahum went not to Nineveh as Jonah had done; but sent this prophetical Epistle thither, to let them know what should shortly befall them. So Jeremy sent an Epistle to Babylon, chap. 29. and Eliah wrote a threatening letter to jehoram king of Judah, 2 Chron. 21.12. before his translation to heaven; and lest it to be sent to him by Elisha, or the other Prophets, who durst not show themselves in his presence; such was his insolent cruelty, as 'tis conceived. of Nahum the Elkoshite] Elkosh was a small town in Gali●ee beyond Bethabara, as say Hierom and Dorotheus. Here was our Prophet born, and named N●hum, non sine numine, saith Gualther; for Nahum (as Noah) signifieth a Comforter: and so he proved, by this Book of his, both to the ten Tribes now newly carried captive by the Assyrian Monarch; and also to the other two Tribes, Epiphanius. who were shortly after besieged by the same Assyrian, in the reign of Hezekiah; under whom Nahum prophesied. See the Note on Exod. 3.1. Vers. 2. God is jealous] See the Note on Zech. 1.14. and the Lord revengeth, the Lord revengeth] As he is Pater miserationum, to his people, a father of mercies, and God of consolation: so to his and their enemies he is a most sure and severe revenger, Deus ultionum, as David calleth him, Psal. 94.1. A God of recompenses, as Jeremy, chap. 51.56. And when He comes against a people, he usually takes them to do, when they are at the strongest, and most confident: as Nineveh now was, in the days of proud Sennacherib. and is furious] Heb. and is Master of hot wrath: he is all on a light fire, as it were, with fierce indignation against the enemies of his Church: Yet not so, but that he is Master of his anger too; and doth nothing in it, but what is just and equal. Hence the vials of his wrath are said to be golden vials, Rev. 15.7. his anger is holy, his fire is pure, and without smoke. And this is further declared in the following words. The Lord will take vengeance on his adversaries] Such as seek to thrust him beside his throne, that oppose his worship, contemn his word, persecute his people, send proud messages after him, saying. We will not have this man to reign over us: Bring hither those mine enemies, saith He, and slay them before me, Luk. 19.27. As for such as sin of infirmity, and return to him by repentance, they shall not find him furious, but gracious. and he reserveth wrath for his enemies] Their preservation for a time, is but a reservation to that wrath to come. As he precipitateth not his anger, but defers the execution of it, giving men space to repent, as he did Jezabel, Rev. 2. so they shall find that his forbearance is no quittance; and that Poena venit gravior, quò magè tarda venit. Verse 3. The Lord is slow to anger] Slack he is not, as some men count slackness, saith St. Peter, but long-sufferring to us-ward, etc. 2 Epist. 3.9, The devil stirred up the Heathen Poets, to persuade people, that God either knew not, or cared not what was done here below: that he was oft from home, feasting with the Ethiopians, etc. The Epicures also taught the like doctrine: Homer. and the Sadduces among the Jews, the Manichees among the primitive Christians, the Libertines amongst us. But they shall one day find that God is slow, but sure; that the higher he lifteth his hand, the harder he will strike; the further he draweth his bow, the deeper will be the wound. and great in power] Heb. Great of power, able to knock down sinners in the very act of their rebellion, and to send them packing to their place in hell. So that it is not for want of power that he is so patiented. For the Lord our God is God of gods, and Lord of Lords, a great God, a mighty and a terrible, Deut. 10.17. But what need we go further than the Text, where he is called, the strong God, great in power, And that will not at all acquit the wicked.] This is the last letter in his name (that nomen majestativum, as Tertullian calleth it,) Exod. 34.7. which he will in no wise forget: as neither must we. He will not take the wicked by the hand, saith Job, Job 8.20. nor wink at the workers of iniquity, saith David, Psal. 50.21. but will render a just recompense to every transgression and disobedience, saith Paul, Heb. 2.2. A God of truth, and without iniquity, just and right is he, Deut. 32.4. the Lord hath his way in the whirlwind, and in the storm] The word Suphab here tendered whirlwind, gins with a small Samech, ad minuendum timorem piis, Buxtorf. Tiberias. 167. ne propterea terreantur, to take off the Saints from their inordinate fears, and to assure the wicked, that when the Lord cometh, imminet inde Soph finis & exitium: there shall be an end of them, and an utter destruction. As the whirlwind passeth, so is the wicked no more: but the righteous is an everlasting foundation, Prov. 10.25. Or, as some read it, The righteous is the foundation of the world, as firm as the world's foundation, sc. the earth, which is unmoveable. and the clouds are the dust of his feet] He walketh upon them as men do upon the dust of the earth: he maketh the clouds his chariot, and rideth upon the wings of the wind Psal. 104.3. See Isa. 60.8. and 19.1. The wickeds happiness shall take its end surely and swiftly, as Ezekiel tells them in his seventh chapter, An end is come, is come, is come. Ver. 4. He rebuketh the sea and maketh it dry] He had showed what wonders God can do in the air. Now he telleth, what he doth in the water, and in the earth. And it is well observed by an Interpreter, that when the Prophets speak of God, Tarnon. they do for most part imitate the expressions of Moses that most severe lawgiver, and allude to his history; to show, that by the law is the knowledge of sin, Rom. 3.20. without which the stony hearts of men melt not, that the promise of the gospel may relish sweetly with them Psal. 19.10, 11. The word here rendereth He rebuketh importeth, that God rateth and rattleth the Sea verborum pedumque strepitu with such a voice and other noise, as causeth fright and flight. The Sea saw it and fled, jordan was driven back, what ailed thee, O thou Sea that thou fleddest &c. Psal. 114.3, 5. The waters saw thee, O God, the waters saw thee, they were afraid; the depths also were troubled Psal. 77.16. See Exod. 14.21. Psal. 78.14. and 66.6. and 136.16. and 106.9. This is not in the power of any man to do; though Xerxes vainly attempted something, when he wafted two millions of men over the Hellespont, and, for battering his bridge of boats, caused it to be beaten with 300. stripes, and cast a pair of fetters into it, to make it his prisoner. But to how small purpose all this, together with his digging through Isthmus, his drinking up rivers with his army and the like, it well appeared, when he was forced to fly back out of Greece in a poor fisher's boat, which being overburdened had sunk all, if the Persians by the casting away themselves, had not saved the life of their king, The story of Canutus the Dane, (sometimes king of England) is well known. He was told by a Court-Parasite that all things in his dominions were at his beck and command. Canutus (to confute him) caused a chair to be set on the seashore; wherein being set, he said to the sea flowing fast toward him. Thou belongest to me, and the land upon which I now sit is mine own, neither is there any whosoever that obeys me not shall escape unpunished. I command thee therefore thou sea, that thou come up no higher into my land; nor presumest once to wet thy master's legs or garments. But the Sea, keeping his ordinary course, without duty or reverence washed both his legs and gown. He then leaping back said, Let al● the inhabitants of the world know, ●en: Huntingdon. that the power of kings is frivolous and vain; neither is there any mortal man worthy the name of a king, but he to whose beck heaven, earth and sea by his laws, eternally are obedient. Neither did Canutus after this time wear a crown; but set it upon the Crucifix according to the superstition of those times; thereby acknowledging it to be a royalty proper to Christ alone to rebuke the surges of the sea, and to say unto them Peace, and be still, Luk. 4.24. Mar. 4.39. and drieth up all the rivers] As he did Jordan Ios. 4 2 King. 2. Cheereth 1 King. 17.7. the great river Euphrates Rev. 16.12. See the Note there. See also Plin. nat. hist. l. 2. cap. 85. and 103. Bashan languisheth and Carmel, and the flower of Lebanon languisheth] all the beauty of those fertile and pleasant places fadeth. When the earth beareth fruit and flowers, she is said to yield her strength, to bring forth her increase: as when through drought or otherwise she doth not, she is said to languish and hang the head. See joe. 1.10.12. If the Eclipse of the Sun cause a drooping in the whole frame of nature, how much more the wrath and vengeance of God? Ver. 5. The mountains quake at him, and the hills melt] Though valleys and low places are also liable to earthquakes: as Antioch often, Ferrara in Italy An. Dom. 1514. and 1573. yet hill-countreys' much more; because there are more holes and caverns, Als●ed. Chronol. See Psal. 29.6. and 144.4. Zach. 14.4, 5. In the year 1618. Aug. 25. Pleurs a town in Rhetia was overwhelmed by a hill, which, with a most swift motion oppressed 1500. men. So that village aforementioned in the country of Bern, that was over-covered by a hill in an earthquake: to the destruction of 50. Polan: synt. families. All this and that which followeth is alleged here, to show how easily God can overturn the Assyrian greatness. and the earth is burnt at his presence] Viz. by his fire from heaven, as Sodom, and by other his land-desolating judgements, such as Judea (that once fertile, now barren country) Greece, Asia (once so flourishing) Germany, Ireland etc. do at this day groan under. God turneth a fruitful land into barrenness, for the wickedness of them that dwell therein. Psal. 107.34. yea the world and all that dwell therein] Quae quidem sunt mira, sed tamen vera divinae potentiae effecta. Wicked men, besides what they here suffer, Tarnou. shall one day give an account of what they have done in the body, with the world all on a light fire about their ears: The trial of their works shall be by fire 1 Cor. 3.13. the tribunal of fire Ezek. 1.27. the Judge a consuming fire Heb. 12.29. His attendants Seraphins flaming creatures Isai. 6.2. his pleading with sinners in flames of fire 2 Thess. 1.7. the place of punishment, a lake of fire fed with tormenting temper Isai. 30.33. Sodom's fire and brimstone was but a toy to it. And shall the Ninivites think to mott up themselves against this formidable fire: which the most solid parts of the world cannot avoid or abide? Ver. 6. What can stand before his indignation?] A glass bottle may as well stand before a cannon-shot. There's no standing before a lion, much less before a devouring fire, least of all before an angry God. When our Saviour did but put forth a beam of his Deity, and said I am he, the stout soldiers fell to the ground joh. 18.6. and there they had lame, if he had not licenced them to rise again. Augustin. Quid autem judicaturus faciet, qui judicandus hoc fecit? The wicked shall not stand in judgement, saith David Psal. 1.7. who can abide in the fierceness of his anger?] Heb: Collectumque premeus volvi● sub naribus ignem. in the inflammation of his nostrils. Thus the Prophet describeth Gods terrible executions of justice on the Church's enemies, pulcherrimis metaphoris, hypotypôsi evidentissima, & distributionis artisicio insignissimo by most elegant Metaphors, evident demonstrations, and artificial distributions. Crocius in loc. his fury is poured out like fire] A metaphor either from metals melted, or from show●es of rain, such as God poured down upon Sodom (whereunto probably the Prophet here alludeth, as verse 8. to Noah's flood) flaming showers Jer. 7.20. and 44.6. and the rocks are thrown down by him] that is, by his fierce wrath, when it is at the full height: as the fire which at first burns a little within, upon a few boards and rasters; but when it prevaileth, bursteth out in a most terrible flame: as thunder which we hear at first, a little roa●ing noise afar off: but stay awhile, and it is a dreadful crack, cleaving the very rocks. See jer. 4.23, 24. Mat. 27.51. Verse 7. The Lord is good] To Israel (though terrible to the Assyrians as hath been plainly and plentifully set forth) to the pure in heart Psal. 73.1. and he doth good Psal, 119.68. to those that are good, that are upright in their hearts Psal. 125.4. These shall taste and see that the Lord is good: these shall feelingly faith, ' Oh blessed is the man that trusteth in him, Psal. 34.8. Oh praise the Lord for he is good etc. a strong hold in the day of trouble] Praesidium, aut fortalitium, A strong fort or fortification, better than a●●wer of brass, or town of war: the righteous run thereunto and are safe. Prov. 18.10. Hezekiah (for whose sake this is spoken) had the experience of it. He had a day of trouble and of rebuke, and of blasphemy: the children were come to the birth, and there was not strength to bring forth Esai. 37.3. To God therefore he runs in this doleful day of his, and had present help. And what though the Gods of the nations had not delivered them: yet Hezekiah's God in whom he trusted did not deceive him as Senacherib said he would ver. 10.12. He is the champion of his church, and will be the strong hold of his people, when the heathens Tutelur Gods, and the Papists Patrone-saints will leave them in the lurch. England was sometime said to have a warlike George, but the Papists being offended with us (to do us, as they suppose, a mischief) have rob us of out George, and left us God alone to be our Champion: for which honour and favour all true English hearts are bound to thank them, and can merrily sing as He did once, Contemno minutulos istos deos, modò Jovem propitium habeam, We care not for their He-saints, or she-saints to shelter us: so that the great God will be good to us, a streng-hold in the day of trouble. and he knoweth them that trust in him] that hover and cover under his wings, as the chickens do under the hens: for that's the force of the Hebrew word here used. Such as these God knoweth for his 2 Tim. 2.19. he knoweth their soul in adversity Psal, 119. he knoweth how to deliver them, as he did the righteous Lot 2 Pet. 2.9. then, when they knew not what to do, as Jehosaphat 2 Chron. 20.12. yet if their eyes be toward him, their affiance in him, he will extricate and deliver them. So well pleased is he with those that trust in him, (for that's meant here by his knowing of them Psal. 1.6. confer job 9.29. 1 Thes. 5.12.) he taketh such complacency and delight in them Psal. 147.11. and 33.18. and such continual care of them, (as hath been proved by an universal experience, nor one instance can be given to the contrary) that they shall be sure to have whatsoever heart can wish, or need require 2 Sam. 22.2, 3. even miraculous loving kindness from God in a strong city Psal. 17.7. and 31.21. so great as cannot be uttered Psal. 31.19. This is for the comfort of God's Israel. But lest the wicked (as they are apt) should meddle with children's meat, which was never meant for them: lest Niniveh should please herself in a fond conceit of God's goodness to her also, and so turn it into wantonness, the Prophet brings in a stinging But in the next words. Ver. 8. But with an overrunning flood he will make an end of the place thereof] i. e. of Niniveh that great but bloody city chap. 3.1. Her state shall be utterly ruinated as the old world, by the general deluge. But because the word here rendered flood is used of rivers that overflow the banks 2 Chron. 32.4. and the adjunct overrunning also implies as much (See Esai 8.8. Dan. 11.10, 40.) I suppose the Holy Ghost here forethreateneth that ruin of this city by the river Tigris, which at an inundation broke out upon the wall, and threw down twenty furlongs thereof. This was a sad foretoken to them of their ensuing desolation by the enemy (as that rain was that fell in Egypt) where it used not to rain (a little before Cambyses with his Persians subdued it) for it fell out in the time of the Siege, as Diodorus testifieth, according to an oracle that the Ninivites had received by tradition from their progenitors, sc. that their city should then be taken by the enemy, Diod. Sic. when the river took part against them: and it fell out accordingly. and darkness shall pursue his enemies] i. e. terrible and inextricable calamities shall overtake them: their ruin shall be irreparable. And indeed it may now be said of Niniveh, which once was of a great city in Strabo, Magna civitas, magna solitudo See Zeph. 2.13, 14, 15. Drusius rendereth it thus, Hosts suos persequi faciet tenebras, He shall cause darkness to pursue his enemies, Or, He shall make his enemies to pursue darkness, according to that noted saying of the Ancients, Deus quem destruit, dementat, whom God intends to destroy, him He first infatuateth. But the former sense is the better. Ver. 9 What do ye imagine against the Lord?] because against his people. So Psal. 62.3. How long will ye imagine mischief against a man? ye shall be slain all of you: as a bowing wall shall ye be, and as a tottering fence. The blind and bloody Ninivites looked no further than the Jews whom they invaded: they considered not that God was engaged in the quarrel of his people. This made the Virgin daughter of Zion, confident of God's help, shake her head in scorn and pity at them, saying, Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the holy One of Israel. Isai. 37.22, 23. She knew well (though her enemies knew not) that as an unskilful archer in shooting at a beast hitteth a man sometimes: so the Church's adversaries, in troubling of her, trouble Almighty God, who will not fail to be even with them: for he that toucheth God's people, toucheth the apple of his eye Zach. 2.8. Saul, Saul. why persecutest thou me ● Act. 9.4. It was a simple question of Satan to our Saviour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. what have I to do with thee? whilst he vexed a servant of his. Hath he his name from knowledge, and yet could he so mistake himwhom he confessed to be the son of the living God? It is an idle misprision to-sever the sense of an injury done to any of the members, from the head. Drusius reads the text thus, Quid cogitatis de Domino? what think ye of the Lord? what conceit or opinion have ye of him? Do ye imagine that he cannot perform what he threateneth by his Prophets? or that he cannot, when he pleaseth, deliver his people out of your hand? he will make an utter end] Not a consumption only, but a consummation: This he is even doing, as the Hebrew hath it: he is busy about it, and will not fail to sinish it: for he useth not to do his work to the halves. Surely a short work will the Lord make in your land, now that he taketh you to do, certo, cito, penitus. assliction shall not rise up the second time] God will dispatch you at one blow. See a like expression 1 Sam. 26.8. Niniveh had many brushes before, by Phraortes king of Medes and his son Ciaxares, and afterwards by the Scythians, whereof See jer. 49.34. and by Astyages etc. Now N●buchadnezzar was appointed by God to make an utter end of it etc. The wicked shall totally and finally be consumed at once. Not so the Saints: these he corrects with a rod, those with a grounded staff Esa. 32.32. These in mercy and in measure. in the bunches only, he stayeth his rough wind in the day of the East-wind Esa. 27.8. he stayeth such afflictions as would shake his plants too much, or quite blow them down. But to the wicked he hath no such tender respect: he smites them at the root, and, after many blows, he resolves to have them down. For instance: compare Gods different dealing with Noah and the old world, with Lot and the Sodomites, Israel and the Canaanites, Moses and Pharaoh, David and Saul etc. Fret not therefore thyself because of evil-doers Psal. 37.1. when the wicked spring as the grass, and when all the workers of iniquity do flourish: it is that they shall be destroyed for ever. Psal. 92.7. Pharaoh bad fair way made him till he came to the midst of the sea: not one wave may rise up against him to wet so much as the hoof of his horse. It was a fair Sun-shine-day when Lot went out of Sodom: but ere night there f●ll out a dismal change. It was in the Spring that the flood came, then when every thing was in its prime and pride: besides that, the world never more flourished in wealth, peace, arts, and all magnificence: yet sudden destruction came upon them, they were all at once buried in one universal grave of waters. Ver. 10. For while they be folden together as thorns] And so can hardly be handled without hurt: God will burn them together in the same place 2 Sam. 23.7. as a man puts thorns folden, and that cannot easily be sundered all together into the fire, where they make a sudden blaze and are extinct. So will God deal with the Ninivites, not withstanding their carnal combinations and confederacies. Junius Crocius. and while they are drunken as drunkard●] who are very quarrelsome, bragging and braving: but may be easily dealt with, and pushed down with one finger. as stubble sully dry] that hath long lain a sunning, and so is very combustible. The wicked are oft compared to stubble, because good for nothing but the fire: and when fully dry, when ripe for ruin, they shall be fully devoured, as some read the words. Ecq●em vero mihi dabis Rhetorem etc. as One saith of another text. But what gallant Rhetoric is here? well might God say Hos. 12.10. I have spoken also by the Prophets and used similitudes etc. (See the Note there) here we have three in a breath; and all little enough to work on the hearts of the wicked, who are loath to believe the truth and certainty of God's threats: but rather bless themselves when God curseth Deut. 29.19. Ver. 11. There is one come out of thee that imagineth evil against the Lord] Many there are, but one among and above the resT: sc. Sennacherib, that bold Briareus, that lifteth up his hundred hands at once against heaven; and threateneth to cut off at a blow God's people, as if they had all but one neck. See verse 9 He is come up over all his channels, and gone over all his banks, Isa. 8.7. but God shall soon put a stop to him: and with an overrunning 'slud (that he may be even with him) make an utter ●nd of his place, as it is here ver. 8. a wicked Counsellor] Heb. a counsellor of Belial, or of the devil, who dareth him his seven heads to plot, and his ten horns to push God's people. What pernicious counsel he gave them see 2 King. 18. 2 Chron. 32. Esal. 36. sc. to cast off God as not able to deliver them out of his hands: and to make an agreement with him by a present etc. the pestilent counsel he gave them by Rabshakeh, who was, say the Rabbins, a Renegado-Jew. Every Visier and Bassa of State among the Turks useth to keep still a Jew of his private counsel: whose malice, wit, and experience of Christendom, with their continual intelligence, is thought to advise most of that mischief, Voyage into the Levant. p. 114. which the Turk at this day puts in execution against us (saith mine Author) the Jews being found the most nimble and Mercurial wits in the world, but counsellors of Belial. In all the shop of hell there is no anvil so well set, whereon to forge, no engine so apt, whereby to execute any choice piece of mischief, as that man, who is ingenuose nequam, & publico ma●o facundus (as it is said of C. Curio the Roman) Wittily wicked, and pestilently eloquent. Such were Cardinal Pool to England, Cardinal Sadeletus to Geneva, and the I●suite● generaily, great Politicians and factours for Rome: They say, Satan sent Luther, and God sent them to withstand him. They destroy many souls, as the Dragon doth the Elephant; by biting his ear, and sucking his blood; because he knows that to be the only place which the Elephant cannot reach with his trunk to descend. They take crafty counsel against the Church. Psal. 8.33. Verse 12. Thus saith the Lord] To thee, O Jerusalem, and for thy comfort. The Lord will speak peace to his people: and Ministers are charged to speak to their hearts, Esay 40 1. though they be quiet] Or, still, well disciplined (as the Turkish Army is, to the wonder of all that pass thorough it:) Turcae perpepetuum silentium tenent ut muti. Cuspin. de Caesar. p. 475. there was no falling out, nor complaining in the Assyrian hosts: therefore, and by this means, did their king march on, p●sse throw. and likewise many] How great an Army they were, may be gathered from the many thousands of them that were slain by the Angel, Esay 37.36. It is all, one with God, whether it be done against a nation, or against a man only, Job 34.29. he stands not upon multitudes, who taketh up the Isles, as a very little thing, Esay 40.15. yet thus shall. ●●ey be cut down] Heb. shorn; with as little ado as one would shear a sheep, mow down a meadow, or shave off hair with a sharp razor. The Prophet seemeth to allude to that Text in Esay (with whom, as his contemporary, he hath many things common) chap. 7.20. and to threaten the Assyrian, that he shall be paid home in his own coin: and that as he had done to Israel, so should it be done again to him. God loveth to retaliate. when he shall pass thorough] Heb. and he passeth, or away he goeth, se, to his own country, after the loss of his Army, slain by the Angel, so Hierom. Others, they shall be cut down, sc. by the hand of a mighty One, as Esay 10.34. or of an Angel, when he, that is Sennacherib, and every one of his Army hath passed thorough, sc. the land without restraint, or control, and now maketh account that he is master of all. Though I have afflicted thee, yet I will afflict thee no more] sc. by these Nineviten no, nor by any other enemies, unless there be very great need, 1 Pet. 1.6. The Church hath ever had her Halcyous, her interchanges of prosperity and adversity. God will not always chide, Psal. 103.9. he delighteth in the prosperity of his servants, Psal. 35.27. and wisheth, Oh that this people were wise, etc. O that my people had harkened, &c Psal. 81.13, 14, 15. There is another reading of the words, as may be seen in the margin. This is junius. the Chaldee paraphras●●●. thus; Although the Ninevites enjoy great peace, and by peace are so misapplied, that they are very numerous, yet shall they be shorn and cut down. Verse 13. For now will I break his yoke from off thee] Jest the promised deliverance should be any whit doubted of; the time when, and the misery whence they should be delivered is here laid open. God hath set the time of his people's sufferings, which shall be neither so little a while as they would; ●or so long as the enemy would. Hold out faith and patience; deliverance is at next door by. and will burst thy bonds in sunder] By yoke and bonds here, understund those Tributes which the Assyrians, called out by Ahaz, imposed upon the kingdom of Judah, 2 King. 18. God promiseth them here their ancient liberty; which was, soon after this, recovered under Hez●kiah, who trusting in God, and reforming religion, rebelled against the king of Assyria, and served him no longer. Shortly after also, the Persians destroyed Nineveh, dealt more gently with the captive Jews, and gave them good leave to return home again, as many as had a mind to it, Ezr. 1.4. 2 Chron. 36. Verse 14 And the Lord hath given a commandment.] sc. to his upper and lower forces (for he is Lord of Hosts, Commander in Chief of all creatures.) against thee] O Sennacherib devoted to destruction, for thine intolerable pride and cruelty. God resisteth the proud, jam. 4.6. he setteth himself in battell-array against him, as the word signifieth, commanding all his creatures to fall on: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and no wonder. For whereas all other vices flee from God, pride alone fleeth in his face: casteth down the gauntlet of defiance, and maketh head against him. Hence his hatred of a proud person. that no more of thy name be sown] i. e. that no more children be born to thee; so Lyra expounds it: that thy posterity perish, so Gualther. This must needs be grievous to proud and ambitious persons, who promise themselves a kind of immortality here in their posterity: and that there shall be a perpetual succession of their name in this world. Their inward thought is, that their houses shall continue for ever, they call their lands after their own names, Psal. 49.11. But their lamp shall be put out in obscure darkness, Prov. 20.20. there shall be— Nullus, cui lampada tradant. Others sense the Text thus. Thou shalt no more be talked of; but the memory of thy name shall be utterly extinct. The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth, Psal. 34.16. See Esay 10.12, 13, etc. jer. 49.34. Sennacherib had done great exploits, till he lifted up his hand against heaven, he had been very victorious and famous; but now lies wrapped up in the sheet of shame, and is made an instance of divine vengeance, even among the Heathen: For so Herodotus telleth us, that in Egypt there was Sennacheribs statue erected, with his inscription; Let whosoever looketh upon me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hero. l 2. learn to fear God. He lifted up himself against his Creator and Father: he is therefore slain by his own children. He thought to overturn the true service of God; he is therefore slain at his idol-worship. He went about to destroy the house of God; he is therefore destroyed in the house of his god, Esay 37.38. Out of the house of thy gods will I cut off the graven image] This, those superstitious Heathens held a great loss, a sore affliction. It is reported of the people of the East-Indies, in the Isle Zeylon, that having an Ape's tooth got from them, which was a consecrated thing by them, they offered an incredible mass of treasure to recover it. What a noise made Micah after his Ephod and images, Judg. 18.24? and Laban after his Teraphim? Gen. 31. and the men of Ophrah, for their altar and grove? And what a price set Papifts on their pictures and trinkets. Judg. 6.30. I will make thy grave] sc. Of thine idoll-temple, polluted by thy slaughter therein, and so converted into a sepulchre for thee. There is a story (but of no great authority) that Sennacherib, after his shameful return out of Judea, demanding of some about him, what might be the reason that the unresistable God of heaven so favoured the Jewish nation, as he had found by sad experience? Answer was given him, that Abraham from whom they descended, sacrificed unto him his only son, which purchased this protection to his progeny. If that will win him, saith he, I will spare him two of my sons, to procure him to be on my side. Which Sharezzer and Adrammelech his son's hearing of, prevented their own deaths by slaying him. It is more likely that they laid wicked hands upon their father, Castal. Annot. either out of ambition, or discontent for the loss of the Army. Howsoever, God made use of their cruelty, for the just punishment of Sennacherib: and is here therefore said to have commanded it. After this, cruel war arose among Sennacheribs sons, which were the utter overthrow of that nation, In Cyropad. and laid them open as a prey to the kings of Babylou, as Xenophon writeth. for thou art vile] Worthless, and weightless. All wicked men are so, be they never so great, Psal. 15.4. Dan. 11.21. In his estate shall stand up a vile person, that is, Antiochus Epiphanes, the great king of Syria, whom the Samaritans in flattery styled, The mighty god. 'Tis virtue only that ennobles. Them that honour God, he will honour: but they that despise him, shall be lightly esteemed, 1 Sam. 2.30. Contempt shall be their portion, and with ignominy, repreach, Prov. 18.3. Here then the Prophet threateneth the same that Joel had done, chap. 2.20. His stink shall come up, and the ill savour shall come up, becave be hath done great things, i. e, he hath attempted to do them, but was hindered from heaven. God put a hook in his nose, and a bridle in his lips, and turned him back to Nineveh: where, within less than fifty days after, he was slain by his two sons, Tob. 1.23. and although his third son Asarhaddon reigned in his stead,: yet he soon after lost both his life and his kingdom, which was devolved to the Babylonians, and all the royal race of Assyria was rooted out. Verse 15. Behold upon the mountains the feet of him, etc.] This Behold is as the sound of a trumpet before some Proclamation, to bespeak attention. Jerusalem is surrounded with mountains, Psal. 125.2. and on the mountains a voice may be heard afar off. Pedes Evangelizantis. Vulg. The feet of him that bringeth good tidings,] Or, Of an Evangelist, that brings news of Sennacheribs ruin: but-especially of Satan subdued by Christ, which is the sum of all the good news in theworld, Luke 2.10. that publisheth peace] Pacem omnimodam; external, internal, eternal, peace of country, and of conscience, by Christ who is our peace: It is usual with the Prophets to rise from earthly things to heavenly, from corporals to spirituals. See Rom. 10.15. Esay 52.7. O judah keep thy solemn feasts, etc.] which hitherto hindered by the enemy, thou hast intermitted. Perform thy vows, (made in the day of thy distress) bring presents to him that ought to be feared. Psal. 76.11. 2 Chro. 32.23 for the wicked] Heb. Belial, that stigmatical Belialist Sennacherib, that lawless, yokelesse, masterless monster, that merum scelus, that is so portentously, so peerlesly vicious. He is utterly cut off] His Army by the Angel, himself by his sons, his Monarchy by the Babylonians. See Esay 27.1, 2. CHAP. II. Verse 1. HE that dasheth in pieces is come up before thy face] Nabuchadnezzar the elder, that maul of the whole earth, Jer. 50.23. that brake and dispersed the Nations, as a Maul or great Hammer doth the hardest stones. See how like a right Pyrgopolynicis he vaunteth of his valour, and victories, Esay 10.8, 9, 10, 11, etc. So Demetrius was surnamed Poliorcletes, the Destroyer of cities; Attilas called himself Orbis flagellum, the scourge of the World. Julius Caesar was Fulmen belli, The thunderbolt of war: he had taken in his time a thousand Towns., conquered three hundred Nations, took prisoner one million of men, and slain as many. These were Dtssipatores indeed, and dashers in pieces, rods of God's wrath; and this they took to be a main piece of their silly glory. How much more honour was it to Augustine, M. Cottons pref to Hilders. on Joh. 4. to be styled Haereticorum malleus, the hammer of Heretics? and to Mr. Hildersham, to be Schismaticorum malleus, the maul of Schismatics? and lastly, to Luther, that he could thus say of himself: Pestis eram vivus, moriens ero mors tua Papa? I living, stopped Rome's breath, And dead, will be Rome's death? Is come up before thy face] Nineveh lay high; and those that went thither, were said to go up, Hos. 8.9. Nabuchadnezzar is said here, to be come up to it, long before he did, (which sets forth God's omniscience: Known to him are all his works from the beginning of the world: Act. 15.18. Psal. 139.2. and present to him are all things, both past and future) and to come up before Ninevehs face; who thought none durst have been so bold as to look her in the face. But though she had been a terror, yet now she is a scorn: as was likewise Ephraim, when he offended in Baal, Hos. 13.1. See the Note there. Keep the munition, watch the way, etc.] Ironicè omnia, q.d. Do all this, if you think it will do any good. But 'tis all to no purpose; you are an undone people, your enemies are above fear, and you below hope; you have hitherto delighted in war, you shall now have enough of it; you have troubled the world with your arms, and Armies; now you shall meet with your match, a people terrible from the beginning. Up therefore, and do your utmost: Neglect nothing that may serve for your necessary defence; but it will not be: for except the Lord keep the city, the watchman waketh but in vain, Psal. 127.1. Verse 2. For the Lord hath turned away the excellency of Jacob, as the excellency of Israel] Both the ten tribes (carried captive already) and the other two (vexed by Sennacheribs invasion) have taken their turns, and have had their part of bitter affliction: and shalt thou O Niniveh altogether escape unpunished? Never think it. Especially sigh thou hast exceeded thy commission, and exercised an unheard of cruelty upon God's people: for he was but a little displeased, but ye have helped forward the affliction Zach. 1.15. See the Note there. for the emptiers have emptied them out] The Assyrians have spoilt and pillaged till they have left neither men nor means behind them; such clean work they have made, sweeping all before them, like a sweeping rain that leaveth no sood Prov. 28.3. Omnia corradunt & converrunt. and marred their vine-branches] that is their sons and their daughters saith Lyra: their cities and villages, say others: like a malicious vinedresser, that not only cuts off the luxurious or barren branches, but pulls up the young sprouts by the roots, and so mars the vineyard. The Assyrians endeavoured utterly to destroy the whole seed of Abraham without any mercy or compassion: and this undid them. The jealous and just God cannot bear with such boars out of the wood, that wast his vines Psal. 80.13. Ver. 3. The shield of his mighty men is made red] Panoplia terrorens auget. All was red a colour much affected by the Medes, Persians and Caldees) to show that they were a sanguinary nation, and not more gold- thirsty, Esai. 13. Herodot: Diod. Sic. Xenophon Curtius then bloodthirsty. the valiant men are in scarlet] A colour affected by martial men, that would seem to fear no colours. The Lacedæmonians used it much, when they went to fight: that, if they should be wounded, their blood might not appear upon their apparel, for the discouragement of themselves, and encouragement of the enemy by such a sight. The Romish Cardinals are clothed in scarlet, and are created by a red hat which the Pope giveth them, in a token that they should be ready to shed their blood for the Catholic faith: which if they should do (as never any of them yet did) they would be no better than the Devils Martyrs: sigh it is the cause, and not the punishment, that maketh a true martyr. A Tiburn-tippet, (as plain Mr. Latimer was wont to speak) would well become those scarlet-fathers': who, like bells will be never well tuned, till well hanged; for their blood-guiltiness, and soule-murther especially. In the kingdom of Naples there were two notable thiefs (the one named Paternoster, Reinold. de idol Rom. prafet. the other Ave-Maria) who at several times had murdered one hundred and sixteen men, and were therefore deservedly put to a cruel death. But nothing so cruel as the Pope and his Conclave deserve, for their sending of so many souls daily to that great red dragon; red with the blood of souls which he hath swallowed, as St. Peter hath it, 1 Pet. 5.8. Rev. 12.3. the charrets shall be with flaming torches] Those currus falcati charrets armed with scythes and hooks, with, and in which, they were wont to fight: these shall be with flaming torches carried along in them, either to light them fight by night, or else to fire the enemy's houses, and to terrify their hearts. and the fir trees shall be terribly shaken] with the rattling of the charrets, and clattering of the armour. In a bloody fight between Amurath the third king of Turks and Lazarus Despot of Servia, the noise of warlike weapons, the neighing of horses and outcries of men were so terrible, and great, that the wild beasts in the woods stood astonished therewith, the trees seemed to be shaken, and the Turkish histories to express the terror of the day, vainly say, Turk. Hist. that the Angels in heaven, amazed with that hideous noise, for that time forgot the heavenly hymns etc. The word here rendered terribly shaken is rather Chaldee, than Hebrew: as spoken of the Chaldees, coming against Niniveh. Verse 4. The charrets shall rage's in the streets] shall run so fast, as if they were mad that drove them. they shall justle one against another] Coxabunt they shall smite side to side, through haste and heat of fight. they shall seem like torches] Heb: their aspect is as of torches: fire sparkleth out of their eyes that are in them: they look upon the Assyrians, as if they would look through them. they shall run like the lightnings] Heb. they shall break through as the lightnings; that is, with incredible swiftness: as lightning in an instant cometh out of the East, and shineth even to the West Mat. 24.27. Luc. 10.18. Verse 5. He shall recount his worthies Or Gallants, Magnificoes. These, Asarhaddon the king of Niniveh seeing himself straighted, shall muster up, and mind of their duties: bidding them now or never play the men, sigh the empire was at stake. they shall stumble in their walk] through fearfulness and faintheartedness: according to that of the Psalmist, The stouthearted are spoilt, they have slept their sleep: and none of the men of might have found their hands. At thy rebuke, O God of Jacob, both the chariot and horse are cast into a dead sleep Psal. 76.5, 6. God struck a terror into the Ninivites upon the first coming of the Chaldees. See Deut. 11.25. Therefore there is no great credit to be given to Diodorus Siculus, who saith, Cap. 7. Lib. 3. that the Chaldees were thrice overcome in fight by the Assyrians, when as they came in arms to besiege Niniveh. they shall make haste to the wall thereof] The Chaldees shall: taking advantage of the Ninivites fear, that cowardly passion, that disarmeth and disableth a man for his own defence, Or, the Assyrians shall hasten to the wall as fast as their fainting and failing legs will carry them; to try what they can do, to keep out the enemy. So the Emperor of Constantinople, certainly advertised of the Turks purpose for the general assault shortly to be given, Turk. Hist. fol. 345. after that he had many times with tears requested to have borrowed money of his covetous subjects, to have been employed for defence of their city; he first commended himself and them to the Almighty by general fasting and prayer: and afterwards appointed every captain and commander to some certain place of the wall, for defence thereof etc. but all in vain, as here at Niniveh. and the defence shall be prepared] Heb. the covering or coverer, Testudo militaris. Some military engine, or movable defence. Verse 6. The gates of the rivers shall be opened] Notwithstanding all endeavours to save the city, the water-gates or those that stood near the river Tigris, flew open either by means of that inundation , or by the enemy's irruption; or the treachery of some that were within. and the palace shall be dissolved] Or melted, haply by that inundation: howsoever, by hostile impression: whether we understand it of the Palace Royal, or the Idol-temple or both (the word will bear either) for it was not unusual for Princes to have their houses near to the temples, as the kings of Judah had jer. 22.14. The Trojans had their Palladium in the Tower: the Romans their Temple of Jupiter Capitolinus in the Capitol: Constantine the great, built the Lateran Church in his Lateran palace; William Rufus, his Westminster-hall, near the Minster. Verse 7: And Huzza shall be led away captive] The Queen; so called, because the stood firm, and was best underlayed of any other, as was thought, Some render it, quae firma stabat, ducta est in exilium. She that was wont to stand at the kings right hand (as Psal. 45.) which is a place both of dignity and of safety. As Christ is at God's right hand Psal. 110.1. so the Church is at his, Psal. 45.10. and he hath led captivity captive Eph. 4.8. spoilt Principalities and powers, made an open show of them, triumphing over them in himself, Col. 2.15. This is the saints happiness: they are out of gunshot, more than conquerors, even Triumphers, 2 Cor. 2.14. she shall be brought up] whither she would not, to take horse or coach to go into captivity, as Q. Zenobia was brought in triumph to Rome in golden fetters, by Aurelianus the Emperor. and her maids shall lead her] Her maids of honour; The Gynecium or Seraglio shall fall into the hands of rude soldiers; and by them be hurried away into a far country. Neither is it without desert: for omne malum ferè ex Gynaecio; Women are many times means of much mischief: and for their miscarriages, men fall by the sword, and the mighty in the war: the gates also of the city lamene and mourn, Esay. 3.11.25, 26. even for the Lady's gallantry, whereof we have here an inventory. What a deal of trouble bred Jezabel in Israel, Athaliah in Judah, those 2. late turbulent Queen-mothers' in Scotland and France? of which later and her Cardinal Lorraine, One made this stinging distich, Non audet Stygius Pluto tentare quod audet Effraenis Monachus, plenaque fraud● anus. as with the voice of doves] Mourning secretly to themselves, and groaning inwardly; In more in columbarum mussitantium. Esay 38.14. & 59.11. as not suffered to bark at those that carry them captive, (as Hecuba Queen of Troy did, and is therefore fabled to be turned into a bitch) or to fill the air with complaints of their hard fortunes, as they call it, or to ease their grief by loud lamentations; but forced to smother it, and take it all to themselves, which is no small aggravation of it: For Expletur lachrymis egeriturque dolour. Ovid. Their tongues and their tears are women's best weapons. Et hic ferè lasciviae, luxus, & libidinis sinis est, saith Gualther here. Lo, such, for most part, is the end of lasciviousness, luxury, and lust. Let women be warned. tabring upon their breasts] Not singing and playing on instruments after their Ladies, as once: but moaning, and groaning, and knocking their breasts, for the greatness of their grief, and heaviness; whereof this is an excellent, and eloquent description. Verse 8. But Nineveh is of old like a pool of water] Like a fish-pool of water, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore happy: The word here used for a pool, or pond, signifieth also a blessing. The Pope was wont to say of England, that it was puteus inexhaustus, his pit that could not be drawn dry. Such a pit, or pool was Nineveh. Populous, wealthy, potent, etc. Esay 8.7. the Magazine of the whole East, a rich Cargazon, Turk. hist. 843. and not unlike the Island Cyprus, anciently called, Macaria, that is, blessed, for the plenty, prosperity, and pleasure there abounding. This invited the Romans to subdue it: as the pearls usually cast out at the flood, and gathered at the ebb, Sext. Ruf. Sueton. in vit. Caesa. cap. 47. drew Caesar's affection for the conquest of Britain: and as Ninevehs fish-pool did the Chaldean fishermen. The greater wealth, the greater spoil awaiteth a people, or person, Prov. 1.19. As if a tree hath thick and large boughs, every man desires to be lopping of it. Ninevehs antiquity is here also noted. Of old, or, of a long time she hath been Empress of the East; She was the seat of the first Monarchy, which she also held longest of any, even above thirteen hundred years. Howbeit this shall be now no protection to her, but an article, or an argument against her, that she is an old sinner, and hath been long time heaping up, and hoarding the mammon of unrighteousness. yet they shall flee away] as waters do when the banks of a pond are broken down: and as fish do, when the water is drawn out, or dried up: then they friggle any way. So shall the Ninevites flee away, when their city is once broken: pugnae obliti, pristinaeque virtutis. Stand, stand, shall they cry] Their own Commanders, desirous to rally them: or their enemies, desirous to ransack them, and make prize of them: Sed surdo fabulam. but none shall look back] Or, cause them to turn. Nemo potest eos resupinare: their hearts are fallen into their heels, and they have much more mind to save themselves by flight, then by fight. Vers. 9 Take ye the spoil of silver, take ye the spoil of gold] This is the voice of God to the Chaldeans; encouraging them to fall on, sigh they are sure of good booty, plenty of plunder, which he here freely bestoweth upon them. In like sort Mahomet the great Turk, the better to encourage his soldiers to storm Constantinople, caused proclamation to be made thorough his Camp the day before, that he would freely give all the spoil of the city for three days unto them, Turk hist. 345. if they could win it. And for confirmation thereof, he solemnly swore the Turks great oath, etc. Now the love of money is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith a Father, daring and desperate. For there is none end of the store] Fat plunder, as was at Constantinople: the wealth whereof, the Turks themselves wondered at; and were therewith so enriched, that 'tis a proverb amongst them at this day, if any grow suddenly rich, Ibid. 347. to say, He hath been at the sacking of Constantinople. Neither did they more wonder at their wealth, then derided their folly: for that possessing so much, they would part with so little to their Emperor, Ibid. 345. for the defence of themselves and their Country. And the like is reported of Heidelberg. and glory out of all the pleasant furniture] Heb. vessels, or utensils of desire: which are said to yield glory, because with men one hath so much glory and respect, as he hath wealth, and rich householdstuff. See Gen. 31.1. with the Note. 1 King. 10.23. 2 Chron. 32.27. See here also the just judgement of God upon such, as set their affections upon that costly vanity, rich furniture. (Hezechiah smarted for it, Esay 39.2, 6. 2 Chron. 32.27.) or rich attire, which is superbiae nidus, the nest of pride, saith One. The worst apparel is nature's garment; the best, but folly's garnish, saith Another. Verse 10. She is empty, and void, and waste] An elegant Agnomination in the Original, Bukab, umebukah, umbylla. kah. beyond Englishing: whereby the utter destruction, and consternation of the City and Monarchy is graphically depainted, and set forth to the life. See a like elegancy, Jer. 16.15. The last word rendered waste, signifieth burst up, or, void of all verdure; a place where nothing green groweth. Such an horrible devastation followeth upon God's word of command to the Caldees, verse 9 like as when Christ cursed the barren figtree, Matth. 21.20. it withered away immediately, though it be the most succulent of any tree, and beareth the brunt of winter-blasts unwithered. God's words, however slighted, are not wind, but fire, Jer. 5.13, 14. and the heart melteth] The heart (in quo fortitudo stabulum habet, the seat of courage) fell asunder in their bosoms like drops of water: Crocius. they were cowed out. See Jos. 2.11. & 5.1. & 7.5. Esay 13.7. Ezek. 21.12. and the knees smite together] Genua labant, as is usual in extreme fear: the blood retreating to the heart, Virg. to relieve it. See Dan. 5.6. Job. 4.4. Esay 35.3. and much pain is in all loins] Such pain as befalleth women in travel, Esay 21.3. and 13.8. Joel 2.6. Mic. 4.9, 10. the doubled form of the Hebrew word implieth the extremity of it. The loins are the seat of strength: whence the Latins call weak men, Elumbes. Loinlesse men. and the faces of them all gather blackness] Heb. ● pot, i.e. such blackness as is on the sides of a pot. Olla, lebes, cacabus. See Joel 2.6. joy and sorrow will show themselves in the face, as in a glass. Now if for a temporal mischief, there is so great a consternation in wicked men, what shall we think there is in hell? Verse 11. Where is the dwelling of the Lious, etc.] Where is Nineveh, once so terrible, now so despicable? Leoni mortuo vel mus insultat. Once none durst look at it, or mute against it, now each passenger can insult over it, inquire where it stood, and not be afraid to take this Lion by the beard. God poureth contempt upon princes, and weakeneth the strength of the mighty, Job 12.21. when once they turn tyrants, and exercise regiment without righteousness, as Mic. 3.2, 3. Such a mighty hunter, or devourer of men and nations was Nimrod (the first founder of this Assyrian Monarchy) and became a proverb against all tyrants, and persecutors, Gen. 10.9. Such a Lion was Nero, 2 Tim. 4.17. Such a Tiger Tiberius, (of whom One saith, that he laid hold with his teeth on all the excellent spirits of his time) Domitian, (who not content with the blood of Christians, commanded all Jews that were of the stock of David, to be sought out, and put to death) Dioclesian, and the rest of the Primitive persecutors: As also that man of sin, the whole pack of Popes, successors to Boniface the eighth (who came in like a fox, reigned like a lion, died like a dog) and to Benedict the twelfth, who when he died, had this Epitaph made of him: Hic situs est Nero, laicis lo, vipera clero: Devius à vero, turba repleta mero. ●●ei Medulla hist. E●cles. 321. and the feeding place of the young lions] Where the old ones provided prey from them, till they could skill to do it for themselves; that which they would soon learn and practise, when once grown up. The Assyrian young-princes were accustomed to rapine, and cruelty from the first: being no better than young Tiberims, whom his Tutor Theodorus Gadareus rightly characterized, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. when he said, he was Dirt kned with blood: Or, than Nero the lion; of whom his father Domitius prophesied, that of himself and his wife Agrippina (both notoriously naught) not good man could be born. Mali corvi, malum ovum. Dio in Nerone Of an ill breed, ne catulus ●idem relinquendus, said the Romans, when they slew one of their tyrants together with his young son. It was Maximinus, if I mistake not. where the lion, even the old lion walked] The courageous, or hearty lion (named of Leo an heart) walked and stalked with his whelps, and none made them afraid. Labi. but now, his heart melteth, his knees knock together for fear, and faintness, as verse 10. his city Nineveh (that was not only spoliarium latronum, Calv. but spelunca leonum) is now no where: it shall live by fame only, time shall triumph over it. God will slain the pride of all glory, and bring into contempt all the honourable of the earth, Esay 23.9. So Clara fuit-Sparte, magnae viguêre Mycenae, Ovid. Metant. lib. 15. Vile solum Sparte est, altae cecidere Mycenae. Oedipodioniae quid sunt nisi nomina Thebae? etc. Verse 12. The lion did tear in pieces enough for his whelps] i. e. that which might have been enough and spare, but that they were unsatiable. So covetous they were and ravenous, that their Posy might have been, Totus non sufficit orbis: their desire of more, was enlarged as hell; greedy lions they were, that could never have enough, Esay 56.11. As a ship may be over-laden with gold and silver, even unto sinking, and yet have compass and sides enough to hold ten times more: so the cormorants and covetous caitiffs of this world, though they have enough to sink them; yet never have they enough to satisfy them. and strangled for his lionesses] i. e. for his wives and concubines, by whom they were commanded, being captivarum suarum captivi, as Plutarch saith of the Persian kings; slaves to their she-slaves, whom they enriched and adorned with the spoils of the subdued nations. Cicero in his fifth Action against Verres, saith, that the kings of Persia and Syria, (think the same of Assyria) as they had many wives, so they would bestow upon them whole cities for their maintenance. Antiochus' king of Syria, gave two fair cities to his Concubine, 2 Maccab. 4.30. Antony gave all Egypt to Cleopatra. Henry 2. of France, gave to Diana Valentina all the confiscation of goods made in the kingdom for cause of Heresy, Anno 1554. which caused the burning of many good people. utinam hodie non essent leanae, saith Calvin here. It were to be wished there were not now adays lionesses, Hist. of Council of Trent. 387. that can of themselves strangle and devour: but we see that there are some women that exceed all men in impudence and cruelty. The Queen-mother he meant, in all likelihood, as Beza did her cruel son Charles 9 Author of the Massacre, in that Verse of his, made upon the that new star in Cassiopeia, 1572. Tu verò Herodes sanguinolente time. Camd. Elizab. and filled his holes with prey, and his den with ravine] His palaces with treasure, his coffers with cash, raked together by evil arts, and oppressive practices. What else was the whole Assyrian Empire, but a great thievery? Alexander the Great was told to his teeth, that he was the greatest thief in the world. And was not Jul●●● Caesar such another? who said, that for a kingdom's sake right might be vio●●●●? and who rob his country of her liberty, for the satisfying of his unlawful desire of ruledome? But for whom all this? surely for those that never thanked them for any thing, but fought for their spoil. Verse 13. Behold I am against thee] Ecce me contra●te: Behold I, Hoc ecce non excitat modo sed perterrefacit. who am of myself a whole Army of men, Van and Rcare both, Esay 52.12. I am against thee, saith the Lord of Hostss', who have all creatures at command if need were, as Auxiliaries: and can arm your own forces against you, sheath your own swords in your own bowels. Woe be to rhose that have God against them. The Tigurine rendereth it, En me tibi hostem, etc. Deus serierum. and I will burn her charets in the smoke,] That is, saith Danaeus, I will burn all their munition, and furniture for war, with a most bitter and soft fire, that they may be the more grieved, and the more tormented thereby. Others, by smoke understand the suddenness of the judgement q. d. No sooner shall my wrath begin to kindle, Calvin. but I will consume them: prime impetu, so soon as ever the flame beginneth to break forth, or rather, before. By charets may be also meant, those that were carried in them. The Hebrew gloss here is, By smoke, that is, by a fire whose smoke is seen afar off. See Judg. 20.40. Such shall be the fire of the last day, as A Lapide here noteth out of Hierom: when all the lions, and lions whelps, that is, all tyrants and oppressors shall be burnt, together with all their charrets, pomps, and messengers, ac imprimis corum dux & princeps Antichristus, and especially Antichrist their Captain, and Chieftain. He and his Jesuits shall doubtless then be cast alive into a lake of fire, burning with brimstone, Revel, 19.20. Let A Lapide note that. and the sword shall devour thy young lions! Thou shalt bring forth children to the murderer: and those that have taken the sword (though never so young) shall perish by the sword, Mat. 26.52. As a Nettle stings betime, an Urchin is rough whiles young, and a Crab soon goes backward: so sanguinary dispositions will soon discover themselves. And I will cut off thy prey from the earth] Thou shalt be no further terrible, and troublesome to the nations, whom thou hast vexed and spoiled. Of Baldwin that Apostate, One saith, that when he died, desiit simul maledicere & vivere, he ceased at once to live and to rail. And of our Henry 2. the Chronicler writeth, that in a great distemperature against his rebellious sons, he departed the world, which so often himself had distempered. Nineveh the great huntress was now under that woe, Esa. 33.1. and the voice of thy messengers] thy Heralds, by whom thou hast proclaimed war, or made unreasonable demands, or laid hard laws upon other nations, or exacted grievous tributes, or published thy new victories, to keep people in awe, or lastly, blasphemed my great Name, as Rabshakeh one of thy messengers will do, 2 King. 18.19. These shall all be silenced, an end shall be put to them and thee. CHAP. III. Verse 1. Woo to the bloody city] Nineveh, that delighteth in war, which One well calleth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the slaughter-house of mankind, and Hell of this present world, Esay 95. the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, war, signifieth much blood. Besides that, many murders were committed in her, and connived at, if not countenanced by a pretence of justice. Such a sanguinary city is Rome: not only drunk with the blood of saints, Jacob. Rev de vita Pontif. pag. 119. but also of her own children. Brazutus, set on by Hildebrand, was the death of six Popes successively, within the space of thirteen years. Pope John the 22. (who sat Anno Dom. 1316.) flayed a Bishop, who had some way offended him, Ibid. 270. Spec. Europe. and afterwards burned him. Pope Paul the third, poisoned two Cardinals, Fulgosus, and Contarenus, a Bishop also, and Johannes Baptista Vergerius, because he suspected them of Lutheranism. The Italians generally, as they blaspheme oftener than swear. so they murder more than revile or slander. Such another city of bloods is Paris in France: witness that barbarous Massacre, wherein they poisoned the Qeen of Navarre, murdered the most part of the peerless Nobility of France, with their wives and children, with a gre● 〈◊〉 of the common people, an hundred thousand in one year, in divers parts of ●● Realm. Besides 6000. Gentlemen, slain there in private quarrels, within the space of ten years, as it appears by the king's pardons. Now if the blood of one Abel had so many tongues as drops, Gen. 4.8. the voice of they brother's bloods crieth unto me, what shall we think will be the woe of such bloody Cities and States? Luther rendereth this Text. Aug. in Psal. & Libera me de sanguine. Woe to the murderous State. Austin interpreteth it of all heinous offences, wherewith Nineveh was polluted. But surely if other sins have a woe hanging at their heels, according to that of Job, chap. 10.15. If I be wicked, woe unto me; bloody men shall have a woe with a witness, as those that walk in the way of Cain, Judas 11. See Ezech. 24.6. Hab. 3.12. and remember that it was the ruin of that great city Nineveh. It is all full of lies] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Seventy render it, Vniversa, mendacium. she is wholly made up of fraud and falsehood, mendacio●um loquacissima; no truth in her private contracts, no trust in her public transactions, and capitulations with other nations; be they never so strongly concluded, or never so solemnly confirmed, yet had they no longer force with them, than stood with their own profit. This was sides Ninivetica, as it was afterwards Punica, and is now Turcica: which will at length prove their downfall; as it befell Nineveh, and Carthage. and robbery] Or, ravage; such as lion's exercise, Psal. 7.3. Liars are commonly thiefs: fraudulency is no better than robbery. If I have beguiled any man, Laceratio. saith Zacheus, I restore him fourfold, Luke 19.9. as having wronged him no less, then if I had rob him. Hence they go here coupled. Violence is seldom sundered from cunning contrivance; in those especially that hunt after Monarchy, as N●mrod, Julius Caesar, Pellem vulpinam leoninae. assuere Lysander (whose counsel and practice was to eek out the lions hid, with the fox's skin, if need were) Jeroboam, Jehu, Herod, that fox, Julian, Caesar Borgia, whom Machiavelli propounds for a partern to Princes; telling them, that Justice itself should not be sought after, but only the appearance: because the credit is a help, the use a cumber. That great Elixir, called Reason of State (though falsely so called, unless it be seasoned with Justice and Truth) hath so transmutative a faculty, as to make copper seem gold, right wrong, and wrong right: yea, when all pleas fail, it will stand for good, whiles there are forces to support it. The prey departeth not] They fetch in booty continually, they spoil and prey upon others without end or measure. Once they seemed to repent of their luxury and cruelty, at the preaching of Ionas; but now they are ● bad again, or worse then ever. They tear in pieces (our English seems to be made of the Hebrew here) and greedily feed upon those murdering morsels of sin, Tureph. which they must di●gest in hell, without better repentance, than they were ever yet acquainted with. Verse 2. The noise of a whip, and the noise of the rattling of the wheels] A most elegant and lively hypotyposis or description, of the Chaldees coming to take Nineveh, Tam pulchra, saith Hierom, & picture similis, ut omnis meus Jermo sit vilior, so gallant and picture-like a representation of an advancing Army, that no words of mine can come near it. Virgil is commended for his excellent expressions, suitable to the matter he treateth of. As when he sets forth the cutting down of trees, by— Son a icta securibus ilex: the ferrimen trade, by— fremit ictibus aerea puppis: the gliding of his boat, by— Labitur uncta vadis abies, etc. But all this is but dull shuffe to the divine Rhetoric here to be read. Let those that refuse to hear Gods sweet words, fear lest they be forced to hear the noise of the whip, the rattling of the wheels, &c Psal. 7.12, 13. Luk. 19.42, 44. Prov. 1.24, etc. The enemy is sent to revenge the quarrel of God's Covenant: the red horse is at the heels of the white, Rev. 6.4. Vers. 3. The horseman listeth up both the bright sword] Heb. the flame of the sword, brandished against the Sun, which maketh it seem flaming. Such a sword is man's tongue, thin, broad, long, and of a red fiery colour. See Psal. 42.10. and 64.3. Prov. 12.18. David cries out of this murthering-weapon in his bones, whereby they killed him alive, as with a tuck, or rapier; and buried him in their throats, those gaping graves, open sepulchers. and the glittering spear] Heb. the lightning of the spear, because of its bright and swift motion. Thus the Prophet perpetuis metapheris & periphrasibus luxuriat (as One saith of Apul●ius) aboundeth with Rhetorical expressions, Turk. hist. and continued meraphers. Bajazer the Great Turk, for his valour and skill in handling his arms, was firna●ed Gilderum, or lightning. and there is a mul●tude of slain. So that it is not fulgur ex vitro, an empty terror, a bare fright only, as a fools dagger, that rattleth and inappeth, but without an edge. ●ide his effectum. See here the sad effect, lo the tragedy represented, behold a multitude of slain, and a great number of carcases, etc. This the Prophet spoke, not with any delight, further than made for the glory of God, and the Church's deliverance: but that he may set forth by this example, what they must look for that imitate Ninevites in their practices; for sin ever ends tragically: Miror te quorum mores imitaris corum exitus non perhor rescere. Cic. De Naboth Cap. and God is still the same, as He is set forth Chap. 1.2. I wonder, saith Cicero to Verres, that thou shunnest not their vices whose fearful ends thou art much afraid of. And St. Amhrose, closing up the sad story of Ahab and jezabel, whom God destroyed for their wickedness, Fuge ergò dives ejusmodi exitum, saith he Tremble at such dismal ends, and be careful to avoid them: such ends ye shall avoid, if ye carefully fly from such flagitious practices. and agreat number of carcases] Heb. the heaviness of dead carcases which lie so thick. that the earth seemeth to groan under the burden of them. there is none end of their corpses] that lie on heaps like so many mountains: as they did after the fight between Amurath king of Turks, and Lazarus Despot of Servia. Turk hist. 200 which whiles Amurath took a view of, he was suddenly stabbed to daath by a halfdead soldier, starting up from among the carkasles. they stumble upon their corpses] And afterwards, perhaps, use them instead of stools and tables, Lanquet: Chro. as the Suissers did the Thuric●nses their adversaries An●. 1443. banqueting in the place where they won the victory. Verse 4. Because of the multitude of the whoredoms of the well-favored harlot] Specious, and therefore gracious with her paramours: of a fair countenance, but foul condition: like Aurelia Orestilla, that had beauty, but no good property. Chrysippus' cailed beauty the flower of virtue; Cujus praeter formam nihil unquam bonus laudavit. Saluft. but that is not generally true. Diogenes saw cause to say to some fair women in his time, O quam bona domus, sed malus hospes; Here's a fair hcuse, but an ill inhabitant. Niniveh is the well-favored harlot here spoken of; her very name signifieth a fair habitation. Hierome and others interpret it, she was indeed Vrbs formosa et famos●, fair and famous, but foolish and filthy, Meretrix meretricissima; she multiplied her whoredoms both corporal and spir ituall; for these are seldom fundred: as we see in that once well-favored, but now withered whore of Rome, Rev. 17.1. Roma inverted is Amor, prepostrerous love, unnatural filthiness is there as commonly practised, as Idolatry. And as a common harlot paints and decks herself to please her lovers; so did Niniveh, so doth Rome in her pompous and men-pleasing worships: I have read of a Lady in Paris, that when she saw the bravery of a Proceslion to a Saint, she cried out, Oh how fine is our religion bepond that of the Huguenots. And Sir Walter Raleigh was wont say, that were he to choose a religion for fleshly liberty, and lasciviousness, he would choose Popery: which is indeed an alluring, tempting, bewitching religion, none like it. the mistress of witchcrafts] Harlot's are many of them enchantresses; and have their philtra, their love potions, wherewith to ensnare men, and to draw them on to lewdness, and to take away their hearts. Hos. 4.11. Athenaeus brings in Plato bewailing himself, that he was taken so much with a filthy harlot. And Elian tells of a whore that boasted to Socrates, that she could easily get followers from him; not he from her. Of Samson and Hercules (whom some think to have been the same) those two verses verified, Nam potuit lenam, potuit superare leaenam: Quem fera non potuit vincere; vicit hera. Think the same of idolatry also; and if those forceries, whereby the purple whore hath deceived all nations, as St. John (in allusion to this place) saith of her Rev. 18.23. For in that book of the Revelation the holy Ghost borrows all the elegancies and flowers in the story of the old Testament: thereby to set out the story of the New in succeeding ages. That selleth nations through her whordoms] maketh prize of them, as those impostors did, 2 Tim. 3.6. and then make sale of them as her slaves 2 Pe●. 2.3. or otherwise use them at her pleasure, as homely as the whore of Babylon now doth those her slaves, and souls of men Rev. 18.13. whom she sits upon, even upon peoples, nations, multitudes and tongues, Rev. 17.15. tyrannising over their consciences, and appointing them to very mean offices: as that posture of hers, in sitting upon them, seemeth to import. Verse 5. Behold I am against thee saith the Lord] And I need say no more; wert thou but sensible of thy misery herein. Be not thou a terror to me O Lord, saith Jeremiah, and then let what will else befall me: I shall the better bear it. Do not you fall upon me yourselves, said Samson to his country men, Judg. 15.12. that came to bind him: and then for the Philistines I shall order them well enough: so faith the good soul, Let not God set against me etc. Tyrants and Oppressors shall be sure to have him they enemy: and this he tells them here again and again: to beat down their vain confidence in their greatness: whereby they think to bear down all before them. And I will discover thy skirts upon thy face] i.e. I will turn up thy clothes about thy ears: and so show all to, thine utter disgrace; a fit punishment for so filthy a harlot. Esa. 47.3. jer. 13, 22. Eze. 16.37. And I will show the nations thy nakedness] which nature teacheth to cover: therefore when a man hath committed a sin, he blusheth: Acts & Mon. Honos sit auribus. the blood as it were would cover the sin, that mother of shame Rev. 3.18. that the shame of thy nakedness may not appear. The whore of Babylon is, and more and more shall be served on this sort: Rev. 17.16. Asore God, ye are all bare-touled said Mr. Philpot Martyr to the Popish Synod, before whom he was convented. The kings of the earth shall make Rome desolate and naked. Luther and many other Protestant writers have done it already, by laying her open in her colours to the world: taking the the same boldness and liberty to discover her lewdness, that she did to commit it. And the kingdoms, thy shamo] who shall therehence slight thee and hate thee, together with all thy policies and superstitions, whereby thou hast enslaved them. Verse 6. And I will cast abominable filth upon thee] As they do chamberpots and worse, upon harlots that are carted. I have read of a heathen people that put the adniterers and adulteresses heads into the paunch of a beast, where all the f●●th lieth; and so stifled them to death. And make thee vile] Conspurcabo, deturpabo to, I will bespattle thee and make thee stink above ground, as loathsome carrion doth; so the word signifieth. It was long since complained of by one of her own sons, that the stench of the Church of Rome was gone up to heaven. And by another, Mat. Paris. that of gold she was become silver, of silver iron, of iron earth, superesse ut in stercus abiret, and now there remained no more, but that she should be looked upon as dung. Theodoricus Urias Augustinianus. Accordingly it followeth. And I willset thee as a gazingstock] The Septuagint renders it for an example, others a lookingglass, but Calvin (after R. Solomon and Aber. Ezra) ponam t● quasi stercus, I will set thee as dung, which men gladly look beside. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luther rendereth it Ponam te in terriculamentum, I will make thee a bugbear. All this was done to Niniveh that great city: and all was done by God, not by Fate, or Fortune, or any necessity of Nature, that states and kingdoms must have their times and their turns, their rise and their ruin, as Politicians dote. Osorius'de Nobil. l. 3. Ver. 7. And it shall come to pass that all they ●hat look upon thee shall flee from thee] Thou shalt be a very Magor-missabib a terror to all that are round about thee: so that they shall decline thee and stand a loof off. Resilient à te, they shall leap back from thee (faith the Vulgar translation) as if they had trod upon a snake. Vbi simul hominum mores exprimit saith Gualther. This is the manner of most people: they measure friendship by profit, and shamefully forsake those in adversity, whom they were wont to follow and fawn upon in prosperity. David complains of such dealing, and Ovid, and many others. And say, Niniveh is laid wast] which most men held impossible, Tempera fuerint nubila solus eris. Cum fortuna per●t nulius amicus erit. and never looked to have seen such a day. So Rome was called Aurea, and AEterna and the Romans once thought (as it is said Dionysius did) that the monarchy of the world had been tied unto them with chains of adamant. But God confuted their golden dreams by breaking their Empire, and giving up their city six several times in one hundred thirty nine years, into the hands of the Barbarians: who exercised therein all kind of cruelty. Besides that, it is observed that Rome since it became Papal was never besieged by any enemy, but it was taken. The final ruin of it is daily expected, according to that prophecy of St. John, Rev. 18.2. Lib. 8. Babylon is fallen, is fallen: and that other of Sibylla afore recited, Tota eris in cineres; quasi nunquam Roma fuisses. Who will bemoan her?] Heb. Who will move (his lips) for her. Some perhaps will shake his head, or shoot his bolt at her: but none open his mouth to bemoan her. It was the just hand of God to set off all hearts, and shut up all mouths from her, that had been so unreasonably merciless and hardhearted. jam. 2.13. Whence shall I seek comforters for thee] q.d. So odious thou art, that none will do thee that good office: or if they would, so calamitous thou art that no comfort will fasten; For as to sore eyes the gentleft medicine is troublesome: so is comfort ministered to such as are in an hopeless condition. The care that tasteth words, as the mouth doth meat, is at such a time imbittred, and out of taste. Ver. 8. Art thou better then populous No?] Heb. No Amon a great corn-countrey, and therefore populous: Amon i.e. Nu. tritia Alma mater for where victual and good trading is to be had, thither people will repair apace. No (that is Alexandria) was the nurfing mother of Egypt: and Egypt was called the world's barn or storehouse, horreum unde hauriatur Gen. 42.1. It is called jer. 46.25. Amon de No, and Ezek. 30.11. Hamon No, and Verse 14.16. No, without any addition. This was the old name of this city, before it was destroyed by Nabuchadnezzar: to whom God had given Egypt as his pay for his pains in taking Tyre. It was re-edified by Alexander the great, and he called it after his own name Alexandria. Amon it was called, for the reasons above-given. Though there be that sech that name of it from Ham the son of Noah. Theodoret will have it so called from jupiter Hammon, whose son, Lib. 2 p. 51. Pausan: Lib. 3. Lib. de Isid. et Osirid Alexander desired to be held: and from whom the Egyptian husbandmen were called Ammonii, and their arable Ammonia, as Herodotus writeth. Plutarch also telleth us, that the Africans worship an unknown God by the name of Amon, that is (in their language) Heus, tu quis es? This city therefore is called No Amon, probably to distinguish it from other cities of the same name; as Alexandria Egypti, Caesarea Philippi, Augusta Vindelicorum. etc. josephus saith that it abounded in people, Lib. 2. de bell. jud. Gap. 16. and wealth: being little less than Jerusalem in compass. Thinkest thou now O Niniveh, (saith God here) that thou art in a better or safer condition, than this city once was? but I am magnum infoelix nil nisi nomen habet. Let Niniveh go to jerusalem, Succurrat illud mutato nomine de te Fabula narratur. to Shiloh jer. 7.12. and do as Scipio did, when, beholding the downfall of Carthage, he foresaw and bewailed the like future destiny of Rome his own country. That was situate amnng the rivers] which is held the best situation for profit, pleasure, Lib. 17. and strength. That had the waters round about it [The river Nilus begird it, (saith Strabo,) but could not mott it up from God's fire. See Psal. 33.17. Prov. 21.30. with the Note. Whose rampart was the sea, and her wall was from the sea] She had the Egyptian sea on one side, and the lake of Mareôtis on the other, which the Hebrews called the Sea. Verse 9 Ethiopia and Egypt were her strength] No was the Metropolis of Egypt, and knew no end of her power, as bearing rule over Ethiopia the strong, and Egypt the infinite (some read this text) and as having all the rest of the people's inhabiting Africa and Lybia for her confederates. Chus Valida et Egyptij infiniti Drusius See jer. 46.9. where the Prophet speaketh of such People as brought aid to Egypt against the Caldees, but were foiled and worsted: Of the huge armies that Ethiopia was able to raise, see 2 Chron. 14.9. and 16.8. Egypt for her strength was called Rahab Psal. 87.4. and 89.11. that is mighty and proud. Put and Lubim were thy helpers] By Putskie, Hierome understandeth Africa (which was over anent Alexandria, the sea between) a waste continent, thrice as big as Europe: and by Lubim Lybia a considerable part of that continent, sometimes put for the whole. These would have been helpers to No, but could not: because overpowered by Nabuchadnezzar, sent against them by God. Leagues entered into with wicked men, profit not those whom God will punish. The Grecian Churches Anno 1438. being afraid of the Turks, sent and subjected themselves to the Bishop of Rome; that they might have the help of the Latin Churches: but shortly after, they were destroyed, and their Empire subdued, and swallowed up in the Turkish greatness. It is gathered by some out of Revel. 16.14, 15, 16. that the Pope and his adherents shall, towards the end of the world, for the restoring of his decayed authority, call in the help, not only of Popish Princes, but of foreign States, out of Asia, Africa, and America, to suppress the heretics (as they call us) and to root out Religion; but with evil success: for they shall associate themselves only to be broken in pieces, Esay 8.9. these Auxiliaries shall speed no better than those subsidiary Syrians did, 2 Sam. 10.18, 19 they shall receive a famous foil at Armageddon; such as Sisera did, at the waters of Megiddo, Judg. 5.19. and a voice from the throne shall say, It is done; vers. 16,17. Verse 10. Yet was she carried away, she went into captivity] Whereof though there be no other record, yet we ought not to doubt of the truth, sigh it is here alleged by the holy Ghost, as a thing either done before, or shortly after to be done, as may be probably gathered from Jerem. 46.25. Ezsk. 30.19, 21. compared with Jer. 20.28. and 44.49. To God (by reason of the vastness of his being) all things are present. As he that stands on an high mountain, and looks down, though to the passenger that goes by, some are before, some behind; yet to him they are all present: So here. her young children also were dashed in pieces, at the top of all the streets] A terrible spectacle to those that passed by: who were to look for little mercy, when children, in whom there is so little guile, or gall, and who are usually favoured for their innocency, and ignoscency, met with such hard measure. See the Note on Hos. 13.16. War is an evil; Esay 45.7. such as no words (how wide soever) can sufficiently set forth. Bellum à belluis. and they cast lots for her honourable men] whether so, for age or authority; the dice were cast on them for slaves, as Obad. 11. A great alteration on the suden. Tamberlanes coach-horses were conquered kings. Adonibezeks' dogs, seventy kings, gatherings crumbs under his table. Sapores used the Emperor Valerian for a footstool. Croesus' carried captive by Syrus, cries out, O Solon, Procop. lib. 2. de bello Vandal. O Solon. Gilimer led intriumph by Bellisarius, Vanity of vanities, all is vanity: and calls to him for a crust to relieve him, a cittern to solace him, and a sponge to dry his eyes with. Omnia sunt hominum tenui pendentia silo: Et subito casu, quae valuére, ruunt. Henry the fourth Emperor of Germany, after ten years' reign, was deposed; and by his enemies driven to that exigent, that he desired only a clerkship in an house at Spire, of his own founding; which was barbarously, by the Bishop of that place, denied him. Our Henry the sixth, that had been the most potent Monarch for dominions that ever England had, was, when deposed, not the master of a Molehill, Dan. hist. 189 nor of his own liberty, but beaten, and wounded, etc. to show that mortality is but the stage of mutability; when they that were brought up in scarlet embrace the dunghills, Lam. 4.5. bound in chains] not of gold, as Zenobia was; but of iron, as the word signifieth, Verse 11. Thou also shalt be drunken] sc. with the cup of the wine of God's wrath, Jer. 25.27. thou shalt drink, and be drunk, and spew, and fall, and rise no more, because of the sword which I will send amongst you. This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dry drunkenness of them that are drunk, but not with wine, Esay. 51.21. of them that remember their affliction and their misery, the wormwood and the gall, Lam. 3.19. If the saints sip sometimes of the top of God's cup, the wicked shall drink deep of it, yea though it be eternity to the bottom. thou shalt be hid] Or, thou shalt lurk, either for fear of the enemy (who wast once above fear, and thine enemies below hope) or, for shame of thine undone condition. See Rev, 6.16. Luke 23.30. Hos. 10.8. Or, thou shalt vanish, and be brought to nothing; as if there never had been any such. Confer Obad 16. Nineveh is nothing else now, saith One who had been there, but a sepulture of herself, a little town of small trade, where the Patriarch of the Nestorians keeps his seat at the devotion of the Turk. thou shalt also seek strength because of the enemy] Or, from the enemy: beg help of them, to whom thou wouldst once have scorned to be beholden: or of them, against whom thou hast professed, and practised open hostility. Verse 12. All thy strong-holds shall be like figtrees] i. e. tam infirma ac sificulnea essent. Look how the figtree casteth her untimely (or green) figs, when she is shaken of a mighty wine, Rev. 6.13. yea, though it be but of a gentle wind, if the figs be ripe, as here, they fall with little ado: so shall thy munitions, wherein thou trustest. they shall even fall into the mouth of the eater] that is, of the Chaldear, who gape for thy destruction, and desires nothing more than to revel in thy ruins. They shall take thy fortresses as easily, as Timotheus did towns; which were said to come into his toils, Aemuli ipsius dormientem pinxerant, etc. Plut. in Sylla. Introd. to hist. by Mat. Paris. O vere Phr●giae neque enim Phryges' Virg. whiles he slept. Or, as Charles 5. who in 28. battles in America, waged by his General's Cortes, and Pizarro, won 28. kingdoms. Verse 13. Behold thy people in the midst of thee are women] i. e. Fearful, and faint-hearted: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See Esay 3.12. Jer. 51.30. and 48.41. And this in the midst of thee, where they should be most valiant, like cocks on their own dunghill, as they say. Lo, those that formerly faced the heavens, and, by a Cy●lopical-kind of impiety, slighted God, and dared the devil to a duel, how crest-faln they are and couragelesse, when the enemy is upon them: the noise of a driven leaf, affrights them, Leu. 26. a panic terror seizeth upon them, as it did once upon the Syrians, 2 King. 7. and upon the Imperialists, in the war against the Hussites, so that they could not strike a stroke: and upon the Burgundians, who expecting a battle, thought long thistles were lances, and turned their backs, with those Ephraimites, Psal. 78.9. It is God that puts mettle into men, that strengthens or weakens the arm of either party, Ezek. 30.24. These lions, as they are called chap. 2.12. that formerly rushing out of Nineveh their den, filled it with ravine, tearing and spoiling all they met with, are now become Hearts and Stags; that have great horns, but do nothing with them, quia de●st animus, because they want courage: or as those Eretrians, of whom Themistocles said, that they were like the swordfish, Plutarch. that had a sword indeed, but not an heart to make use of it. the gates of thy land shall be set wide open] Thy frontier towns and cinque-ports, those keys of the kingdom; aperiendo aperientur shall open to give the enemy entrance; as at the siege of Jerusalem, the iron-gate opened of it own accord. the fire shall devour thy bars] Because God, who is a consuming fire, shall remove out of the enemy's way, all obstacles and impediments: so that all shall be pervious, and patent to them. Fire God had threatened once before, chap. 2.13. and it may very well be, that the gates were fired without a metaphor. See verse 15. Verse 14. Draw the waters, for the siege, etc. A most bitter and biting taunt, or mock: Sarcasmus. whereby the Prophet laugheth to scorn the fortifications of the Ninevites, and their diligence and providence in defending themselves, which shall nothing avail them, because God will curse their enterprises, Psal. 127.1, 2. See the like Sarcasme chap. 2.1. In those Eastern countries there was great scarcity of water. Draw thee good store for the better holding out the siege: for if water fail thee, thou must needs yield. fortify thy strong-holds] But they shall soon fail thee, verse 12. as the tower of Shechem did those that fled to it, and as the strong-hold of Zion did the braving Jebusites, 2 Sam. 5.7. If God be against us, no other help can relieve us. Brass and iron can fence a man against a sword, but not against fire. go into clay and tread the mortar] viz. to make brick of. For in maritine, and moorish places, where stones are not to be had, they used to wall their cities, and make their munitions with brick. This, proud Nineveh is commanded here to do, by an Irony, as Theophylact noteth: but she shall but labour in the very fire, take pains to no purpose: for God will destroy the works of her hands, Eccles. 5.6. make strong the brick-kilne] Or, repair it, that all may be ready. And these things they did no doubt very diligently: neither were they for that to be blamed. But this was their fault; as it was also the fault of the Jews in like case, Esay 22. that they looked not to the Maker of all, neither had respect unto him that fashioned it long ago. See. verse 8, 9, 10, 11. This, if they had done seriously, though they had made less preparation, the enemy might have been daunted, and dismayed as much, as that Duke of Saxony was; who having proclaimed war against the Bishop of Magdeburg, and understanding by his intelligencers, that the Bishop levied no army, made no preparation, but only gave out, that he would commit his cause to God, who would not fail to take up arms for him; Insaniat alius, Bucholcer. Chronol. said the Duke, It were a mad prank in me to make war upon such an one as trusteth in God to right and revenge him. Let who will meddle with such a man: I will not. Verse 15. There shall the sire devour thee] There, that is, in thy strong-holds, where thou thinkest thyself most safe. These shall be to thee pro carcere & pistrino, for a prison, or little-ease; when the fire of God's wrath shall kindle upon thee, the fire of war shall consume thee. See Amos 1.4. Joel 1.19. and 2.3, 30. Amos 7.4 with the Notes. Evil shall hunt the violent man to destroy him, Psal. 140.11. neither must he think to be safe any where from divine vengeance, Amos 9.2, 3. Psal. 139.7, 8, 9, 10. Obad 4. which will not suffer them to live, as those Barbarians could tell, Acts 28.4. The Heathens, called Nemesis, or Vengeance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; to show that no guilty person could shun it. Shuffle he may for a season from side to side, as Balaams' ass did, to avoid the Angel's sword; Num. 22.27. but at length lay down under it, and so condemned her master's madness, 2 Pet. 2.16. Running in to God, is the only best way to escape him: as to close and get in with him that would strike you, doth avoid the blow. the sword shall cut thee off] Est haec vehemens planè comminatio, saith Gualther. This is truly a very vehement threat. See how thick it falls like hailshot upon them, that they can hardly take breath: and all too little to work upon their hard hearts, which could not repent. These uncounsellable Ninevites were like the Smith's dog. whom neither the hammers above him, nor the sparks of fire falling round about him can awake. Like Leviathan, they esteemed iron as straw, and brass as ro●ten wood. Darts were counted by them as stubble, they laughed at the shaking of the spear, Job 41.27, 29. It is proper to God's people to tremble at his word, to stand in awe of his judgements, whilst they yet hang in the threaten. Wicked men flear, when they should fear; and say in their hearts when God threateneth them, as Frederick the second, Emperor of Germany was wont to say openly, in the greatest threatening of his enemies, Minarum strepitus, Asinorum crepitus. It shall eat thee up as the canker-worm] Which useth to make quick dispatch, and clean work. See Joel 1. & 2. to shear all afore it. make thyself many] Heb. Weighty with multitude: so that the axletree of the earth may seem to groan under thy grandeur and massiness. Do this thou, O king of Nineveh (for the Hebrew Verb here is Masculine.) Do the like thou, O city of Nineveh. make thyself many as the Locust] Which hath its name in Hebrew from multitude: because, as that Legion in the Gospel, they are many: and here the Hebrew Verb is ●emini●●. Ministers must lay about them on all hands; and be ready to turn themselves, as it were, into all shapes and fashions, both of speech and of spirit, to bring people to the knowledge of God, and his will, of themselves, and their duties. Verse 16. Thou hast multiplied thy merchants above the stars of heaven] And so thinkest to have a stake in store, howsoever the dice chance to turn. For these 〈◊〉 were very rich, and could furnish her with money, which is the sinews of wa●re. Besides, they traded fare and near; and so could give intelligence, and if need were, waylay and intercept the enemy's contributions that it came not to them. But would you know, saith the Prophet, how these merchants will serve 〈◊〉 your greatest need? The canker-worm spoileth and fleeth away] q. d. They will serve themselves upon you, and then leave you in the lurch, to make as good shift as you can. They are mere canker-worms, which first eat up all, and then hast away. These false friends, well they may be the causes, but companions they will not be of your calamity: like crows that flock to a dead carcase, not to defend it, but to devour it: and no sooner have they bared the bones but they are gone. Such false merchants as these hath this land been much pestered with from Rome, in former ages. Matthew Paris telleth us of one Florentinus, the Pope's Legate here, in King John's reign, Ferentinus the wiser sort called him, for bearing away so much money. And of another named Otto (one of the Pope's merchants, Muscipulatores. or rather mice-catchers, as he calleth them) who after three years raking together of money, by most detestable arts, at last departing hence, to avoid a storm, he left not so much money in the whole kingdom, as he either carried with him, or sent to Rome before him. In the year 1235. there were spread thorough England certain Roman canker-worms, called Caursim (quasi capientes ursi, devouring Bears quoth Paris) who had entangled the King, Nobles, and all others that had to deal with the Court of Rome, in their cunning snares, and usurious practices, under colour of supplying with money such as wanted present pay to the Pope. Fol. 613. These were called the Pope's merchants, saith Speed. Verse 17. Thy crowned are as the locusts] i. e. thy Barons (saith Diodate) and great Lords, wearing diadems and wreaths, in token of dignity: such a Nazarite (that's the Hebrew word here) was Joseph, Gen. 49.26. because separate and exempt from other men, as a Chiestain. Calvin likewise rendereth it, thy Princes: the Vulgar Latin, thy Keepers. Some others, thy Nazarites, or, thy religious persons, set apart from the common sort, to pray for the city's safety. Such were those Chemarims, or Chimney-chaplains among the Jews, Hos. 10.5. Zeph. 1.4. Such are the Mailers among the Turks, who call them, the religious brothers of love; and the shaveling-Mendicants among the Papists. These locusts are, Rev. 9.7. said to have on their heads, Turk hist. 477. as it were crowns like gold. and thy Captains as the great grasshoppers] Heb. as the grasshoppers of grasshoppers, by an Hebraisme, like that, King of kings, song of songs, etc. The word rendered Captains, is foreign; R. David and others render it, Imperator, Dux, Princeps. It seemeth to be a name of dignity among the Assyrians, as Zaphnath-paaneah was among the Egyptians, Gen. 41.45. These are called grasshoppers, and locusts, for their uselessness, and fearfulness. which camp in the hedges] sc. Of the gardens or vineyards, And they are said to camp, in regard of their multitudes, as if they were an army of them. See Joel 2. The Prophet taxeth here Ninevehs vain confidence in her confederates, and such other hanger-on, as might truly say, Nos numeri sumus, fruges consumere nati. We are men of no great moment, such as Aristophanes in Plutarch prettily played upon, when he said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Quaestoraes', bubones. but when the Sun ariseth, they flee away] So these trencher-flies, when they have served their own turns upon thee, and now see the tempest of war growing on amain, they worship the rising Sun, keep themselves on the warm side of the hedge, leave thee to shift as thou canst, and seek out for themselves a better fortune. Verse 18. Thy shepherd's slumber, O King of Assyria] This Apostrophe to the king is emphatical. He is given to know, that his Nobles, and Officers, Mich. 5.4, 5, 6. and 7, 14. his Counsellors of State, and greatest Politicians, should be benighted, and not know what counsel to give, or course to take. Or, they slumber, that is, they are dead, as Psal. 76.6. And this is more agreeable to that which followeth: thy Nobles shall dwell in the dust] The Vulgar hath it sepelientur, shall be buried. Others, jacebunt, shall lie on the ground, like beasts, through fear and consternation of mind, 1 Sam. 28.20. Then Saul fell strait way all along on the earth, and was sore afraid. thy people is scattered upon the mountains] Diffused and dispersed abundantly: as sheep without a shepherd, whereof none being wiser than other, no man gathereth them, into the sheepcoats of better order. Verse 19 There is no healing of thy bruise] Clades & strages tua irreparabilis est. Thy disease is desperate, thy condition comfortless: thou art utterly to be destroyed. When God smiteth his own people, it may well be asked as Esay 27.7. Hath he smitten him, as he smote those that smote him? Or, is he slain according to the slaughter of them that are slain by him? Surely not: there is a manifest difference. He hath torn, saith the Church, and he will heal us: he hath smitten, and he will bind us up, Hos. 6.1. Hence that distinction of punishment, or pain, in condemnantem, & corrigentem, in poenam vindictae, & poenam medelae. Afflictions, and temporal evils are in the nature, to the wicked of a curse, to the godly of a cure; to the former, mortal; to the latter, medicinal, When the wicked spring as grass, and when all the workers of iniquity do flourish, it is not for any good will that God beareth to them: but it is, that they shall be destroyed for ever, Psal. 92.7. See the Note on chap. 1.9. thy wound is grievous] Not only incurable, but full of anguish intolerable. Thus, many sorrows shall be to the wicked, Psal. 32.10. and yet all that they suffer here, is but as drops of wrath, forerunning the great storm in hell: or as a crack, preceding the fall of the whole house upon them: The leaves only fall on them here; there, the whole tree. all that hear the bruit of thee shall clap the hands, etc.] As rejoicing at thy ruin, and subscribing to God's just judgement upon thee: they shall take up this taunting speech against thee, and say, How hath the oppressor ceased? the golden city ceased? The Lord hath broken the staff of the wicked, and the sceptre of the rulers, etc. Esay 14.4, 5, 6, 7. For upon whom hath not thy wickedness passed continually?] Thy wickedness, that is, thy wicked counsels, edicts, erterprises, have they not extended fare and near for mischief to many Nations? and this not for a little while, but jugiter, continually? It hath been thy constant trade from thy youth up (neque enim nova est aut nupera haec tua crudelitas) to waste and weary out other nations, with thine inroads and hostilities. Thy destruction therefore is of thyself, O Nineveh: the insultations, and complosions of others at thy misery, is no more than thou hast merited. Os quod in sort tua ceciderit, illud rodas, as the Arabian proverb hath it. Bear the reward of thy wickedness, which is now come home to thee; Thy wickedness is the root of thy wretchedness: this the Prophet here repeateth, and inculcateth in the perclose; that he may leave it as a sting in the minds of his hearers, as Gualther well observeth. A COMMENT OR, EXPOSITION Upon the Prophecy of HABAKKUK. CHAP. I. Verse 1. THE burden] The Prophetical burden, saith the Chaldee Paraphrast: the burdenous prophesic, saith Tremellius. See the Note upon Mal. 1.1. which Habakkuk the Prophet did see] Amplexator ille, That Embracer, (so some interpret his name) yea, Optimus Amplexator (as they gather from the last Radical emphatically doubled) That best Embracer. Et certè omen habet nomen, He hath not his name for nought: for (as Luther writeth) in this Prophecy he loveth, and huggeth his afflicted countrymen: he succoureth and solaceth them, as the mother doth her crying babe, to still it. Hierom and Others, make Habakkuk to signify Luctatorem amplex stringentem, a Wrestler, that by closing strives to prevail; that by might, and slight seeks to get the better. Such a One was Jacob, whose wrestling was by weeping, Hos. 12.4. ● and his prevailing by praying. Such another was Habakkuk, who argueth earnestly with God about the state of his people, and prayeth ardently for them; not doubting but that the Lord would preserve the faithful, Psal. 31.23. and plentifully reward the proud doer. A Prophet he is here styled, and a Seer, and that's all is said of him: nothing of his pedigree, or time of prophesying; that the Word (and not the man) might be glorified, Act. 13.47. Regis epistolis acceptis, saith Gregory; When a king's letters are brought to his subjects, it is a ridiculous thing for them to inquire with what Pen they were written; 'tis the matter must be minded. So here. A Prophet, Habakkuk was; and is therefore to be received into our hearts, if we look for a Prophet's reward. He received heavenly visions, whereunto therefore we must not be disobedient, Act. 26.19. That memorable sentence of his, The just shall live by faith, is more than once made use of by St. Paul, in that weighty business of Justification, Rom. 1.17. Gal. 3.11. which proves the Canonical authority of this prophecy. The precise time when it was uttered, is not known. In the days of Manasseh, most think: but some are of opinion, in Josiah's time rather, or not long before: because he foretelleth the Babylonish captivity, and seemeth to agree with Jeremy in many things. Sure it is, that this Prophet lived not after the captivity (see verse 6.7. of this chapter) as Epiphanius and Hierom would have it: Hierem. in Prologue. grounding upon those Apocryphal additions to Daniel, which either are false, or else there were two Habakkuks. Vers. 2. O Lord, how long shall I cry, and thou wilt not hear?] Lo, this is the confidence of a good conscience towards God, 1 Pet. 3.21. when it is parling with him by prayers, and bold intercessions, 1 Tim. 2.1. it dare plead, as Jer. 12.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and interrogate, as Rom. 8.33, 34, 35. Esay 63.15. and expostulate, as David often: when God seems to be asleep, he wakes him: when to delay, he quickens him: when to have lost his wont kindness, he finds it for him; so doth Habakkuk here: for he knew he might do it. See his holy boldness beneath, verse 12. and learn to continue instant in prayer, Rom. 12.12. crying, Quousque Domine? Beza in vita. How long Lord? This was Mr. Calvias' Motto; ever in his mouth, as D●o gratias was, in Augustine's. even cry out unto thee of violence] i. e. Of all sorts of heinous sins, which I have long cried out upon, and sought by preaching and prayer to redress, but cannot; so incorrigibly flagitious are they grown, that I have now no other way left, but to turn them over to thee, with a Non convertentur, They will not be converted. Shall they still escape by iniquity? In thine anger cast down the people, O God: Psal. 56.7. and let them feel the power of thy wrath, that will not submit to the sceptre of thy kingdom. Thus the holy Prophet (Elias-like, Rom. 11.2.) Impendam & expendar. maketh intercession to God against Israel (when once incorrigible, uncurable) for whose souls health he would have spent, and been spent. Verse 3. Why dost thou show me iniquity? etc.] These were Hazai●s to Habakkuks' eyes, he could not see them with dry eyes, he could not but vex his righteous soul from day to day, as Lot did at Sodom, with their unlawful deeds, 2 Pet. 2.8. privately committed, (as here in their common commerce) and publicly, as in the next words, in Courts and Consistories: for all was out of order. and cause me to behold grievance] Molestation and mischief done to those that would live peaceably in the land (Confer Psal. 7.14, 16. and 94.20. and 55.11.) to the poor that are fallen into their nets, debts, bonds, and mortgages, Psal. 10.9. It is as if the Prophet should say; Why dost thou not punish these enormous practices, but suffer evil-doers to abuse thy longsufferance, to thy dishonour? Averro the Philosopher, drew an argument from God's patience to deny his providence. But what saith Austin? Some wicked, God punisheth here, In Psal. 30. lest his providence; and but some, lest his patience, and promise of judgement should be called in question. for spo●ling and violence are before me] E regione m●i vastatio & violentia, so that I cannot look besides them, I cannot but complain of them. Elias, and Jeremy were more passionate, 1 King. 19.4, 10, 14. Jer. 15.10. and 20.14. and there are that raise up strife and contention] These are Satan's seeds-men, and kindle-coals. He is an unquiet spirit, and strives to make others so; loves to fish in troubled waters, doth all he can to set one man against another, Greg. that he may pray upon both: as the Master of the pit suppeth upon the bodies of those cocks whom he hath set to kill one another. Be not make-bates, seeds-men of sedition. Verse 4. Therefore the law is slacked] Desluit lex. An elegant Metaphor from the pulse, which in a dying man beateth faintly. The law is the pulse of the Commonwealth. If it stir not at all, the Commonwealth is dead. If it have but slow motion, the Commonwealth is weak. But if it keep an equal course, the Commonwealth is in good constitution. Lex lux, the law is a light, saith Solomon: but the deluge of sin had well-nigh put out this light in Israel; who was now grown in a manner lawless, through long impunity. and judgement doth never go forth] Or, it goeth not forth to the utmost, Vsque ad finem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to victory: it is not carried on to a right upshot, as the Septuagint, and Latin render it. for the wicked doth compass about the righteous] As a crown compasseth the head: He surroundeth and circumventeth him to his hurt. The children of this world are wiser in their generation etc. The Midianites out witted the Israelites Num. 25.18. The Pharisees hemmed in our Saviour to ensnare him: but were disappointed. therefore wrong judgement proceedeth] Distorted judgement. So Ezek. 9.9. the city was full of Mutteh that is of (mishpat din mitteh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as Kimchi expoundeth it) judgement turned from the bias: the balance of justice was tilted on the one side 1 Tim. 5.21. A judge is to retain the decency and gravity of the law: to do nothing of partiality or popularity; to proceed, not according to opinion or appearance; but as a just law is an heart without affection, an eye without lust, a mind without passion etc. so should he. Else wrong and wrested judgement will soon proceed, to the prejudice of the righteous. Verse 5. Behold ye among the heathen, and regard, and wonder marvellously] Heb: Wonder, Wonder. This is God's answer to the former expostulation, which he disliketh not, but encourageth the rest of his people to the like holy boldness. It containeth a promise to the Prophet and the rest that were like affected, that he would shortly vindicate his glory and be avenged of the wicked, though he bore long with them. This that he may the better assure, He proceedeth by an elegant Climax; wherein his speech getteth ground and ariseth higher and higher, that the D●sp●sers might be the more affected. Behold ye despisers So St. Paul after the Septuagint (whose translation, he here followeth as most received, and most making for his purpose) Act. 23.45. the sense being one and the same. for I will work a work in your days] This phrase noteth the strong intention of God upon it, as jer. 18.18. to devise devises noteth strong plotting to mischief the Prophet. So Christ is said to work a work Joh. 5.36. many do rather play their works, then work them. This is not Godlike. He is serious and through in his works which ye will not believe, though it be told you] Butler put off all, as those in the Gospel did, with a God-forbid: and so go on in sin, till wrath come upon you to the utmost. To this day, we cannot get men to believe the truth of God's judgements, whilst they hang in the threaten: but one put-off or another they get, through self-delusion, or obstinacy of heart Lam. 3.65. next unto which followeth, Thy curse upon them. Verse 6. For lo, I raise up the Chaldaeans, that bitter, and hasty nation] The Chaldaeans were anciently the Philosophers of the Babylonians: Babylon was a Province of the Assyrian Empire; but not the same with Niniveh, (only walled about by Semiramis and by her called Babylon) as Suidas noteth. Niniveh was the Metropolis, Babylon ruled by Prefects. One of whom, viz Merodach Baladan) rebelling against Esarhaddon King of Niniveh, translated the whole kingdom to the Babylonians, Gualth. using the help and counsel of the Chaldaeans, famous for their wisdom and authority: which yet was not done without the Lord who then stirred them up, and now sent them against the Jews, to averge the quarrel of his covenant. In like manner God hath in these last times raised up the Turks that bitter and hasty nation, bitter and bloody, hasty and headlong, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursuing their victories and subduing in a short space many nations, and kingdoms to their Empire. Hence the Jews are in the former verse called upon to view among the heathen what havoc the Chaldaeans had made; that is, should shortly make by overrunning Syria, the greater part of all Asia, and some part also of Africa. In the greatness of the Turkish Empire is swallowed up at this day both the name and Empire of the Saracenes, the most glorious Empire of the Greeks', the renowned kingdoms of Macedonia, Peloponnesus, Epirus, Bulgaria, Servia, Bosina, Armenia, Cyprus, Syria, Egypt, Judaea, Tunes, Argeirs, Media, Chaldaea, with a great part of Hungary; as also of the Persian kingdom, Turk. Hist. pref. to the Reader. and all the Churches and places so much spoken of in scripture (the Roman only excepted, which yet he daily threateneth) and in brief so much in Christendom, as far exceedeth that which is thereof at this day left. In fine, no part of the world is left untouched by the Ottoman monarchy, but America only; Turk. hist. 132. not more happy in her rich mines, then in that she is so far from so great and dangerous an enemy. The King of Spain, of all other Prince's Mahometan or Christian that border upon the Turk, is best able to wage war with him. How far and with what bitterness and hast he hath carried on his Catholic Monarchy, is better known then that it need here to be related. Q. Elizabeth put a stop to him. Cambd. Elisab. 285. Captain Drake and his soldiers when they took Sancto Domingo Anno. 1585. (where his arms were to be seen in the town-hall with this inscription, Non sufficit orbis) derided his avarice and ambitions: but the poor Indies groan heavily under his cruelty: and Grynaeus commenting upon these words that bitter and hasty nation, Tribuuntur illis duo, saith he, Two things are here attributed to the Chaldees bitterness, and swiftness in undertaking and dispatching conquests: quibus dotibus Iberos nostra aetate praeditos, proh dolour, experimur, this by woeful experience we find now adays too much verified of the Spaniards. Verse 7. They are terrible and dreadful] Or, horrible Such as were those giants called Emims Deut. 2.11. Gen. 14.3. and far more formidable than that Disputant at Paris, who would needs be styled Horribilis Sophista, De cause. cor. art. lib. 3. the Horrible Sophister, non minorem eam appellationem ratus (saith Vives) quam Africam aut Asiatici taking it for as great an honour, as to be a Conqueror. their judgement and their dignity shall proceed of themselves] i. e. They shall do as they list; their lust shall be their law, Pellitur è medio sapientia, vi geritur res. See Psal. 12.4, 5. Exod. 5.2. These Chaldaeans will be their own carvers: ministering law according to their own pleasures. Ipsa sibi judicabit, et decretum suum exequetur: vel ex decreto suo exequetur. Sic Symmachus Vide Plin. lib. 8. cap. 17. and lib. 1. c. 10. cap. 73. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The honour also and dignity of this nation (now base and obscure) shall grow up and appear. Verse 8. Their horses also are swifter than the leopards] Or Panthers, famous for their swiftness: whence the proverb Panther â velocior. The horse is so swift in service, that the Persians (as Pausanias hath it) dedicated him to their god the Sun; as the swiftest creature to the swiftest god. See job. 41.20. Prov. 21.31. and are more fierce than the evening wolves] Heb: more sharp set, after that they have been held hunger bit, and empty all the day long. See Virg. Aeneid. lib. 9 ver. 59 etc. Oppian: lib. 1.3. Homo homini lupus, One man (left to himself) is a wolf, nay a devil to another. The Metaphor is here taken from sharpest swords, which quickly cut. and their horsemen shall spread themselves] with incredible swiftness, which in war is most necessary and useful, as Julus Caesar experienced, and we in our late commotions. and their horsemen shall come from far] The Jews were secure of the Chaldaeans, as being far remote: but that shall be no hindrance. they shall flee as the Eagle that hasteth to eat] In singulis verbis pondus est, saith Drusius, Here each word hath its weight: Job. 9.26. for he that hasteth on his way is said to fly, and the Eagle is swifter of flight then any bird, and especially when she hasteth to eat. Of the eagle's swiftness why and whence, See Ambrose Hexam: l. 1. c. 14. Ver. 9 They shall come all for violence] that by force and violence they may carry all before them. Fit via vi, Cedit viribus aequum. They are set upon't and will have it so. their faces shall sup up as the East-wind] that ventus urens & exiccans, they shall blast all they look upon: Euroclydon-like, they shall overturn all Act. 27.14. Lib. 2. c. 28. Navigantium pestem the Mariners misery Pliny calleth this wind, for the hurt it doth by sea. Some read it, Their faces shall look towards the East, viz. towards Babylon, whither they carry the booty they get. and they shall gather the captivity as the sand] So many shall be their captives, and so little accounted of, as the dust or sand they tread upon. Thus the Turks carry out of Hungary and other Christian countries near unto them, innumerable booties and captives, 15000. at a time. And so the Spaniards, when they had taken the Island Hispaniola in the Indies, within a few months they rid it clean of the inhabitants and natives, whilst they gathered unto themselves captives and slaves. Verse 10. And they shall scoff at the kings] Heb. He shall scoff, i. e. Nabuchadnezzar shall, and that not once only, but often: shall make a practice of it, Hithpael votat assiduam illusionem. as the Hebrew word signifieth. Thus Adonibezek dealt by the kings he took: the Philistines by Saul 1 Sam. 31. Nabuchadnezzar by Zedekiah jer. 25. and 29. 2 King. 25. as also by the kings of Egypt, Tyre, Arabia, and others whom he had taken, and used them haply, as Tamerlan did Bajazet, or those other captive kings whom he caused as horses, to draw his chariot. How much better Evilmerodach, who, (mindful of the instability of all humane affairs) lifted up the head and spoke to the heart of his prisoner Jehojakin king of Judah jer. 52.31. Cyrus who honoured his captive Croesus, Herod. and made him of his Council? (neither was he less iuriched by the good counsel Croesus gave him, then by all the wealth he had from him) Our Edward the third, who having the king of Scotland and the French king his prisoners here in England both together at one time, Speed. gave them stately entertainment, and made them princely pastime, by holding royal justs in Smithfield for their delight? and the princes shall be a scorn unto them] Through the just judgement of God, who scorneth the scorners Pro. 3.34. that is, saith Rabbi Levi, facit ut aliis sint ludibrio he maketh others mock them in their misery, who in prosperity scoffed at those that were better than they. Now therefore be not ye mockers, lest your bands, be made strong etc. Esa. 28.22. they shall deride every strong-hold] as that which cannot long hold out against their assaults, how should they, when God breaketh the bars and setteth open the gates to them Am. 1.5. and 9.3. Pro. 21.30. for they shall heap dust and take it] i. e. by casting up mounts and ramparts, take it with as much ease, Turk. hist. fol. 317. as if they were in sport. The Turks have their Asapi or, common soldiers, of whom they make no great reckoning, but to blunt the swords of their enemies, and to fill up ditches with their dead bodies, that they may the better come at the town or fort, which they would take. Verse 11. Then shall his mind change] For the worse: in pejus proficiet, his good and his blood shall rise together, as the proverb hath it: he shall be puffed up with his victories. Luxuriant animi rebus plerunque secundis. Pride compasseth prosperous persons as a chain Psal. 73.5, 6. job 15.25, 26, 27. their hearts are lifted up with their successes, as a boat that riseth with the rising of the water. Evagrius noteth it for a special commendation of Mauricius the Emperor, that notwithstanding his great prosperity, he retained his ancient piety. and he shall pass over] Or transgress all the bounds of modesty. Pride was anciently pourtraited with three crowns on her head. Upon the first was written Transcendo, upon the second Non obedio, upon the third Perturbo. David calleth wicked men Effractores breach-makers. and offend imputing this his power to his god] Bel, or jupiter Belus. This was a wickedness with a witness; thus to transferr the glory of victory due to God alone, upon an Idol. When Nabuchadnezzar offended in this sort, God turned him a grazing, till he had learned better, Dan. 4.37. For, be the gods of the heathen goodfellows saith One: the true God is a jealous God, and will not share his glory with another Esay 42.8. Verse 12. Art not thou from everlasting, O Lord my God?] Art thou not Jehovah the unchangeable, and shall we poor sons of Jacob be utterly consumed by these Chaldees? Mal. 3.7. Art not thou my God, my Judex & Vindex, who hast hitherto judged and revenged my cause? and wilt thou now abandon me to the fairy of such an enemy? Art not thou mine Holy One, whom I have hitherto sanctified in mine heart and life Esay. 5.16. and whom I have avouched for mine Deut. 26.17. denoting myself wholly to thy fear and service? Art thou not all this and more than this, saith the Prophet, in the name and behalf of the Church here? Well then: we shall not die] I am confident, and dare be bold to say it. Lo here the triumph of faith, and the top-gallant of it, We shall not die, (saith she) abruptly but sweetly that's sure enough. She drinks to the disconsolate soul in a cup of Nepenthes, and saith, Courage my heart; Why art thou cast down, O my soul! and why art thou disquieted within me? hope in God. If he be everlasting so shalt thou, If he be thy God, and thine Holy One, thine in an inviolable covenant, in a league defensive, and offensive, shalt thou die? Lo tamuth, Thou shalt not die, (so some say, this text was anciently read) Lo Namuth, We will not die. So the Church promiseth herself upon the former promises: and such an answer she receiveth in her own heart to her former prayers. And whereas it might be objected, that they were likely to be little better than dead in the Babylonish captivity (for Mortis habet vices quae trahitur vita gemitibus, an afflicted life, is a lifeless life) the Prophet answereth; O Lord, thou hast ordained them for judgement] i. e. the Chaldeans, (our oppressors) for punishment, for destruction, to burn thy rod, when thou hast therewith whipped thy children. See Exod. 9.16. and, O mighty God, (Heb. O rock) thou hast established them for correction] Heb. thou hast founded them, sc. thy people Israel: thou hast thereunto appointed them, 1 Thes. 3.3. thou hast both founded and fitted them for thy fatherly chastisements, who are therefore chastened of the Lord, that they may not be condemned with the world. See here the different kinds, and ends of good and bad men's sufferings. It hath been noted before, that Almighty God as he is Piorum rupes, a rock of refuge to the truly religious, so he is Reorum scopulus, a rock of revenge, to dash in pieces the impenitent: as Valer. Max. saith of L. Cassius his tribunal. Verse 13. Thou art of purer eyes then to behold evil] sc. with patience, and without punishing it. This I am right sure of: and therefore cannot but conclude, that thou wilt take an order with our oppressors, thou wilt one day pay them home, for the new and the old, though for a time they ruffle, and revel in our ruins. God, as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All-eye, neither can we be at any time from under his view: so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; He hath an Holy eye, that cannot behold evil, and bear with it. Hence that of Joshuah to the people, chap. 24.19. Ye cannot serve the Lord, sc. unless ye first throw all your lusts out of service: for he is an holy God, he is a jealous God: he will not forgive your transgressions, nor your sins. Now therefore, if Cave, spectat Cato, was such a forcible watchword among the Romans, and a Retentive from evil; Take heed, Cato seethe you, and will punish you; How much more should this prevail with Christians, Cave, videt Dominus, Take heed, the Lord beholdeth? Ne pecees, Deus ipse videt, bonus Angelus astat, etc. Surely, as they were wont to say at Rome concerning cowards, that they had nothing Roman in them: so may it be said of such as stand not in awe of God's pure eyes, and dreadful presence, that they have nothing Christian in them, what ever they pretend: sigh it is every godly man's care, and comfort to be in the fear of the Lord all the day, to walk evermore in the sense of his presence, and light of his countenance. and canst not look on iniquity] Heb. And to look on iniquity thou canst not do it. Lo, this is one of those things that God cannot do: as he cannot he: he cannot die, he cannot deny himself: so here, he cannot look on iniquity, sc. with approbation, or delight. He cannot but hate it: and (as the next thing to hatred, is revenge) he cannot but punish it, such is the holiness of his nature, Psal. 5.4, 5, 6. He hateth sin naturally, as we hate poison for itself: and therefore let it be in a toad, or in a Prince's , we hate it still. Nevertheless, it must be remembered for our comfort, that like as we hate poison in a toad, but pity it in a man, because in the one it is their nature, in the other their disease: So sin, maketh wicked men the object of God's hatred, but the saints, of his pity: and accordingly, he chastiseth the one, but plagueth the other. Wherefore lookest thou upon them that deal treacherously] And yet, such is thy tolerance, seemest to take no notice of their trespasses, and treacheries; which I am sure thou hatest with a perfect hatred. Here then the Prophet disceptat potius secum, quam cum ipso Deo, saith Calvin, contesteth, rather with himself then with God, aboutthe ordering of thingshere below. He doth not question the divine providence, because good men suffer, bad men prosper, as Aristotle did. He doth not say with Pompey, when discomfited by Caesar, that there was a mist, at least, over the eye of providence: so blaming the Sun because of the soreness of his own blear eyes. He doth not impatiently cry out with Brutus defeated, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O wretched Virtue, or, O hard fortune. But he modestly expostulateth with the Lord about his proceed, having before justified him: and now dareth not reprehend what he cannot yet so fully comprehend: but putting his mouth in the dust, concludeth with David, after some conflict with his own doubtings, I know, O Lord, that thy judgements are right, and that thou in faithfulness (non ad exitium, sed ad exercitium, and that thou mightest be true to my soul) hast afflicted me, Psal. 119.75. and holdest thy tongue] And so, Quitacet, consentire videtur by silence, seemest to consent (as the Civilians rule is) but thou seemest so only, Psal. 50.21. Or, Art thou deaf? Nor so neither, Psal. 50, 3. when the wicked devoureth the man that is more righteous than he] i. e. The Chaldees destroy the Jews, which were some of them better than they: and the rest were therefore the worse, because they ought to have been better. The truth is, none are so bad as they that either have been good and are not; or that might have been better, but would not. Verse 14. And makest men as the fishes of the sea] that are easily drawn out with hook or net. So doth Nabuchadnezzar with little ado, bring whole Nations under his power, and pleasure. Here therefore, saith Drusius, Nabuchadnezzar is the fisher, the world is the sea, men are the fishes, the armies and arts of the Chaldees, are called the net, drag, hook, to the which Nebuchadezzar ascribed his victories, and not to God. Whereas he should have written upon them, as the Ancients did upon their greatest exploits, Pausan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and have said, as Titus did, when some cried him up for his sacking the city of Jerusalem; I only lent mine hand to God, who did the work by me. as the creeping things] Or, the lesser fishes: for in the sea also are creeping things innumerable, Psal. 104.25. See Levit. 11.46. that have no ruler over them] to right and revenge them: and are therefore devoured, the lesser by the greater, without remedy. And what will men imagine, but that thy people have no ruler over them, no God to take care of their comfort, or to protect them from their enemies? How will they conclude them to be in as bad condition, as those of Brasile, who are said to be, Sine rege, sine lege, sine fide, etc. Or, the old Nomads, sub regno Cyclopico? Verse 15. They take up all of them with the angle] No less than all will serve their turns, or satisfy their ambition: as we read of Alexander, who wept that there was but one world for him to conquer: Julius Caesar, who would be aut Caesar, aut nullus: this Nabuchadnezzar in the text, sitly compared to a greedy fisherman, who could wish to enclose, and catch all the fishes in the river, Covetousness is boundless; and ambition rideth without reins. The curse of unsatisfiableness, the disease of a spiritull dropsy, is upon all carnal hearts: so that though one man should engross a Monopoly of all the wealth in the world, and heap up his hoards, and his honours to the stars: yet would his heart be as hungry after more, as if he had nothing. therefore they rejoice and are glad] This is worse than all the rest, that they please and applaud themselves in their wickedness, that they hug and stroke themselves on the head, as Doeg did, Psal. 52.2. and those Sodomites, Esay 3.9. This shows that men are arrived at that dead and dedolent disposition spoken of, Ephos. 4.19. and are even straddling over hell-mouth, which gapeth for them. Verse 16. Therefore they sacrifice to their net] Thus wicked men grow worse and worse: their sin is infinite,, what marvel then, if their punishment be also infinite in hell? Sejanus sibi sacrificabat. Deo. To all other their iniquities these Chaldeans add this of abominable idolatry, they sacrifice to themselves, as Sejanus did, to their net, drag, &c, that is, to their weapons, as Ajax called his sword, his god; and thanked it for all his brave achievements. And as Mezentius (another Atheist) is brought in, saying; Dextrae mihi Deus, Virg. Aeneid. lib. 10. & telum quod missile libro. So Sesostris, king of Egypt (in Sampsons' days) would needs be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord of the whole world: and when he had conquered any country, he caused these words to be engraven there upon marble pillars, This country I gained by mine own strength etc. So Antiochus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herod. l. 2. (that little Antichrist) is said to worship his God Mauzzim, that is, his forces and armies Dan. 11.38. It was Nabuchadnezzar that was here pointed at: and how he deified himself and his own do see Es. 10.13. Dan. 4.26. and burn intense to their drags] whiles they ascribe to the instrument, that which is due to God alone, the chief Agent. Hold out net, said they: well done drag etc. Hoc ego primus vidi, said Zabarell, Hoc ego feci saith Another. But what saith Luther? By men's boasting in this sort, Haec ego feci, haec ego feci, Luth. in Psal. 127. they become nothing better than mere Faeces, dregs and lees. because by them their portion is fat] By them, that is, by their net and drag, they think that their condition is well mended, and their meat is fat, opimus & optimus. God (the giver of all this) is not in all their thoughts: but as the moon, the fuller it is of light, the further it gets from the Sun the fountain of her light: so deal men with God. Verse 17. Shall they therefore empty their net?] That they may fill it again anew, and so draw to themselves as to a pond or pool, the wealth and power of the whole East? Interrogatio precationis speciem habet, saith Gualther. This question is an effectual prayer: and it is as if the Prophet should thus say, If, as hitherto, thou go on to wink at their wickedness, O God, will they not grow more audacious every day, and mischievous to mankind? Arise therefore O Lord of recompenses to the help of thy people. Set up and show thyself above the heathen, that they may know themselves to be but men. and not spare continually to slay the nations?] q. d. This cannot hold long: and that it may not, is mine earnest suit and supplication. Lord when thou makest inquisition for blood, remember their blood-guiltiness, Psal. 9.12. and forget not the cry of the humble. These cruel Chaldeans do not only subjugate, but slay, not a few, but whole nations and that continually, and that without mercy. Is it not high time for thee to set to thy hand, O preserver of men etc. Note the Prophet's ardency in prayer: and learn of him to get upon the battlements, and look up, to see what comes of it, chap. 2.1. This was also David's practice, Psal. 5.3. where he useth the selfsame military word atsappeh: importing that he would be as a Spy upon a tower, to see whether he prevailed with God, whether he got the day. CHAP. II. Verse 1. I will stand upon my watch] To see what becomes of my prayer, and what will be the issue of my doubts and temptations about God's providence, ruling the affairs of the world. See the Note on chap. 1.17. There are spaces betwixt our prayers, and Gods answers. God harkens what Habacuc speaks: and Habacuc must hearken another while what God speaks. This he had learned of David Psal. 85.8. Prayer is a Christians angel, seed, dove, messenger: and must be looked after. Who shoots an arrow, or casts a bowl, and takes not notice where it lights? They that observe not the answer of their prayers, do as scoffing Pilate, who asked in scorn of Christ what's truth? but stayed not for an answer. and set me upon the tower] Heb: set me firm and fast (as a Champion that will keep his ground) upon the tower or fortress of divine meditation, upon God's word, Nescio quomodo imbecillior est medicina quam morbus. which alone hath virtutem pacativam a settling property to compose the soul when distempered, and to lodge a blessed calm, a sabbath of rest in it, far above all Philosophical Consolations: whereunto when Cicero had ascribed very much, yet he is forced to conclude, that the disease was too hard for the medicine. And this well appeared both in Socrates who died doubtingly; and Cato, who desperately slew himself, after he had first read Plato's discourse concerning the immortality of the soul. So foolish a thing it is, to fly in distress of mind ad consolatiunculas creaturulae, as Luther speaketh: and not to run to the Name of the Lord, that strong tower Prov. 18.10. R. Kimchi reads the text thus, I have set me in a circle q. d. I will not out, till I have an answer, why thou deferrest to punish the wicked. and will watch to see what he will say unto me] Or, in me, viz. by a Prophetic spirit by internal revelation. 2 Sam. 23.1. Zach. 1.9. and 2.2. Preachers must still hearken what the Lord God saith unto them, and in them; speaking as the oracles of God 2 Pet. 4.11. and able to say with St. Paul, I have received of the Lord that which also I deliver unto you 1 Cor. 11.23. For, ut drachmam auri sine imagine Principis, sic verba Praedicantis sine authoritate Dei, contemnunt homines saith Lipsius. Bring scripture, or else you do but throw forth words without wisdom, and to little purpose, because they come not Cumprivilegio. and what I shall answer, when I am reproved] Heb: upon my reproof or arguing. Increpationis nomine tentationes intelligit, saith Gualther. Under the name of reproof, he understandeth those temptations whereby his faith was assaulted, when he saw bad men prosper, good men suffer. Satan and the world do usually set upon God's servants with this weapon to unsettle their faith, and to make them fall from their own steadfastness. Dost thou still retain thine integrity? said Jobs wife to him. Seest thou not how little good there is to be got by God's service? that all things are in a huddle here below, that they run on wheels, and have no certain course? Thus the devil and his imps suggest to the godly, and thereby greatly disquiet them: setting their thoughts all on an hurricomb. It was the case of David Psa. 73. of Jeremy chap. 12.1.5. Of Basil under the heat of the Arrian persecution, An Ecclesias suas prorsus dereliquit Dominus? saith He; what? hath the Lord cast off all care of his churches? Is it now the last hour? etc. Of many good people in Salvians time, for whose satisfaction he was forced to write those eight excellent books De Gubernation Dei; as likewise Austin (upon a like occasion) did those two and twenty elaborate books De Civitate Dei: and as the Prophet Habacuc here doth the following vision which he had for some time waited for, and now receiveth as a gracious answer to his prayer chap. 1. for his own and others settlement, in the doctrine of Divine Providence. Verse 2. Jam. 1.5. And the Lord answered me and said] Wisdom he had sought of God, who giveth liberally; and wisdom is granted him without hitting him in the teeth with his bold expostulations, and contestations about providence. Faithful prayer never miscarrieth, but is sure of an answer, either before, as the prodigal; See Esa. 65.24. Or in the act, as Dan. 10.12. I am come for thy words, with an answer thereunto. Or so one after, as here. If it come not all out so soon as we would have it, know that there's water enough in the spring, but the pipes are stopped or broken. write the vision] that is, the following admonition: writ it for the use of all posterity. Note this against those Opinionists, that say that the Word of God was not written by his command: Bell. lib. 4. de V D. Cap. 4. Or that it was written only for the use of the present ages, and of those particular Churches, to whom it was directed or declared. and make it plain upon tables] Boxes tables (as the Seventy render it) for on box, for the firmness of the matter, were the ancients wont to write. that he may run that readeth it] That though he be no great Clerk, or in never so great haste of business, yet he may read it, being written in great letters and very legible. See Deut. 27.8. Esa. 8.1. and 30.8. Gal. 6.11. you see how large a letter I have written unto you with mine own hand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the Greek signifieth with what good great text-letters I have written etc. God hath written for us the great things of his law Hos. 8.12. and with much perspicuity and plainness in things needful to be known: he hath written them as it were with the beams of the Sun: that none may plead difficulty or obscurity: See Psal. 19.9. & 119.105. Pro. 6.23. 2 Pet. 1.19. Of the scripture it may be said, & latet & lucet: the knowledge thereof doth even bow down to us as trees do that are laden with fruits, so that a child may gather them. Verse 3. For the vision is yet for an appointed time] This he is commanded to write, that God's people may learn to wait. He that believeth maketh not haste, he can both wait (as knowing that many of God's promises bear a long date) and also want; go without the good he desireth: being well content that God is glorified, though himself be not gratified. And this is the work of effectual faith, which is herein like unto Crystal, of which it is reported, that the very touching of it quickens other stones, and puts a lustre and loveliness upon them. but at the end it shall speak] Effabitur, It shall speak confidently, boldly and freely, to the great comfort of those that antedate not Gods promises, but patiently abide the accomphshment thereof. If any ask when this shall be? it is answered, In the end, that is, in God's good time. Shall he lose his right, because he hath it not by the day set down in our Calendar? Possibly the Calendar of heaven hath a post-date to ours. Sure it is, that as God seldom comes at our time: so he never fails at his own. God's Expectants shall shortly clap their hands for joy: and cry out with that holy Martyr, he's come, Austin, he's come, Mr. Glover. Act. & Mor. he's come. and not lie] that is, not disappoint: as the earth is said to lie when it yields not her expected increase. God is faithful, and cannot lie. Christ hath a rainbow on his head Rev. 10.1. to show that he is faithful and constant in his promises, and that tempests shall blow over the sky be cleared. He hath hitherto kept promise with nights and days, that the one shall succeed the other, jer. 33.20, 25. and shall he break with his people? How then should he be Amen, the faithful and true witness Rev, 3.14 etc. Every man is a liar either by imposture, and so in purpose, or by impotency and so in the event deceiving those that rely upon him Psal. 62.9. But God is a God of truth, and without iniquity, just and right is he Deut. 32.4. though it tarry wait for it] This is the duty, wait: and because it is a very difficult duty (the Hebrews found it easier to bear evil, then to wait for the promised good Heb. 10.36.) therefore is the promise here not delivered only, but doubled, and trebled. It shall speak, it will come, it will surely come: nay doubled again for more surety; It shall not lie, it will not tarry. It is as if God had said, Do but wait, and you shall be delivered, you shall be delivered, you shall be delivered, you shall, you shall. Oh the Rhetoric of God and oh the certainty of the promises! It will not tarry] sc. beyond the time appointed of God. In se non tardat, carni tardare videtur. God's help seems long, because we are short. A short walk is a long journey to feeble knees. But that God tarries not beyond his appointed time, See Exod. 12.40, 41. at midnight were the firstborn slain, because then exactly the 400 years were up. And Dan. 5.30. In that night was Belshazzar slain; because then exactly the 70. years were ended. Verse 4. Behold his soul which is lifted up] Ebulat, protuberat, which swelleth like a bubble, and breaketh through its own weakness: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.37. Ecce quisemu. nit. Gualth. he that by unbelief or carnal security withdraweth from God, and confideth in the creature; seeking to shift and save himself some other way, as he is a proud presumptuous person, so let him know that, his soul is not upright in him] that is, it is very corrupt and crooked, stark naught: and God's soul can take no pleasure in him; but he will punish him as a runaway, as one that hath fled from his colours, forsaken his captain, revolted to the enemy Heb. 10.37, 38. Transfugas ubicunque inventi fuerint, quasi hostes interficere licet, was the old law of arms. What God will do to such, See Psal. 125.5. but the just shall live by his faith] This is an answer to those that would ask what shall we do till the vision speak? how shall we hold out till it come? till the seventy years of captivity be expired? The just shall live by faith saith He, and shall make a good living of it too: He shall live and be safe by the same faith, whereby he is just. He shall feed upon faith, as some read that Psal. 37.3. And whereas we find in those Apocryphal additions to Daniel, that Habakkuk brought a mess of pottage to that Prophet in the Lion's den; as it seems to be but a Jewish fable, so the Jew that invented it, grounding his conceit upon this text, would express thus much, Keck. Phys. that as pottage (that succus benignus, as Keckerman calleth it) preserveth this natural life from perishing: so doth faiths acting upon the promises, and extracting nourishment from the same, maintain life spiritual: and thereby it was that Daniel stopped the mouths of the Lions, Heb. 11. How Habakkuk taketh out this his own lesson of living by faith, and not by sense, see chap. 3.17. Although the figtree shall not blossom, etc.] See here the life of faith, in the fail of outward comforts, so true is that of Solomon, Prov. 2.7. The Lord layeth up sound wisdom for the righteous: When he is in greatest straits, than he hath such quietness, soundness, and presence of mind, as bears him up above all troubles: like as blown bladders do the body aloft all waters. Faith furnisheth him with strongest and most satisfying joys; such as the flames cannot dry up, nor rivers of blood drown: faith actuated upon the promises maketh the believer walk above the middle region of the air (as it were) in a continual serenity, as Henoch did: and sealeth him a double charter of privative, and positive privileges. See it set down 1 Cor. 3.21, 22, 23. Faith makes him live in the mouth of death, by strengthening him against the horrors of it Psal. 23.4. Rom. 8.38. Heb. 11.31. 1 Cor. 15.55, 56, 57 and by showing him heaven beyond it, Heb. 11.13. and therein freedom from all evil, fruition of all good. Verse 5. Yea also because he transgresseth by wine] Or, How. Much more because he is a a wine-bibber, perfidious, proud, neither keepeth at home, etc. These four faults the Prophet here layeth to the charge of the Babylonian, and there-hence inferreth for the comfort of the distressed captives, that his destruction cannot be fare off: and therefore the just should meanwhile, live by faith, and bear up under affliction. For if those that believe not the promises, but shift and shark for help and comfort elsewhere, shall smart for their unbelief, as vers. 4. where shall those appear that are here described? shall these bipedum nequissimi, worst of men escape by iniquity? Never think it. First, their drunkenness alone would undo them; as it did Amnon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Ethic. l. 3. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aelian. lib. 2. cap. 41. Elah, Nabal, Belshazzar, Bonosus, etc. Aristotle saith, that double punishments are due to drunkards: first, for their drunkenness, and then for other sins committed in and by their drunkenness. Nabuchadnezzar (or, as some will have it, Belshazzar) is here called wine, or, (by an ordinary ellipsis) a man of wine: not only Meribibulus, but a deep and desperate drunkard, a very tun-dish (as Diotimus of Athens was called,) a hogshead, as young Cicero. No wonder therefore though he were all the rest that followeth. 1. Perfidious, to those that committed themselves to his trust, or made leagues with him, which he kept no longer then stood with his profit. 2. Proud, or Arrogant, Prov. 21.24. See Dan. 4.30. how he spreads his peacocks tail, and prides himself in it: his great wealth tumoured him up with great swealth. 3. He keepeth not at home] Non habitabit, his own country will not contain him, but he encloseth all nations in his draw-net, chap. 1.15. Sheol. 4. He enlargeth his desire as hell] which hath its name in Hebrew, from its unsatiableness, Prov. 30.15, 16. and in Latin it is called Infernus ab inferendo, say some, from the devils continual carrying in souls thither, and yet it is not filled. and is as death] which is the end of all men, Eccles. 7.2. the way of all flesh, 1 King. 2.2. of all the earth, Josh. 23.14. the house appointed for all living, the great Congregation-house, Job 30.23. and cannot be satisfied] Lust is unsatisfiable, and whatsoever it getteth, is but as fuel to the fire. Ambition groweth as the Crocodile doth, as long as he liveth. It rideth without reins, and there is no ho with it. but gathereth unto him all nations, etc.] All that he could come at; All Asia, and a great part of Africa; and could never have enough, till his mouth was filled with a spade full of mould. Therefore, he shall not keep home, (so some read the words above in this verse) Ideo non manebit in habitaculo His kingdom shall not long continue, but after a few years be over-turned by the Persians: this golden head (as Daniel calleth the Babylonish Monarchy) held not up above 170 years, if we reckon from Merodach-Baladan the first founder, to Belshazzar, slain by cyrus, who translated the kingdom to the Persians, Dan. 5. Verse 6. Shall not all these take up a parable against him?] Shall not the Babylonian, who is now a terror, be ere long a scorn? shall he not inherit with ignominis, reproach? and a taunting proverb against him] Heb. An interpretation, and riddles: For example, Woe to him that increaseth that which is not his: that is both a proverb (because in many men's mouths) and an interpretation, because it is plain and perspicuous. But that which followeth is a riddle. That ladeth himself with thick clay. This Nut must be broken up, ere the kernel can be come at. See Judg. 7.15. Woe to him that increaseth that which is not his] Heb. Lo, lo. Some render it, Veshibhro. Ho, he that multip lieth not for himself, but fro another, sc. for the Medes and Persians, not Woe, but Ho, a note of insulting, and upbraiding, answerable to the Latin Vah, Vah, tune ille es, etc. Ah sirrah, are you he that increaseth that which is not yours, etc. Euge, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. how long?] This is the common complaint of the oppressed nations, groaning out their grievances, and longing for deliverance from those troublers of the world. Neither is this usque quo in vain; for God is gracious: and may better style himself then the great Turk, Awlem Penawh, that is, The world's refuge: the poor man's King, as James 4. of Scotland was called. and to him that ladeth himself with thick clay] With gold and silver, that guts and garbage of the earth; fitly called clay, because of the clogging and polluting property: and said to load people, as a sumpter-horse laden with treasure all day, but at night turned into a stinking stable, with his back full of gauls, and bruises. He that first called Riches, Bono, Goods, was mistaken; the Scripture calleth them, Thorns snares, thick clay, etc. a great burden to the owner, according to the proverb, Magna navis, magna cura, A great ship is a great care: and the lading oft proves no better than that which Captain Forbisher brought back with him, after his Voyage to discover the Straits, viz. a great quantity of stones, which he thought to be Minerals: from which, Camd. Elisab. 189. when there could be drawn neither gold nor silver, nor any other mettle, they were cast forth to mend the highways. This was labour in vain, pressure to no purpose: and no less is theirs that heap up riches without right, Jer. 17.11. or, if by right means, yet set their hearts upon them, Psal. 62.10. still striving (as they say the toad doth) to die with as much earth in their mouths as may be; till at length their Never-enough, be quit with fire-enough in the bottom of hell. Nenessan the Lawyer was wont to say, He that will not venture his body, shall never be valiant: he that will not venture his soul, never rich. O curvae in terras animae, & coelestium inanes. Is it nothing to lose an immortal soul? to purchase an everlasting death? to sink into the bottomless lake under this thick clay. Verse 7. Shall they not rise up suddenly that shall by't thee?] Rend and tear thee, as hunting-dogs do the beast they pursue. See Esay 13.14, 21. Jer. 58. and 51. The interrogation here used, importeth both the certainty of the thing, and their security: as if no such thing could possibly befall them: Suddenly therefore, saith the Prophet, shalt thou be surprised, and spoilt by the Persians, when thy city Babylon is held impregnable, and boasteth of provision enough laid in for twenty years' siege. Security is the certain Usher of destruction; as we see in Benhadad's army, and those Midianites, Judg. 7. and the Amalekites, 1 Sam. 30. and Pompey's marching against Caesar; and the French at the battle of Agincourt: so confident they were of a victory, that they sent to our King Henry 5. Speed. 795. who was then in the field against them, and got the day, to know what ransom he would give, etc. Verse 8. Because thou hast spoilt many nations] God loves to retaliate (as hath before been oft observed) to spoil the spoilers, by a remnant of the people, by such as were of no note, and much unlikely to do such exploits. Thus he spoilt these Babylonians by Cyrus, and his Medes; the Persians, by Alexander and his Macedonians (whom they so slighted, that Darius in his proud Embassy to him, called him his servant, but himself the King of kings, and Cousin of the gods.) So the Roman Empire was miserably rend and torn by the Goths, Vandals, Huns, Lombard's, people not before heard of: and the Greek Empire, by Turks, Tartars, Saracens, Scythians, etc. that it might the better appear, haec non sine numine fieri, that it was the Lords own doing: who often suffers his enemies, like Adoniah's guests, to feast and frolic in a jocund security and promise of continued prosperity: But at last, when they are at the height of their joys and hopes, he confounds all their devises, and lays them open to the scorn of the world, and the spoil of the remnant of the people whom they vilified. because of men's blood] Heb. bloods, every drop whereof had a tongue to cry to God for vengeance saying, Rev. 16.6. Psal. 55.23. Give them blood to drink, for they are worthy, Oh let not bloody and deceitful men live out half their days. That soldier can never answer it to God that hath not a good cause, and striketh not rather as a Justicer, then as a soldier. and for the violence of the land] Heb. of the earth, though principally of that land of desires the promised land, and the inhabitants thereof whom he that touched, touched the apple of God's eye, ●●hon. that little man in the eye that may not be meddled with Zach. 2.8. of the city] Jerusalem, called the city by an excellency, and by a better right then ever Rome was. See Lam. 1.1. and Jeremy's elegy there over it, when captivated by these Chaldees. Verse 9 We to him that coveteth an evil covetousness] For there is a good covetousness (which few are guilty of) 1 Cor. 12.31. Covet earnestly the best gifts: And yet show I unto you a more excellent way: Covet earnestly the best graces, such as are faith, hope and charity, these better than gifts. A shop full of barrels every not, unless they be full of commodities. Gifts (as to heaven) are but the lumber of a Christian: 'tis grace makes him rich toward God, and of that he cannot be too covetous. But the covetousness of the Chaldeans here threatened and thundered against, was of another nature. It is called an evil covetousness, and hath its name in the Original of piercing or wounding, as Joel 2.8. and fitly, both in respect of a man's self 1 Tim. 6.10. and others Prov. 1.19. Am. 9.1. and here. Woe to such, and destruction too, as Hos. 7.13. The Lord to show his just indignation against Covetous persons smiteth his fists at them, as Balac did at Balaam Num. 24.10. See Ezek. 22.13. Behold, I have smitten mine hand at thy dishonest gain which thou hast made, and at thy blood which hath been in the midst of thee. Now lest people should object or conceive that those were but great words: and that the Lord would not do so as he said; or that they should deal well enough with Him: therefore it followeth verse 14. Can thine heart endure, or can thine hands be strong in the days that I shall deal with thee? I the Lord have spoken, and will do it, to his house] i. e. his family and posterity, which he intends to advance, but indeed undoes them, by leaving them a cursed hoard of illgotten goods: wherein they do them a greater displeasure than Joab, and Gehezi, did in leaving their children the leprosy for a legacy. job speaketh chap. 15.34. as though the wicked, when they set up their houses by pilling and polling, by getting riches without right, did but make a stack of wood, and then comes a spark of God's wrath, and makes an end of all. As in another place, Brimstone, saith He, shall be scattered upon his habitation chap. 18.15. so that if the fire of God's displeasure do but light upon it, De vita Constant: lib. 5. etc. Thus Dioclesian that cruel persecutor had his house wholly consumed with lightning, and a flame of fire that fell from heaven upon it, as Eusebius tells us. Add hereunto, that many times there comes a son that is as good with a fork, as his father was with a rake: as great a spend-all, as his father was a get-all. that he may set his nest on high] and there feather it at his pleasure (see Obad 4.) and secure his children, like as the Eagle builds on high, to save her young from the serpent that seeks to destroy them. that he may be delivered from the power of evil] which he hat cause to fear from others, to whom he hath been so injurious and oppressive. But how will he be hid or freed from the terrors of his own guilty conscience: well he may build cities with Cain, and set up high towers with Phocas, but what said the oracle to him? Though thou set up thy strong-holds as high as heaven, yet sin at the foundation thereof, will soon overturn all, and lay it level with the ground. Verse 10. Thou hast consulted shame to thy house etc.] Thou hast taken a wrong course both for thy house of the kingdom (so the Persians called the king's palace Dan. 4.27.) which shall be blown up: and for thine own private family and posterity: it is not all thy care, pains, plotting and practising, that can preserve it from ignominy and utter ruin. God will turn thy glory into shame, and make thy name to rot and stink as putrified flesh Prov. 10.7. and ver. 9 He that perverteth his ways shall be known. And when such a man is raked up in the dust, his evil courses shall be cast as dung in the faces of those whom he leaveth behind him. What fools then are Extortioners, Muckwormes and Cormorants, that live miserably and deal unjustly, opening the mouths of all to cry out upon their craftiness, covetousness and cruelty, and yet think to raise up their houses and advance their names, and adorn their children with glory and estimation? by cutting off many people] A poor glory it was to Sylla to have made such a merciless massacre at Athens: and after that, to have proscribed and slain 4700. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. citizens of Rome, as he caused it to be publicly recorded, videlicet ne memoria tam praeclarae rei dilueretur, saith mine Author. Johnst. de Nat. Const. So for Julius Caesar to have been the death of a million of men, Mahomet the great Turk, of 800000. So for Stokesly bishop of London to boast upon his deathbed, that he had in his time brought to the fire fifty heretics, as he called them: or for the bloody Spaniards, that they have murdered fifty millions of Indians in 42. years, as Acosta the Jesuit testifieth. and hast sinned against thy soul] The worth whereof is incomparable, the loss irreparable, as Christ (who only went to the price of souls) telleth us Mat. 16.26. It was therefore no ill counfell that Francis Xaverius gave john 3. King of Portugal to meditate every day a quarter of an hour on that divine sentence, What shall it profit a man to win the world, and lose his soul? Neither was it any evil answer that Maximilian (King of Bohemia, afterwards Emperor) gave the Pope, who persuaded him to be a good Catholic with many promises of profits and preferments: the king answered, I thank your holiness: but my soul's health is dearer to me then all the things in the world. Hist. of Counc. of Trent. 429. Speed 496. This pleased not the Pope, who said that it was a Lutheran form of speech. and yet that of Lewis king of France about the year 1152. pleased him much worse, who cast his Bulls (whereby he required the fruits of vacancies of all Cathedral Churches of France) into the fire, saying, I had rather the Pope's bulls should roast in the fire, then that my soul should fry in hell. Verse 11. For the stone shall cry out of the wall, and the beam out of the timber shall answer it] Here are woeful Antiphonies screech-owls of woe cry aloud from the beams of the oppressors chambers, and make most hideous noises in the ears of their consciences. So that although none other should dare to mute against them, or accuse them of wrong-dealing; yet their very houses built by rapine and blood shall testify against them: so shall other creatures that groan under their abuses Rom. 8.19, 20, 22. They seem all to say unto us those 3. Lib. 2. de Arcap. 3. words, saith Hugo, Accipe, Red, Fuge; Accipe beneficium, Red Officium, Fuge Supplicium. Now if we hearken not to them but do the contrary, they shall be one day as so many swift witnesses against us. and the beam out of the timber shall answer it] Tignum è ligno respondet ei.] An allusion to responsores, as in Quires and music: And perhaps the Prophet here tacitly taxeth the Babylonian luxury in keeping Choristers and Musicians for their sinful delight. God, saith he, will fit you with other singsters shortly, that shall twit you by turns with your murders and ravages: for the stone shall cry out of the wall, Woe to him that buildeth a town with bloods: and the beam out of the timber shall answer it, And woe to him that stablisheth a city by iniquity. Verse 12. woe to him that buildeth a town with blood] This seemeth to be the senseless creatures black Cantus (as they call it) chanted out against the wrongdoer, by Gods own appoinrment, cui obscura clarent, muta respondent, silentium confitetur, saith an Ancient, — cui servi ut taceant, jumenta loquentur, Juvenal. The very beasts have a verdict to pass upon oppressors; as the dumb Ass did upon Balaam: yea the lifeless creatures shall ring a doleful knell of Woe and alas in their ears, and cry them guilty: as the earth did Cain, and the heaven did Phocas; and as the tignum è ligno doth here Nehuchadnezzar. His town of Babylon was built in blood by Seminamis who slew her husband, so was Rome by Romulus, so was Alexandria in Egypt by Alexander that great , the founder of populous No, of whose Woe read Nah. 3.8, 10. with the Note. And for Alexander himself, Speed. he lay unburied thirty days together, neither did his bloody conquest above ground purchase him any title for an habitation under ground. The like befell our Conqueror William, who laid his foundation here upon fireworks: and was punished in his posterity for his depopulations at Newforrest, and elsewhere. and stablisheth a city by iniquity] That thinketh so to establish it, but it proveth otherwise. Josephus telleth us that Nabuchadnezzar set three several walls of brick about his Babylon, Joseph. lib. 10. chp. 11. one within another: but all would not do, when once God took it to do. Oppression is a bony sin Am. 5.12, 13. Verse 13. Behold is it not of the Lord of hosts, that the people shall labour in the fire] Labour in vain to quench the fire, wherewith Babylon shall be burnt, Jer. 51.58. Or have laboured to no purpose in building that city, and enlarging that Empire, which now God will have down. Is it not evident, that they have lost oleum & operam, yea hazarded their own lives, as those do that st●ive against a flame. What profit hath he that laboureth for the wind Eccles. 5.16. much less he that laboureth in the fire, that devouring element. See Esay 33.14. Possibly he may besaved himself, yet so as by fire, but his work shall be burnt, that loss he shall suffer 1 Cor. 3.15. As they that seek after the Philosopher's stone labour in the very fire to as little purpose as may be: for they must use so much gold, and spend so much gold, and then perhaps they can turn as much into gold by it, as they have spent in making of it. Hence One calls Alchemy A multiplying of something by nothing; Another, an Omne, Aliquid, Nihil. Another an art without art, never taught by Moses and Miriam, as some have doted, and delivered, that this was a piece of their Egyptian learning. But it is certain that those holy souls never either learned or taught any such laborious loss of time and money. Demetrius Phalereus complaineth of these Alchemists long ago not without indignation quod certis consumptis incertorum gratiâ, Athenaeus quae se capturos sperabant, non ceperunt, quod verò habebant abjecerint, that they cast away certainties for uncertainties, that they attained not what they hoped for, but cast away what they had. Julius Scaliger also Fornaculas ist as odi, Ad Cardan. exerc. 83. p. 100 saith He, odio plus quam Vatiniano. Sunt enim noctuae ad aucupia crumenarum. I cannot abide those fornaces: indeed they are pick-purses etc. know there is a true Alchemy called by some the Spagirick art, being in great use in physic. This I condemn not, so it be warily and wisely dealt in. But this by the way only. It seemed to some an impossible thing that Babylon should so suddenly be destroyed as was foretold verse. 7. It will be done certò, citò, penitùs, suddenly, surely, severely, saith the Prophet, for the Lord of Hosts hath undertaken the doing of it. Anon ecce à Domino exercituum? (so the Hebrew hath it by an emphatical Aposiopesis) Is it not, (look you) of the Lord of Hosts? The people shall labour in the very fire, the nations also shall weary themselves for very vanity] Viz. in seeking to save Babylon, which by a divine decree is to be destroyed without remedy, Psa. 137.8. So is Rome that other Babylon Rev. 18.2. citò itidem casura, De rem. ut. fort. dial. 118. si vos essetis viri, said Petrarch long since. It would soon be down, would you but stand up as men. Neither shall the Jesuits (that ultimus diaboli crepitus) be able to uphold it: there is a cold sweat upon all the limbs of Antichrist already. Verse 14. For the earth shall be filled with the knowledge of the glory of the Lord etc.] He shall make himself a glorious name among the nations of the earth, by executing vengeance upon Babylon, and so pleading the cause of his oppressed people (whom he seemed, during their captivity there to neglect) that men shall have cause to say, Verily there is a reward for the righteous: verily there is a God that judgeth in the earth, Psal. 58.11. as the waters cover the sea] the channel of the sea: that is plentifully, and abundantly, See a like promise, Isay 11.9. but to another purpose. That's a famous promise of the coming and kingdom of Christ: and so some Interpreters apply this. Wherein though they seem to be mistaken, considering the context: yet the Ancients rightly here-hence argued, that Christ would certainly come again to judgement, because many wicked men escape in this world without condign punishment, which then they shall be sure of, 2 Thes. 1.6, 9 Then all shall be set to right, though now they may seem less equally carried: and the reason of God's proceed with men shall be cleared up, which now also we are bound to believe to be (sometimes secret, but) ever just. At the day of judgement we shall see an excellent harmony in this discord of things: and all obscure passages shall be made as plain to us, as if they were written with the most glittering Sunbeam, upon a wall of Crystal. Then shall this sweet promise have its full accomplishment. The earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea, in greatest abundance, and redundancy. Verse 15. woe unto him that giveth his neighbour drink] The Babylonians (among other their flagitious practices ) were much addicted to drunkenness, as is recorded by Herodotus, Ctesias, and others. Their land was sick of drink, and would therefore spew them out: Themselves were men of wine, verse 5. (See the Note) and should therefore drink deep of the wine of God's fierce wrath. They drank to their neighbours, or companions, not in a way, either of courtesy, or charity, but purposely to intoxicate them, to make them drunk, that they might either deride them, or abuse them to filthy pleasure, or both: they buckt them with drink, and then laid them out to be sunned, and scorned, as Noah was by his graceless son. Therefore as he cursed Ham (though Scaliger excuse him) and it stuck to his posterity for ever: so doth God here denounce a woe to drunkards, and so sets it on, as no creature shall ever be able to take it off. that puttest thy bottle to him] Not thy bowl only, but thy bottle, that he may drink, and be drunk, and spew, and fall, etc. Jer. 25.27. This is ordinarily practised by our Roaring-boys, (as they will needs be called by a woeful prolepsis, Here for hereafter) in their Cyclopicall, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Either by persuasions, or threats, the bottle is set to the mouth, and must be emptied, ere it come thence. The civil, sober, and temperate man is urged, and it may be forced to swallow down long and needless draughts (as a horse doth a drench) by domineering drunkards, that they may see his nakedness, triumph over him, as laid up, or (as the new term is) satisfied. Their courses are here graphically, and in lively colours described by the holy Ghost; to set forth the hatefulness thereof, and how woeful will be the issue. There are that read the words thus. That puttest thine anger to him, thy fervour, and thy fury, viz. if he pledge thee not whole-ones, and drink not all the out'ts, as they call them. Domitius, the father of Nero, slew Liberius, Sueton. an honest Roman, because he refused to drink so much as he commanded him. Others read it, That puttest thy poison to him: and indeed, Ebrietas est blandus daemon, dulce venenum, suave peccatum, etc. Drunkenness is a fairspoken devil, a pleasant poison, a sweet sin, which he that hath in him, hath not himself, and which he that runs into, runs not into a single sin, but is wholly turned into sin. How often, (saith a grave Divine) have I seen vermin sucking the drunkard's blood, as fast as he, that of the grape, or malt, yet would he not leave his hold, or lose his draught? Gualther reads it, Conjungens fervorem tuum, Joining thine heat, inflaming thyself, that thou mayest drink him under the board. De sua bobacitate librum conscripsit seu potius evomuit. herod. This was great Alexander's sin, and ruin: so it was M. Anthony's, (who wrote a book of his abilities to drink down others) and before them both Darius', as Athenaeus hath left recorded. How much better his successor Ahashuerosh,, who made a law at his great feast, that every man should drink according to his pleasure, Esth. 1.8. So Minos, king of Crect ordered, that his subjects should not drink one to another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto drunkenness. Quinetiam Spartae mos est laudabilis ille, bibat arbitrio pocula quisque suo. Among the old Germans, diem noctemque continuare potando, nulli probrum, saith Tacitus, It was no disgrace to drink night and day together. It is still the sin of that nation, as Gualther upon this text heavily complaineth; and it is grown to a proverb, the Drunken Dutchman. Of them, the English, much commended for their sobriety, learned in the Netherland-warres, to drown themselves by immoderate drinking: Cam●d. Elis. 231. and by drinking to others healths, to impair their own: so that in our days came forth the first restraint thereof by severity of laws, saith Camden: who yet, being so great an Antiquary, could not but know, that in the year 959. Edgar king of this land, made an Ordinance for putting pins in cups, that none should quasse whole ones. And makest him drunk also] Robbest him of himself, and layest a beast in his room. The same Hebrew word Zolel signifieth a drunkard and a vile person: filthy venomous creatures breed in those fennish grounds Ich 40.21. Behemoth lieth in them; which Gulielmus Parisiensis applieth to the Devil in drunken hearts: whereas in dry places, sober souls, he walketh about seeking rest but findeth none Mat. 12.43. Natal. Comes E●●ist. 84. daemon meridianus The very Heathen in hatred of this sin feigned that Cobali (an hurtful and pernicious kind of Devils) accompanied Bacchus: and that Acratus, or the intemperate Devil was their Captain. Seneca calleth it a voluntary madness, another a noonday Devil, no more a nightwalker, as once, 1 Thes. 5.7. The Lacedæmonians punished it severely; so do the Turks at this day, pouring ladle-fuls of boiling lead down their throats sometimes: and at least bastinadoing of them on the bare feet, till they are disabled for walking in haste again to their conventicles of good-fellowship. Heyl. Geog. 793. Morat Bassa commanded a pipe to be thrust thorough the nose of a Turk, which was found taking Tobacco: and so in derision to be led about Constantinople. Let men shun this shameful sin; and be fare from drawing others to it: for have they not sins enough of their own to answer for? Must they needs go to hell in company? Dives desired that his brethren and companions in sin, might not come to that place of torment. Luke 16. This he did, not out of any good will to them, but because he knew, if they were ever damned, he should be double-damned. That thou mayst look on their nakedness] Those parts that nature would have covered are called nakedness per Antiphrasin. To look on them with delight, is by some held a sin against Nature: the ground of their opinion is Gen. 3.7. To make men drunk for that purpose, is worse. But if for further abuse of their bodies to uncleanness, (as Attalus the Macedonian dealt by Pausanias a young Courtier, who afterwards slew King Philip, Pansudam so●●um mero Al●●lus non ●uae tantuin verim & convivarum libi●●● velut scor●●m. urle subject, ludi●●●●● 〈…〉 theat. 〈…〉 vi●●uti sun●limus & rigidae inn ●●tiae. Vell. lib. 2. because he would not punish Attalus, for so doing) thats worst of all: and hath a woe, woe, woe, hanging at the heels of it. Verse 16. Thou art filled with shame for glory] Or, more with shame then with glory. That is thou shalt be filled shortly with ignominy for that glory wherein thou presently pridest thyself: thy drunkenness shall redound to thine utter disgrace, as it was to Darius, Alexander, Autoninus, Bonosus, Trajan (a good Emperor otherwise, but a drunkard, and a pederast, as Dio Cassius reporteth him.) Yea Cato, that most severe censurer of other men's manners; to whom it was sometime objected (how deservedly I know not) quod nocturnis potationibus indulgeret, that by night he would drink sound. This is a blur to him, if true, and confutes that elogium given him by Paterculus, that he was omnibus humanis vitiis immunis, free from all vices, and as like virtue herself as might be. In Scripture, the drunkard's stile gins in lawlessness, proceeds in unprofitableness, ends in misery; and all sh●t up in that denomination of his pedigree, A son of Belial. Drink thou also] Sith thou art so able at it (sigh thou hast so well deserved that infamous Epitaph of a certain drunkard. Heus, hic situs est Offellius Buratius Bibulus, Qui dum vixit, aut bibit aut minxit. abi praeceps) Jo●nsi. de Nature. constant. Drink another while of the cup of shame and sorrow: take thy part of all manner of miseries Jer. 25.26. Obad. 16. Snares, fire and brimstone, and an horrible tempost shall one day be the portion of thy cup: For the righteous Lord loveth righteousness Psal. 11.6.7. Yea he loveth to retaliate and will therefore make these drunkards drink also: and those that made others drunk that they might look on their nakedness, to lie with their foreskins uncovered to their perpetual reproach. Uncircumcision was a shameful spectacle indeed among that people. The cup of the Lords right hand shall be turned to thee] Heb. turned about, or shall turn it self, quia rerum omnium vicissitudo: thy turn is now come to take off the dregs of God's cup of calamity jer. 25.15. that hath eternity to the bottom. And shameful spewing shall be on thy glory] Kikalon a compound word, the vomit. of ignominy; a fit punishment for filthy drunkards, who break their heads as swine do their bellies, over-charge their stomaches as dogs do their gorges, and then disgorge themselves in a shameful sort, as Antonius did at Narbon amidst his guests at a feast: and as Eccius, Luther's great adversary, whom he merrily called jeccius from his casting: as Tiberius was nicknamed Biberius. shall be on thy glory] The Hebrew word for glory, properly signifieth weightiness: as the word twice here used for shame, signifieth lightness: an elegant opposition, showing that whatsoever the Babylonians gloried in, and held themselves honourable for, should be lightly accounted of, and lie buried in the sheet of shame, as in a dunghill of filthy vomit. Verse 17. For the violence of Lebanon shall cover thee] Here, for the comfort of God's people (which is the main scope of this prophecy) he repeateth the chief causes of Babylon's calamity: viz. her cruelty to Lebanon, that is, to all Judaea (a part being put for the whole.) Or else he speaketh of the violence done to the Temple, which was built of the cedars of Lebanon; as was likewise the Temple of Diana at Ephesus made of Cedar-wood. The devil loves to be God's ape. This violence in firing the Temple, and desolating the country, shall cover thee all over, as a garment doth the body: yea, it shall be as the shirt, made for the murdering of Agamemnon, where the head had no issue out. and the spoil of beasts which made them afraid] Men are here called beasts, as the land, Lebanon: these were spoiled and terrified, these were murdered and massacred by the Chaldeans, who shall therefore be severely punished, and this written, as it were, over their heads, to signify for what they suffer. Because of men's blood, and for the violence of the land, of the city, and of all that dwell therein. See the 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 Emperor Antoninus the Philosopher did, when he was to meet his enemy, 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, etc. 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 itself? In Henry the eights time, one Mr. Cotismore was accused of heresy, for saying, Act & Mon 763. that Images were but Carpenters chips; and that when men go to offer to them, they did it to show their new gear. The men of Cockram, not pleased with their new Rood, quarrelled with the joiner, and refused to pay him: he complained to the Major of Doncaster, who gave them this counsel; Pay the poor man his money, and go your ways 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 divers 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, etc. 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. D●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 only defects, but also lies, saith the Homily against peril of idolatry, set forth in Queen Elizabeth's days. Irenaeus reproveth the Gnostics for carrying about the images of Christ, made in pilate's 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 sacrilege to worship by images, etc. and telleth us, that Numa forbade 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 Germans, saith Tacitus. The old Britoneses 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 men's 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 Switzerland, was the first town, that after the Reformation, was purged of images; making a bonfire of them, on an Ash-wednesday. The like was done here in England, in King Edward 6. his reign, 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 coins; because of the second Commandment: for they also do so honour Moses his writings, Par. Porleg. in Genes. that they kiss any piece of Paper, wherein any thing of his is written, and do exceedingly hate Papists for their abominable idolatry: as do likewise the Jews. that the maker of his work trusteth therein] Which he would never do, if not bewitched, and bereft of his right mind. To trust in a god of a man's own making, is a prodigious error, a stupendious stupidity. to make dumb idols] In the Hebrew there is an elegant Agnomination, Elilim illemim, speechless, No-gods, that give no answer to their suitors, 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, etc. as if he would deny his own reason, and unman himself. When Hezekiah saw that such was the venom of the Israelitish idolatry, that the brazenserpent stung worse than the fiery, he pulled it down, and in contempt called it Nehushtan, that is, a piece of brass, 2 King 18.4. Pagnins rendereth it, Thes. Ling. sanct. aenusum. Marinus, aeniculum, that is, parum quid aeris, a little piece of sorry brass. The Jews 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 kiss it, to weep upon it, Spec. Eur. (as is the fashion of Italy) this is preaching sufficient for them: and persuadeth them more with the very sight of it to hate Christian religion, than any reason that the world can allege 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 preferred to God only, (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 men's prayers, must be omnipotent, omnipresent, omniscient, a God also in covenant with us, etc. 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] Dumbe, 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 only the Pope's authority shall be driven out for ever, but his name also shortly shall be forgotten in England. We will from henceforth ask counsel of him and his when we list to be deceived, when we covet to be in error, when we desire to offend God, truth and honesty etc. behold it is laid over with gold and silver] q. d. Come and see, believe your own eyes at least, behold the matter, form, workmanship of this newmade god, Ibid. 1084. and grow wiser. The Rood of Grace with all its trinkets, the blood of Hales (that notable impostor) was laid open at Paul's cross by Cromwell, and there viewed and torn in pieces by the people. there is no breath at all in the midst of it] No soul, Aesop. not so much as that of a beast. O pulchrum caput, sed cerebrum non inest, said the ape (in the fable) coming once into a carvers shop. The best thing that an image can teach a man is, that itself is dumb and dead: and that the maker thereof cannot give life and breath to it, much less a deity. Verse 20. But the Lord is in his holy Temple] It is not enough to condemn superstitions: but we must know and serve the true God in a true manner. Tully wished that he could as easily find out the true religion, as disprove the false ones. De nat. deos. Cambyses destroyed the Egyptian idols, rather in scorn of all religion, than hatred of idolatry. Lucian ieared the heathen-gods: and yet was an enemy to Christianity. Erasmus was no Papist, nor yet good Protestant. Henry the 8. despised the old religion, and yet envied the new. There are many (said He in Pa●liament) that are too busy with their new Sumpsimus: and others that dote too much upon their old Mumpsimus etc. Hence it is that the Prophet here to those dunghill-deities of the heathens, those dead idols, opposeth the living and only true God, Jehovah, saith he, is in his holy Temple: that Essentiator who hath his being of himself, and gives being to all things else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. Paul elegantly expresseth it Act. 17.25. He is in his holy Temple, sc. in heaven by his power and glory and in his Church on earth by his grace and goodness. The use of which doctrine followeth. let all the earth keep silence before him] Heb. sc. or be still, all the earth etc. Reverentiae cause silete, Tremble at his judgements, trust in his promises, wait upon him in his ordinances, walk before him in obedience, speak not of him or to him, but as knowing your distance, your infancy. In speaking of God, our best eloquence is silence, saith Mr. Hooker. In speaking to him, quanta cum reverentia, quanto timore, quanta humilitate, Bern. de divers. 25. accedere debet è palude sua procedens & repens vilis ranuncula, saith Bernard? with what reverence and godly fear, with what humility, should a poor small frog, creeping out of his mud, draw near unto this great God, before whom Angels appear with greatest self-abasements? what abhorrency then and self-annihilation can be sufficient to accompany our approaches to this great God of heaven? And how should the enemies of the Church stand in awe, and even quake before him, wriggling into their holes, as worms do, when it thundereth, and being all hushed, as sheep are before the wolf, birds before the hawk, all the beasts of the field before the lion when he roareth. CHAP. III. Verse 1. A prayer of Habbakkuk the Prophet] Habakkuk signifieth a Wrestler, that by closing striveth to get the better, as hath been before noted on chap. 1.1. To close with the adversary is the best way to supplant him, or to avoid the blow: so is running in to God, the way to escape him. The Prophet had heard God's speech and was afraid verse 2. He saw his wrath ready to break forth, and therefore gets in with him by this prayer. He knew that, Flectitur irat us voce rogante Deus. Ovid. God suffereth himself oft to be overcome by the prayers of his people: and yields much unto them, when most bitterly bend Mat. 24.20. he therefore sets shoulders and sides to work, and wrestle lustily in this chapter. He knew it was a Prophet's work, to pray as well as preach: and between these two, to divide his time. God forbidden (saith Samuei, who is reckoned the first of Prophets) that I should sin against the Lord in ceasing to pray for you: I will also teach you the good and right way 1 Sam. Act. 3.24. 12.23. So doth this Prophet: he both preferreth a prayer (the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say some, signifieth such a prayer as is made by a Mediator before a judge; we have an advocate with the Father 1 joh. 2.1.) and dedicated the same to the people, to be used by them in the time of the captivity: which yet they shamefully neglected to do, as Daniel acknowledgeth chap. 9.13. or if they did any thing towards it, they merely sought themselves in it, and so lost their labour, Zech. 7.5. whereas had they prayed as here is prescribed, confessing their sins, Lam. 3. and beseeching God not to deal with them after their deserts, but according to his ancient loving kindnesses that never fail, they might have found mercy. The Altar of incense stood against the Mercy-seat: and Rev. 9.13. the prayers of the Saints from the four corners of the earth sound and do great things in the world, make it ring. It was the speech of a learned man: If there be but one sigh come from a gracious heart, it fills the ears of God, so that God hears nothing else. upon Sigionoth] Vocabulum Musicum est, cujus ratio Hebraeis ignota, saith Buxtorf: it is a Musical term, the reason whereof is unknown to the Hebrew-Doctours at this day. Yet Rabbi Solomon (and with him the most Interpreters) rendereth it pro ignorantiis, for ignorances', or as touching his own and his people's errors; which the prophet here (convinced by God's former answer to his expostulation) confesseth with confusion of face. Ignorance surely is a blushfull sin; especially if affected and delighted in (as the Hebrew word seemeth to imply, confer Prov. 5.19. and 20.1.) Privative ignorance, though it do somewhat excuse a man (sc. à tanto, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. not à toto, Luk 12.47.) yet is it a sin to be confessed and bewailed: for Christ died for the notknowing of the people Heb. 9.7. and destruction is threatened pr● non-scientia, or lack of knowledge Hos. 4.7. But Calvin well observeth here, that the Prophet by begging pardon for ignorance's, doth not omit his own and the people's more grievous sins: but showeth, that men must also be sensible of their lesser lapses, and cry out with David (after whose example this whole song is framed) Who can understand his errors (or ignorances' unwitting and inconsiderate sins?) O cleanse thou me from secret faults. Psal. 19.12. Verse 2. O Lard I have heard thy speech and was afraid] Audivi auditionem tuam. I have heard (not thy fume, or thy report, as some render it, unless it be in the Prophet Esay's sense, chap. 53.1. but) thy preceding discourse, in answer to my disceptation. I have heard that the Babylonians will come, and that my people must into captivity. This was no pleasant hearing: for we all naturally shrink in the shoulder, when called to carry the cross: but those that do what they should not, must look to hear and feel too, what they would not. and was afraid] Fear is constrictio cordis exsensu mali instantis, a passion of the soul shrinking in itself from some imminent evil. The wicked hear and jeer: or their fear driveth them from God, as it did guilty Adam. Contrarily, the godly tremble at God's judgements, whiles they hang in the threaten: and draw nigh to him with entreaties of peace. In this fear of the Lord is strong confidence, and his children have a place of refuge, Prov. 14.26. O Lord revive thy work in the midst of the years] i. e. Preserve alive thine Israel, that work of thine hands Esay. 45.11. together with thy work of grace in their hearts: keep that spark alive upon the sea of tribulations and temptations. The Angels (saith a Reverend man) are kept with much less care, charge, and power, than we: because they have no bias, no weights of sin hung upon them etc. There is not so much of the glory of God (saith Another) in all his works of Creation and Providence, as in one gracious action that a Christian performeth. in the midst of the years make known] sc. thy power in perfecting thy glory, and not forsaking the work of thine own hands Psal. 138.8. It was Luther's usual prayer, Act. & Mon. Confirm, O God, in us, that thou hast wrought: and perfect the work that thou hast begun in us, to thy glory. So be it. So Q. Elisabeth, when prisoner at Woodstock, prayed thus: Look Lord upon the wounds of thine hands: and despise not the work of thine hands. Thou hast written me down in thy book of preservation with thine own hand: O read thine own hand-writing, Engl. Elis. pag. 134. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and save me, etc. But what meant the Seventy here to translate, In the midst of two beasts: which whiles Ribera striveth to defend, he tells us a tale of the babe of Bethlehem, born in a stable, and laid in a manger betwixt two beasts, an ox and an ass. It may very well be, that the Church here prayeth for God's grace and favour, during the time of her captivity. In wrath remember mercy] In commotione irae: when thou art most moved against us, and hast as much ado to forbear killing of us, as thou hadst to forbear Moses, when thou mettest him in the Inn, then remember to show mercy, call to mind thy compassions which fail not. Look then upon us, and be merciful unto us, as thou usest to do unto those that love thy name, Psal. 119.132. The wicked are threatened with an evil, an only evil, without any mixture of mercy: Ezek. 7.5. this the Prophet here deprecateth, and beggeth mercy. Per miserere mei, tollitur iradei. Verse 3. God came from Teman] The Prophet alludeth to that of Moses in his Swanlike song Deut. 33.2. and allegeth God's benefits of old, for his own and their present confirmation of faith: without which prayer would be to no purpose: hence effectual prayer is called the prayer of faith, Jam. 5.15. Faith is the foundation of prayer, and prayer is the fervency of faith. Whatsoever ye ask believing, Mar. 7. Psal. 55. ye shall receive, saith our Saviour. Cast thy burden (or thy request) upon the Lord saith David. To help us so to do, it is of singular use to consider what God hath done heretofore: for thou hast, thou wilt, is an ordinary medium of Scripture Logic, see Psal. 85.1, 2, 3, 4. There be six Hastes drawing in the next, Turn us again etc. ver. 4. See also 2 Cor. 1.10. God's Majesty & might when he gave the Law in Sinai, is here set forth, to show how easily he can, if he please, Psal. 126.4. turn again the captivity of his people, as the Streams in the south. And the holy One from mount Paran. Selah] He that is Holiness itself (a title fare too good for that man of sin, that Merum Scelus, the Pope, Philip the Fair of France did him right, in writing to him thus Sciat tua maxima Fatuitas etc. Be it known to your Foolishness, not to your Holiness) and that must be sanctified in righteousness Esay 5.16. mount Paran was contiguous to the mountains Sinai and Teman, otherwise called Seir for its roughness Deut. 33.2. Selah. This the Seventy make to be a musical notion, rendering it Diapsalma. It seemeth to import an asseveration of a thing so to be, and an admiration thereat. The jews at this day use it in their prayers for Legnolam i. e. For ever, or Amen. It is probable, that the Singers of the Temple came to a Selah (which word is used 92 times in Scripture, and only in Psalms and Songs) they made a pause, that the hearers might stay their thoughts awhile upon the preceding matter, worthy of more than ordinary observation. Hence Tremellius and junius express Selah by the adverbs Sum Maximè, Vehementissimè, Excellenter. It was doubtless a singular mercy of God to his people of Israel, that he came from Teman etc. to speak with them from heaven: and there to give them right judgements, and true Laws, good Statutes and Commandments, Neh. 9.13.14. This when he did. His glory covered the Heavens and the Earth was full of his praise] The Law was given in a most majestic manner (see Exod. 19) partly to procure reverence to the doctrine of it, partly to set forth the nature and office of it, which is to terrify Offenders, and to drive them to Christ: and partly also to show that God hath power, and weapons enough, to defend those that keep his Law, and to punish such as would draw them off from their obedience thereunto. That's a pious meditation of a Reverend Writer, if the Law were thus given, how shall it be required? Dr. Hall If such were the Proclamation of God's Statutes, what shall the Sessions be? I see and tremble at the resemblance. & c. Verse 4. And his brightness was as the light] The glory of the Lord was as a devouring fire on the top of the mountain. Exod. 24.17. the noonday light, the Sun in his strength was nothing to this incomparable brightness, which was as the light, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Sun: s●e job 31.26. and 37.20. Hence the Heathens called Apollo or the Sun Orus, (which is the word here used) Hence also the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see. He had 〈◊〉 coming out of his hand] Or, bright beams out of his side, as the Sun hath: The 〈◊〉 the Lord are in every place Prov. 15.3. Rev. 4.6. and every man before him is all 〈◊〉 job 34.22. the whole world is to him as a Sea of glass, a clear transparent body, he shines and sees throw it. God's hand or side is said to be horned in the sense, that Moses his face was. Exod. 34.30. And there was the hiding of his power] Not the revealing of it, but velamen, symbolum, integumentum, the veil, the cover, such as God put over him when he shown Moses his glory. He could see but his back parts, and live: we need see no more, that we may live. God is invisible, incomprehensible, and dwelleth in light unapproachable. How little a thing doth man here understand of God, job 26.14. the greatest part of that he knoweth, is but the least part of that he knoweth not. Surely as a weak eye is not able to behold the Sun, no nor the strongest eye without being dazzled: we cannot look upon it in rota, but only in radiis: so here we cannot see God in his Essence, but only in his effects, in his works and in his Word, where also we have but a show, but a shadow of him, we see but his train in the Temple as Esay: the holy Angels cover their faces with their wings as with a double scarf before God's brightness, which would put out their eyes else ●s. 6.3. see Psal. 104.2.1 Tim. 6.16. Verse 5. Before him went the pestilence) Dever the word signifieth such a disease, as cometh by a divine decree. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Hypocrites call the pestilence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because sixth by God in a spiritual manner, a stroke of his own bare hand as it were. Here it is made one of his Apparitours or pursivants, sent before him to destroy the Canaanites, as it had done the Egyptians. And burning coals went out at his feet) Or, the carbuncle burning bile Deut. 32.24 The Vulgar translateth it the devil, Others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a deadly inflammation, whereof good Oecolampadius died, and was lamented by Melancthon. But Luther very uncharitably (the best have their failings) wrote that he believed Oecolampadixm ignitis Satanae telis & hastis confossum, Lib. de Missae private. subitanea morte peri●sse, that Oecolampadius died suddenly, being stabbed to death with the fiery darts of the devil. Verse 6. He stood and measured the earth] Not Joshuah but God brought his people into the promised land, and divided it amongst them, Psal. 78.55. Like as also he had divided the whole earth by bounds and borders to the several Nations Psal. 74.17. and doth still appoint men the bounds of their habitations Act. 17.26. He beheld and drove asunder the Nations] He did it with his looks, as it were: that is, with very little ado. Let the Lord but arise only, and his enemies shall be scattered, Camd. Elis. let him but frown, and they fall before him: If Augustus could frown to death Asinius Pollio: and Queen Elizabeth her chancellor Hatton, what shall we think of God's bended brows? And the everlasting mountains were scattered] i. e. those kingdoms of the Can●anites that were held firm and unmoveable as the mountains, yea riveted as it were upon eternity, see Num. 13.21.31, 22. These were scattered, dissilierunt fell in pieces, and leapt this way and that way, as stones broken with a great hammer. God threshed these mountains, and beat them small, he made the hills as chaffe Isay 41.15. No worldly height could stand before him. By mountains here some understand Kings and Princes, as by hills, those of inferior rank. His ways are everlasting) Heb. his walks or journeys, that is, his government of the world by his power and wisdom is perpetual, he never casteth off the care thereof: There are that refer the word his to the Canaanites, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who had of old possessed the land without disturbance; But the former sense is the better. Verse 7. I saw the Tents of Cushan) King of Mesopotamia, who tyrannised over Israel eight years, after Joshua's death: God selling his people to him for naught, and not increasing his wealth by their price, Psal. 44.12. Judg. 3.8. But delivering them in the end by that valiant Othniel, who brought the tents of Cushan under affliction or vanity. Some render it propter iniquitatem, because of iniquity, and set this sense upon it: It was for sin that God sold his people into the hands of Cushan Riskathaijm, and yet afterwards sent them a Saviour: why then should they now despair of a seasonable return out of captivity, though by their sins they have provoked the Lord to wrath: sigh if they return unto him and seek his favour, there is yet mercy with the Lord that he may be feared? Lo, this is the right use of histories: and this is our duty to make observations to ourselves, as did the Prophet here, I saw the tents of Cushan: I considered the thing that hath been, it is the same which shall be, and that which is done, is that which shall be done etc. Eccles. 1.9. Historiae fidae monitrices. Dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the curtains of the land of Midian did tremble] Cortinae vel pelles etc. When by the sword of the Lord and of Gideon they were cut off and discomfited Judg. 7.7. etc. Verse 8. Was the Lord displeased against the Rivers?] As Xerxes, that brutish man, was against the Hellespont, for battering his bridge of boats, beating it and casting a pair of fetters into it? Was God thus angry against Jordan, and against the red-Sea? No such matter. If God seem angry at any time against the reasonless, or liveless creatures, it is for a punishment of man's sin. But here his end and purpose was to show; that he did ride upon those horses and charets (the rivers, and sea) for the salvation of his people. He did so when time was: and that he will do so again, when time shall serve, this question in the text shows, that there is no question to be made of it. Verse 9 Thy bow was made quite naked] sc. Out of the case. He meaneth, thy power was clearly manifested, and powerfully exerted against the nations above mentioned: so that all men might see plainly, that thou wert that man of war, Exod. 15.3. which shootest thine arrows at a certainty, and never missest thine enemies, thy but-mark. See Job 16.12. according to the oaths of the tribes, even thy word] i. e. according to thy promises to thy people, confirmed with oaths, even those sure mercies of David, or assured to David. Some render it, according to the oaths, those props of thy word. His word is sure and sufficient of itself: but, for our better settlement, and as a prop to our faith, He hath bound it with oaths: that by two immutable things, in which it was impossible for God to lie, we might have strong consolation, Heb. 6.18. For now we may say with Solomon, For thy words sake, nay more, For thine oaths sake, and according to thine own heart hast thou done all this, 2 Sam. 7.18, 21. Thy love moved thee to make promise, yea, to give oath: and now thy truth bindeth thee to perform. All thy paths to thy people now are mercy and truth, Psal. 25.10. not mercy only, but mercy and truth: not by a providence only, but by virtue of a promise, ratified with an oath: This is sweet indeed; this deserves a Selah] to be set to it. thou didst cleave the earth with rivers] Exod. 17.6. Psal. 78.15, 16. Deut. 8.15. Neh. 9.15. This cleaving the hard Rock, and setting it abroach, this turning of the flint into a fountain, Psal. 114.8. was a work of Omnipotency, and is therefore so much celebrated. It maketh much to the miracle, that the earth was cleft with rivers: this importeth both the plenty and the perennity thereof: for the Rock, that is, the river out of the rock followed them, 1 Cor. 10.4. lest in that dry and barren wilderness they should perish for want of water. The same God also who had given his people petram aquatilem, gave them pluviam escatilem, Tertul. de patientia. (as Tertullian phraseth it) Manna from heaven, Quails in great abundance, and never was Prince better served in his greatest pomp. He also defended them from the fiery serpents, and delivered them from a thousand other deaths, and dangers: all which mercies are here implied, though one only be instanced: and all to ascertain the Saints how much God setteth by them, and what he will yet do for them, as occasion requireth. As he made the world at first, that he might communicate and impart himself to his Elect: so for their sakes doth he still preserve and govern it, ordering the world's disorders by an overruling power, for his own glory, and their eternal good. Verse 10. The mountains saw thee, and they trembled] sc. At the promulgation of the Law, Exod. 19.17. Psal. 114.4, 6. when God came with ten thousand of his Saints, Deut. 33.2. and so terrible was the earthquake, that it wrought an heart-quake, even in Moses himself, Heb. 12.21. It is the office of the Law to do so: and happy is he, who terrified, and thunderstruck by the threats thereof, runs to Christ for refuge, as to One who is able to save to the utmost them that come unto God by him, Heb. 9.25. Some take mountains metaphorically, for the Mighties of the earth, and read it thus. The mountains saw thee, and they grieved. See Num. 22.3. Josh. 2.9, 10, 11 The overflowing of the water passed by] the inundation of Jordan passed into the dead-sea, the lower part of it, I mean: like as the upper stood, and risen up upon an heap, Gualth. Josh. 3.16. being bounded and barred up by the Almighty power of God. the deep uttered his voice; and lifted up his hands on high] i. e. summo consensis suffragatus est, etc. It voiced, and voted for God's judgements; helping forward the execution thereof. Verse 11. The Sun and Moon stood still in their habitation] viz. In the days of Joshuah, and upon his prayer, chap. 10.12, 13. whereupon One crieth out, O admirabilem piarum precum vim ac potentiam quibus etiam coelestia cedunt, etc. O the admirable power of prayer, Buchol. that worketh wonders in heaven! and oh the heroical faith of Joshuah, the trophies whereof he set in the very orbs of heaven. at the light of thine arrows, they went] By these shining arrows, and glittering spears, some understand that terrible lightning, mixed with that horrible hail, Josh. 10.11. with Exod. 9.23. and then it is figura planè poetica, a Poetical expression: for the poets call lightning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, As the sword of the Lord and of Gideon. Judg. 7. 18. Jove's arrow. See the like Psal. 18.14. The huge hailstones were God's glittering spears, wherewith he slaughtered his enemies. Others suppose, that these things are meant of the arms and weapons of the Israelites, called God's arrows and spears, because used at his command, and ordered by him. This sense Gualther liketh better, as most comfortable to Christian warriors, who fight the Lords battles. Verse 12. Thou didst march thorough the land in indignation] Heb. Thou didst walk in pomp, as a Conqueror, thorough the land, sc. of Canaan, in contempt of the opposite forces, treading upon the necks of thine enemies, Josh. 10.24. thou didst thresh the heathen in anger] See Amos 1.3. Mic. 4.13. God, by the hands of Joshuah, did all this. The most of the old inhabitants were destroyed. Some few fled into afric, and left written upon a pillar for a monument to posterity; We are Phoenicians, that fled from the face of Joshuah the son of Nave. Verse 13. Thou goest forth for the salvation of thy people] q. d. Thou wast Generalissimo in ●our expeditions, in the days of the Judges, who therefore were so successful. How could they be otherwise, when God came with them into the field? Camd. Elisab. If Q. Elizabeth could take for her Motto, Cui adhaereo, praest, He to whom I adhere, prevaileth, how much more may Almighty God say as much? even for salvation with thine anointed] i. e. with David, 1 Sam. 16.12, 13. 2 Sam. 5.3, 16. and 19.22. and 22.51. Psal. 20.7. a lively type of Christ, that Messiah the Prince, the mystery of which promised Saviour, the ancient Jew-Doctours confessed to be contained in this text, It is not altogether unlikely, that the Prophet might intent here to point at Jesus Christ, when he saith, for salvation (Jeshang, whence Jesus) for thine anointed, or thy Christ. There are that read the words in the Future-tense, thus: Thou shalt go forth for the salvation of thy people, sc. when Messiah that great Sospitator cometh: thou shalt wound the head of the wicked, sc. of the Devil, Rom. 16.20. Thou shalt make naked the foundation of his kingdom, unto the neck. Selah: thou shalt utterly destroy sin, death, and hell. A remarkable mercy indeed, a mystery of greatest concernment, and most worthy to be considered. Gualther carries the sense this way: and yet addeth, that if any please to refer the words to the history of the old Testament, they must be understood of those tyrants that persecuted the true Church, and whom God for Christ's sake subdued and subverted, together with their kingdoms. Verse 14. Thou didst strike thorough with his staves, the heads of his villages [Heb. thou didst pierce, or bore thorough, as with an awger, with his staves (a Metaphor from shepherdy, according to that, Psal. 23.3. thy rod and thy staff, etc.) or, with his tribes (the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that entered the land of promise: Acts 26.7. with these men, or with these weapons, though never so unlikely, thou didst by the hand of David, wound the hairy scalp of thine enemies, those Pagans and persecutors: and much more wi●●, by the Son of David, subdue Satan and his Complices. they came out as a whirlwind to scatter me] Heb. they tempested, they raised an hurly-burly, being turbulent spirits, as the devil is, to disperse me, as the dust of the mountains is scattered before a whirlwind. their rejoicing was as to devour the poor] i. e, Poor me, they devoured in secret, as if God had been nothing ware of their do: and this was their exultation, or rejoicing: they took pleasure in their cruelty, and promised themselves impunity. Verse 15. Thou didst walk through the sea etc.] q. d. Shall they thus prevail by iniquity? and did they carry the ball upon the foot till they had gotten the goal? Hath ever any waxed fierce against God, and prospered, job. 9.4? I trow, not. Thou that of old didd'st walk through the red sea, didst tread it, or, Psal. 56.7. foot it, and that most swiftly, as if thou hadst had thy change of horses. thorough the heap of great waters] which thou laidst on heaps for thy people's sake, so that, instead of being swallowed up, they were preserved thereby: Thou Lord, I say, hast many times since, (when all hope failed) opened a fair way for thy servants to escape out of greatest dangers: and so I trust thou wile again, when they most stand in need of thine heavenly help. Cum res est in acie novaculae etc. God will be seen of his in the Mount. Verse 16. When I heard, my belly trembled etc.] Heard what? That speech of thine, verse. 3. whereunto the Prophet now returneth (after a long digression for the people's support and comfort; Digressions in divine discourses are not always and absolutely unlawful. God sometimes draweth aside the doctrine, to satisfy some soul which the preacher knows not: and, sparingly used, it quickeneth attention.) O Lord I have heard thy speech (touching Israel's captivity, chap. 1. and after that, the Chaldeans calamity, chap. 2.) and was afraid verse 2. Neither was this a slight or sudden pang, and soon put over: but such as soaked to the very roots, so that my belly, or my heart in my belly trembled; See Prov. 20.27. my lips quivered] through want of natural heat, which in this fright was gone inward to secure the heart: as soldiers upon the approach of an enemy run into the castle. at the voice] at the dreadful denunciations of judgements. rottenness entered into my bones] Poetico more ex signis describit, saith Gualther. The Prophet, in manner of a Poet, describeth his great fear, by the gracious effects and signs thereof in his body. that I might rest in the day of trouble] This was the fruit of his holy fear of God's imminent judgements, and that contrition of spirit that followed thereupon: viz. that both He, and all that took part with him in those pious practices of sensibleness and self-abasement, should have peace with God, and be able to call their souls to rest in the evil day. when he cometh up etc.] i. e. The Chaldean spoiler. he will invade them with his troops] Or, cut them in pieces. And that this was done, See 2 King. 25. and the book of Lamentations throughout. Howbeit in judgement God remembreth mercy, as the Prophet had prayed: for besides the favour that the Jews found at Babylon by means of Daniel and others, Cyrus having taken that city gave commandment, that no Jews, or any that spoke the Syrian tongue should be hurt, as Xenophon relateth: and after this he gave them free leave to return home. Verse 17. Although the figtree shall not blossom] Hear the Prophet showeth a well settled and a sedate mind indeed: that he had attained, and by prayer waded unto a blessed composedness and sabbath of spirit, such as the cock on the dunghill meddled not with, neither knoweth the worth of: it being the most precious and peerless jewel that ever the heart of man came acquainted with. It hat been before noted, that the Prophet here taketh out his own lesson of living by faith in the fail of outward comforts. origen's teaching and living were said to be both alike: Habakkuks were so. Divinity is practical: If ye know these things, happy are ye if ye do them: As lessons of Music must be practised, and a copy not read only, but imitated: so is it here. It is a blushful thing quando dicta factis erubescant, as Tertullian hath it; Plus sanctimoniae conspicitur in ipso libello, quàm in libelli Auihore. when men's lives put their words to the blush, when Sanctiores sunt aures plebis quàm corda sacerdotum, there are more heavenly doctrines in the people's cares, than ever were in the preachers heart, as Hilary hath it: when (as One said of Erasmus his Enchiridion) there is more holiness in an Authors book, then in his bosom: Exemplis sanè qui docet, ille docet. Aristotle requireth in a Teacher, Arist Rhetor. Epist. ad Epbes. that he show himself a pattern of his own rules: and it is a good thing to teach (saith Ignatius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thou practise the same that thou teachest. That is an excellent commendation indeed that is given to a late eminent Divine amongst us, Mr. Sam. Crook. that his life was but one continued Commentary upon his doctrine: and an exemplary sermon consisting of living words, or of words translated into works. The just shall live by his faith, saith Habakkuk: and that I do so, it shall well appear by my living upon God, when I have nothing else to subsist with; by believing him upon his bare word, and that against sense in things invisible, and against reason in things incredible. Although the figtree & c q d. Let war come on, and with war famine; as it befell jerusalem at the last siege in the days of Zedekiah, 2 King. 25.3. jer. 52.6. Lam. 2.11, 12. there was no relief left for the people, the enemy had eaten up all, as Joel 2. and made clean work, so that faithless men were woe-begone, and ready to run mad for the sight of their eyes Deut. 28.24. with 51. and to devour their own fingers, as Pope Boniface 8. did, when shut up close prisoner in St. Angelo and sorely straitened. Verse 18. Yet I will rejoice in the Lord, I will joy in the God of my salvation] This joy of the Lord was the Prophet's strength, Nch. 8.10. and kept his head above all waters of affliction. So it was david's at the sack of Ziglag 1 Sam. 30.6. when Saul at the same time for want of it ran first to the witch, and thence to the swords point. A Good man hath God for his portion: and if any occasion of discontent or trouble befall him, he retireth into his Countinghouse, and there seethe himself so well stored with unloosable graces and invaluable privileges, that he cannot be greatly moved Psal. 62.2. His soul in greatest straits can magnify the Lord, and his spirit rejoice in God his Saviour. Disquieted he may be sometimes for a season, till he hath recollected and better bethought himself, we are staggering saith the Apostle, but not wholly sticking 2 Cor. 4.8. for not the evenest weights but at their first putting into the balance do somewhat sway both parts thereof, not without some show of inequality, which yet after some little motion do settle themselves in a meet poise and posture. Verse 19 The Lord God is my strength] And hence his joy of saith, and ability to bear up under pressures of afflictions as a man that is well lined within, and hath abundance of good blood and fresh spirits, can endure to go with less than another etc. And he will make my feet like hind's feet] As these do swiftly and suddenly run up to the top of inaccessible rocks, so shall I quickly escape out of trouble, and walk upon mine high places again in the holy land: Yea as Jacob after he had conversed with God at Bethel, Gen. 29.1. lift up his feet and went lustily on his way to Padan-Aram, so shall I go lightly on my long journey to heaven; and, having my soul suppled with the oil of spiritual joy, I shall find it made more lithe, nimble and ready to every good work. to the chief-musitian on my stringed instruments] This is David-like indeed, as in the whole prayer or long he resembleth that sweet singer of Israel: and the verse hath caused a cloud. Euthymius saith of David, that he was Primi regis & linguae & cor & calamus, the tongue, hart, and pen of almighty God. In the primitive times, happy was he held that could repeat aliquid Davidicum, any thing of David's do. Our king Alured translated the Psalter himself into his own Saxon tongue. Andromicus the Greek Emperor made it his manual, his Vade-mcum. It appeareth by the contexture of this whole chapter, that the Prophet Habakkuk was well versed in the Psalms, which is a sweet field and Rosary of promises, a Summary of the old Testament saith Luther: the good soul's soliloquy, saith Another; wherein are Annulets of comfort more pleasant than the pools of Heshbon, more glorious than the tower of Lebanon, more redolent than the oil of Aaron, more fructifying than the dew of Hermon etc. Most worthy to be laid up in that Persian casket embroidered with gold and pearl which Alexander reserved for Homer's Iliads. Our Prophet as he partly imitated, and partly transcribed them in this Canticle, yea in this verse (Confer Psalm. 18.33, 34.) So he concludeth as David many times beginneth, To the chief-chaunter or Musick-master, or To him that excelleth, sc: in the art of singing and playing on Instruments, those holy Levites whose charge it was 1 Chron. 9.33. and for whom he doubted not but God would afford and provide new matter of Psalmody, by compassing his people about with songs of deliverance, Selah Psal. 32.7. A COMMENT OR, EXPOSITION Upon the Prophecy of ZEPHANIAH. CHAP. I. Verse 1. THE word of the Lord which came unto Zephaniah] which is (by interpretation) God's Secretary, or Hidden-one, Psal. 27.5. and 83.3. Or, as Hierome and some others will have it, God's watchman Ezek. Hebraei Prophetarum patres, quot quot nominatim recesentur, ipsos quoque prophetas fuisse dicunt. 3.2. and 33.7. A fit name for a Prophet. the son of Cushi, the son of Gedaliah etc.] These were, if not Prophets, (as the Jew-Doctours make them) yet men famous in the Church: as were Alexander and Rufus, though they be but mentioned and no more, Mark 15.21. in the days of Josiah] who reigned one and thirty years, but being in his minority, began not to reform religion, much corrupted in the days of his idolatrous father Amon, till the eighteenth year of his reign, 2 King. 22.1. and 23.22. whether before or after the Reformation, the word of the Lord came unto Zephaniah, Interpreters agree not. Jeremiah (his contemporary) began not to prophesy till the thirteenth year of Josiah's reign jer. 1.1, 2. at what time, (viz. in his twelfth year) he had begun to reform with a great deal of zeal, 2 Chron. 34.3. but with all he met with a great deal of opposition from the Princes and people who had been woefully hardened and habituated in their idolatry under Manasseh and Amon, and therefore with much difficulty drawn off. Zephany and jeremy were singular helps no doubt, to that peerless king in his zealous undertake for God. But why he should send to Huldah the Prophetess, rather than to either of them 2 King. 22.13. what other reason can be given but that she dwelled in the College at jerusalem, and so was next at hand? And why He went up against Pharaoh Necho, and sent not first to any Prophet to ask their advice, what can we say but this, that sometimes both grace and wit are asleep in the holiest and wariest breasts? and that the best of God's Saints may be sometimes miscarried by their passion, to their cost? Verse 2. I will utterly consume all things from off the land] Exordium planè tragicum A tragical beginning of a terrible sermon. Hard knots must have hard wedges; hard hearts, heavy menaces: yea handfuls of hellfire must be cast into the faces of such, that they may awake out of the snare of the devil, by whom they are held captive at his pleasure. 2 Tim. 2.26. It is in the Hebrew, gathering I will gither all things etc. q. d. g. I will pack up, I will take mine own, and begun. Converram & convasabo omnia, I will sweep away all by the besom of my wrath, and leave a clean land behind me, for the sins of those that dwell therein. The doubling of this denunciation Colligendo Colligam importeth the certainty, verity and vehemency thereof. Saith the Lord] Dictumm Jehovae. You may believe it therefore: for every word of his is sure, and cannot be broken john 10.35. may not be slighted or shifted off Heb. 12.25. Verse 3. I will consume man and beast] Heb. I will gather (as verse 2.) them, and cast them away as they do the sweep of the house. See the word used in this sense, Psal. 26.9. Gather not my soul with sinners etc. God gathereth his people for a better purpose: both while they are alive, Psal. 27.10. and when they die, Esay 57.1 The righteous is taken away (Heb. gathered) from the evil to come: as a Shepherd gathereth his sheep when a storm is coming: or as a master of a family doth his jewels, when his house is on fire. But as for the wicked, they are gathered too, but it is for slaughter, as beasts in a pound, malefactors in a prison: and at the last day the tares shall be gathered and bundled up together for hell's Furnace, Mat. 13, 41.42. I will consume the fouls of the heaven] Made for man's use, to be to him for food, Gen. 9.2. for physic and for delight, as companions of his life: hence it is threatened as a judgement to him to lose them jer. 4.25. and 10. and here. An the fishes of the Sea] Made likewise for man's use to feed him, Num. 11.5.22. Luke 24.42. hence the latin piscis of pasco to feed, and the Hebrew Berechah for a fishpoole: the word signifieth a blessing Gen. 12.2. with Neh. 2.14. Now the Lord here threateneth destruction to beasts, birds, and fishes, not by way of Hyperbole, as the Rabbins dreams: but because in common calamities, in warlike tumults, and when God will destroy a people indeed, the beasts also are killed up, the fowls hunted away, the fishpools wasted, etc. Let those that will not believe this, look into Illyricum, Thracia, Macedonia, Greece, and divers parts of Turkey, laid utterly desolate and empty both of men and other creatures. Hierome upon this text, and likewise upon Hos. 4. affirmeth the same of his native country, wasted so with War, ut, praeter coelum & coenum, & crescentes vipres & condensa sylvarum, cuncta perierint, that besides air and earth, and briers, and forests, all was destroyed. And that we may not wonder at this severity of God, hear what the same Father saith elsewhere of his ungracious countrymen: In mea patria de us Venus er est, & in d●em vivitur, & sanctior est ille qui ditior; In my country their belly is their god, Epis. ad Chremat. their glory is in their shame, they mind earthly things: and so their end hath been destruction, and utter desolation, as Phil. 3.19. Gualthers' Note here is very good: herein we may observe, saith he, the judgement of God and his wonderful providence: that whereas we see in populous places, rivers and pools to abound with fish, woods and fields, with birds and beasts, though they be continually caught, and carried away: yet where there want men to make use of them, there are few or none to be found. For as they were all made for man, so when men are consumed, they also are consumed, as is here threatened. Non ita temerè fieri putemus, etc. Let God's hand herein be acknowledged, and his anger appeased by faith in Christ Jesus and repentance from dead works, that our land may be sowed with the seed of men and of beasts. And the stumbling-blocks with the wicked] Those Balaams blocks, In lib. Reg. those moments and monuments of idolatry, that so much offend God, and cause offence and ruin to those that worship them, (as Eucherius interpreteth it) who are here called wicked, with an accent, and by a specialty. And I will cut off man from off the land] Even the better sort of men too, who shall be wrapped up together with the wicked in the common calamity. The good figs as well as the bad are packed to Babylon; but with this difference that God will there set his eyes upon the good for good. jer. 24.6. as the corn is cut down as well as the weeds; but for better purpose. Saith the Lord] who hath spoke it twice that you may once well observe it, and lay it to heart. Verse 4. I will also stretch out mine hand upon Judah] To whom I have so long stretched out my hand in vain to reclaim them. Esay 65.2. Prov. 1.25. If God do but put forth his hand to afflict, as Satan solicited him to do against Job, chap. 1.11. and 2.5. who can abide it? but if he stretch it out as here, woe be to those that must feel the weight of it. His hand is a mighty hand. 1. Pet. 1.6. the same that spans the heavens, and holds the earth as a very little thing Esay. 40. Lord, saith David (who had felt it in part) who knoweth the power of thine anger? Even according to thy fear, so is thy wrath. q. d. Let a man fear thee never so much, he is sure to feel thee much more who falleth under the stroke of thine heavy hand. Oh keep out of his fingers, who can crush us to death before the moth, Job. 4.19. And upon all the inhabitants of Jerusalem] who are therefore worse than others because they should be better: and shall far the worse for their external privileges wherein they glory. And I will cut off the remnant of Baal from this place] That which remained since Josia's reformation 2 King. 23.3.4.5. saith Diodate shall a Nation be born at once Esay 66.8.? And the name of the Chemarims) Baal's chimney-chaplaines, They are translated idolatrous priests, 1 Chron. 23.5. But because we find them here mentioned as distinct from the Priests, therefore many Expositores hold that they were certain Ministers of their idolatry different from the priests; such as the Monks are among the Papists. The vulgar rendereth it Aedituos Underlings to the other Priests: Elias in Tijby saith they were such as were shut up in cloisters, Chemarim Atrati thy are called, either from their black garments, or because they were smutched with burning incense, or from the brand-markes they had superstitiously set upon their bodies, or because of their pretended fiery zeal and fervency in their religion, such as are the Saorisici Seraphici among the Papists, who falsely and foolishly call them, the Lights of the World; sc. to light them into utter darkness. Verse 5. And them that worship the host of heaven upon the house tops] Called elsewhere the Queen of heaven, the constellations and heavenly bodies: whom they thought to worship so much the more acceptably, if in an open place, and on high, in the very sight of the stars. Observent ista qui hodie Astrologiam judiciariam prositentur, saith Gualther, Let those amongst us observe this, who profess judiciary Astrology: for these worship the stars no less than did the heathens of old, and do openly bring in Heathenism again; whiles (first) they call the stars by the names of those heathenish deities, that aught to be abolished: and next, they subject to those stars all events of things, yea man himself as touching all his manners and fortunes, which the Scripture affirmeth to depend upon the eternal providence of God alone. This is intolerable impiety and they that fall into it, shall not escape the just judgement of God. And them that worship, and that swear by the Lord (or to the Lord consecrating themselves as by oath to his service) and that swear by Malcham] that is, by their King, Epec. Eur. as the Egyptians did of old, Gen. 42.15. The Spaniards at this day, in the pride of their Monarchy are grown also to swear by the life of their King. There are a sort of mongrel Christians in the East called Melchites, Niceph. as one would say Of the King's Religion, because they resolved to do as Melech the King commanded them, though it were to make a mixture of religions, as these in the text would, and as our late Modelatours Sancta Clara, and others, of whom one said well, that they had made a pretty show, had there been no Bible, to tell us, that the jealous and just God hateth and plagueth halting betwixt two, lukewarmness and neutrality in religion, all dow-baked duties, speckled birds, ploughing with an Ox and an Ass, mingled seeds linsey-wolsey garments Leu. 19.19. Upon which text the Douai Doctors note is, Here all participation with heretics and schismatiks is forbidden. But by Malch●● most understaud here an Idol of the Ammonites, otherwise called Mosec● served in Tophet near to jerusalem, and in the mount of Olives, called therefore the mount of corruption 2 King. 23.13. Which God could not but see, as 〈◊〉 he looked out of the Sanctuary. These worshippers of Malcham would not utterly renounce the true God, but they would set up others with him as partners: this would not be endured. Such were of old the Samaritans among the Jews, the Ebionites among the Christians, the Papists at this day, who swear by God and Saints, and pray to God and his Saints, and commit themselves to them (together with God) as their Tutelars and Patrons. Verse 6. And them that are turned back from the Lord] Not gross idolaters, but yet treacherous backsliders, that fall off from their former forwardness, that turn from the holy Commandment, 2 Pet. 2.21. that depart à post Dominum, from after the Lord, as the Hebrew here hath it, Apostates, those worst of men, that do not only not fulfil after the Lord, as Calch, but utterly forsake him. An heavy judgement awaiteth such. Psal. 125.5. God shall lead them forth with the workers of iniquity, etc. and those that have not sought the Lord, nor enquired after him] diligently sought him, Heb. 11.6. zealously enquired after him, as after a lost jewel, Jer. 29.13. God will visit for unzealousnesse; and curse those that do his work carelessly, cursorily, in a perfunctory, formal, bedulling way. Verse 7. Hold thy peace at the presence of the Lord God] When his hand is upon thy back, let thy hand be on thy mouth. Chat not against him, murmur not at his menaces, but stand mute before him. He is the Lord God, Three in One, and One in Three: thou art also always in his presence, which thou canst not flee from them, Psal. 139. therefore see Hab. 2.20. with the Note and the rather because God stands over thee with his judgements. for the day of the Lord is at hand] wherein he will powerfully declare himself to be a God that cannot lie, and that his wrath is quo diuturnior eo minacior, the longer in coming the heavier it lights. This was soon after fulfilled in the death of their good king josiah, with whom died all the peace and prosperity of that people: and Judea often changed her masters, but not her miseries, till at length she was carried captive to Babylon. For the Lord hath prepared a sacrifice] That is, a bloody slaughter of you, by the cruel Chaldees, who shall sacrifice you, that have so much gloried in the multitude of your sacrifices: and God shall glorify himself as much now in your just destruction, as ever he did in your forefathers commendable devotion. he hath bid his guests] The Babylonians, and (after they have filled themselves) the birds, and beasts, as Rev. 19.17, 18. so that ye shall have sepulturam insepultam, a gravelesse burial. Verse 8. And it shall come to pass in the day of the Lords sacrifice] Or, good cheer: for at their sacrifices they used to feast their friends: and here the Lord is providing dainties for his guests; viz. the flesh of Princes, gallants, courtiers, vers. 9 merchants, 11. who use to eat the fat, and drink the sweet, Jam. 5.5. nourishing their hearts as in a day of slaughter: and now also for a day of slaughter: when the beasts shall tear their flesh, and the birds bore their bones. that I will punish the Princes and the King's children] Who might seem to be safest of any, and farthest off from danger: but God's hand can easily reach them, and shall do with the first, because their faults fly fast abroad upon those two wings of Example and Scandal. See this threatening fulfilled in Josiah's sons (those degenerate plants, Heroum filii noxae.) Jehoahaz ambitiously step into his father's throne before his elder brother, and was soon after carried down to Egypt, and there slain. Jehoiakim the elder brother succeeded him: but rebelling against the king of Babylon, he was carried captive, and dying by the way, was buried with the burial of an ass, being cast out to be torn by birds and beasts, Jer. 22. according to this prophecy. Jechoniah came after, and was likewise carried into captivity: but because he harkened to Jeremiah, persuading him to yield, and to go into voluntary banishment, he had some good days toward his latter end, Jer. 52.31, 32. Lastly Zedekiah, another son of Josiah, was made king; who as he was worse than the former, so he sped worse. See jer. 39.6, 7. potentes potenter torquebantur. and all such as are clothed with strange apparel] Those gallants, that imitated in their raiment those whom they most inclined to; some the Egyptians, others the Babylonians. A vanity not known in England, they say, till the wars in Holland. And (as ex malis moribus bonae leges) then first were great ruffs, with huge wide sets, Camd. Elis. 215. and cloaks reaching almost to the ankles, no less uncomely than costly, restrained by Proclamation. Now, what so common with our fashion-mongers (against whom this is a stinging and a flaming text) then to be clothed with strange apparel, Oh what enemy of thine hath taught thee so much vanity? said Mr. John Fox to his son, returning from his travels, and attired in a lose Outlandish fashion. Hist. of Modern Divi. pag. 279. a la mode de France especially, and other Popish countries. But what saith One, Borrow not (fashions) of the Egyptians: if you do, you may get their biles and botches: of the Polonians, lest you get the plica Polonica in your hairy scalps: of the French, lest the lues Gallica befall you. Those that affected the Babylonian habit, were sent captives to Babylon, Ezek. 23.15. and those proud Dames (whose wardrobe is inventoried, Esay 3.16. etc.) were a cause that the mighty men fell in battle, ver. 25.26. Seneca complaineth, that many in his time were more solicitous of their attire, then of their good behaviour; and that they had rather the Commonwealth should be troubled, than their locks, and set looks. And doth not our age abound with such fantastical Cincinnatuli. Verse 9 In the same day also will I punish all those that leap on the threshold] i. e. Great men's officers, who by an absolute power went into other men's houses, and to whom no doors were shut, saith Mr. Diodate. These leap upon the threshold, that is, with great impudence, and insolency, they invade and spoil other men's houses, and do what they list,, like so many Lurdaines, or Lord-danes: neither dare any question, or control them. Lo such things were done in good Josiah's days, without his consent, or so much as knowledge: for none might be suffered to come to him with a complaint; all ways being shut up by those great Ones about him, whose houses were by that means filled with violence and deceit] that is, with those illgotten goods, got by wrench and wile from the right, but unrelieved possessors, through the might and slight of those unconscionable under-Officers. Verse 10. There shall be the noise of a cry from the fish-gate] called also the firstgate, Zach. 14.10. whereat the Chaldeans entered, and caused a great hubbub, as in such a case is usual. and an howling from the second] Called by the Chaldee Paraphrast, the bird-gate: there was also one called the horse-gate, Jer. 31.40. Some understand the text, not of any gate, Jerushalaijm. but of the second part of the city: for there was the upper town, and the lower town, (whence Jerusalem is of the dual number) and the tower of David, on the hill of Zion. Others, of the College where Huldad dwelled, 2 King. 22.14. a school of learning, as the Chaldee interpreteth it, and called Mishneh. as you would say, a place of repetition, or of catechising the younger sort; with whom nothing sticks but what is repeated to them over and over, as the knife goeth over the whetstone. Shanan & Shanah repetire, sicut in acuendo. See Deut. 6.7. and a great crashing (or shivering, Heb. shebher) from the hills] Gareb and Goath, Jer. 31.39. and the rest that were round about Jerusalem, Psal. 125.2. The Prophet's scope is to show that all places shall be full of tumult and outcry, upon the approach of the enemy. They that would not listen to the sweet voice of God inciting and enticing them to repentance, have now their ears filled with hideous and horrid notes, and noises. Verse 11. Howl ye inhabitants of Maktesh] Or, of the mortar, or of the low and hollow place, of the base-town, where corn was brayed in mortars, before Mills were in use. These are here called upon to turn their laughter to mourning, and their joy into heaviness, to weep and howl for the evils that shall come upon them, Jam. 4.9. and 5.1. but especially for their sins, the cause of those miseries: for God's judgements upon sinners are feathered from themselves: as a fowl shot with an arrow feathered from her own body. for all the merchant-people are cut down] The merchantmen were wont to furnish the mortar-men, such as dealt in corn, spicery, and the like. These shall be cut down, as being more like Canaanites (a people devoted to destruction) than Israelites, a people saved by the Lord, the shield of their help, and the sword of their excellency. Deut. 33.29. Vide Garol. Paschalij legate. cap. 7. p. 24. See Hos. 12.8. with the Note. He is a merchant, the balances of deceit are in his hand, he loveth to oppress. See Amos 8, 5, 6. Mic. 6.10, 11, 12. Merchandise well managed, is of great use to Kingdoms and States, for many reasons. 1. For descrying the counsels and strength of other Nations. 2. For procuring the love and friendship of foreign Princes and people. 3. for exchanging of commodities: for non omnis fert omnia tellus. 4. for gaining experience of many and great matters: this caused Thales, Hypocrates, and Solon to exercise merchandise. 5. It occasioned the building of many famous cities. Massilia for one, as Plutarch writeth. Nevertheless this honourable profession is much abused by those whom Nahum calleth cankerworms chap. 3.16. for their covetousness luxury, oppression, bringing in unnecessary wares (that emasculate and dissolve men's spirits) and heretical books that undo their souls; and lastly for their carrying out the wealth of their country to strangers, yea to enemies sometimes. Hence they are justly cut down by God, and are to be ordered by the Magistrate according to Leu. 19.35, 36. Deut. 25. Ezek. 45.9, 10, 11, 12. all they that bear silver are cut off] The rich traders that had marsupia plena, and carried money in great burdens, these shall be also cut off or silenced, have nothing to say for themselves why they should not be destroyed with the rest, as those that have been involuti argento as the vulgar translation hath it here, so wrapped up in their money, and affected to it, as that it hath rather possessed them, than they it. Cor habent in aere non in athere, their heart goeth after their covetousness Ezek. 33.31. Here they are called Portatores argenti silver-carriers, sumpter-horses, laden with thick clay. Silver is that which the basest element yields, the most savage Indians get, servile apprentices work, Midianitish Camels carry, miserable muck-worms admire, covetous Jew's swallow, unthristy Ruffians spend etc. It is to be wondered (saith One) that treading upon these minerals, we cannot contemn them. They lie furthest from heaven: and the best of them are in India furthest from the Church: and yet how many doth money make to run quick to the devil on an errand, and pays them home for their pains? Verse 12. I will search Jerusalem with candles] which yet he needs not do, sigh the darkness hideth not from him, but the night shineth as the day: the darkness and the light are to him alike, Psal, 139.12. Confer job 34.22. jer. 23.24. Deo obscura lucent, muta respondent, silentium confitetur, Night will convert itself into noon before God, and silence become a speaking evidence. His eyes also are a flaming fire, that needs no outward light, but sees by sending out a ray etc. but when Jerusalem is threatened to be searched with lights, the meaning is, that it shall be set all upon a light fire, and the inhabitants ferretted out of their lurking-holes, their Princes and potentates pulled out of privies and sepulchres by the pursuing enemy, as Hierome out of Josephus here affirmeth they once were. Besides that, they shall be brought to a particular and punctual account for their sins: God will be very exact and accurate with them that way; setting all their evil deeds in order before their eyes Psal. 50.21. and bringing wrath upon them to the utmost 1 Thes. 2.16. This is fearful Psal. 130.3. and shall be fulfilled especially at the last day, when wicked men shall give an account minutatim of all their Atheistical thoughts Psal. 14.1. ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him jude 15. with the whole world flaming about their ears 2 Pet. 3.7, 10, 12. 1 Cor 4.5. 2 Thes. 1.8. and punish the men that are settled on their lees] Coagulati curdled or thickened, congealed and condensed: that are habituated and hardened in their evil practices, that have got a sward, nay a hoof upon their hearts; that have brawny breasts, and horny heartstrings; that stick stiffly in the mire of their sins as Moab jer. 48.11. and, being deeply drowned in the world, are desperately divorced from God, whom they basely fancy to be a God of clouts, one that howe'er he speak big words, yet will do neither good nor hurt. — mibi haec mortalia curate. that say in their hearts] As that sapless fellow doth Psal. 14.1. Some set their mouths against heaven, and shame not to utter their reasonings and resolutions of this kind. These are Epicuri de gregiporci: such as was Lucretius, Diageras', 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herace with his — credat judaeus apella. Herat. serm. Nonego, namque deos didici secuum agere aevum etc. Let the Jews believe a Providence: not I etc. saith that profane Poet. But behold here were Jews yea and that in good Iosiah's days, that said in their hearts (those feculent hearts of theirs, full of dregs and dross.) the Lord will not do good, neither will he do evil] Nec benè pro meritis capitur, nec tangitur ira. Of such practical Atheists that say in their hearts there is no God, and live thereafter, there are great store even amongst us: of such dust-heaps we may find in every corner. And when men are once arrived at this Terra del Fuogo this desperate degree of Atheism, what wonder though they run riot in all sinful licentiousness. Verse 13. Therefore their goods shall become a booty] Their evill-gotten goods ver. 9.11. Ecc. 4.1, 2, 3. (for a proof of my providence which they blushed not to deny) shall be carried away by the Chaldees, to their unmedicinable sorrow and heartbreak. and their houses a desolation] because built in blood. See Nah. 2.11, 12. they shall also build houses but not inhabit them etc.] Ex lege mutuatur minas. That they might the more regard his words, The Pophet makes use of the menaces of the Law Deut. 28.30.39. whereof the Prophets were Interpreters: applying, as here, the general doctrine thereof to the people of their times. To rebuke or exhort men in good words, in Gods own words, is the readiest way to prevail with them: unless they be Lucifugae scripturarum (as Tertullian saith of the Marcionites and Valentinians) which yet will take hold of them howsoever Zech. 1.6. Verse 14. De Resur. carn. The great day of the Lord is near, it is near] It is the day of the Lord, that fatal day appointed by him to ruin the nation: for with him it is all one whether it be done against a nation, or against a man only job 34.29. Next, it is his great day; because therein the great God will set himself to do great matters: How much more at the day of judgement called also a great day Rev. 6.17. and 16.14. This great day is near, yea very near, it hasteth greatly] it hath wings and wind under those wings, as Zech. 5.9. it will be upon men ere they are ware: neither will any thing more hasten it then their security, and fearlessness. Think the same of the last day which cannot but be at hand, and then the transgressors shall be destroyed together: the end of the wicked shall be cut off Psal. 37.38. even the voice of the day of the Lord] Methinks I hear it. Fallor? Ovid. 5. Fast. an armasonat? non fallimur, arma sonabant. Mars venit, & veniens bellica signa dedit. Hierome speaketh thus of himself, whether I eat, or drink, or sleep, methinks I hear that last trump sounding these words in mine ears, Arise ye dead and come to judgement. Surgite mortui venite in judicium. A very necessary meditation. the mighty man shall cry there bitterly] How much more the turba imbellis, the weak and cowardly? they shall take up a loud lamentation, and cry with the breaking of their loins. Verse 15. That day is a day of wrath, a day of trouble, and distress etc.] By this Synathroismos or heap of words, the Prophet would affray and arrouse these dead and dedolent sinners, settled upon their lees, so wedded and wedged to their wicked practices, that nothing can sunder them, but an extraordinary touch from the hand of heaven. See joel 2.1, 2, 3. and Amos 5.18, 19.20. with the Notes, and consider what the terror of the Lords last day will be. Verse 16. A day of the trumpet] with its horrid Taratantara and alarm] not of those that shout and praise God, neither with a noise of joy and trumph as Num. 23.21. Psal. 47.5. Ezra 3.11.12. but of those that shout with broken sounds in the day of battle, as Amos 1.14. in classico with a vocifciation, Turk Hist. and horrible howling, such as the Turks at this day make, when they storm a city. against the fenced cities and against the high-towers] wherein ye trust, but in vain. These high-towers were built at the corners of the walls. Hence the Hebrew text here hath it, Against the high-corners. Great men and such as bear up the weight of the commonwealth are sometimes called by this name 1 Sam. 14.38. Draw ye near hither all ye chief of the people: Heb. All ye corners. See the like Zach. 10.4. Judg. 20.2. Neither men nor means were ever true to those that trusted them. Our help is in the Name of the Lord, that strong tower whereto the righteous run and are safe Prov. 18.10. Verse 17. And I will bring distress upon men that they shall walk like blind men] The Dutch have a Proverb, God puts out the eyes of him whom he intendeth to destroy: i. e. he besotts and infatuates them they shall be consilij & auxilij inopes: in rebus liquidis aqua baerebit, they grope for the wall like the blind, they grope as if they had none eyes, they stumble at noonday as in the night, they are in desolate places as dead men, Esay. 59.10. This was long before threatened Deut. 28.28, 29. because they have sinned against the Lord] Sin is the mother of misery. See my Love-tokens pag. 111, 112. etc. and their blood shall be poured out as dust] Then which nothing is more vile and abject, the enemy shall make no more of spilling their blood, then of sprinkling a little dust. Copissimè & adjectissimè. Tarnou. and their flesh as dung] spread upon the land to manure it. The Hebrew word for flesh here may seem to signify wormsmeat. Our bodies are no better, Lechum. Drus. why then do we pamper and prink them up? Verse 18. Neither their silver nor their gold shall be able to deliver them in the day of the Lords wrath] We were not redeemed with corruptible things as silver and gold 1 Pet. 1.18. Money hath drowned many a soul 1 Tim. 6. delivered none. See Prov. 11.4. with the Note, Esay 13, 17. Ezek. 17.19. It is righteousness and not riches that delivereth from death Prov. 10.2. Money can neither pacify God, nor fill the conscience, nor stop the enemy's mouth, but inflame them rather with an unsatisfiable desire of enjoying all, as Rome did the Gauls, and Cyprus the Romans: and as the pearls, usually cast out with the flood, Sextus Rufus. and gathered at the ebb, drew Caesar's affection for the conquest of Britain. Sueton. but the whole land shall be devoured by the fire of his jealousy] The sins of God's people are not only disobediences but treacheries, because of the covenant. God is thereby provoked to jealousy which is cruel as the grave, or hard as hell; the coals thereof are coals of fire which hath a most vehement flame. Cant. 8.6. the wore signifies the consuming flame of God. for he shall make even a speedy riddance of all them that dwell in the land] Swept clean by God with the besom of destruction: so that the land was desolate after them Zech. 7.14. Affliction risen not up the second time, Nah. 1.9. See the Notes there, and learn to give God the glory of his severity against sin. CHAP. II. Verse 1. GAther your selus together, yea together) Excut ite vos, iterumque excutite. Fan yourselves, yea fan yourselves. The precept is doubled, Tremeli. as it is likewise Num. 3.40. and 2 Cor. 13.5. to show the necessity of our doing it, as also the utility if well done, and lastly our crossness and averseness thereunto, together with Gods exceeding great desire that it should be throughly done for our greatest good. Grievous things he had threatened in the former chapter: all which to prevent, he here prescribeth them a course of selfe-examination, and thereupon sound conversion: so true is that of an ancient Ideo minatur Deus ut non puniat, Isid. God doth therefore threaten that he may not punish. It is as if God should thus say, Behold thou art in danger of destruction; is it not therefore high time to search, yea to be serious and exact in the scrutiny? to gather thy dispersed wits together, to summon the sobriety of thy senses before the bar of thy best judgement? to consider and consult what is fit to be done in this case? to have thine eyes in thine head, with Solomon's wise man Eccles. 2.14? Yea to have thine eyes like the windows in Solomon's Temples, broad inward 1 King. 6.4. men's minds are naturally as ill set as their eyes: they turn neither of them inward. Lamiae-like they are sharp sighted abroad to discern other men's faults: but blind at home to take notice of their own. Nature shows no sin: what is our iniquity or our sin, said those in Jeremy when wrath was even breaking out upon them Jer. 16.10? so Hos, 12.8. Men deal with their souls as some do with their bodies; who, when their beauty is decayed, they desire to hid it from themselves by false glasses, and from others by painting: so their sins, from themselves by false glosses, and from others by excuses. But he that thus hideth his sins cannot prosper, Prov. 28.13. he must not look for gains his prosperity 3 Joh. 2. but for further hardness of heart, Prov. 28.14. and horror of conscience Psal. 32.3. For God will not scarf men's bones before they are set, nor lap up their sores before they are searched. Wherefore Search you, search you O Nation, etc. Search yourselves to the quick, sift you to the bran, lay your hands upon your hearts, thrust them deep into your bosoms with Moses, so shall you take them out again leprous as snow Exod. 4.6. Commune with your consciences and be still, or make a pause. Psal. 4.4. lay a peremptory charge upon them to be true to you, and to do their office impartially, in laying open how many transgressions are wrapped up in your sins, Levit. 16.21. in bringing them all forth to you, as they in Ezra brought forth the vessels of the Sanctuary, by number and by w●ight, Ezra 8.34. in their circumstances and aggravations. Why should God say unto thee of thy sins,, as once Samuel did to Jesse of his sons, Are these all thy children? Conscience, if not charged to the contrary, and well watched, will either lie to thee, as Gehezi did to his Master: or at least subtract a part of thy sins, as Ananias and Saphira did a part of the price. Search therefore, and follow your work close, that ye may say with Ephraim Jer. 31.19. After that I was made known to myself, I repent, and with David, I examined my ways, and finding all out of order, I turned my feet to my testimonies, Psal. 119.59. O nation not desired] Asdruball not : having nothing of worth in thee wherefore any should be found of thee, or seek any further after thee, Daniel was a man of desires, chap. ut veniant defiderati omnium gentium Jun. 9.23. David a man after Gods own heart. Moses fair to God, Acts 7.20. The Saints are the desired one's of all Nations, as some read that text Hag. 2.7. The precious sons of Zion comparable (not to silver only, as the word here used importeth, but) to sine gold, Lam. 4.2. As for the wicked, they are all dross, Ezek 22.18, 19 and God doth so little desire them, as that he putteth them away, or maketh them to cease as dross, Psal. 119.119. and commandeth others to do the like by them, Prov. 25.4, 5. Some take the words in the active sense, and render them, O n●tion not desirous: viz. to search thy ways and turn again to me. Thou that hast no mind to be dealing with thyself, or to draw nigh to me, but hadst as lief be knocked on the head, as do either: Gens vacua desiderio. O nation void of any good desires. August. Whereas tota Christiani hominis vita sanctum desiderium est, the whole life of a good Christian is one continuate desire after God, his kingdom, and the righteousness thereof. Mat. 6.33. he followeth after it Prov. 21.21. as an Apprentice followeth his trade, though he be not his craftsmaster. Some faint desires, luskish long, shortwinded wishes may be found in a wicked man; but they rise not up to the full height of wellknit resolution for God. Like they are to Meteors that are carried above the earth, but not united to the Element of fire: therefore they fall and return to their first principles: like ice which melteth in the day, and hardeneth again in the night: like the sluggard in his bed, that puts out his arm to rise, and then pulls it in again. See Psal. 78.34.38. Verse 2. Before the decree bring forth] The decree is great-bellied, and will shortly bring forth, if not prevented. There is an execution towards: and if course be not timously taken, ye are like to pay, not the debt only, but charges and damages: Look to it quickly before the decree etc. Here are three cautionary Befores, as there are four comfortable Yets to be read Zach. 1.17. God yet offers them mercy as Alezander did those he warred against, whiles the lamp burned: and as Tamerlane, whiles the white flag was hanged out. See jer. 18.7.8. Before the day pass as the chaff] Before that day of the Lord that is near, very near, chap. 1. Verse 14.15. Pass upon you, and ye become as chaff before the wind, as the dust of the mountains before the whirlwind. O fan you, fan you: or else God will fan you after another fashion: search you, or he will soon search you with candles, chap 1.12. gather yourselves together, or he will gather your souls with sinners, and your lives with bloody men, Psal. 26.9. would men but judge themselves, God would not judge them, 1 Cor. 11.31. did they but see their sins to confession, they should never see them to their confusion Prov. 28.13. would they but meet God, as Abigail did David, they might disarm his indignation. Saving a little pains in this case, doubleth it: and the best that can come of negligence is repentance. It is better that we should try ourselves, then that he should try us in his furnace of temptation, or other affliction. Do it therefore before the day pass as the chaff, or before the chaff or stubble pass in that day, pass before the wind wherewith God shall winnow you, who would not winnow yourselves. The scholar that will not scan his own verses, shall find that his master will scan them to his cost. And the tradesman that will not cast up his books, shall have his books to cast up him at length. Before the fierce anger of the Lord come upon you] As a mighty torrent of fire, such as you are never able to avoid or abide. Abused mercy turneth into fury: neither will God suffer his patience to stand still for a sinning stock. Twice in a breath these hypocrites are here told what to trust unto, for more surety. Verse 3. seek ye the Lord all ye meek of the earth] Hear the prophet turneth himself to the better sort: for upon those hypocritical halters afore mentioned he had but lost his sweet words; he did but wash a blackmore. We read not in Scripture of any hypocrites conversion, and what wonder? for whereas after sin, conversion is left as a means to cure all other sinners, what means to recover him who hath converted conversion itself into sin? This made our Saviour say to his Disciples concerning the Pharisees those cankered hypocrites, Let them alone, Mat. 15.14 and himself weary of wasting words upon them called to the multitude and said. here ye and understand, verse 10. In like sort this Prophet here, Seek ye the Lord:, for it is past time of day with them to seek him: therefore they shall go with their flocks, and their herds to seek the Lord, but they shall not find him: he hath withdrawn himself from them. Hos. 5.6. Concerning seeking the Lord see the Note on Am. 5.6.8. All ye meek of the earth] This is the character, the distinctive note of a true Christian: who as he is sure to be afflicted (affliction and meekness grow both upon the same root in the holy tongue) so by affliction he is meekened and mortified, his flesh is crucified with the affections and lusts: and so he is fitted to seek the Lord, to lie at his feet and say, speak Lord, for thy servant heareth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag. The e meek and lowly ones are they whom God will teach Psal. 25.9. beautify Psal. 149.4. solace Isai 29.19. and 61.1. save, God will save the humble person. Job. 22.29. Now meekness and humility are a pair of twin-sisters, never asunder. Sorores collactanea. See how they go coupled, Mat. 11.29. and the Seventy render this text, all the lowly of the earth, that are as low as th' earth, in your own eyes and esteem. Which have wrought his judgement] i.e. have been doing at it, qui fecistis praecepta etsi non perfecistis who aim at perfection though ye cannot attain to it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. solo aquatus. Psal. 103.18. who think upon his Commandments to do them, having respect to them all, and wishing well to the work, Psal. 118.5, 6. which God graciously accepteth as a working his judgement and yet would have you to abound more and more. Wherefore, Seek righteousness, seek meekness] i. e. further measures of holiness, and degrees of grace. Let him that is holy be holy still, let him persevere, grow, and advance forward toward the high prize proposed unto him taking for his motto that of Charles 5. Plus ultra further yet, perfecting holiness in the fear of God, 2 Cor. 7. 1. So 1. Tim. 6.11. But thou O man of God, (that is, O godly man, as the life of God is put for a godly life, Eph. 4.18. see 2 Kings 4.9.) fly these things (what things? heterodoxies. ver. 3, 4, 5. and love of money ver. 9, 10.) And follow after (Gr. persecute, pursue alacriter & acriter) righteousness, this is the totum hominis Ecles. 12.13. the bonum hominis Mic. 7.8. and by way of distribution comprehendeth (as to God) godliness and faith, (as to men) love, patience, meekness. It may be ye shall be hid in the day of the Lords wrath] possibly ye may, probably ye shall be; pardon of sin ye shall be sure of; mitigation also of sorrow, if not prevention: saved ye shall be, or more gently handled, or so inwardly calmed, that ye shall be able to call your souls to rest, when others are at their wits ends. You shall be safe under the covert of God's wings, and in the hollow of his hand: when others that are without God in the world, shall be as a naked man in a storm, an unarmed man in the field, or as a ship at Sea without anchor, subject to dash and split against rocks, and quick sands. Verse 4. For Gaza shall be forsaken and Askelon etc.) Here is dainty Rhetoric in the Original. This Prophet was (as Quintilian saith a good Orator ought to be) Vir bonus, dicendi peritus, a good man, and a master of speech. The Hebrew tongue seemeth to have been in the prime and flourish when Esay, Micah, and Zephany prophesied, like as the Latin was about Tully's time. The Philistines are here threatened, for a terror to the impenitent Jews, who should taste of the same whip, and for the comfort of the Godly, who should be hid when these their enemies should be utterly destroyed. Gaza was so forsaken, according to its Prophecy, that it was therehence called Gaza the desert: Askelon according to its name became ignis ignominia the reproach of the fire that wasted it, and (as a merciless element) laid it desolate. Act. 8.26. Ashdod (called in the New Testament Azotus Act. 8.) shall also (according to its Etymon) be wasted with fire, and her inhabitants driven into a far country as Captives at high noon, when the Sun (in those hot climates especially) is most parching and scorching: they shall be driven out with all the disadvantage that may be. And Ekron shall be rooted out] Ekron was the place where Beelzebub the Prince of Devils had his throne. Virg. The Poets put it for hell. Flectere si nequeo superos, Acheronta movebo. Threatened it is therefore here (not without an elegancy that cannot be englished) with utter extirpation The grand-devill had nested and nestled himself as near the holy land as might be: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. but he shall not long rest there, the Hebrew child will disquiet the great Pan: & e. Verse 5. Woe to the Inhabitants of the sea coast] These were the Philistines: they lay between the Jews and the Sea: God having so disposed of it, that his people might not have much commerce with foreign nations nor learn their manners. Into havens and maritime towns there is usually a conflux of vices, like as there is of waters into the Sea: witness Tyre and Sydon, Corinth, Carthage, Capernaum, etc. Hence that proverb maritimi mores: and that censure of such people littorales duri, horridi, immanes, latrociniis dedicit omnium denique pessimi, Those that dwell by the Seaside are usually ill-conditioned, fierce, cruel, thievish, and the worst of men. These Philistines were no better, and are therefore here put under a woe, and threatened with utter destruction. The nation of the Cherethites] i. e. Destroyer's: so the Philistines had styled themselves, as glorying to have conquered and cut off many people. The old Latin translation rendereth it Gens perditorum The nation of Destroyer's: so doth Aquila, Theodotion, and Symmachus, Now it comes to their turn to be destroyed, according to Esay 33.1. That these Cherethites were a sort of Philistines See 1 Sam. 30.14, 16. Ezek. 25.16. That they were valiant men appears by that legion of them that guarded David 2 Sam. 9.4. and 15.18. and were highly esteemed by him, because they stuck to him in his affliction at Gath, and also when Absolom was up in arms 2 Sam. 15.18. the word of the Lord is against you] And not only against Israel. This was spoken, as for the terror of those Philistines, who thought themselves out of the reach of God's rod, and slighted his word, so for the comfort of the people of God, who thought much that themselves should be so severely dealt with, and the uncircumcised Philistines scape . O Canaan the land of the Philistines] Indeed of the Israelites, Josh. 13.3. but held by force by the Philistienes, who were of the stock of the Canaanites, but not subdued; and had detained part of the land from the right owners for 800. years and upwards; and now they come to be reckoned with. Subitò tollitur qui diu toleratur. I will even destroy thee, that there shall be no inhabitant] No settled inhabitant, that shall fix there, as the word signifieth. Thus Poena venit gravior, quo mage sera venit, the longer God stays, the heavier he strikes. Verse 6. And the seacoasts shall be dwellings and cottages for shepherds] It shall be waist and untilled, and therefore unfrequented by any but shepherds, who pitch their tents up and down, where they may best feed their flocks in desert places. and folds for flocks] God may do thus in his just judgement upon his enemies, that live in his good land, and not by his good laws: but woe be to our Depopulatours, that drive out men, and put in cattle: that betray towns, as Rome did Carthage, with a distinction, We will save the city, but destroy the town. How dangerous it is to prove abaddon's, appeareth by Gods punishing hand upon William the conquerors, issue in New-forrest, wherein 36. Parish Churches had been demolished by him, with the removing of all the inhabitants, to make room for beasts, or dogs-game. There his second son Richard was gored in hunting by a Deer; Speed. Rufus his other son, mistaken for a Deer, was by chance shot thorough with an arrow. Henry likewise his Nephew, whilst he hotly pursued the chase, was struck by a bough into the jaws: and, as Absalon, left hanging until he died. Verse 7. And the coast shall be for the remnant of the house of judah] Who had not only their own country kept empty for them all the 70. years of captivity, and not any displaced to make room at their return, (see the Note on Zach. 7.14.) but liberty to make use of the Philistines country: which was also further subdued by the Maccabees, but especially by the Apostles, who preached the Gospel, and planted Churches in those parts, as we read in the Acts chap. 8.26, 40. and chap. 9.32, 35, 36. they shall feed thereupon] They shall go in and out, and find pasture, under the great Shepherd and Bishop of their souls, who shall feed them daily, Joh. 10. 1 Pet. 4. and daintily among the lilies by the powerful preaching of the Gospel among them. In the houses of Ashkelon shall they lie down in the evening] Vbi temporis circumstantia securitatem notat, saith Gualther, The circumstance of time noteth their spiritual security: evenings are oft dark and dangerous. They shall lie down as cattle do, that take no care; they know whom they have trusted, and are fearless. for the Lord their God shall visit them] Visit and redeem his people, raising up an horn of salvation for them, Luke 1.68, 69. His visits are not empty visits, Psal. 8.5. his favours are not like the winter-Sun, that lighteth, but heateth not, etc. and turn away their captivity] to their unexpressible comfort, Psal. 126.1. but especially when Christ ascending up on high leadeth captivity captive, etc. Col. 2.14, 15. Ephes. 4.8. Verse 8. I have heard the reproach of Moab] How can he but hear who is all ear? who is both above us, and within us, in whom we subsist, Col. 1.17. And what will he sooner be sensible of then the reproachings of his people? See Esay 37.23. and 57.3, 4. But draw near hither ye sons of the sorceress, the seed of the adulterer, and the whore. (See how he becalls them) Against whom do ye sport yourselves? against whom make ye a wide mouth, and draw out the tongue? are ye not children of transgression, a seed of falsehood? The Moabites and Ammonites were great jearers of the Jews, and revilers of their religion. These reproaches leniter volant, non leniter violant, cruel mockings the Apostle calleth them, Heb. 11.36. David felt them as a murdering weapon in his bones, Psal. 42.10. God will call such men to an heavy reckoning one day as deride the power of godliness, and the professors thereof. Bede saith, that this was the great sin of the ancient Britanes, immediately before their destruction by the Saxons: and it is at this day both a presage and desert of our ruin, that as the Turks count all fools to be saints, so men with us account all saints to be fools. and the revile of the children of Ammon] How good they were at it, we may see in those words of Sanballat, and his copesmate Tobiah the Ammonite, Neh. 4.2, 3. words as full of pride and scorn, as profane wit, or rancoured malice could make them: and they lay so heavy upon Nehemiahs' spirit, that he could not ease himself but by breathing heavenward, verse 4. Hear, O our God, for we are despised, and turn their reproach upon their own head, and give them for a prey in the land of captivity, etc. Hear, saith Nehemiah: I have heard it, saith God. Thou hast seen it, saith the Psalmist, for thou beholdest mischief and spite to requite it with thine hand, Psal. 10.14. and magnified themselves] by speaking big and blustering words, bubbles of words, great swelling words, full of wind, 2 Pet. 2.18. these shall find, that such words are not wind, but will be required in fire, Judas 15. God is an utter enemy to boasting and threatening Bragadochios. Verse 9 Therefore as I live [This is God's oath: so, As true as I live, Num. 14.21. with Psal. 95.10. therefore they are to blame that use it in their common talk. Surely Moab shall be as Sodom, etc.] Whereas they think that I either hear not their revile, or regard them not, I shall make Moab and Ammon smart and smoke for them. even the breeding of nettles and salt pits] They shall not indeed be consumed with fire from heaven: but their land shall lie waste for a long season. Nettles grow in barren places, and are good for nothing, unless it be the buds at first coming. Pliny writeth, Hist. Nat. l. 31. c. 7. that where salt is digged, little good else groweth. See Judg. 9.45. Psal. 107.34. for a perpetual desolation] Certain it is, that those nations carried captive by Nabuchadnezzar were never restored: but that in aftertimes a mixed multitude of vagrants, out of many nations met there, taking upon them the old title of Arabians, and living by rapine and robbery. Out of these came Mahomet, founder of the Turkish Empire and Superstition, who overturned the Christian Churches, there planted by the Apostles, (as was here foreprohesied, The residne of my people shall spoil them, etc. See verse 7.) Confer Gal. 1.17. and soon overrun all the East and South, as Popery did all the West and North, at the same time. Verse 10. This shall they have for their pride] Moabites were as much noted for their pride, as now the Spaniards are: and are therefore here devoted to destruction. Pride goeth before a fall, etc. A bulging wall stands not long: a joint luxated and swelled, till that be down, cannot be set. God resisteth the proud, 1 Pet. 5.5. he bringeth those ungodly down to the ground, Psal. 147.6. because they have reproached, etc.] And all this out of the pride of their hearts, which breaketh out, as a master-pock, in their carriage: so that the pride of Moab testifieth to his face, and it shall be to him an abomination of desolation. Verse 11. The Lord will be terrible unto them] For he shall march forth in battle-array against proud persons, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. 5.5. and slain the pride of all their glory: he will pull them down from their pinnacle of self-exaltation, and make them know themselves to be but men. Attilas, king of the Huns, proudly gave out, that the stars fell before him, the earth trembled at his presence, and that he would be the scourge of all nations. But what became of him? He died suddenly by a flux of blood, P. Jovius. breaking out at his mouth and choking him, on his wedding-day at night. It were easy to instance further, in Pharaoh, Nabuchadnezzar, Antiochus, Herod the king of Tyre, Psal. 76.12. etc. With God is terrible Majesty, Job 37.22. he is terrible to the kings of the earth, whiles he cutteth off their spirits. Heb. he slippeth them off, as one should slip off a flower betwixt ones fingers; or a bunch of grapes off the vine; so soon is the business done. For he will famish all the gods of the earth] He will cast them into an atrophy, into a consumption. This was fulfilled, partly when Nebuc● adnezzar destroyed the Nations, Dan. 4. and proclaimed the true God to be the only God, but principally when Christ came in the flesh, and sent out his Apostles to decry those Heathen deities, and to preach the everlasting Gospel, saying with a loud voice. Fear God, and give glory to him, &c: and worship him that made heaven, earth, sea, and fountains of waters, Rev. 14.7. Now it was, that Satan fell like lightning from heaven, the oracles were silenced, the Heathen Emperors amazed at the prevailing power of the Gospel in despite of them, the very names of most of the gods of the earth were abolished, the Temple of Apollo at Delphos fired from heaven; and at that very time when julian's ambassadors were there to inquire what should be the issue of the Persian war. Thus the Heathen superstition fell flat to the ground, their gods were famished for want of worshippers and sacrifices etc. And the same we hope and wait for to befall the Antichristian rout and religion. That Idol is grown very lean, and hath lost a collop as we say. Bellarmine is very sensible, Lib. 3. de Pont. Rom. cap. 21. and bewails the business, that ever since we began to count and call the Pope Antichrist, he hath suffered no small decays and losses in the christian churches. He hath indeed, and more and more shall do till he be left as lean as a rake, and all his plumes pulled, his credit cracked, his honour laid in the dust. and men shall worship him] Heb. bow down to him. He is thy Lord, and bow thou down unto him, Psal. 45.11. Body and soul both must stoop to God: Zanchy. and both at once 2 Cor. 6.20. Swenck feldians. (Stinkfeldians Luther called them from their ill savour) take away all external service: so do the Nicodemites. Hypocrites draw nigh to God with their lips only, when their hearts are elsewhere: their bodies are in sacellis, their hearts in sacculis as Ezek. 33.31. But the true Israelites give God both inward and outward worship: he doth ponere dextram in pectore, as Persius phraseth it: being shod with the preparation of the Gospel, he treads it not awry, neither too much outward as the formalist, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. nor too much inward as the Swenckfeldian. He looks upon our late worship-scorners, our high-attainers as the last brood of Beelzebub: and reckons that to cast off ordinances is to cast away the remedy 2 Chron. 36.15, 16. Prov. 29.1. every one from his place] Not at Jerusalem only as once, joh. 4.21. but in all places, pure hands and hearts shall be lift up, without wrath, without doubting: 1 Tim. 2.8. both in church and chamber: any place whatsoever shall be a sufficient oratory, so that God be worshipped in spirit and in truth, and the public not neglected. even all the Isles of the Heathen] that is, all countries, though not encompassed with the sea: for the Jews called all lands Islands which they could not come at but by water. That God shall be worshipped in the four corners of the earth, see the Note on Deut. 6.4. It was the last speech of dying Chrysostom, Glory be to God from all creatures: Let the Jesuits at the end of their books subscribe Laus Deo & beatae Virgini, Let this be the badge of the Beast: let us cry To God alone be glory all the world ever. Verse 12. Ye Ethiopians also, ye shall be slain by my sword] which is long enough to reach you, though far remote. The Poets feign that Jupiter was wont to be feasted by the Ethiopians: but that shall not save them from God's sore and great strong sword. Nabuchadnezzar, to whom God had given Ethiopia, and Egypt and Saba as a ransom for his people Esa. 43.3. See Prov. 11.8. with the Note. The Ethiopians and Egyptians were subdues together jer. 46.2. Esay 18.1, 2. It is now inhabited by the Abyssines (a kind of mongrell-christians) and called Prester-lohns country; where they say they have this custom amongst others: In their great solemnities they have a cup of gold born before them, filled within, and besmeared without with dirt, yet so as the gold appeareth: and next to this cup is carried a crucifix. Hereby they would show that man should be pure as gold: but being within and without defiled by sin, he is restored by Christ crucified, so as that the gold of God's graces appeareth in him here in part, and shall do hereafter in all perfection. Verse 13. And he will stretch out his hand against the North] i. e. against Assyria (which lay north from Judea) as is presently added by way of exposition. Selnec. paedag. Christ. par. 2. pag. 118. the scripture sometimes hath its own interpretation annexed as joh. 2.19, 21. and 7.39. Howsoever, the Rabbins have this saying amongit them, Nulla est objectio inloge quae non habet solutionem in latere; i.e. there is not any doubt in the Law, but may be resolved by the context. and destroy Assyria] cast this rod of his wrath into the fire, after the he had worn it to the stump (as that Martyr said) upon other nations. and will make Niniveh a desolation] See Nah. 2. with the Notes. Verse 14. And flocks shall lie down in the midst of her &c.] Here are various and vehement expressions of the dreadful face of her desolations. Omnia congerit que vastitatem horribilem denotare solent, saith Gulather, because it was held a thing almost impossible that Niniveh should be destroyed. Hence that admiration of bystanders and beholders ver. 15. But what can be impossible to the Almighty? and what will not He do for his church's cause and comfort? See ver. 6. all the beasts of the nations] which shall come from far to haunt this new-desert. beau-desert. See Isai. 13.21, 22. and observe that Parallel texts, like glasses set one against another, do cast a mutual light. The lapidary brighteneth his hard diamond with the dust shaved from itself: so must we clear hard scriptures. both the Cormorant (or Pelican) and the Bittern] Those inauspicate birds of prey that are signs both of God's curse and man's misery Esa. 34.11. The former hath its name in Hebrew from vomiting, and seemeth, saith One, to be the same that we call the Shovelard, which swalloweth shelfishes, and after vom●teth them to get the fish. Nat. hist. lib. 10. cap. 3. The later liveth about lakes, saith Pliny, and with her beak beateth the fish out of the shell with great vehemency. shall lodge in the upper-lintels of it] beautified with pomegranates, flowers and other curious garnishes, a are wont to be seen at the proches of places. their voice shall sing in the windows] the black Saints, as they say; where was wont to be heard all manner of music and melodious noises, Luxus cedet in luctum, their merry dances shall end in a miserable downfall. desolation shall be in the thresholds] which were wont to be worn out with the abundance of clients and parasites, tracing over them. for he shall uncover the cedar-work] i. e. God, or the enemy by God's appointment, shall uncover the roof made of Cedar, for better continuance. Cedar is strong and durable: and by reason of the dryness of it the timber chawneth not, rotteth not: Physic. l. 2. yea, it hath a property to preserve other things from putrefaction, saith Scribonius. The Ninivites raftered their houses with it, as they say the Africanes do with whalebones. But now that God shall bar them and expose them to the injury of wind and weather, how can they stand? and what can be in the thresholds but desolation? Verse 15. This is the re●oycing city] Exultabunda, that could stand on no ground, but was ready to leap out of her skin as it were: her inhabitants were mere mirth mongers altogether set upon the merry pin: like the people of Tombu●um in Africa, who spend their whole time in singing and dancing. Now the case is altered, and the Church, out of zeal for God's glory, thus insulteth over them. that dwelled carelessly] As if situate in the clouds, above all fear; and altogether insuperable. Security ushereth in destruction. See jer. 49.31, 32. that said in her heart I am, and there is none besides me] This was a proud word indeed. I am is one of God Almighty's names Exod. 3.14. and There is none besides me, is one of his titles Esa. 45.5.21. and 48.12. Thus empty man would be something (the toad would swell to the bigness of an ox) though man be born like a wild-asses colt job 11.12. and man being in honour understandeth not, that he is, Psal. 49.20. p●coribus merticinis. Tremel. or shortly shall be, like the beasts that perish: that die of the murrain, and so become carrion good for nothing. Vnde superbit homo cujus conceptio turpis, Nascipoena, labour vita, necesse meri? How is she become a desolation!] Here the Prophet Niniven in Theatro statuit, & traducit apud Judaeos (saith Calvin) setteth Niniveh upon the stage, and showeth his Jews the tragical end of her: how she should wonderfully be brought down beyond all expectation. God delighteth o make himself marvellous: he is the only true Thaumaturgus. every one that passeth by her shall hiss and wag his hand] In scorn, horror and disdain; and why, See Nah. 3.19. with the Note. Lam. 2.15, 17. 1 King. 9.8. Ezek. 27.36. Mic. 6.16. Surely God scorneth the scorners Prov. 3.34. and maketh that the merciless find no mercy, jam. 2.13. CHAP. III. Verse 1. Woo to her that is filthy and polluted] Meaning Jerusalem, once a faithfully city, now an harlot, foedissimum prostibulum, Isay 1.21. of the kind of those sordid men who are called Borboritae, of their miry filthiness, whom Epiphanius and Oecumenius speak of. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word here rendered filthy comes from a word that signifieth dung, or that signifieth an example: and so it is a metaphor taken from light women that are catted in a disgraceful way and made a public example, and infamous instance. It is rendered also gluttonous, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or all craw as Levit. 1.6. Ingluvies & tempestas, barathrumque macelli. To the oppressing city] Praedatrici, that maketh a prey of others (either by force or fraud) as the silly dove is made a prey to the hawk and other ravenous birds. Verse 2. She obeyed not the voice] sc. of her teachers, nor inclined her ear to them that instructed her, as Prov. 5.13. Hence she was so filthy and oppressive: who if she had hearkened to wholesome counsel, and hidden the word of God's grace in her heart, would have purified herself even as He is pure, 1 joh. 3.3. and not have exacted money and corn, but have left off that usury Neh. 5.10. she received not correction] or discipline, as being incurable or incorrigible, pining away in her iniquity Leu. 26.39. and not accepting the chastisement of her sin. she trusted not in the Lord] but knocked at the creatures door for help in her distress, and made flesh her arm, her heart departed from the Lord jer. 17.5. This God taketh very ill jer. 2.12.13. as he hath very great reason: Confidence being the least and yet the best we can render to him for all his benefits. she drew not near to her God] Though he were her God, yet she got as far from him as she could: and, like a wild beast, would not be tamed nor managed by him. Now if these be undoubted arguments of filthy and polluted State, as surely they are, what shall we think of ourselves, who are as deeply guilty as ever Jerusalem was in the promises? what shall the Lord do, or what shall he not do rather to a nation so incorrigibly flagitious, so obliged, so warned, so shamelessly, so lawlessly wicked? Verse 3. Her Princes within her are roaring lions] Roaring over the meaner sort, and tearing them with their claws, See the Notes on Mic. 3.1, 2, 3. her judges are evening-wolves etc.] See Hab. 1.8. This rapacity and bribery they had learned (likely) under Manasses and Amon: and exercised under good josiah, who either knew it not, or could not redress it. Est ergo periculi plena reip. forma, quae ab uno dependet, saith Gualther here. And Tertullian telleth us, Tert. Apol. that one special thing the Primitive Christians prayed for the Emperor was, that God would send him Senatum fidelem a faithful Senate, pious Counsellors, good under-officers. Of Aurelians Council it was said, that by them the good Emperor, who might know nothing but as they informed him, was even bought and sold. Alphonsus' King of Arragon said, that Princes were for this, in a worse condition than other people: because they could seldom hear the truth of things. Augustus' bitterly bewailed the death of Varus: because now, said he, Grand. Signi. Serag. 148. I have none about me that will deal truly with me. The Grand Signior goes oft abroad that he may receive poor men's petitions, and right them upon the greatest Pashas, who, bewitched by bribery, have denied them justice. And hence it hath been ever observed, that few of his chief officers die in their bed. These evening-wolves many times have not a morrow left them to gnaw the bones in. Rodulphus Archb. of Canterb. next after Anselm was surnamed Nugax for his jesting & toying. Verse 4. Her Prophets are light] Rash, headlong, futilous, debauched (as the French translateth it) aerial, fantastical, waightlesse, worthless men, such as in whose doctrine there is no authority, in whose life no gravity, staidness, severity, constancy: like the planet Mercury, they can be good in conjunction with good, and bad with bad: like that French Apostate, of whom Beza saith, that he had religionem ephemeram, for every day a new religion, ab his ad illos, ab illis ad hos leviter iens & levius transiens, double-minded and unstable in all his ways, Jam. 1. and treacherous persons] Viri perfidiaerum, most perfidious persons, This is their true title, whom the world counteth, and calleth facile, facetious, fair-conditioned, comporting, condescending, people-pleasing preachers. Can there be a worse treachery then to betray men's souls, as your Aiones and Negones do, that cry peace, peace, and so cousin men to hell. her priests have polluted the sanctuary] Or holy services. Cum coelum terrae commiscent sacra profanis. God looks to be sanctified in all those that draw nigh unto him, Levit. 10.3. that they should be singularly holy, handling the word sanctè magis quàm scitè (as One once told the wanton Vestal) and living so, that malice itself may be silenced. God of old appointed both the weights and measures of the sanctuary, to be twice as large as those of the Commonwealth: to show, that he expects much more of those that serve him there, than he doth of others. See 1 King. 7.15. with 2 Chron. 3.15. they have done violence to the law] sc. by their crafty and perverse glosses, setting it on the rack as it were, and so making it speak more than it would: tawing it with their teeth, as shoemakers do their upper-leather, forcing it two miles, when it would go but one, yea murdering it, as Tertullian saith of some, quod caedem scripturarum faciant, that they slaughter the scriptures, to serve their own purposes: for which cause also he calleth Martion the heretic, Murem Ponticum, the Rat of Pontus, for his arroding and gnawing the text. Verse 5. The just Lord is in the midst thereof] The unjust Princes were said to be in the midst of Jerusalem as roaring lions, verse. 3. Here the just Lord is also said to be in the midst of her, as a sin-revenging Judge. He sitteth as God in the midst of those uncircumcised vice-gods, (as I may in the worst sense best term them) he sets a jealous eye upon all their unrighteous proceed, and is with them in the judgement. Neither eyeth he them only, but all others in like sort: as the king in the Gospel came in to see his guests. His eye, like a well-drawn picture, taketh view of all that come into the room. O that we could be in his fear all the day! O that we would ever walk vin the sense of his presence, and light of his countenance! Nè pecces, Deus ipse videt, bonus Angelus astat, etc. Sin not: for God seethe thee, the good Angels stand about thee, Satan will accuse thee, Noli peccare, nam Deus videt, Angeli astant, diabolus accusabit, conscientia testabitur, Infernus cruciabit. Conscience will give in evidence against thee, Hell will torment thee: A reverend and religious man had this written before his eyes in his study. he will not do iniquity] i. e. He will not let enormities go unpunished, nor pass by the infirmities of his people without a sensible check, Psal. 99.8. See Hab. 1.13. Every morning doth he bring his judgement to light] Daily and diligently doth He both threaten by his Prophets, and execute with his hand, the menaces of his mouth upon those that will not be warned, that refuse to be reform. He hath in a readiness to revenge all disobedience, 2 Cor. 10.6. Maturely he will do it, and accurately: It is his morning's work, Psal. 101.8. like as it is theirs to rise early, and corrupt all their do, vers. 7. He will be up and at it as soon as they. he faileth not] As he may seem to do, when he forbeareth. Non deest, He will not be wanting to his office, to proceed against the uncounsellable. but the unjust knoweth no shame] He can blush no more than a sackbut, as the proverb is. Such an impudence hath sin woaded in his face, that he basheth nothing. Et pudet non esse impudentem, he is past all grace, as we say, and as good at resisting the Holy Ghost, as ever those Jews were that had a whore's forehead, Jer. 3.3. sinews of iron, and brows of brass, Esay 48.49. When neither fear of God, nor shame of the world will rein men in, what hope is there of such? Illum ego periisse dico cui periit pudor, saith an Heathen. Curtius. He is an undone man that knoweth no shame. Prevent it in time: for the modest beginnings of sin at first will make way for immodest proceed. The thickest ice that will bear a cart, beginneth with a thin trembling cover, that will not a pebble. Verse 6. I have cut off the nations] And hanged them up in gibbets, as it were, before your eyes, for your admonition, ut ruina majorum sit cautela minorum, Greg. Mor. that their destruction might be your instruction: that seeing your neighbour's house on fire, you might look to you own: that observing other to suffer shipwreck, you might see to your tackling. This is the use God expects we should make of his judgements upon others, Luke 13.3, 5. and 17.26, 29. Matt. 12.13, 41.42. 1 Cor. 10.1, 2, etc. and surely he deserveth to be made an example, that will not take example by others. their towers are desolate] Or, their corners, sc. of their munitions, whereon towers were set. Or their extremities, q. d. I have over-turned them from one end to another. Drusius and Ribera interpreteth it of their Princes. See the Note on chap. 1.16. I made their streets waste, etc.] See chap. 2. vers. 5, 6, 14, 15. To the end, that when my judgements were thus on the earth, the inhabitants of the world (but especially of the Church) might learn righteousness, Esay 26.9. that the righteous seeing the vengeance, might wash his feet in the blood of the wicked, Psal. 59.10. taking warning by his harms. Observe here by the way, what great account God makes of his people, sigh for their instance and instruction, he thus wasteth the wicked: like as the Persian kings, when their sons had committed a fault, made their servants to be beaten before them. Verse. 7. I said surely thou wilt fear me] As in a school, when one boy is whipped, the rest tremble; and as in the Commonwealth, poena ad paucos, metus ad omnes: so it should be in the Church. Other men's woes should be our warnings: others sufferings our sermons; others lashes our lessons: God's house of correction, a school of instruction, where we should hear and fear, and do no more so, Deut. 17.13. He that trembleth not in hearing, shall be crushed to piece in feeling, said that Martyr. and receive instruction] This I promised myself of thee, but am disappointed, Jer. 5.3. See verse 2. thou art therefore ripe for destruction. So their dwelling should not be cut off] They should have redeemed their sorrows, and saved their city. And this God speaks to others, as weary of speaking any longer to them, to so little purpose. but they risen early and corrupted, etc.] Manicabant, they made haste, that no time might be lost: the woefully wasted that best part of the day, the morning, (which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, furthereth every business) in corrupting their practices, doing evil as they could. Once (saith a Reverend man) Peter's argument was more than probable; These men are not drunk, for it is but the third hour of the day. Drunk. cup. by. D. Harris. Now, men are grown such husbands, as that by that time, they will return their stocks, and have their brains crowing before day. Verse 8. Therefore wait ye upon me, saith the Lord, etc.] Stand forth, and hear your doom: which that ye may know, that I do not precipitate, or rashly pass upon you. Wait ye upon me, etc. and yet that ye may not presume upon my patience, know that there is a day set, a determination settled for your full payment. Nostra Deus sub it is non damnat crimina pocnis: Compensat long as sed gravitate moras. to gather the nations] To put them up as it were sheep, into a pound for slaughter. See more of this Jer. 25. to pour upon them mine indignation] Here's mention made of God's prey, of his indignation, fierce anger, fire of jealousy against nations and kingdoms: the better to persuade people to that which they are so hardly drawn to believe, viz. that God is not made all of mercy: but, though fury be not in him, to speak properly, Isay 27.4. Exod. 34.7. Yet that he will not by any means Clear the guilty, but punish them severely, taking vengeance of their inventions, Psal. 99.8. Verse 9 For than will I turn to the people a pure language] Then, when my sword hath rid circuit, Eccles. 14.17. and been bathed in the blood of all nations, for their many and mighty sins; I will turn to the people, I will turn mine hand upon the little ones; mine elect, that remnant reserved for royal use. These I will bring, not into the fire only, but through it, and will refine them as silver is refined etc. Zach. 13.7, 9 so that their tongue shall be as choice silver, Pro. 10.20. their lip shall be a pure lip, at it is here, a lip of excellency, Prov. 17.7. so that they shall scatter pearls, Mat. 7.6. throw abroad treasure, Mat. 12.35. even apples of Gold in shrnes of silver, Prov. 25.11. 1 Joh. 3.3. they shall purify themselves, as God is pure. Old things shall be passed with them, all things shall become new: new constitution, new communication, new conversation. Look how the Conqueror sought to bring the French tongue into England, commanding it to be taught in schools, spoke in courts etc. so doth the Lord Christ, woe rideth about the world upon his white horses, the Apostles and other Ministers, conquering, and to conquer, Rev. 6.2. wherever he prevails, he turneth to such a pure language, even the language of Canaan: not the Hebrew tongue (as R. Abraham senses this text) which all nations shall speak, saith he, in the kingdom of Christ (what they do in heaven, I have not to say, some are confident) but words of grace, Col. 4.6. words of truth and soberness, Act. 26.25. right words, Job. 6.2. spiritual speeches, Ephes. 4.29. Scripture language, 1 Pet. 4.11. That they may call upon the name of the Lord] As all God's people do, 'tis their character 1 Cor. 1.2. he hath no dumb children, they no sooner breathe but pray Act. 9.11. for prayers is the breath of the spirit, Rom. 8.26. and the fruit of faith: hence it is called the prayer of faith, and under the phrase of calling upon the name of the Lord here is meant believing in his name, and reposing upon Christ for safety here, and salvation hereafter. To se●ve him with one consent] Heb. with one shoulder, that is, unanimously, and with conjoined endeavours. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A metaphor from oxen yoked & setting their shoulders together to the work: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept. or else from porters, who set their several shoulders to the same burden. The Saints may the better do 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 himself 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 Christianlike 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 mind. 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, watch, sweet assemblies, love, concord, godly living, faithful marrying with the faithful etc. Act. & Mon. 750. may make us now in these our days 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 schism, much less heresy, glorifying the God and Father of our 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 minds. 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 etc. 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, partaking, 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 we are run 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 jeer us for our divisions? why should any Campian hit us in the teeth with our many sects and schisms? Pardon may be got for our other sins by faith in Christ's 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 country, Mathias the Apostle is said to have preached the Gospel to the Ethiopians. The large region of Nubia there had from the Apostles time (as 'tis thought) professed the Christian faith, till about 200 years since it forsook the same. The kingdom of Habassia held by Presbyter John, See Breerw. Inquiries 156.197.159.174. are yet Christians differing from us in a few ceremonies only. 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] Jew's 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 earnestness of the Saints in serving God (for women quicquid volunt, valdè volunt) and that this so goodly and and joyful a spectacle or sight of women worshipping and serung God, and of Virgins especially, might stir up and move affections. It is easy to observe, that the New Testament affordeth more store of good women than the old, who can make masculine prayers, mingled with tears: And as Music upon the waters sounds further and more harmoniously then upon the land, so do prayers well watered. Shall bring mine offering] Heb. my meat-offering, or rather my wheat-offering, their bodies and souls, Rom. 12.1. that best of facrifices, for a reasonable service, Minchath● a solemn present: such that the Chaldee paraphrast might express; 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 Jews to their own land, toward the end of the world, to set up the spiritual worship of God there: the famous Church that shall be among them, full of sanctity and rid of all wicked ones, verse 11, 12, 13. the joy and gladness that shall possess their soul's 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 jews shall be of among all nations, vers. 19, ●. Thus they: quàm rectè iudicium sit penes Lectorens. Verse 11. In that day shalt thou not be ashamed] There is an holy shame for sin, 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 sign of that godly sorrow that worketh repentance never to be repent of, and not to know shame, to be frontless, and impudent is the note of a naughty man, Verse 5. But that which God promiseth here is, that he will cover their sins, not impute them Psal. 32.1.2. and that he will by his grace preserve them from scandalous and reproachful practices that might render them ignominious and despicable, see Psal. 19.39. shiring upon them himself, and giving them honour in the hearts of others, as he did Solomon. Them that rejoice in the pride] Or, in thine excellency, as Psal. 68.35. that is the thine external privileges, wherein thou hast hitherto so prided thyself, as the only people of God, holy and beloved. and thou shalt no more be haughty] Stand upon thy tip-tees, upon thy pantofles, as if there were none such. because of mine holy mountain] jer. 7.4. The Temple of the Lord, the Temple of the Lord etc. cried they aloud that nothing cared for the Lord of the Temple. So the Jesuits and their Romish crew cry, the Church, the Church, the Catholic church, ad ravim usque like so many oyster-wives: but this is not the guise of God's people. He will purge his church of such Formalists. Verse 12. I will also leave in the midst of thee an afflicted and poor people] Poor and therein afflicted, therefore despised. Poverity is an affliction, and makes a man trodden upon. Men will be sure to go over the hedge where it is lowest. Hence St. Nil habet insoelix paupertus durtus in se, Quam quod ridiculos homines facit. Paul joined them together, I have leared to want and to be abased. They that want must look to be abased. This thy son saith He Luk 15.30. not, this my brother: he would not once own him, because in poverty. But though men will not, yet God will jam. 2.5. Rev. 2.9. I know thy poverty, but that's nothing, thou art rich: poor in spirit, rich to God-ward, glorying in nothing but this, that thou understandest and knowest me and my will, thyself and thy duty jer. 9.23. and art therefore a rich Cargazon, a full Magazine, such as the world is not worthy of. and they shall trust in the name of the Lord] As having nothing else o trust to. So St. Paul's widow indeed, being desolate and left alone, trusteth in God, who whiles she had an husband trusted too much in him. 1 Tim. 5.5. A noble-woman of Savoy, mother to john Galear Duke of Milan after her husband's decease, caused a coin to be made, upon the one side whereof she drew these words, Sola facta solum Deum sequor, Being left alone, I trust in God alone. Verse 13. The remnant of Israel shall not do iniquity] Sanctity and security are here promised to all the citizens' of the Church. Being justified by Christ they shall do righteousness and truth: there shall no way of wickedness be found in them Psal. 139.24. they shall be kept from foul flagitious practices, neither shall they wallow or allow themselves in any known sin unrepented of. Their spot, if any, shall be the spot of God's children Deut. 32.5. unvoluntary and unavoidable informity, such as there is a pardon of course for: only they must sue it out by praying daily, Forgive us our trespasses. Nor speak lies] For that's a foul fault, and ra●ely found in a Saint Esay 63.8. For he said, Surely they are my people, children that will not lie: So he was their Saviour. Tho. Walsingh. It was wont to be as currant an argument, Christianus est, non mentietur, He is a christian, he will not lie, as afterwards it was, Hic est frater, ergo mendax, This is a friar, and therefore a liar. Sophronius testifieth of chrysostom, nunquam eum mentitum fuisse, that he was never heard to tell a lie. Whereas of Pilate Egesippus telleth us, that he was Vir nequam & parvi faciens mendacium, a naughty man, and one that made little conscience of a lie. it may seem so indeed by that scornful question of his, What's truth? joh. 18.38 neither shall a deceitful tongue be found in their mouth] Their pure lip ver. 9 is not used to the language of hell, their spirit without guile Psal. 32.2. produceth speech without deceit: for out of the abundance of the heart the mouth speaketh, Mat. 12.34. See the Note there. for they shall feed and lie down] shall have all that heart can wish, or need require; plenty, safety, security etc. and none shall make them afraid] So as to make them dec iniquity or speak lies: as very good men when frighted have dared to do: witness abraham, Isaac, Jacob, but especially David, deeply guilty of this sin 1 Sam. 21.2, 8. and 1 Sam. 27.8, 10. In the sense of which sin he prayeth, Remove from me the way of lying Psal. 119.29. we also should pray, Led us not into temptation, but deliver us from that evil one, the father of lies. And having the shepherd of Israel to feed us and tend us; we should not fear Psal. 23.2, 3. but choosing rather to die then to lie, to suffer then to shift, commit the keeping of our souls to him in well-doing, as unto a faithful Creator 1 Pet. 4.19. Verse 14. Sing O daughter of Zion, shot O Israel: joy is the just man's portion, which the wicked may not meddle with Hos. 9.1. In the transgression of an evil man there is a snare or a cord to strangle his joy with, to cheek and choke all his comforts, but the righteous sing and rejoice Prov. 29.6. they are commanded so to do: yea the command is doubled and trebled here and elsewhere in both Testaments: and it is a sin for such not to rejoice, as well as not to repent. be glad and rejoice with all the heart] which no wicked man can do: his mith is but the hypocrisy of mirth: like a little counterfeit complexion. It may smooth the face, never cheer up the heart: like a slight dash of rain that soaketh not to the root: or a handful of brush wood or sear thorns under the pot Eccles. 7.6. As their humiliations are but skindeep, they rent-their garments and not their hearts, they grieve in the face, and not in the heart Mat. 6.16. so do they rejoice in the face, and not with all their heart 2 Cor. 5.12. Verse 15. The Lord hath taken away thy judgements] i. e. He hath remitted thy sins, removed thy punishments, turned again thy captivity as the streams in the south, commanded his Prophets saying, Comfort ye, comfort ye my people etc. Esa 40.1.2. tell her that all accusations and actions laid against her in the coury of heaven are nonsuited, and God's wrath appeased. This is the sum of all hte good news in the world: this is a short gospel. he hath cast out thine enemy] As rubbish and sweep of the house are cast out: so hath God dealt by thine enemies corporal and spiritual: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repurga. re everrere significat. that thou being delivered out of the hands of both, might serve him without fear, in holiness and righteousness before him all thy days Luk 1.74, 75. the king of Israel even the Lord is in the midst of thee] In the many testimonies of his powerful and gracious presence: yea, he hath set him up a mercy-seat, a throne of grace, and bidden thee come boldly thereunto Heb. 4.16. thou shalt not see evil any more] sc. so long as thou retainest God with thee, who is both a sun and a shield Psal. 84.11. and children have a place of refuge Prov. 14.26. Verse 16. Fear thou not] why shouldest thou whilst the king of Israel is in the midst of thee? Be of good cheer said Caesar to the ferryman in a storm, thou canst not miscarry: Caesarem enim fers & fortunam Caesaris, so long as Caesar is in the same bottom with thee. May not the church much more gather comfort, having God in her company; and so many of his servants to faith to her, Fear thou not? True faith quelleth and killeth distrustful fear: but awful dread it breedeth, feedeth, fostereth and cherisheth. and to Zion, let not thine hands be slack] Remollescant. Let not thy fears weaken, but rather waken thy diligence in well-doing: lift up the hands which hang down, and the feeble knees Heb. 12.12. Up and be active: pluck up your good hearts, and buckle close to your business: your task is long, your time short, your master urgent, you wages unconceivable. It troubled a martyr at the stake, that he should then go to a place where he should ever be receiving wages, and do no more work. Up therefore and be doing. Be not slothful, but followers of them who through faith and patience inherit the promises Heb. 6.12. Hippoc. Aphoris. Spontaneae lassitudines morbos loquuntur, faithlessnesse argueth a diseased soul. Verse 17. The Lord thy God in the midst of thee is mighty] Even the mighty strong God Esay 9.6. the Giant, as the word signifies, the champion of his church. He being in the midst of thee cannot but see how thou art set upon; and how many dangers and difficulties thou encounterest with, and will send thee in new supplies Eph. 1.19. seasonable succour. He will save] This properly signifieth the privative part of man's happiness: but includeth also the positive. Jesus will do all for his people. He will rejoice over thee with joy] As a bridegroom doth over his bride Esa. Gesti super te laetitiâ. 62.5. He will take special complacency and content in thee, being made accepted in the beloved Eph. 1.6. He will rest in his love] And seek no further. Heb. He will be silent in his love, passing by small faults without any the least signification of his displeasure: as if he were even fond over his church, and did err in his love towards her, as husbands are licenced to do toward their wives Prov. 5.19. Some render it obmutescet in amore suo he shall be dumb in his love, so as he cannot speak through excess of love. Lovers are so transported sometimes, that they cannot utter their minds. He will joy over thee with singing] As a father doth over his child whom he beareth in his bosom, or dandleth on his knee. Verse 18. I will gather them that are sorrowful for the solemn assembly] which now they cannot celebrate, as being in captivity; and are therefore in great heaviness; as was David Psal. 42.2, 3, 5. Nothing goes nearer to a good heart then to be debarred the benefit of God's holy ordinances, then to hear the sabbaths mocked at by the enemies as these good souls did Lam. 2.7. and to be asked as David was, Where is now thy God Psal. 42.3. All outward comforts in this case are mere Ichabods. When the Ark was taken, Eli could live no longer: that word struck him down back ward, and killed him in the fall. No sword of a Philistine could have slain him more painfully: neither is it easy to say whether his neck or heart were first broken. who are of thee] True children of the church, as appeareth by their strong affections to the ordinances 1 Pet. 2.2. Luther said he would not live in Paradise without the word; as with it be could easily live in hell. An infant cannot be quieted with gauds or fine without the dug: so neither cana true chirstian with any thing, but the public services, the solemn assemblies. to whom the reproach of it was a burden] It lay heavy upon their spirits, and made them send up many a deep sigh to God, who heareth the breathe of his people Lam. 3.56. 1 Chr. 15.26. and will restore comfort to such his mourners Esa. 57.18. He that helped his Levites to bear the Ark, will help those that grieve at the want of it, and groan under the reproach cast upon it, which they ever honoured as the face of God Psal. 105.4. Yea as God himself Psal. 132.5. Verse 19 Behold at that time I will undo all that afflict thee] Heb. Behold Me: Look not to thyself as unworthy or unlikely to inherit such precious promises: for, not for your sakes do I this saith the Lord God, be it known unto you, but for mine own holy Names sake Ezek. 36.22, 32. your unworthiness shall serve for a foil to set forth the freeness of my love: your unlikeliness, the greatness of my power: my grace is sufficient for thee, my strength is perfected in thy weakness 2 Cor. 19.9. Again, look not to thine enemies, how many and mighty they are, how witty and wealthy, how active and combined (lorica●us incedit Satan & cataphractus, said Luther) let thine eyes be upon me, as Jehosaphats were when he knew not whither else to look 2 Chron. 20.12. let thine heart be lift up in my ways, as his was 2 Chron. 17.6. behold me, behold me Esay 65.1. Look not downward on the rushing and roating streams of miseries and troubles which run so swiftly under thee, for than thou wilt be giddy: but look upward and steadfastly fasten on my power and promise: believe in the Lord thy God, so shalt thou be established: believe his Prophets, so shalt thou prosper 2 Chr. 20.20. thine enemies also shall be found liars unto thee, and thou shalt tread upon their high places Deut. 33.29. I will undo them, saith God here Heb. I will do them (per Antiphrasin:) or I will bruise them and break them in pieces, as R David rendereth it, by comparing Ezek. 23.3, 21. I will not only repress them but root them out. Those that offer violence to the Church like blind Samson, they lay hands upon their pillars, to pluck the house upon their own heads. and I will save her that halteth] As enemies shall not hinder the Church's happiness, so neither shall her own infirmities. Grant she be lame and luxated, maimed and disjointed, so that she goeth sideling and halteth down right Psal. 38.17. Say she be driven out of her country as an exile, out of all companies, as an outcast (whom no man seeketh after jer. 30.17.) and out of all good conceit of herself, as an abject, vile in her own eyes, not fit for the communion of Saints, or kingdom of heaven: Yea I will save her, I will gather her: like as the gathering host in the wilderness (see Iosh. 6.9.) took up the lame, feeble, and those that were left behind. See Mic. 4.6. with the Note, and Ezek. 32.16. I will seek that which was lost, and reduce that which was driven away etc. and I will get them praise and fame in every land etc.] So that glorious things shall be spoken of thee, O city of God: As thy sin shall be remitted, so thy name shall be healed, thy fame spread, per era hominum volitabis, I will fashion men's opinions of thee, so that those that formerly shamed and shunned thee, shall highly esteem thee, and stand for thee. Verse 20. At that time will I bring you again] And this I tell you again, that you may the better believe it: only you must wait my time, for in time will I bring you again, and in time will I gather you, and in time will I make you a name and a praise among all people of the earth, as before I promised: but you must give me time to do all this. He that believeth maketh not haste. The vision is yet for an appointed time Habac. 2.3. See the Note there. Limit not the Holy One of Israel, set him not a day, say not Now or never: wake not your beloved till he please. He is a God of judgement, and waiteth to be gracious Esay 30.18. Have patience therefore, yea let patience have her perfect work jam. 1.4. that ye may receive a full reward 2 joh. 8. For behold I come, and my reward is with me, to give you an expected end jer. 29.11. when I turn back your captivity] Heb. Captivities: that is, all four captivities together. For the Jews were carried captive to Babylon 1. under Manasseh 2 Chron. 33.11.2. Next, under Jehojachim 2 Chron. 36.6.3. under Jechonias 2 King. 24.12. and 2 Chron. 36.10.4. Lastly, under Zedekiah 2 Chron. 36.17. 2 King. 25.6. All these shall be brought back together by an eminent and signal deliverance. before your eyes] Those eyes of yours that failed almost for my salvation, and for the word of my righteousness Psal. 119.123. shall see the accomplishment thereof, and be satisfied Psal. 54.7. and 92.11. Dexter tibi prae laetitia saliet oculus. saith the Lord] This is the seal of all, and security sufficient, for Dei dixisse est fecisse: God will not suffer his faithfulness to fail, nor alter the thing that is gone out of his lips Psal. 89.33, 34. Laus Deo in aeternum. A COMMENT OR, EXPOSITION Upon the Prophecy of HAGGAI. CHAP. I. Verse 1. IN the second year of Darius the King] Not of Darius the Mede, G●a●b. Chronol. as Genebrard doteth, for he was predecessor to Cyrus Dan. 5.31. And Haggai prophesied after Cyrus and Cambyses, Ezra 4.5. and 5.1. Neither of Darius Nothus, as Scaliger in his book De Emend: temporum (the doctrine whereof is almost wholly fictitions, saith One, and founded upon the confines of Nothing:) but of Darius, son of Hystaspes, who succeeded Cambyses in the kingdom of Persia; being chosen king by the Peers, Herdot. in Thali●. upon the neighing of his horse first, as Herodotus testifieth. Whether this Darius were the husband of Queen Esther, as some affirm, or her son, as Others, (and was therefore so favourable to the Jews) I undertake not to determine: Only take notice, that by Heathen Historians it is said, Herod. that the wife of this Darius was called Atossa, which sounds in part somewhat like Hadassah, that is Esther, chap. 2.7. Hadassah was her own Hebrew name: and, after she was made Queen, she was called Esther. He is called Darius the King, as if he were the Only King on earth. His successor Darius in his proud Embassy to Alexander, called himself the King of Kings, and Cousin of the gods: and for Alexander, he called him his servant: But Alexander soon after became his lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato lib. 3. de l gyb. Prov. 21.1. For the Kingdom of Persia was lost by that Darius, as it had been restored by this to its former splendour, after the havoc made by Cambyses; who among other vile acts of his (as Wickedness proceedeth from the wicked, according to the preverb of the Ancients 1 Sam. 24.13.) forbade the building of the Temple Ezra 4.12. But He who sets up Princes at his pleasure, and turns their hearts whither soever he will (as the ploughman doth the watercourse with his paddle, or the gardener with his hand) turned here the heart of this great King to his people the Jews: so that he made a new decree for the advancement of the building, Ezra 5.8. God also seasonably stirred up Haggai, and Zachariah to quicken the people, (who were soon after their return from Babylon, grown cold again and careless) and so blessed their Ministry, that the House, that is, the Sanctuary, and the Holy of Holies, was finished in four years' space, or thereabouts, Ezra 6.14. The outward Court, and so the whole Temple, in three years after that, Antiq. l. 11. c. 4 as Josephus witnesseth. In the sixth month] In the 3444. year of the world, Func. Chronel. as Funccius computeth it, in the Calends of September, (confer chap. 2.19.) when the Jews were ingathering their harvest, and fruits, and found a dearth toward. This the Prophet makes use of, pressing it upon the people, as a just hand of God upon them, for slighting and slacking the rebuilding of his house. It is good for God's Ministers to set in with him, to strike while the iron is hot, to cry, Hear ye the rod, Mic. 6.9 and who hath appointed it: for as iron is very soft, and malleable, whiles in the fire, and as molten metals are fit for the mould; so when men are under the cross, they are more easily wrought upon; they will hearken to instruction, that before laughed at it, as the wild ass doth at the horse and his rider, Job 39.18. The wild ass, that is used to the wilderness, though she kick up her heels, and snuff up the wind at her pleasure, so that they that seek her will not weary themselves, yet there is a time when she may be taken; in her month they shall find her, Jer. 2.24. In the first day of the month] Heb. In one day. One for first is ordinary in both Testaments, Gen. 1.5. Num. 29.1. Dan. 9.1. Mat. 28.1. Joh. 20.1. 1 Cor. 16.2. The time of this Prophecy (as of others, Isa. 1.1. Jer. 1.2, 3, etc.) is precisely noted, to teach us what account we should make of God's Oracles, and inspirations; and how God will one day eckon with us for the helps we have had, and the time we have enjoyed them. He sets down all: how much more should we, and live up to our means & mercies, propagating our thankfulnsse into our practice? Jeremy prophesied forty years, but with ill success: it was his unhappiness to be Physician to a dying State. Tunc etiam, doctâ plus valet arte malum. The Holy Ghost sets a special mark upon these forty years of his prophesying, Ezek. 4.6. by bidding the Prophet lie forty days upon his right side, and bear the iniquity of the house of Judah forty days, a day for a year. came the word of the Lord] i. e. he began to prophecy, Prophetarum ora sunt Dei os Chrysost. as Ezra 5.1. being sent and set a-work by God, whose alone it is, to make meet Ministers of either Testament, 2 Cor. 3.5. to send, gift, and bless them, Jer. 23.21. by Haggai the Prophet] Heb. by the hand of Haggai, that is, by his means, and Ministry. See the Note on Mal. 1.1. Haggai signifieth merry, and pleasant, Festivus & laetus. as at a solemn feast: which name of his excellently suiteth both with the time of his prophecy, viz. after the return from captivity, see Psal. 126.1, 2. and also with the matter whereof he treats, and whereto he drives, Christ, the Desire of all nations. Wilt thou be merry at any time? saith Seneca, think on Caesar: canst thou be sad, and he be in health? How much more cause have we to be to be merry in the Lord Christ? Let us keep the feast with all solemnity: let us keep holiday, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. sigh Christ our Passeover is sacrificed for us, 1 Cor. 5.7, 8. Let this swallow up all our discontents, and crown the calendar of our lives with continual festivals: Let the ransomed of the Lord return and come to Zion with songs and everlasting joy upon their heads, etc. Esay 35.10. The Septuagint ascribe certain of the Psalms to Haggai, and Zachary, in the titles they prefix: though some think that the Hallelujah-Psalmes (as they are called) because they begin and end with Hallelujah, or, Praise ye Lord, were sung by the Jews, returning out of Babylon; those two Prophets beginning the tune, or giving the verse (as they call it.) And hereunto the Prophet Jeremy might have an eye, chap. 31.12. Therefore they shall come and sing in the height of Zion, and shall flow together, to the goodness of the Lord, etc. unto Zerubbabel the son of Shealtiel] Philo saith, he was also called Barachias, He is called Shesbazzar, Ezra 1.8. others Phadaias, out of 1 Chron. 3.17. His name Zerubbabel signifieth, either Born in Babel, or, Far from confusion. A Prince (of all men) should observe order, keep the peace. By the Laws of England, a Nobleman cannot be bound to the peace; because it is supposed that the peace is always bound to him, and that of his own accord, he will be careful to keep others in good order. But what a regnum Cyclopicum was at Rome in Nero's days, Quando poterat quisque eâ, quam cuperet potiri, Dio in vit. Neron. negare licebat nemini? Tum servus cum Domina, praesente Domino suo, & gladiator cum virgine nobili inspectante patre rem habuit, & c.? Blessed be God for better times. Governor of Judah] Or, Duke, Captain, Provincial, Precedent. The many-headed Multitude hath need of a Guide, who may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, peaceable and prudent, Lib. 1. de leg. (saith Plato) to keep and care for the welfare of his subjects. Such an one was Zerubbabel, Aug. epist. 179 Nobilis genere, nobilior sanctitate, Noble by birth, but more noble by his piety: drained from the dregs, and sifted from the brannes' of the base sort of people. In loc M. Pemble. In the seventeenth year of his age, he led back part of the people from Babylon to Jerusalem; where he continued Governor for the space of fifty eight years, saith Grynaeus. Those that make Darius in the Text, to be Darius Nothus, must needs allow him a much longer life and government: which God, say they, granteth to some, because he hath something to be done by them. The Revolution of States may here also be remarked. This people was first governed by Judges, or Captains: then by Kings, and now by Captains again. So the Principality of Edom, as it began with Dukes, and rose to Kings, so it returned to Dukes again, after the death of Hadad, in Moses his time, 1 Chron. 1.51. Gen, 36.43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Adeo nihil est in vita firmum aut stabile. So uncertain are all things. and to Joshuah the son of Josedech] A brand plucked out of the fire, Zech. 3.2. and therefore the fit for such a preferment, Bernard. ut in alto positus non altum sapiat. David came not to the kingdom, till his soul was even as a weaned child, Psal. 131.2. Queen Elizabeth swum to her crown, thorough a sea of sorrows. Mathias King of Hungary, was taken from the prison to the throne. But, to the business: Joshuah the Highpriest was a type of Christ, in regard, Turk. hisi. 1. Of his name, which signifieth a Saviour. 2. Of his Office of High-priesthood. 3. Of his partner-agency with Zerubbabel, in reducing the people home to their own country. The Lord Christ, Acts 3.15. Heb. 4. & 7. is both our Prince of life, and our merciful and faithful Highpriest, ever living to make request for us. the highpriest, saying,] Zerubbabel and Jeboshuah were the Chieftains of the people: and though not themselves in fault, or at lest nothing so much, (for they were both very religious) yet they were not so forward and forth-putting as they should have been in so excellent a work. Howsoever, if the task be not done, the Taskmasters are beaten, Exod. 5.14. It is the misery of those, that are trusted with authority, that their inferiors faults are beaten upon their backs. If the people gather Manna on the Lord's sabbath, Moses and Aaron shall hear, How long refuse ye to keep my commandments? Calvin in loc. Exod. 16.28. It is Mr. calvin's opinion, that Haggai therefore addressed himself to these two principal persons: to the end that they might join their forces with him, in reprehending and exciting the people to the Lords work. When the word and the sword go together, there is great likelihood of much good to be done. Upon the sword of Charles the Great was written, Vtriusque tabulae custos. And Queen Elizabeth riding progress once is Suffolk, M. Leighs treat. of Divin. ep. Ded. said, that now she saw the reason, why that County was so well governed, for she observed that all the Justices coming to meet her, had every one his Minister next to his body. Verse 2. Thus speaketh the Lord of Hosts, saying,] This title is oft used in these three last prophecies (eighteen several times in that eighth of Zachary) because, being to build, they had many enemies; therefore had need of all encouragement. And Hierom in his Prologue woteth it as an act of great courage in Haggai and Zachary, that against the Edict of King Artaxerxes (or Cambyses) and the oppositions of Sanballat, and other potent Adversaries, they should stir up the people to build the Temple: and as an act of heroical faith in the Prince, priest, and people, to set upon the work, and finish it, Not by might, nor by power, but by the spirit the Lord of Hosts, Zach. 4.6. See more of this title in the Note on Mal. 3.17. Doct. 1. this people say] Words than have their weight: neither are men's tongues their own: but there is a Lord over them (Psal. 12.4.) that will call them to a strict account of all their waste words, Mat. 12.36, and hard speeches, Judas 15. and then they shall experiment that by their words (which they haply held but wind) they shall be justified, and by their words condemned, Mat. 12.37. How good is it therefore to carry a pair of balance betwixt the lips? Nescit poenitenda loqui qui proferenda priùs suo tradidit examini, saith Cassiodore; He that weighs his words before he utters them, shall prevent an after-reckoning for them. the time is not come, the time, &c] He repeateth their frivolous and frigid excuses, in their own very words; that he may the better confute them, Vsus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut rei indignitatem amplificaret. and the sooner bring them to a sight of their sin. Sin and shifting came into the world together, Gen. 3.12. And this is still the vile poison of our hearts, that they will needs be naught, and yet never yield, but that there is reason to be made, and great sense in sinning. These Jews (likely) had both Scripture and Reason to plead for their backwardness (as there is no wool so course, but will take some colour: and the sluggard is wiser in his own eyes, Prov. 26.16. than seven men that can render a reason:) For Scripture: To every thing there is an appointed time, a set season, such as we can neither alter nor order, Eccles. 3.1, and verse 3. There is a time to break down, and a time to build up. And that this time to rebuild the Temple was not yet come, some might pretend, that the seventy years foretold, Hieronym. R. David. were not yet fully expired: others (with more show of reason) that they had been too hasty in laying the foundation long since, as appears by their ill success, and many adversaries: that, God who had dwelled so long in a Tabernacle, and was now worshipped at his new-created Altar, would bear with them, if they first built their own houses, and then be more free to build his House, which they intended to do hereafter, with great care and cost. This is still the guise of graceless procrastinatours, to future and fool away their own salvation. Hereafter, say they, may be time enough, and what need such haste to build the spiritual Temple? In space comes grace, God is more merciful than so: and at what time soever a sinner reputes from the bottom of his heart, etc. Mat. 23.17. Fools and blind men (as our Saviour calls the Pharisees) that thus stand trifling, and baffling with God, and their souls, being semper victuri, as Seneca saith, always about to do that, which if not well done, they are utterly undone for ever: for upon this little point of time hangs the crown of eternity. The gales of grace are uncertain, the day of grace, (which is very clear and bright) is usually a short one. Non licet in bello bis peccare, said Lamachus to a soldier of his brought before him, and pleading he would do so no more: So God will not suffer men twice to neglect the day of grace, which, if once past, will never dawn again. Let none therefore when pressed to the present Now of meeting God by repentance, answer as Antipater King of Macedony did, when one, presented him a book treating of happiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am not at leisure: Or as Archias the Theban, when forewarned of a conspiracy against him, cast the letters by, with In crastinum seria, and was slain ere the morrow came. Or as these Cunctators in the Text, that had oft in their mouth, The time is not come, the time etc. lest the very next minute they be cut off by death from all further time of repentance, acceptation and grace for ever. Men may purpose, promise, expect a time of healing and happiness, when they shall be deceived, and find a time of terror and torment, Jer. 14.19. Some, when a dying, would have given a world for time: as I have heard (saith a Reverend man) one crying day and night call time again: but that could not be. Posthac occasi● calva. As in war, so here, none are permitted to err twice. Time must be taken by the forelock, as being bald behind. Verse 3. Then came the Word of the Lord etc.] Then after a short silence, as it were, Ribera. profertur Domini quasi cogitata responsio follows the Lords elaborate and deliberate answer, not without some touch of holy tartness, at their ingratitude: for, of all things, God can least endure to be slighted, where he hath better deserved. He looks upon such with anger, being grieved at the hardness of their hearts, Mark 3.5. He complains of such with a sigh; Ah sinful nation, Isa. 1.4. he is ready to rid his stomach of them, verse 24. Ah, I will ease me etc. Verse 4. Is it time for you, O ye, to dwell in your cieled houses, etc.] Not covered only, but cieled with cedar, (as the Chaldee here hath it) arched and garnished, as the Greek, carved and trimmed, as Ambrose rendereth it. Sure, Lib. 3. epist. 12. either your beds are very soft, or your hearts very hard, that you can, not only come into the tabernacles of your houses, but give sleep to your eyes, Psal. 132.4, 5. or slumber to your eyelids. Before ye have found a place for the Lord, an habitation for the mighty God of Jacob. Good David, could not find in his heart to dwell in an house of Cedar, when the Ark of God dwelled within curtains, 2 Sam. 7.2. Valiant Vriah, deemed it altogether unfit and unreasonable, that when the Ark, and Israel, and Judah abode in tents, he should go to his house to eat, and drink, and to take his ease and pleasure, 2 Sam. 11.11. Solomon first built an house for God, and then for himself. The Christian Emperors, Constantine, Theodosius, Honorius, etc. exceeded in building Churches, Turk. hist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herodet. which, from their stateliness were styled Basilica, or places for a King. The very Turks at this day, though content to dwell in mean and homely houses, yet their Mosques or Meeting-houses, are very sumptuously built, and set forth. It is a principle in Nature, that the things of God are elder, and more to be respected then the things of men. A professor of the Turks law proclaims, before they attempt any thing, that nothing be done against religion. This is better than that which was written over the gate of the Senate-house in Rome (which yet is not to be disliked, in its place and order) Ne quid detrimenti Resp. capiat. Give unto Caesar the things that are Caesar's: but with all and above all, Give unto God the things that are Gods: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 22.21. The Greek article is twice repeated by our Saviour, when he speaketh for God, more than when for Caesar: to show, that our special care should be, to give God his due, to seek first the kingdom of God and his righteousness, and then all other things shall seek us. Cicero. Caetera aut aderunt, aut caetera non oberunt. But most people are so busied about their own houses, their cottaeges of clay, the body, that God's house, 2 Cor. 5.1. the soul lies waste and neglected: the lean kine eat up the fat: the strength of the ground is spent in nourishing weeds. Earthly mindedness sucketh the sap of grace from the heart, as the Ivy doth from the Oak, and maketh it unfruitful. Men are so taken up about the world, that they think not on God's kingdom: as the Duke of Alva told the French king, Fren. Hist. who asked him whether he had observed the late great Eclipse? No, said he, I have so much to do upon earth, that I have no leisure to look toward heaven. But is not one thing necessary, and all other but by-businesses? And have we not in our daily prayer, five petitions for spirituals, and but one for temporals? Are we not taught to make it our first request, that God's name may be hallowed, though our turns should not be served? Is not Esau stigmatised for selling his birthright, for a mess of broth? And is not Shemei chronicled for a fool, Heb. 12.16. who, by seeking after his servants, lost his life? Pope Sixtus for a mad man, that sold his soul to the devil, to enjoy the Popedom for seven years? what shall it profit a man to win the world and lose his own soul? to win Venice, and then be hanged at the gates thereof, as the Italian proverb hath it? Surely such a man's loss will be 1. Mat. 16. Incomparable, 2. Irreparable: for what shall a man give in exchange of his soul? It was no evil counsel, that was given to John the third, King of Portugal, to meditate every day a quarter of an hour on that divine sentence. It would be time well spent to ponder as oft and as long together on this Text, Is it time for you, O ye, that are so sharp set upon the world, so wholly taken up about your private profits, your pleasures and preferments, to sit in your ceiled houses, as Ahab once did in his ivory Palace, or Nabuchadnezzar in his house of the kingdom (as he vaingloriously calleth it, Dan. 4.30.) and Gods house lie waste, and his service neglected, to whom we own ourselves, 1 Cor. 6.19. our lives Mat. 16.25. our parents, children, friends, means Mat. 19.29. our gifts and abilities, 1 Cor. 4.7. our honours and offices, Psal. 2.10, 11, 12. all that we are, and have? How justly may God curse our blessings, Job 16.15.16.18, 21. 1 Cor. 12.21. (as he threateneth these self-seeking, God-neglecting Jews both here, and Mal. 2.2.) scatter brimstone upon our houses, drp up our roots beneath, and above, cut off our branches, drive us from light into darkness, and chase us out of the world with his terrors. Col. 3.2. Phil. 2.21. Surely such are the (ceiled) dwellings of the wicked, and this is the place of him that knoweth not God, that inverteth the order appointed of him, by coveting, not the best jousts, but an evil covetousness, Hab. 2.9. by setting his affections, not on things above, but on things on the earth, by seeking their own things, every man, and not the things of Jesus Christ. Verse 5. Now therefore thus saith the Lord of hosts] Haggai was but a young man, saith Epiphanius: Now therefore, lest any one that heard him, should despise his youth, and slight his doctrine, he shows his authority, he comes to them cum priviligio, he delivers not the conceptions of his own brain, but the Word and mind of God. For as Chrysostom saith of St. Paul, so may we say of all the rest of the pen men of the Holy Scripture, Cor Pauli est cor Christi, their heart is Christ's own heart: and their words are to be received, reverenced and ruminated, not as the words of mortal men, but (as they are indeed) the words of the everliving God, 1 Thes. 2.13. Greg. in Reg 3 Excellently spoke he who called the Scripture Cor & animam Dei, the heart and soul of God. It is, every whit of it, divinely inspired, or breathed by God, saith the Apostle, and is profitable both for reproof, and for instruction in righteousness. 2 Tim. 3.16. See an instance hereof in this Text, together with the Prophet's rhetorical artifice in first chiding, and now directing them to reprove, and not withal to instruct, is to snuff the lamp, but not pour in oil, that may feed it. consider your ways] Heb. set your hearts upon them, diligently recogitate, and recognize your evil do; and so shall ye soon find out the cause of your calamity, Judge yourselves, so shall ye not be judged of the Lord, accept of the puntshment of your iniquity: so iniquity shall not be your ruin: your ruth, but not your rums. Capite consilium ex rebus ipsis, velexperiment is Learn at least by the things ye have suffered: Let experience the mistress of fools, reduce you to a right mind. Lay to heart your manifold miseries, those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one calleth them, Free Schoolmasters, cursed enough and crabbed, but such as whereby God openeth men's ears to discipline, and eyes to observation of his works, and their own ways; Job. 36.8, 9, 10. according to that of Ezechiel, chap. 40.4. Son of man behold with thine eye, and hear with thine ears, and set thy heart upon all that I shall show thee etc. the senses must be exercised that the heart may be affected with the word, and works of God; according to that mine cye affecteth my heart, Lam. 3.51. and Solomon got much of his wisdom by observation, as appeareth by his Ecclesiastes which some have not unfitly called Solomon's Soliloquy. It is but little that can be learned in this life, without due and deep Consideration: which is nothing else but an act of the Practical understanding, whereby it reflects and stays upon its own intentions: and, comparing them with the rule, it proceeds to lay a command upon the will and Affections to put them in execution. Thus David considered his ways, and finding all out of order, he turned his feet to God's testimonies, Psal. 119.59. And, to still God's enemies, Psal. 4.4. he bids them commune with their own hearts and be still, or make a pause, viz. till they have brought their consideration to some good upshot and conclusion. For when consideration hath sound enlightened a man's mind, informed his judgement according to that light (that candle held to his mind) and determined is will according to that judgement, it must needs bring forth sound resolutions, purposes and practices; as it did in the Ninivites, Ephraim, jer. 31.19. josiah, 2 Chron. 34.27. the Prodigal, Luke 15. the Church in Hosea, chap. 2.6.7. She considered she was crossed and hedged in with afflictions, and resolveth to return to her first husband. The contrary inconsiderateness is complained of as a public mischief. jer. 6.8. and 8.6. and 12.11. They have laid it waste: and being waste it mourneth unto me: The whole land lieth wasle, because no man layeth it to heart, that is, considereth deeply of the cause of its desolation. Without this, though a man had all poslible knowledge locked up in his brain and breast, it would be but as rain in the middle region, where it doth no good; as the horn in the Unicorns head, where it helps no disease; or as fire in a flintstone insensible and unprofitable, till beaten out by sound consideration: This makes knowledge to become expreimental, as Psal. 116.6. and Rom. 8.1, 2, this is to follow on to know the Lord. Hos. 6.3. as without this, men's knowledge is but a flash, and may end in ignorance and profaneness: because never form and seated in their hearts, never digested by due meditation and application to their own consciences. Verse 6. Ye have sown much and bring in little] This was visible to them: and they are called upon to consider it. The Philosopher affimes that man is therefore the wisest of creatures, because he alone can compute and consider. And yet how little doth man respect this privilege, without which he were to be sorted with beasts, or mad men? God hearkened and heard, but no man spoke advisedly, no man repent of his wickedness saying, what have I done? Jer. 8.6. no man humbled himself under the mighty hand of God, though god thrust him down, as it were, with a thump upon the back. Most men's minds are as ill set as their eyes are; neither of them look inwards. Lord, saith the Prophet, when thy hand is lifted up, they will not see, but they shall see etc. Esay 26.11. So, when God's rods call for reformation, they will not hear it and who hath appointed it, but they shall hear job 33.15. Conscience, their domestical Chaplain, shall ring this peal in their cares, Consider your ways: Ye have sowed much but brought in little etc. Omnia fuistis & nihil profuit, you have tried all ways to live, and 'twill not be, laboured all night, and taken nuthing, laboured in the very fire, and wearied yourselves for very vanity Hab. 2.13. as those that seek after the Philosopher's stone, the most they can look for is their labour for their pains. Either vanity or violence hath exhausted you, as Zach. 8.10. and God's vengeance is visible enough in those secret issues and drains of expense at which your estates run out, because he puts not his holy finger on the hole in the bottom of the bag. For it is his blessing alone that maketh rich Prov. 10 23. and except he build the house, they labour in vain that build it Psal. 127.1. There is a curse upon unlawful practices, though men be never so industrious, as in jehojachim. jer. 22. And all their policies without dependence upon him for direction and success, are but Arena sine calce sand without lime; they will not hold together, when we have most need of them, but fall alunder, like untempered mortar. Hence the Psalmist assureth us, that Promotion comes neither from the East, Psal. 75.6. nor from the West, nor yet from the South where the warm sunshine is, but from the Lord: he putteth down one, and setteth up another. So Hannah, The Lord, saith she, maketh po●r, and maketh rich: he bringeth low, and lifteth up 1 Sam. 2.7. And albeit no man knows either love or hatred by all that is before them, because all things come alike to all Eccles. 9.1, 2. (God maketh a scatter as it were, of these outward commodities: good men gather them, bad men scramble for them) yet if he blow upon a man's estate, and by losses and crosses so beat him down with his own bare hand (as here in the text) that either he hath not to eat, or dare not cat his fill, for fear of wanting another day, or if he do cat, yet the staff of bread being broken, and for want of God's concurrence, he eats and is not satisfied etc. he hath but prisoner's pittance, which will neither keep him alive, nor yet suffor him to die, he is to be very sensible of it, to consider his ways, and looking upon his penury (as a piece of the curse for neglect of God's service Levit. 26.14. etc.) to deprecate that last and worst of miseries, the judgement of pining away in their iniquities Verse 39 This is worse than any scarcity, than any bulimy or doggish appetite, a disease common in times of famine. The righteous eateth to the satisfying of his soul: but the belly of the wicked shall want Prov. 14.25. As his belly prepareth deceit job 15.35. so it suffers deceit; mposturam faciunt & patiuntur, as the Emperor said of them, that sold glass for pearls. Fumos vendidi●, fumo pereat, as Another. Ye looked for much and lo it came to little, as it followeth verse 9 and why? but because they thought every little too much for God, and all well saved that was kept from him, Mal. 3.9, 10, 11. See the Notes there. The Popish Commentators upon this text call upon the people, (if ever they mean to thrive) to keep holidays; to hear Masses etc. yea some Priests in Gersons time publicly preached to the people, Non erit caecus, nec subito morietur, nec carebit sufficienti sustentatione. that whosoever would hear a Mass, he should not fall blind on that day, nor be taken away by sudden death, nor want sufficient sustenance etc. This was more than they had good warrant to promise; and yet they are believed. Shall not we learn to live by faith, to trust in the Lord and do good? so shalt thou dwelled in the land, and verily thou shalt be fed, Psal. 37.3. The wicked in the fullness of their sufficiency are in straits. Jeb. 20.22. Contrarily, the godly, in the fullness of their straits are in a sufficiency: and this is the gain of godliness. 1 Tim. 6.6. Piety is never without a well-contenting sufficiency, it hath treasure that saileth not, bags that wax not old, Luke 12.33. And shall have hereafter riches without rust, wealth without want, store without sore, beauty without blemish, mirth without mixture etc. Verse 7. Consider your ways] See ver. 5. Do it early, and earnestly. Excutite vos, iterumque excutite, as Tremellius rendereth that in Zeph. 2.1. Search you, search you, O Nation not worthy to be beloved. So Lam. 3.40. Let us search and try our ways. Not search only but try, and as it were sift them to the brann So 2 Cor. 13.5. Examine yourselves whether ye be in the faith: prove your own selves, as it were with redoubled diligence, in a most needful but much neglected duty, of dealing with your own hearts. But if ye will not, see that flaming place Ezech. 16.43. If men will not judge themselves, God will: as though scholars will not scan their verses, their masters will. Men are as loath to review their actions, and read the blurred writings of their own hearts, as Schoolboys are to purse their lessons and false Latines they have made. But as he who will not cast up his books, his books will cast up him at length: so those that will not consider their ways, and take themselves to task, shall find that sparing a little pains at first will double it in the end: and that the best that can come of this forlorn negligence, is the bitter pangs of repentance. Oh therefore that, with Solomon's wise man, we had our eyes in our heads, and not in the corners of the earth! Eccles. 2.14. 1 King. 6.4. And that our eyes were, like the windows in Solomon's Temple, broad inward, that we might see our sins to confession, so should we never see them to our confusion. The Israelites confessed their murmuring and stubbornness, when God sent evil Angels amongst them, that is, some messengers of his wrath and displeasure. The Prophet Haggai here would have their posterity consider and better consider, sigh the hand of God was so heavy upon them, and that he came against them as in were with a drawn sword, how they might disarm his just indignation by a speedy reformation. To which purpose he addeth Verse 8. Go up to the mountain, and bring wood & c] Set upon the work, and be serious: build the Temple with like zeal as Baruc repaired the wall Neh. 3.20. acendit scipsum, he burst out into an heat, being angry with his own and others sloth: and so finished his task in a short time. It must be an earnest, upright, and constant endeavour of reformation, that must follow upon our sense of sin, and fear of wrath: or else all will be but mo●us aliquis evanidus (as Calvin on the text hath it) a very slash: It will be but as prints made on water; assoon as finger is off, all is out. It was certainly therefore an excellent saying of Luther (though condemned for heretical by Pope Leo the tenth) Optima & aptissima poenitentia est nova vita. Amendment of life is the best repentance: neither is there any wiser way to break off our sins, then to practise the contrary duties. He that reputes with a contradiction (saith Tertullian) God will pardon him with a contradiction. Thou repentest and yet continuest in thy sin. God will pardon thee, and yet send thee to hell. Those that will have God to take pleasure in them, as in his Temple, to love them and come unto them, and make his abode with them joh. 14.23. to dwell in them, and walk in them (as they did in Solomon's porch, and other walks and galleries about the Temple Zach. 3.7.) to be glorified in them (accounting himself to receive, as it were, a new being, by those inward conceptions of his glory, and those outward honours we do to his name) they must go up to the Mountain, not of Lebanon (though that was a pleasant and plentiful place Deut. 3.25.) but of Heaven, that Hill from whence comes their help, and bring wood, (growing wood Cant. 1.17. living stones 1 Pet. 2.5.) and build the house 1 Cor. 3.9. Eph. 2.22. laying faith for a foundation, love for a covering, having hope for a pinnacle, humility for a pavement etc. washing it with tears, sweeping it by repentance, beautifying it with holiness, perfuming it with prayers, hanging it with sincerity etc. So shall Christ the King be held in the galleries Cant. 7.5. he shall covet their beauty Psal. 45.12. and be held fast bound to them in the bands of pure affection, and spiritual wedlock. He will take pleasure in them, as he did in those that prayed in or toward the Temple Deut. 12.11. 1 King. 8.29. as he did in Daniel that man of desires chap. 9.23. in David God's corculum or darling 1 Sam. 13.14. in his Hephsibah or sweetheart the Church Esay. 62.4. called elsewhere the beloved of his soul, or his beloved soul: And he will be glorified in them by their spiritual sacrifices 1 Pet. 2.5. reasonable services Rom. 12.1. performed in spirit and in truth joh. 4.24. by some one of which God is more glorified then by all the actions of unreasonable or unregenerate creatures. Verse 9 Ye looked for much, and lo it came to little] Spes in oculis, luctus in manibus, as Hierome here. The hope of unjust men perisheth Prov. 11.7. etiam spes valentissima his likeliest hope, as some render it: he thinks himself sure, as Esau did of the blessing, but he only thinks so: God cuts off the meat from his mouth joel 1.16. takes away his corn in the time thereof Hos. 2.9. confutes him in his confidences, which prove like the brooks of Tema. job. 6.17. and serve him, as Absaloms' mule did her master: his high hopes hop beadlesse, as One phraseeh it. It falleth out with him as with those perverse Israelites in the wilderness made to tack about two and forty times, after that they thought themselves sure of the promised land. I did blow upon it] i. e. I dispersed it with case. By a like phrase (for sense) God is said Esa. 25.11. to spread forth his hands in the midst of his enemies, as he that swimmeth spreadeth forth his hands to swim: and to bring down their pride, together with the spoils of their hands, with greatest facility. The motion in swimming is easy, not strong: for strong violent strokes in the water would rather sink then support. In like sort God blasted their treasure, or blew their hoards hither and thither, he consumed their substance and cursed their blessings, as Mal. 2.2. See the Note there. why saith the Lord of hosts? because of mine house that is waste etc.] Their sin of preferring their own private interests and self-respects before God's work and service is here repeated, and exaggerated, as the ground and cause of all their calamities: And all little enough to bring them to a sound and serious sight and hatred of their sins. Such a deep kind of drowsiness hath surprised us, for most part, that whereas every judgement of God should be a warning-peale to repent, we be like the smith's dog, who the harder the anvil is beaten on, lieth by and slecpeth the sounder: Or like the silly hen, which loseth her chickens, one by one by the devouring kite, and yet as altogether insensible of her loss, continues to pick up what lieth before her. This is to swelter and pine away in iniquity, as if nothing could awaken men Leu. 26.39. and it is threatened last of all, as worse than all their losses, captivities etc. A lethargy is no less deadly than the most tormenting disease. Let ministers therefore, by such forcible and quick questions as this in the Text, and otherwise, arrouse their hearers (as they once did here their dear friends in the sweeting sickness, who, if suffered to sleep, died certainly) that they may awake, and recover themselves out of the snare of the devil etc. It is well observed by One, that the devils particular sin is not once mentioned in Genesis, because he was not to be restored by repentance: But the sin of Man is enlarged in all the circumstances. And why this? but that he might be sensible, ashamed, and penitent for his sin. They say in philosophy, that the foundation of natural life is feeling; no feeling, no life. And that the more quick and nimble the sense of feeling is in a man, the better is his constitution. Think the same of life spiritual, and of that hidden man of the heart, as St. Peter calls him. and ye run every man unto his own house] Or, ye take pleasure every man in his own house. q. d. Ye are all self-seekers, private-spirited persons, ye are all for your own interests: like the snail that seldom stirs abroad, and never, without his house upon his back: or like the Eagle, which when he flies highest, hath still an eye downward to the prey, that he minds to seize. In parabola ovis capras suas querunt. Rom. 16. They serve not the Lord Jesus Christ but their own bellies: or if they serve Christ, it is for gain, as Children will not say their prayers, unless we promise them their breakfasts. In serving him, they do but serve themselves upon him; as those carnal Capernaites did joh. 6. Well might the Apostle complain as Philip. 2.21. And Another since, that it is his Pleasures. his Profit, and his Preferment, that is the natural man's Trinity: and his carnal self that is these in Unity. May he be but warm in his own seathers, he little regards the dangers of the house. He is totus in se, wholly drawn up into himself, and insensible of either the public good, or common danger: though the waterpot and spear be taken from the bolster, yet he stirs not. Farr enough from St. Paul's frame of spirit or speech, Who is offended, and I burn not? far enough from his care and cumber, anxiety and solicitude for the house of God, and prosperity of his people 2 Cor. 11.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nothing like they are to Ambrose, who was more troubled for the state of the Church, then for his own dangers? Nothing like Melanethon, of whom it is said, that the ruins of God's house, and the miseries of his people made him almost neglect the death of his most beloved children. True goodness is publike-spirited though to private disadvantage: as Nature will venture its own particular good for the general, so will grace much more. Heavy things will ascend to keep out vacuity, and preserve the Universe. A stone will fall down to come to its own place, though it break itself in twenty pieces. It is the ingenuity of saints, in all their desires and designs to study God's ends more than their own: to build God's house with neglect of their own, as Solomon did: to drown all self-respects in his glory, and the public good, as Nehemiah did: of whom it might be more truly said, than the Heathen Historian did of Cato, Di●. Lucan. that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, overlove the Commonwealth, and that he did— toti genitum se credere mundo, believe himself born for the benefit of mankind. Verse 10, 11. Therefore the heaven over you is stayed from rain, etc.] It's never well with man (whose life is ever in fuga, as the Philosopher hath it, and must be maintained by meat, as the fire is by fuel) till God hear the heaven, and the heaven hear the earth, and the earth hear the corn, the wine, and the oil, and these hear Jezreel, Hos. 2.21, 22. where we may see the genealogy of these good creatures resolved into God. The earth (though a kind mother) cannot open her bowels, and yield seed to the sour, and bread to the eater, if not watered from above. The heaven (though the store-house of God's good treasure, which he openeth to our profit and nourishment, Deut. 28.12.) cannot drop down fatness upon the earth, if God close it up, and withhold the seasonable showers. This the very Heathens acknowledged in their fictions of Jupiter and Juno: Strabo. and the Metapontines, having had a good harvest, consecrated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an harvest cut in gold, to their God, in the Temple at Delphos. Now, when a rabble of Rebels shall conspire against God, and fight against him with his own weapons, as Jehu did against Jeboram with his own men, what can He do less than cut them short? then make them know the worth of his benefits by the want of them? then call for a drought, (verse 11.) and so for a dearth, (which inevitably followed in those hot countries) and consequently for pestilence and sword, the usual concomitants? Pro cherebh legunt cherib. the Septuagint for drought here (by a mistake of points) translate a sword. And in the Original there is an elegancy past Englishing. Because my house is chareb, that is, waist, therefore I have called for a choreb, a drought, or for a chereb, a sword, which shall in like sort lay your land waist, and make your houses desolate: according to that is threatened, Deut. 28. and Matth. 23.38. And in the very next chap. verse 7. Christ telleth his Apostles that those refractory Jews, and others, that rejected Him the true Temple, in whom the Godhead dwelled bodily, that is Essentially (and not in clouds and ceremonies, Col. 2.9. as once between the Cherubims, which they used to call Shechinah) because they loathed the heavenly Manna, therefore they should be pined with famine. They that would have none of the Gospel of peace, should taste deeply of the miseries of war. They that despised the only medicine of their souls, should be visited with pestilence. The black horse is ever at the heels of the red; and the pale, of the black, Rev. 6.4. As there hath been a conjuncture of offences, so there will be of miseries: A conflux of them abideth the neglecters of God's House, the contemners of his Gospel. Vrsine tells us, that those that fled out of England for Religion in Queen Mary's days acknowledged that that great inundation of misery came justly upon them, for their unprofitableness under the means of grace, which they had enjoyed in King Edward's days. Zanchy likewise tells us, that when he first came to be Pastor at Clavenna, there fell out a grievous pestilence in that Town, so that in seven month's space, there died 1200. persons. Their former Pastor Mainardus, that man of God, as he calleth him, had often foretold such a calamity, Zanch. Miscel. ep. ad Lantgrav. for their profaneness and Popery: But he could never be believed, till the plague had proved him a true Prophet; and then they remembered his words, and wished they had been warned by him. Let us also fear, Am. 5.12. Peccata ossea i. e. fortia. lest for our many and bony sins (as the Prophet's expression is) but especially, for our hateful and horrible contempt of his servants and services (never the like known) we pull upon our land Amos his famine, not of bread, but (which is a thousand-fold worse) of hearing the words of the Lord. A famine long since foretold and feared by our Martyrs and Confessors; Am. 8.11. and now, if ever (if God forefend not) in procinctu to fall upon us, as the most unworthy and unthankful people that ever the Sun of heaven beheld, or the sun of Christ's Gospel shone upon so fair, and so long together. The best way of prevention is prevision, and reformation: beginning at our own, as Gidcon did at his father's household, Judg. 6.27. And the best Almanac we can rely upon for seasonable weather, and the lengthening of our tranquillity is our obedience to God, love to our neighbours, care of ourselves, etc. Verse 12. Then Zerubbabel the son of Shealtiel, etc.] So mighty in operation, so quick and powerful is the good word of God in the mouths of his faithful Ministers, when seconded and set on by his holy Spirit. See for this, Esay 55.10, 11. Jer. 23.28, 29. Act. 19.20. 1 Cor. 14.24, 25. Heb. 4.12. See that scala coeli, ladder of heaven, as One calleth it, Rom. 10.14, 15. and consider how mightily the word of God grew and prevailed in those primitive times. It spread thorough the world like a Sun beam, saith Eusebius: it was carried about into all places as on Eagles, or rather as on Angels wings. Athanasius of old, and Luther o'late were strangely upheld and prospered against a world of Opposites to the truth they preached. Melch. Ad●m. in vit. Farel. Farellus gained five great cities with their territories to Christ. How admirably and effectually King Edward the sixth was wrought upon by a sermon of Bishop Ridleys, touching works of charity; see his life written by Sir John Heywood, Pag. 169, 170, etc. It is the spirit that quickeneth the seed of the word, and maketh it prolifical, and generative. And as in the body there are veins to carry the blood, and arteries to carry the spirits that quicken the blood; so is it with the word and spirit in the soul. If God's Spirit open not man's heart, the word cannot enter. If he illighten not both Organ and Object, Christ, though never so powerfully preached, is both unkent, and unkist, as the Northern Proverb hath it: The word heard profited them not, because not mixed with faith in them that heard it, Heb. 4.2. They heard it only with the hearing of the ear, with that gristle that grew on the outside of the head: whereas they should have drawn up the inward ear to the outward, that one and the same sound might have pierced both. But this all that hear cannot do, because all are not of God, Joh. 8.47. and so have not his ear-mark, spiritual senses habitually exercised to discern good and evil, Heb. 5. ult. they have an heavy ear, which is a singular judgement, Esay 6.10. With all the remnant of the people] i.e. The generality of the returned captives, followed their leaders. A remnant they are called, because but few in comparison of those many hedge-rogues Mr. Dyke calleth them, potters they are called, 1 Chro. 4.23. men of base and low spirits, that dwelled still in Babylon among plants and hedges: being the base brood of those degenerated Israelites, who when liberty was proclaimed for their return to Jerusalem, chose rather to get their living by making pots for the king of Babylon. These are ancient, or rather obsolete things, as Junius rendereth it, worn out and forgotten: and indeed they deserve to be utterly forgotten, and not written, or reckoned among the living in Jerusalem, Esay 4.3. Obeyed the voice of the Lord their God] with the obedience of faith: and this they did by the good example of their Rulers. Thus, when Crispus the chief Ruler of the Synagogue believed, many of the Corinthians believed also, Acts 18.8. When the kings of Judah were good or evil, the people were so likewise. Great men are the looking-glasses of their country: according to which, most men dress themselves. Qualis Rex, talis grex. Why compelest thou the Gentiles, said Paul to Peter, sc. by thine example, to Judaize, Gal. 2.14. and the words of Haggai the Prophet] whose mouth God was pleased to make use of. And this is added for a confirmation of the Prophets calling to the work; because of long time before, there had been no Prophet among the people, nor any to tell how long, as the Church complaineth, Psal. 74.9. as the Lord their God had sent him] Heb. according as the Lord their God had sent him, after the same manner they heard, and obeyed the Prophet, as the Lord had sent him: they did not wrest his words to a wrong sense: nor did they question his Commission; but receiving it as the word, not of man, but of God, they set forthwith upon the work, yielding as prompt and present obedience, as if God with his own mouth had immediately spoken to them from heaven. and the people did fear before the Lord] as if He himself had been visibly present in his own person. So Saint Peter's hearers, Acts 10.33. Now therefore, say they, we are all here present before God, to hear all things commanded thee of God. If young Samuel had known that it was the Lord that called him once and again, he would not have returned to his bed to sleep. If men were well persuaded that the God of heaven bespeaks them by his faithful Ministers, they would not give way to wilful wander, but hear as for life, and fear to do any thing unworthy of such a presence: they would work out their salvation with fear and trembling, yea work hard at it, as afraid to be taken with their task undone. Psal. 103. ●3 Eccles. 12. They that fear the Lord will keep his covenant, saith David. Fear God and keep his commandments, saith Solomon. And, in every nation he that feareth God and worketh righteousness, is accepted of him, saith Peter, Acts 10.35. Verse 13. Then spoke Haggai the Lord's messenger] Or, Angel. See the Note on Mal. 1.1. Then speaks] Namely on the four and twentieth day of the month, as it is in the last verse: until which day they had been building, for three weeks together. But Governor Tatnai and his complices came upon them, and discouraged the people, and hindered the work, Ezra 5.3. It was but need full therefore, that Gods command should be repeated, and a special promise added, I am with you, saith the Lord. Where we may well take up that of Tully concerning Brutus his laconical Epistle, Quam multa, quàm paucis! how much in a little. I am with you, saith the Lord, you need not therefore fear, what man can do unto you. God is All-sufficient to those that are Altogether his. See 2 Chron. 15.2. Cint. 2.15 The Church is called Jehovah Shammah, that is, The Lord is there, Ezek. 48.35. God is in the midst of her, she shall not be moved, Psal. 46.5. Immota manet, may better be her Motto, than Venice's. She is surely invincible, Zach. 12.5, 6, 7. as having a mighty Champion, even the holy One of frael: and this makes her (though but a Virgin) to laugh to scorn her proudest enemies: yea, to shake her head at them, Esay 37.22, 23 as rather to be pitied then envied. There were they in great fear, (saith David, of the Church's enemies) for why? God is in the generation of the righteous, Psal. 14. Hence those Philistims were so woe-begone, 1 Sam. 4.7. And the Egyptians no less, Exod. 14.25. Let us flee, say they, from the face of Israel for the Lord fighteth for them. What shall we then say to these things? saith Paul, (who had often heard when he was in the enemy's hand, Fear not, I am with thee) If God be for us, who can be against us? who dare be so foolhardy? so ambitious of his own destruction? Hath ever any waxed fierce against God and prospered? Job 9.4. Where is Pharaoh, Nero, Nabuchadnezzar, & c? Was it safe for these, or any any other to provoke the Lord to anger? were they stronger than he? Oh that men would (according to Solomon's counsel) meddle with their match, and not contend with him that is mightier than they! Esth. 7.8. Can God be with his people, and see them abused to his face? Will they force the Queen also before him in the house? Will they, Giantlike, fight against God? will they needs touch the apple of his eye, that tenderest piece of the tenderest part? Will they invade his portion, plunder him of his jewels, pull the signet from his right hand? Surely God is so with his people, that as he taketh notice of the least courtesy done to them to reward it, (even to a cup of cold water) so of the least affront, or offence to revenge it, be it but a frown, or a frump, Gen. 4.6. Num. 12.10. Better a millstone were hanged, etc. Better anger all the witches in the country, than one of God's zealous witnesses, Rev. 11.5. Death cannot hurt them, Psal. 23.3. Hell could no more hold them (the pains of hell got hold on David, but he was delivered, Psal. 116.3.) then the Whale could hold Ionas: It must needs render them up again, because God is with them. Now I had rather be in hell (said Luther) with God, then in heaven without him, and it were far safer for me. Verse 14. And the Lord stirred up the spirit of Zerubbabel, etc. Here's the Appendix of the foregoing sermon, whereof we have heard but the brief Notes. That one word, I am with you, seconded and set on by God's holy Spirit, set them all a-work. How forcible are right words? Job 6.25 One seasonable truth falling on a prepared heart, hath oft a strong and sweet operation, sc. when God is pleased to work with it, and make it effectual: this, man cannot do, no more than the husbandman can make an harvest. The weapons of our warfare are mighty, 2 Cor. 10.4 through God, to the pulling down of strong-holds. Luther having heard Staupicius say, that that is kindly repentance which gins from the love of God, found from that time forward the practice of repentance far sweeter to him then before. Galeacius Caracciolus, an Italian marquis, was converted by an apt similitude used by Peter Martyr, reading on the first Epistle to the Corinthians. Dr. Taylour, Martyr, blessed God, that ever he became fellow-prisoner to that Angel of God, (as he called him) John Bradford. Senarclaeus (in his Epistle to Bucer, prefixed before the history of the death of john Diarius, slain by his own brother, as Abel was, for religions sake) I remember, saith He, when he and I were together at Newburg, the day before his slaughter, he gave me a great deal of grave and gracious counsel, Ego verò illius oratione sic incendebar, ut cum eum disserentem audirem, Spiritus Sancti verba me audire existimarem, i. e. I was so stirred up with his discourse, as if I had heard the Holy Ghost himself speaking unto me; so fervent was he, and full of life; for he first felt what he spoke, and then spoke what he felt. So should all do, that desire to speak to purpose; and then pray to God, as for a door of utterance, so for a door of entrance to be opened unto them; such as St. Paul had to the heart of Lydiae, and as Bishop Ridley had to the heart of good King Edw. 6. whereof before. and they came and did work. The Governors also, by overseeing others, and ruling the business by their discretion. Where God's glory and the common good is concerned, all sorts must set to their helping hand. Verse 15. In the four and twentieth day] See the Note on vers. 13. The time is diligently noted, to teach us to take good note of the moments of time, wherein matters of moment have been, by God's help, begun, continued, and perfected in the Church. This will be of singular use, both for the increase of faith, and of good affection in our hearts. CHAP. II. Verse 1. IN the seventh month, in the one and twentieth day of the month] This is the Preface to the fourth sermon, as some reckon it: noting the exact time when it was delivered. See the Notes on chap. 1.1. and 15. came the word of the Lord] This he often inculcateth, to set forth the truth of his calling, and validity of his commission. See the Note on chap. 1. ver. 5. by the Prophet Haggai] Heb. by the hand of the Prophet. See the Note on Mal. 1.1. Verse 2. Speak now to Zerubbabel, etc.] The better to hearten them on in the work, the Prophet is sent again to them, with a like message as before. Note here. 1. That there are none so forward for God and his work, but may stand in need of continual quickening: there being more snares and back biasses upon earth, than there are stars in heaven: and the good gift of God having so much need of righting up: For, like a dull sea-coal-fire, if it be not now and then blown, or stirred up, though there be no want of fuel, yet will of itself at length die and go out. Besides that, every inch, every artery of our bodies, if it could, would swell with hellish venom to the bigness of the hugest Giant, that it might make resistance to the work of God's sanctifying Spirit. Heb. 10.24 Let us therefore consider one another, and study every man his brother's case, to stir up, or whet on to love and good works. God will not forget this our labour of love, but abundantly both regard and reward it, Mal. 3.16. See the Notes there. 2. That continual preaching makes men continue in well-doing. Therefore it was, that Barnabas was sent to Antioch, Acts 11.22, 23. who, when he came and had seen the grace of God was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord. And hence also it was, that Paul and Barnabas (chap. 14.21.) returned again to Lystra, and to Iconium, and Antioch, confirming the souls of the disciples, and exhorting them to continue in the faith, etc. And ordaining Preachers every where for that very purpose, for the increase of their knowledge, for the strengthening of their faith, for the help of their memories, and for the quickening of their affections. Gutta cavat lapidem, non vi sed saepè cadendo. God's tender plants need be often watered, that they may spring and sprout. Plantas tenellas frequentius adaquare proderit. Primas. and to the residue of the people] Non enim sacris Eleasiniis, quae in vulgus spargi nefas erat similia sunt oracula Dei, saith an interpreter here. God's oracles are not to be hid from the common sort, as Sibylla's were, and as the Popish Doctors hold, lest men should be made heretics thereby, that is, right believers. Grynaus. It is heresy, saith One of them to read the scriptures. It was the invention of the devil, saith Another. An husbandman reading the scriptures was possessed, saith a third. It is not needful for the common sort to know more of God's mind then the Articles of the Creed, saith Aquinas, Bellarmine etc. john Barclay in his Parenesis, excusing the church of Rome for taking away the scriptures from the Vulgar, saith thus, Sed de his quoque providit Ecclesia concionibus, in quibus Evangelia referuntur etc. But for this, the Church hath made sufficient provision by appointing Sermons to be made upon the Gospels for the day, and by permitting books of devotion wherein much use is made of the holy Scriptures. And for the historical part of the old Testament, saith he, men may read josephus his Antiquities, where it is set down more plainly and plentifully then-in the Bible etc. But I am weary of raking in this foul channel. Verse 3. Who is left amongst you that saw this house in her first glory?] Some such there were amongst them (as is here employed) and these must needs be very old, sixscore at least, some say more. Zorobabel might well be one of these; for he was a chieftain in the first year of Cyrus, Ezra 2.2. And Jehoshuah the high-Priest might be another: for he came out of Babylon with Zorobabel at the same time Ezra 2.22. We see by experience, that men's lives are daily shortened. Natural reasons whereof may be these. 1. Untimely marriages. 2. Cloying our bodies with variety of meats, and so digging our own graves with our own teeth. 3. Much ease and delicacy. The supernatural reason may be, that so the world may sooner come to an end. God maketh haste to have the number of his Elect fulfilled, and therefore dispatcheth away the generations, shorteneth life for his Elects sake, fetcheth home his pilgrims, makes their days few though evil (Gen. 49.) takes them away from the evil to come etc. Bern. death being to them arumnarum requies (as Chaucer's Motto was) yea janua vitae, porta coeli, the daybreak of eternal brightness. and how do ye see it now?] It is a part of old men's prudence rightly to compare things long since past with things present, and so to conjecture at things to come. Thus the prudent person, by discourse of reason, forseeth an evil and hideth himself, when the young fool passeth on and is punished. is it not in your eyes] that is in your thoughts; for God taketh notice of the inward workings of the heart 1 Sam. 16.7. Psal. 139.2. 1 King. 8.39. For he made the heart, and must therefore know all that is in it: as a watchmaker knows all the wheels and motions of the watch. He also will bring every secret thing into judgement Ecles. 12.14. Therefore thought is not free (as foolish folk dote either from the notice of his eye (he had soon found out these Jows, when they did but despise the day of small things in their hearts Zach. 4.10.) or from the censure of his mouth Heb. 4.12, 13. Rom. 7.14. (the law is spiritual and meets with involuntary motions to sin, ver. 7.) Or lastly, from the stroke of his hand which is a mighty hand 1 Pet. 5.6. and falls very heavy Deut. 29.19. even for a root of bitterness, as it is there, for vain thoughts jer. 4.14. how much more for mischievous, murderous, covetous, vainglorious and adulterous thoughts etc. It were good therefore to write upon walls and windows (yea would it were written upon the tables of our hearts) that short Motto, which as short as it is, yet our memories are shorter, Cave, Deus videt. Take heed, God looks on: for he is omnipresent and omniscient. is it not in your eyes in comparison as nothing?] A mere Nonens or nullity? not fit to be named in the same day with the former Temple? For, first Cyrus appointed the full proportion of this second House, the height thereof threescore cubits, and the breadth thereof threescore cubits Ezra. 6.3. which was but one half so big as Solomous Temple. Herod indeed, Lib. 15. Ant. cap. 14. to curry favour with the Jews (which yet would never be) built upon Solomon's foundation, and bestowed a great deal of cost, if we may believe josephus. But so could not these Jews do, that returned from Babylon: for they were (secondly) but few, and those also poor, and, though helped both by Cyrus and Darius, yet they were glad to build the Temple of common stone, and unpolished, nothing like those precious carved stones wherewith Solomon built 1 King. 6. Thirdly, God hereby would draw their minds from the legal ceremonies and services; the Sun of righteousness being now ready to arise upon them, the dayspring from on high to visit them. Howbeit, because they could not have so glorious a Temple as the former, they slighted it in their thoughts, and would have neglected it: Learn hence, That men naturally account as nothing of God's service, if not accompanied with outward pomp and splendour. The Israelites in the wilderness would needs have a calf, (as the Egyptians had) made of their Jewels and earrings. jeroboam would have two, and those of gold. Nabuchadnezzar dedicated a golden image with all manner of music Dan. 3. The people wept when the foundation of this Temple was laid Ezra 3.12. because nothing so magnificent as the former. And the Papists explode our religion in comparison of theirs, because nothing so pompous and plausible to the rude people, whom they deceive with apish toys and trinkets, shows and pageants. In their petition to King James they pleaded for their religion, that it was more pleasing than ours, and more agreeable to nature. john Hunt a Roman Catholic in his humble appeal to King James thus blasphemeth: Chap. 6. the God of the Protestants is worse than Pan God of the clowns, which can endure no ceremonies nor good manners at all. Many, like children, like that book best, that hath most babies in it: neither will they eat their milk, but in a golden dish. This proceeds from a blind understanding and carnal affection. The Church in its infancy was enticed with shows and shadows: but now God requires a reasonable service, he calls for spirit and truth. Verse 4. Yet now be strong O Zerubbabel etc.] 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, beautiful, but barren. Charach unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valeo. Sept. vertunt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Be strong so as to prevail and carry on the service, all discouragements notwithstanding. Those that will serve God in the maintenance of good causes must be courageous and resolute 1 Cor. 16.13. For otherwise, they shall never be able to withstand the opposition that will be made either from carnal reason within, or the World and Devil without, for want of this spiritual mettle, this supernatural strength, this spirit of power, of love, and of a sound mind, 2 Tim. 4.7. opposed to the spirit of fear 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 than that we falter not, budge not, betray not the cause of God, nor come under his heavy displeasure, who equally hateth the timorous and the treacherous; let us 1. Be armed with true faith: for, Fides famem non formidat, faith quelleth and killeth distrustful fear. 2. Get the heart fraught with the true fear of God: for as one fire, so one fear drives out another Mat. 10.28. 1 Pet. 3.13, 14. 1. Get and keep a clearing, cheering conscience: for that feareth no colours, as we see in St. Paul, Athanasius, Luther, Latimer, and other holy Martyrs and Confessors. 4. Think on God's presence, as here, Be strong, and be doing, for I am with you. Though David walk through the vale of the shadow of death, that is of death in its most hideous and horrid representations, he will not fear: For why? thou art with me, saith He, Psal. 23.3, 4. Dogs and other creatures will fight stoutly in their Master's 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 soldier of his that was of his own name, but a coward. Lastly look up, as St. Steven did, to the recompense of reward, steal a look from glory, as Moses Heb. 11.26. help yourselves over. the difficulty of suffering together with Christ, by considering the happiness of reigning together. Thus be of good courage, or deal courageously, and God shall be with the good, 2 Chro. 19 vlt. as jehosaphat 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 hell's mouth Num. 23. Orphah had good affections, but they came to nothing. God must be entreated to fix our quicksilver to ballast our lightness, to work in us both to will and to do, that it may be said of us, as of those Corinthians, that as there was in them a readiness 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 growth 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 breathe 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, sigh they boil not up to the full heat and height of resolution for God, or, Pers. at least, of execution of his will. The sails of a ship are not ordained, that she should lie always at road, but launch out into the deep. God likes not qualmy Christians, good by fits, as Saul seemed to be when David's innocency triumphed in his conscience, or as Ephraim, whose duties were dough-baked, and whose goodness was as the morning-dew etc. Be ye steadfast 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 Heroic Spirits as a bowl that runs down hill is not slugged, but quickened by a rub in the way. If this be to be vile, I'll 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 he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. 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 poor, 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 bills 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 suspense, the Text saith, he comforted or encouraged himself 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 befalls him, retires himself into his countinghouse, and there tells over his spiritual treasure: he runs to his cordials, he reviews his white stone, his new name (better than that of sons 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 lion's den an house of defence to Daniel, the whales belly a lodging-chamber to Ionas, Egypt an harbour, a sanctuary to the child Jesus etc. He goes with his into the fire and water, as a tender father goeth with his child to the Surgeon. Nevertheless, 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 is, I will accept your worships, Psal. 73.23, 24. though in this meaner temple. If God may have the substance of worship, he stands not much upon the circumstance. The sick may pray upon their beds, the persecuted in chambers, Acts 1. yea in dens and caves of the earth, Heb. 11.38. The Church in Queen Mary's days met and prayed oft together in a cellar in Bow-church-yard. It was one of the laws of the twelve tables in Rome, Ad divos adeunto castè, pietatem adhibento, Act. & Mon. opes amovento. Sacrifice and Offering thou didst not desire (viz. in comparison of obedience, 1 Sam. 15.22.) but as a better thing, mine ears hast thou opened, Psal. 40.6. Hypocrites by cold ceremonies think to appease God, they observe the circumstance, neglect the substance, they stick in the bark of religion, gnabble on the shell, offer the skin, keep back the flesh, serve God with shows; & shall be served accordingly. Verse 5. According to the Word] Or, as Tremellius hath it better, Cum VERBO quo pepigeram vobiscum, with the WORD, in and whom I covenanted with you, etc. So my Spirit remaineth among you. And so it is a gracious promise that the whole Trinity will be with them. The particle eth seemeth put for gnim● and the article He is emphatical, showing that by Word is meant the second person, often called the Word both in the Old Testament, 2 Sam. 7.21. with 1 Chron. 17.19. and in the New. Luke 1.2. John 1.1. 1 John 5.7. The Caldee seemeth to favour this interpretation, for he rendereth it, My Word shall be your help. Hierome, Albertus, Nyssen, and Haymo descent not. Haggai, and other Prophets and patriarchs of old did well understand the mystery of the Sacred Trinity. See my note on Gen. 1.1. Elihu speaks of the Almighty his maker's Job. 35.10. Solomon the same Eccles. 12.1. Cant. 1.11. which Jarchi interpreteth of the Trinity. Isay hath his Trisagion, or, Holy, Holy, Holy, chap. 6.3. and chap. 42.5. Thus saith God the Lord, He that created the heavens, and they that stretched them out. So Deut. 6.4. When Moses beginneth to rehearse the law, and to explain it, the first thing he teacheth them is the Trinity in Unity and Unity in Trinity. Hear O Israel, the Lord our God, the Lord is One. Three words answering the three persons: and the middle word, Our God deciphering fitly the second, who assumed our nature as is well observed by Galatinus: Others observe that the last letters in the Original both in the word Hear, and in the word One are bigger than ordinary; as calling for utmost heed and attention. The old Rabbins were no strangers to this tremend mystery (as appeareth by R. Solomon's note on Cant. 1.11. We will make etc.) though their posterity desperately deny it. The Greek Church was not so sound in this fundamental point: therefore their chief City Constantinople was taken from them by the Turks (as Estius observeth) on Whitsunday or (as others) on Trinity Sunday; which day (saith our Chronicler) the Black Prince was used every year to celebrate with the greatest honour that might be, Speed. 723. in due veneration of so divine a mystery. Now, Christ is here and elsewhere called The Word either because he is so often promised in the Word. Or else, because by him God's will was manifested and revealed to men, and that either mediately in the Prophets, whence Peter Martyr thinketh that phrase came. Then came the Word of the Lord, that is, Christ, Or immediately, himself, Heb. 1.2. and 2.3. That I covenanted with you] Or, in whom I covenanted and whence Christ is called the Angel of the Covenant, Mal. 3.1. Christ then was a Saviour to those of the Old Testament also, Rev. 13.8. the Lamb slain from the foundation of the World. Christ undertook to pay his people's debt in the fullness of time: and hereby they were saved. A man may let a prisoner lose now, upon a promise to pay the debt a year after. See Heb. 9.15. and take notice of the unity of the faith in both Testaments: they of old saw Christ afar off in the promises, they saluted him, and were resaluted by him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 11. When ye came out of Egypt] Ye, that is, your ancestors. Things done by the parents may be said to be done by the children; because of the near conjunction that is between them. Hence Levi is said to pay tithes in Abraham, and Adam's sin is imputed to us all. Heb. 7. So my spirit remaineth amongst you] Not the substance, but the gifts of the Spirit; not the tree, but the fruits. Those whom God receiveth into the covenant of grace, he endues them with the spirit of grace. See Rom. 8.9.11. How else should they be able to perform their part of the Covenant, sigh we cannot so much as suspirare, unless he do first inspirare, breath out a sigh for sin, till he breathe it in to us by his Spirit? Hereby than we may know whether or no we are in Covenant with God (the Devil will be sure to sweep all that are not) sc. if his spirit remain in us Jer. 31.35. working illumination, 1 Cor. 2.14.15. Mortification, Rom. 8.13. Motion, Rom. 8.14. Gifts, 1 Cor. 12.4, 7, 8. etc. Fruits Gal. 5.22.23. strength, Esay 11.2. Courages, as here. Fear ye not] Cur timet hominem homo, in sinu Dei positus? Aug. why should such fear man who have God in Christ by his Spirit standing with them and for them? The righteous may be bold as a lion: he hath the peace of God within him, and the power of God without him and so goes ever under a double guard, what need he fear? It is said of Achilles that he was Styge armatus, and therefore could not be wounded. But he that is in covenant with God is, Deo, Christo, Spiritu Sancto armatus, and may therefore be fearless of any creature. Verse 6. For thus saith the Lord of hosts] i. e. the three persons in Trinity, as appeareth by the note on the former verse. Howbeit the Author to the Hebrews chap. 12.25.26. applieth the words to Christ: whence observe, that Christ is Lord of hosts, and God Almighty: even the same second person that is called haddabhar the Word in the former verse, is very God. Compare John 1.3. with Col. 1.14.16. and john 1.9. with john 8.12. and john 1.11. with Acts 3.13.14. etc. See those cohaerencies of sentences, john 9.3.4. and 11.4. and 12.39.40. besides the Apostles argument Heb. 1.4. That one Gospel written by St. john, who was therefore called the Divine by an excellency (as afterwards Nazianzen also was) because he doth professedly assert and vindicate the Divinity of Christ (ever strongly impugned by the Devil and his agents, those odious Apostates and heretics ancient and modern: And no wonder, for it is the Rock, Mat. 16.18.) setting him forth, 1. as coessential to the Father his only begotten son, john 1.14. One with the Father in essence and power, john 10.30.38. and 14.23. 2. As having the incommunicable names and attributes of God john 8.58. and 20.28. Eternity john 1.1. and 17.5. Infiniteness, john 3.13. Omniscience, john 2.24. and 21.27. 3. As doing the works of God, such as are Creation, john 1.3. Conservation, john 5.17.3. miracles etc. 4. As taking to himself divine Worship, john 9.38. and 20.28. and 14.1. This truth men must hold fast, as their lives, and be rooted in it: getting strong reasons for what they believe. The second ground wanted depth of earth; The seed was good, and the earth was good, but there was not enough of it; therefore the heat of the sun scorched in up. Christ is here called the Lord of Hosts, and the Lord of glory, Isay 6.1. with John 12.41. Jam. 2.1. Yet once it is a little while etc.] Adhuc unum pusillum. This little little while, this inch of time, was the better part of five hundred years, viz. Galatin. lib. 4. cap 9, 10. till Christ came in the flesh, Heb. 12.26. the Jew-Doctours say no less. A long time to us is but a little while to God. A thousand years is but as one day to the Ancient of days. His Prophets also, being lifted up in spirit to the consideration of eternity, count and call all times (as indeed they are in comparison) moments, and points of time, Punctum est quod vivimus, & puncto minus, could the Poet say; D. Hall Pea●m. What is that to the Infinite? said a certain Nobleman of this Land to one, discoursing of an incident matter very considerable, but was taken off with this quick Interrogation. So say we to ourselves, when under any affliction, we begin to think long of Gods coming to deliver us. What is this to Eternity of extremity, which yet we have deserved? Tantillum, tantillum, adhuc pusillum. Yet a very little while, and he that shall come, will come, and will not tarry: as in the Interim, the just must live by faith, Heb. 10.37. God's help seems long, because we are short. We are shortbreathed, , apt to antedate the promises, in regard of the accomplishment. We also oft find it more easy to bear evil, then to wait till the promised good be enjoyed. Those believing Hebrews found by experience, that the spoiling of their goods exercised their patience: but staying God's leisure for the good things he had promised them, required more than ordinary patience, or tarriance, Heb. 10.36. Take we heed of prescribing to the Almighty, of limiting the Holy One of Israel, of setting him a time, with those Bethulians. and I will shake the heavens] Not the earth only, as at the giving of the Law, (to purchase reverence to the Lawgiver) but the heavens also: viz, by the powerful preaching of the Gospel, whereby Satan was seen falling from heaven, Luke 10.18. that is, from men's hearts; and the Saints set together in heavenly places, or privileges in Christ Jesus, Ephes. 2.6. For he that hath the Son, hath life, he hath heaven aforehand. 1. In pretio. 2. In promisso. 3. 1 Joh 5. 1●. In primitiis. Here then the Prophet encourageth these bvilders: telling them that under this second Temple, how mean soever it seemed, he would first send Christ, (called the Desire of all Nations, verse. 7. and Peace, vers. 9 with Ephes. 2.14.) to grace it with his presence. Secondly, he would cause the Gospel to be preached in a pompous and powerful manner. I will shake, etc. Shake them, to settle them, not to ruin them, but to refine them, shake their hearts with sense of sin, and fear of wrath, that they may truly seek Christ. For the Law was given by Moses, but grace and truth came by Jesus Christ, Joh. 1.17. And the end of this universal shake, was to show saith chrysostom, Hom. 14. in Matth. that the old law was to be changed into the New, Moses into Messiah, the Prophets into Evangelists, Judaisme, and Gentilism into Christianisme. When Christ was born, we know how Herod was troubled, and all Jerusalem with him, Matt. 2.3. What a choir of Angels was heard in the air at Bethlehem, and what wondering there was at those things which were told them by the shepherds, Luke 2.18. Eusebius tells of three Suns seen in heaven not long before his birth. Orosius tells of many more prodigies. The Psalmist foretelling our Saviour's coming in the flesh, breaks out into this joyful exclamation; Let the heavens rejoice, and let the earth be glad: let the sea roar and the fullness thereof. Let the field be joyful, and all that is therein: then shall all the trees of the wood rejoice before the Lord, for he cometh, for he cometh to judge the earth: he shall judge the world with righteousness, and the people with truth, Psal. 96.11, Lib. 18. de C. D. cap. 48. 12, 13. and Psal. 98.7, 8, 9 This I know is by some (but not so properly) understood of Christ's second coming to judgement, And both Augustin, and Rupertus construe this text also the same way. But the whole stream of Interpreters, old and new, carry it against them: and some of them tell us of sundry strange, and stupendious commotions, that fell out even according to the letter, in heaven, earth, and sea, about the time of Christ's birth, death, resurrection, and soon after his Ascension, when he road about the world upon his white horse, the Apostles and their successors; with a crown on his head, as King of his Church, and a bow in his hand, the doctrine of the Gospel, whereby the people fall under him, Psal. 45.4. and he went forth conquering and to conquer, Rev. 6.2. Vers. 7. And I will shake all Nations] First, by the civil wars between the Triumvirs, not long before Christ's Incarnation. Secondly, by the general tax, Luke 2.3. when all went to be taxed every one into his own city. Thirdly, by the preaching, and miracles of Christ and his Apostles, whereby the Nations were shaken out of their sinful condition, and brought to the obedience of faith by effectual conversion. Thus a Lapide, I will shake all Nations with wonder at so great a mystery, with joy and with newness of life, saith Sa. The Gospel (saith Forbes on Revel. 14.) hath three degrees of operation in the hearts of men. First, it falleth to men's ears, as the sound of many waters, a confused sound, which commonly bringeth neither terror nor joy: but yet a wondering and acknowledgement of a strange force, and more than humane power, Mar. 1.22, 23. Luke 4.32. Job. 7.46. This may be in the reprobate, Act. 13.41. The second effect is the voice of thunder, which brings not only wonder, but fear. This may also be in a reprobate, as Felix. The third effect, proper to the Elect, is the sound of harping; while the Gospel, not only ravisheth with admiration, and shaketh the conscience with terror, but also filleth it with sweet peace and joy. Hitherto Herald Certain it is, that the Gospel maketh a stir where it cometh, and brings an earthquake to men's souls, as it did to the Gaolers, Acts 16. and Peter's converts, Act. 2. And this partly through the frowardness of our affections, and partly through the malice of Satan, fearing the ruin of his kingdom. For, as for the Gospel, this effect follows it, by accident. See Matth. 10.34, 35. with the Note there. See also Luke 12.49. It is by accident to the Sun, that it maketh the dunghill stink. It is by accident to the Sea, that it maketh the passenger sick: the ill humours in his stomach disease him. So here: And the Desire of all Nations shall come] that is, Christ, Valete meae desideria. Cic. lib. 14. epist. 2. ad uxor. & filiam. for so the Apostle expoundeth it, Heb. 12.25. And the Church saith of him, Totus ipse desideria, Cant. 5.16. he is allover . And again, Esay 26.9. With my soul have I desired thee in the night, yea with my spirit within m●e will I seek thee early. And unto Shiloh shall the gathering of the people be, saith jacob, Gen. 49.10. as unto the Standard-bearer, Cant. 5.10. the carcase, Mat. 24.28. as the doves scour to their columbaries, Esay 60.8. When I am lifted up, saith He, I will draw all men after me, Joh. 12.32. that is, all mine Elect: these will follow the Lamb whithersoever he goeth, as the hop and Heliotrope do the Sun. And because the Nations had not heard of Christ, till he came in the flesh: and this coming of the desire of all Nations seems to follow presently upon the preaching of the Gospel, therefore Junius renders it Desiderati, the ones of all Nations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and interprets it of the Elect, (the Septuagint also say the same) who should come to the second Temple in a spiritual sense, worshipping the same God that these good Jews did, and should come with strength of affection, (as the Hebrew importeth) should make hard shift to come, Esay 66.20. They shall bring your brethren as an offering to the Lord, upon horses, in chariots, and in litters, that is, though sick, weakly and unfit for travel, yet rather in litters then not at all. Neither shall they come , but with all their desirable things (so some render this text) colligent omnes suos thesauros, saith Calvin, they shall come with strong affections, with liberal contributions, as Act. 4.34. and as Tyrus who, when once converted, leaves hoarding and heaping up wealth (as formerly) and finds another manner of employment for it, namely to uphold God's worship, and to seed and his Saints Isa. 23.18. and I will fill this house with glory] This re-edified Temple shall be honoured with Christ's bodily presence: and the spiritual Temple, which is the Church, Diodate. shall be honoured by my presence in spirit, the abundance of my graces, the light of my word, and power of my spirit, who shall rest upon my people as a spirit of glory, when the world loadeth them with greatest ignominy. 1 Pet. 4.14. rest upon them, by a blessed Shechinah. Verse 8. The silver is mine, and the gold is mine, saith the Lord of Hosts] Whereas the Jews might object, that it was not likely the second Temple should be more glorious than the first, sigh they wanted that wealth wherewith Solomon abounded: God answereth in like sort, as once he did Moses alleging the slowness of his speech, Who hath made muns mouth & c? so here, whose is the silver and the gold? Exo. 4.10.11. am not I the true Proprietary, and chief Lord of all? cannot I furnish you out of my great purse the earth and the fullness thereof Psal. 24.1? Terra est marsupium Demint. what is silver and gold, but white and red earth, the guts and garbage of the earth as one phraseth it? things that I have no need of Psal. 50.13? They lie furthest from heaven: the best of them are in Ophir (perhaps the same with Peru) furthest from the church. Adam had them in the first Paradise Gen. 2.11, 12. in the second, you shall not need them job. 26.2, 3. etc. In defect of other, I myself will be your gold, and you shall have plenty of silver job 22.25. Rev. 1.12.13. Christ girt about the paps (that seat of love) with a golden girdle shall walk in the midst of his seven golden candlesticks, with a golden censer in his hand perfuming and presenting the prayers of his people upon the golden Altar, Rev. 8.3. and measuring that city of pearl, his church, with a golden reed Rev. 21.15. Ribera and some others think that God, as of old he had stirred up Cyrus and Darius (both of them Heathens) to contribute to the building of the Temple, so afterwards he stirred up Herod a wealthy king, not long before Christ came, to bestow abundance of cost upon the same Temple; and that this was here fore-prophesied. But I should rather incline to Calvin, who doubteth not but that the devil stirred up Herod to do as he did; that the Jews doting upon the splendour of that brave structure (the disciples did no less Mat. 24.1, 2.) might cease looking for Christ, or trusting in him. And who knows (saith He) whether Herod himself might not have such a fetch in his head. Howsoever the devil was in it, doubtless, to take off their minds from the expectation of Christ's coming, which was now at hand, by those external pomps: and to withdraw the spirits of the godly from the furniture and gaiety of the spiritual Temple; We know how the disciples (who leavened with the leaven of the Pharisees dreamt of an earthly kingdom) were taken with the beauty and bravery of Herod's Temple, showing the same to our Saviour, and fond conceiting that by that goodly sight he might be moved to moderate the severity of that former sentence of his, Behold your house is left unto you desolate Mat. 23.38. with 24.1. But his thoughts were not as their thoughts. The bramble reckoned it a great matter to reign over the trees: So did not the Vine and Olive. The Papists hold that God is delighted with golden and silver vessels in the administration of the Eucharist, and offended with the contrary. But the Primitive Christians celebrated the sacrament of the Lords supper in vessels first of wood, and afterwards of glass. That saying also of Ambrose is well known, Aurum sacramenta non quaerunt, nec auro placent, quae auro non emuntur. It was grown to a proverb soon after Constantine's time, Once we had golden Ministers and wooden vessels, now we have wooden Ministers, and golden vessels. Religion brought forth wealth: and the mother devoured the daughter. Verse 9 The glory of this later house shall be greater than of the former] Because Christ shall appear and preach in it (as ver. 7.) who is the brightness of his Father's glory ac consequenter urbis & orbis; any relation to whom heighteneth and ennobleth both places and persons. Bethlehem, though it be the least (Micah. 3.6.) is yet not the least among the princes of Judah (Mat. 2.6.) because Christ was born there. The tribe of Nepthali is first reckoned of those by Rachel's side: because at Capernaum, in this tribe, Christ inhabited Rev. 7.6. in which respect also this town is said to be lifted up to heaven Mat. Gen. 42.4. 11.2, 3. Benjamin is called the beloved of the Lord, God's darling (as their father Ben amin was old jacob's) because God dwelled between his shoulders, sc. in his Temple built upon those two mountains, Moriath and Zion Deut. 33.12. The glory of that first Temple was, that the Majesty of God appeared in it, covering itself in a cloud. The glory of this later house was greater, because therein the same divine Majesty appeared, not covered with a cloud, but really incarnated. For, the Word was made flesh, and dwelled amongst us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth, joh. 1.14. In this flesh of ours, and under this second Temple, Christ not only uttered oracles, did miracles, and finished the great work of our redemption, but also laid the foundation of the Christian Church. Jam. 1. For the Law (that perfect Law of liberty the Gospel) came out of Zion, and the word of the Lord from Jerusalem, to all the ends of the earth, Esay 2.3. Psal. 110.1. From hence it was that the Lord of glory, whom the blind Jews had crucified, sent out his Apostles, those messengers of the churches, and the glory of Christ as they are called 2 Cor, 8.23. to gather together unto him those desirable ones his elect (verse 7. See the Note there) whom he calleth the glory Esa. 46.13. the house of his glory Esay 60.7. a crown of glory Esay 62.3. the throne of glory jer. 4●. 21. the ornament of God Ezek 7.20. the beauty of his ornament ib. and that set in majesty ib. a royal diadem in the hand of Jehovah Esay 62.3. and in this place will I give peace] Even the Prince of peace, and with him all things also Rom. 8.32. pacem Pectoris & Temporis, Peace of country and of conscionce: this later especially seemeth here to be meant. For the former (viz. outward Peace) was not long enjoyed by these Jews; and their second Temple was often spoilt by the enemies, joh. 14. and at length burnt and overturned. But the Peace of God that passeth all understanding, is that Legacy which the world can neither give nor take from God's people. And of this inward Peace the Septuagint (according to the Roman edition) taketh the Text, and so doth Ambrose. Haec est pax su●er pacem, saith Herald Christ as he was brought from heaven, with that song of Peace Luk 2.14. Onearth peace, good will toward men, (which is the same with that salutation of St. Paul who learned it belike, of those Angels, Grace be to you, and Peace) so he returned up again with that farewell of peace joh. 14.27. and left to the world the doctrine of peace, the gospel of peace Eph. 2.17. whose Author is the God of peace 1 Cor. 14.33. whose Ministers are ministers of peace Rom. 10.15. whose followers are the children of peace Luk 10.6. whose unity is in the bond of peace Eph. 4.3. whose duty is the study of peace Rom. 12.18. and whose end is, to enter into peace, to rest in their beds, their souls resting in heaven, their bodies in the grave till the joyful resurrection, even every one walking in his uprightness Esay 57.2. Psal. 37.33. Verse 10. In the four and twentieth day of the ninth month in the second year of Darius] This diligence of the Prophets in noting and noticing the precise time of God's hand upon them, Scultet. Annal. should teach us to do the like. See the Note on chap. 1. ver. 1. Melch. Adam in vit. Bugenhàg. The churches in Switzerland kept that day yearly as an holiday whereon the Reformation began amongst them. Bugenhagius kept a feast every year on that day of the month wherein he and some other Divines had finished the Dutch Bible, and called it The feast of the Translation of the Bible. Philipp. Pareus in vita Dau. Parei. The University of Heidelberg kept an Evangelicall jubilee three whole days together Anno Dom. 1617. in the Calends of November, in the remembrance of the renowned Reformation of religion, begun by Luther a just hundred years before. Hereby God's name shall be sanctified, our faith strengthened, and our good affection both evidenced and excited. By the time here described, it appeareth, that they had now been three month's building, and the Prophet meanwhile had given them great encouragement thereunto. But forasmuch as he found that they stuck in the bark, as they, say, rested in the work done, thought they should therefore win upon God because they built him a Temple, the Prophet gives them to understand, that there is more required of them then a Temple. viz. that therein they worship the Lord purely and holily, in spirit and in truth: that their divine worships be right both quoad fontem & quoad finem, for principle and end of intention; for else, they impure all that they touch, and are no whit better, but a great deal the worse for all their performances. This the Prophet teacheth them in the two following oracles propounded by way of demand to the Priests. How apt are men to lose themselves in a wilderness of duties? To dig for pearls in their own dunghills? to think to oblige God to themselves by their good works? to spin a thread of their own to climb up to heaven by? to rest in their own righteousness? to save themselves by riding on horses, Hos. 14.3? The Prophet's design is here to beat them off from such fond conceits: telling them that the person must be accepted ere the service can be regarded, as Abel's. To the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure, but even their mind and conscience is defiled, Tit. 1.15. saith the Apostle. Calvin upon this Text saith no more: and yet Cor. a Lapide is very angry with him for saying so much. Aug. de vera innocent. c. 56. There is in Peter Lombard this golden sentence eited out of August inc: The whole life of unbelievers is sin: neither is any thing good without the chiefest good. This sentence Ambrose Rybera a Poprsh Postiller, censureth for harsh and cruel: But doth not God here say the same thing? Crudelis est illa sententia. Certain it is that good actions from bad men displease: as a man may speak good words, but we cannot hear, because of his stinking breath. The sacrifice of the wicked is abomination to the Lord, Prov. 15.8. Charity is nothing, unless it flow out of a pure heart, and of a good conscience, and of faith unfeigned, 1 Tim. 1.5. Verse 11. Ask now the Priest concerning the Law] For who should know the law better than the Priests? And who so fit to resolve cases of conscience as they? It was their office, Levit. 10.10, 11. Deut. 33.10. Mal. 2.7. See the Note there. It was an evil time with God's people, when he was put to complain, who is blind but my servant? or deaf as my messenger, that I sent, Isay 42.19? Viu. in Aug. de civ. Dei. l. 4. c 1. When the Prophet was a fool, the spiritual man was mad for the multitude of their iniquity,, and the great hatred, Hos. 9.7. Varro upbraided the Roman Priests of old with their gross ignorance of many things in point of their own rites and religions: and Cicero broke a jest upon C. Popilius an ignorant Lawyer at Rome. For when Popilius, being called for a witness to some controversy, answered Nihil se scire that he knew nothing, Cicero answered by way of jeer, Put as fortasse te de jure interrogari you mean (perhaps) that you know nothing in the law, which yet you profess to have skill in. What a shame was it for the Pharisees who took upon them to be guides of the blind, teachers of babes etc. Rom. 2.19.20. to be found, blind leaders of the blind, Mat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Enni●s 15? So is it for Divines being asked concerning the Law, or will of God in such and such cases, not to be able to answer discreetly, and intelligently as he did Mark 12.34. as an egregie cordat us homo? But so bungler-like, and so fare from the purpose, that it my well be seen that desiring to be teachers of the Low, they underst and neither what they say, nor whereof they affirm. 1 Tim. 1.7. How like the motion of a puppet, the language of a Parrot is the discourse of such unlearned or uninteressed Casuists? Every Minister of Gods making can truly say, The Lord God hath given me the tongue of the learned, that I should know to time a word to him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as the learned, Esay 50.4. See 1 Cor. 12.8. Tit. 1.9. Eph. 3.4, 7.1 Cor. 2.13. Verse 12. If one bear holy flesh in the skirt etc.] problems and parables are notable helps to the bolting out of the truth, and conviction of the gainsayers. For problems, see Mat. 21.25. Mat 22.42. etc. For parables, see Judg. 9 that of Jotham, Mat. 21. Mat. 22. Mat. 13. of Nathan, 2 Sam. 12. of the woman of Tekoah, 2 Sam. 14. of our Saviour, concerning the two brethren sent into the Vincyard, the wedding of the King's son, the sour etc. See the Note on verse 10. and the Priests answered and said no] Roundly and readily: without hacking and hewing, without doubling and dissembling; as those perverse priests, those selfe-condemned Hierophants, Mat. 21.27. that against their consciences answered jesus and said, We cannot tell. The wit of graceless persons will better serve them to falter and fumble, deny, or devise a thousand shifts to evade and elude the truth, than their malice will suffer them to yield to it, or profess it. This is to detain the truth in unrighteousness, Rom. 1.18. as Plato, who had the knowledge of One God, yet he dared not to communicate it to the vulgar: and as some of the chief champions of Popery, who held justification by faith alone, but refused to say so, lest their Dagon should down, their Diana be despised. Let every spiritual man (but especially Ministers) be ready as to every good work, so to this of comparing spiritual things with spiritual, that he may judge or discern of all things, 1 Cor. 2.13.15. according to the analogy of faith, Rom. 12.6. the tenor of the Scriptures, his sure Cynosura: and laying up all in his heart, Luke 2.18. he may have a treasure there of new and old, a word of wisdom and a word of knowledge 100LS, 1 Cor. 12.8. both as a Teacher, and as a Pastor, to bring forth for common benefit. Verse 13. If one that is unclean by a dead body] with a ceremonial uncleanness. The Hebrew hath it thus, If one that is unclean in soul, that is, in his whole person, as every wicked man is totus totus pollutus wholly covered with corruption, a loathsome leper from head to foot, wholly set upon sin as Exod. 32.22. lying down in wickedness or in that wicked one, 1 John 5.19. sick of such a disease as the Physicians call corruptionem totius substantiae, nay dead in sins and trespasses Eph. 2.1. and can therefore do no better then dead work at best, Heb. 9.14. such as the living God will not be served with, ibid. See the note on Mal. 3.16. doct. 4. Use 1. He is unclean, unclean, and impureth all that he toucheth, according to that which followeth. Verse 14. So is this people, and so is this Nation before me] Though pure in their own eyes Prov. 30.12. and to the world-ward unrebukeable, as Paul the Pharisees Phil. 3. and those self-iustitiaries, Luke 16.14, 15. Ye are those that justify yourselves (and have the world's good word for you) but God knoweth your hearts: for that which is highly esteemed amongst men, is abomination in the sight of God. Sordet in conspectu judicis quodfulget in conspectu operantis. Splendida pecca u. Am. 6.13. Wicked men's services are but glistering sins, they rejo●ce in a thing of naught, as Amos hath it, like as Leah rejoiced in that whereof She had cause to repent, and said God hath given me my hire, when she had more cause to say, God I fear will give me my hire, my payment, because I have given my maiden to my husband, Gen. 30.18. But she was in the common error of measuring and judging of things by the success: as if God were not many times angry with men, though they outwardly prosper: or as if there were not here one event to the clean and to the unclean Eccles. 9.2. Uutill the day that God shall separate the sheep from the goats, whom for the glory of his name, and the good of his people he suffers for present to go one among another to make his own to stick the faster together, and to their principles, Shepherds say, that it is wholesome for a flock of sheep to have some goats to feed amongst them: their bad scent being good Physic for the sheep, to keep them from the shake. Only let God's sheep take heed that they contract no corruption by conversing with goats: which is soon done, for sin is catching, and ill company is contagious. Nemoerat sibi ipsi: sed dementiam spargit in proximos, saith Seneca, No man errs out of the right way alone, but draws others along, And multos sollicitat so●iet as nefanda, saith Chrysostom, evil company soliciteth many to sink, virtue is oft overcome by vice, saith Nazianzen, Orat. 1. Apolog as a little wormwood sooner imbittereth a great deal of honey, than twice so much honey can sweeten a small deal of wormwood: Or as one spoonful of vinegar will soon tart a great deal of sweet milk: but a great deal of milk will not so soon allay one spoonful of vinegar. Remove but one stone, and the whole river will rush downward: but you can hardly stop the stream again with a strong dam. Touch pitch and you shall presently be defiled, but touch soap and you shall not presently be made clean, without much rubbing and rinsing. Me●entius the tyrant Corpora corporibus jungebat mortua vivis tied living men to dead carcases: but the dead did notrevive by the living, Virgil. the living rather putrified by reason of the dead. He that bore consecrated flesh in the skirt of his garment, and with his skirt touched bread, or pottage, or wine, or oil, or any meat, he made it not thereby holy. But if an unclean person touched any of these, he made it unclean. The Donatists abused this Text, to prove that Baptism was defiled, and vacated, if administrated by an unregenerate Minister: But Augustine again against Fulgentius the Donatist vindicateth the Text from their false glosses, and asserteth from it the contrary truth. May not clean corn be sowed with foul hands, and grow nevertheless? Aqua baptismatis haptizatos ad regnum coelestis mittit, & ipsa postea in cloacam descendit. Greg in Evang. hom. 17. May not a trumpet be well sounded by an impure breath? And is not the water in Baptism, that cleanseth the child, cast afterwards into the draught? saith Gregory. so is this people, and so is that nation before me, and so is every work of their hands, and that which they offer, etc.] Note the order of the Induction. First themselves were unclean, both people and nation; there was a general defection and defilement ran through all sorts and sexes, as the woof runs thorough the warp: so that they were all together but one continued web of wickedness, as it were, spun out and made up by the hands of the devil, and the flesh, an evil spinner,, and a worse weaver: both root and fruit were naught, as Esay 5.4. both head, heart, and foot was out of order, Esay 1.5, 6. and they are barely and boldly told of it by the Prophets. Secondly, the works of their bands were unclean: for not only the praying, but the ploughing of the wicked is sin, Prov. 21.4. all their natural and civil actions also are abominable. Whether they plough, or play, or eat, or sleep; corruption is like copres, which will turn wine or milk into ink; or leaven, which turns a very Passeover into pollution; or as the Sanies of a plague sore, which will render the richest robe infectious. Thirdly, that which they offer there, their sacrifices, and all their religious performances were likewise unclean: not in respect of God, who commanded them: nor of the matter, for they offered clean beasts; but of the manner of offering (which makes or mars the action) and of the men, who were unregenerate, and rested in the work done, and drew near to God with their lips, thinking to put God off with an external worship only; Ludentes cum Deo tanquam pueri cum suis puppis, as Calvin hath it, that is, playing with God, as children do with their babies. Calv. in loc. The Poets declaimed against this foppery, as Persius: and Another, Non benè coelestes impia dextra colit. Verse 15. And now I pray you consider] Heb. Lay it upon your heart, as chap. 1.5. See the Note there. The often repetition of this precept, sets forth: 1. The necessity of the duty pressed. 2. Their singular stupidity, that were no more affected with such manifest marks of God's wrath upon them: no, though he had even snatched the meat out of their mouths, and kept them hungerstarved, which is the way of taming the most untameable creatures. from this day and upward] To the end that when I shall have blessed you with greater plenty, as verf. 19, ye may recognize your sins, the cause of your calamities, and remembering (as Jacob did his baculinam paupertatem, Gen. 32.10.) your former penury, you may thankfully cry out with that Noble Iphicrates; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. From how hungry to how plentiful an estate am I raised? Let a profane Demetrius attribute such a change as this to blind Fortune saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But let all Saints sing with holy Hannah; They that were full have hired themselves out for bread: and they that were hungry ceased. The Lord maketh poor, and maketh rich; he bringeth low, and lifteth up, etc. 1 Sam. 2.5, 7. from before a stone was laid upon a stone] i.e. before there was any hand set to the work of rebuilding the Temple, which was interrupted for many years, after the return from Babylon. See Ezr. 3.8. and 5.2. Vers. 16. Since those days were] Or, as some read it, Antequam essent in to opere. Before they were about that work, minding God's house more than their own. When one came to an heap of twenty measures] that is, where you expected twenty measures (and experienced good-husbands can partly guess at harvest, how their corn will yield, when threshed out) there were but ten. God's hand was upon your increase, not in the field only, but also in the floor; so that you were defeated, and your hopes frustrated: and not in the barn only, but at the winepress too, God hath cut you short. This was that which was long before threatened, but little regarded, Deut. 28.20. Carnal men read the threats of God's Law, as they do the old stories of foreign wars, or as they behold the wounds and blood in a picture, or piece of Arras, which never makes them smart or fear. This hasteneth their judgement, and shows them ripe for wrath, even then when they think themselves fare enough out of the reach of Gods rod. Vers. 17. I smote you with blasting, and with mildew, and with hail] Pugnis pluvi, colaphis grandinavi, I have followed you close with one judgement upon another: Perdidistis fruc●um calamitatis, etc. Aug. and all to bring you back into mine own bosom: that as ye had run from me by your sins, so ye might return to me by repentance: but behold, I have lost my labour, and ye have lost the fruit of your sufferings, which indeed is a very great loss, were ye but sound sensible of it. These Jews were sensible of their calamities and disasters abroad and at home, but they did not wisely inquire into the cause thereof; as David did into the cause of the famine that fell out in his days, 2 Sam. 21.1. God had not hitherto give them an heart to perceive, and eyes to see, and ears to hear, as it is Deut. 29.4. And as Esay 9.13. The people turneth not unto him that smiteth them, neither do they seek the Lord of hosts. But after their hardness and impenitent heart, treasured up wrath, etc. Rom. 2.5. They could not but see themselves grievously crossed, and cursed in all the labours of their hands. Lib. 3. de nat. dear. Neither were they so blind as not to see God in that they suffered. They had learned that out of Psal. 78.47, 48. Psal. 29.3, etc. Tully indeed thought that God minds not mildew, or hail, etc. Ne si uredo aut grando quippiam nocuit, id jovi animadvert endum fuit: neque enim in regnis reges omnia minima curant, etc. As kings take not notice of smaller businesses in their kingdoms, saith He, so neither doth God of these ordinary occurrences. But the Jews (for the generality) had learned better things. And the Apostle tells those Heathens too, Acts 14. that God had not left himself without witness amongst them, in that he did good and gave rain from b●aven, and fruitful seasons, etc. ●Cicero himself likewise, another time, could say, Curiosus est & plenus negotii Deus, God taketh care of all, and is full of business. And oh that this truth were as fruitfully improved, as it is generally acknowledged! Oh that men would turn at God's reproof; his recall reproofs, his vocal rods, Mic. 6.9. and not put him to his old complaint; Why should ye be smitten any more? Esay 1.5. ye revolt more and more. This we may wish, but God alone can effect. For till he please to thrust his holy hand into men's bosoms, and pull off the foreskin of their hearts; Afflictions (those hammers of his) do but beat cold iron. Salvian. See jer. 2.30, 31. and 6.29, 30. Leu. 26.41. Plectimur à Deo, nec flectimur tamen: corripimur sed non corrigimur. We are put to pain, but to no prosit, Jer. 12.13. as Abaz, that stiff stigmatick, 2 Chron. 28.23. and Ahaziah, who sent a third Captain to surprise the Prophet, 2 King. 1. after two before consumed with fire from heaven: as if he would despitefully spit in the face of God, and wrestle a fall with the Almighty. Verse 18. Consider now from this day and upward] And see how punctually the time of benediction answereth to the time of your conversion: so that you no sooner begin to build, but I begin to bless. It is said of the men of Issachar, that they were in great account with David, because they had understanding of the times, 1 Chron. 12.32. It is certainly a point of spiritual prudence to consider the times, and to compare things passed with present and future. Time is the wisest of all things, Laert. lib. 1 said Thales; the best counsellor said Plutarch. Truth is the daughter of Time, In Pericles: saith Another Philosopher. See the Note on verse 15. Verse 19 Is the seed yet in the barn?] Hierom rendereth it, In germine, In the sprouting, or spirting, as they call it, and so fare enough from the harvest; and yet further, if yet in the barn, and not put into the ground. Neverthesse's, for your diligence in building God's house, I assure you in the word of truth, that you shall have a very great increase, a plentiful harvest. From this day will I bless you] And it is the blessing of God that maketh rich, as is to be seen in the examples of the Patriarches, Abraham, Isaac, jacob. Others, whose godliness was their gain, whose piety was profitable to all things, as having the promises of both lives, 1 Tim. 4.8. Now all that are of faith, are blessed with faithful Abraham, Gal. 3.9. are heirs of the world with him, Rom. 4.13. and so have right to all things in Christ, the heir of all things, 1 Cor. 3.22. Heb. 1.2. though these things on earth be detained from them for present, by those men of God's hand, Psal. 17.14. as Canaan was from Israel by the cursed Amorites, till their sins were full; Gen. 14. yet they shall shortly have power over the Nations, and (which is better) Christ will give them the morningstar, that is himself, Rev. 2.26, 28 and with himself a Cornucopia of spiritual blessings, Ephes. 1.3. The Lord that made heaven and earth will bless them out of Zion, that is, with better blessings than heaven or earth afforded. We read not here of any other blessings but increase of corn, wine, oil, etc. because this people was wholly almost affixed to earthly things. 1 Cor. 2. The Prophet could not speak wisdom among those that were perfect. But better things were implied and assured to the godly, as appears by the ensuing Oracle. Verse 20. And again, the word of the Lord] Again the same day. Twice-aday-preaching is no new practice then. This Prophet did it: so did our Saviour, Acts & Mon. f●l. 940. Mat. 13.1. So did chrysostom, as appeareth by his Note on 1 Thes. 5.17. So did Luther: which because one Nicholas White commended in him, he was accused of heresy, in the reign of Hen. 8. It is not so long since it was held here practical Puritanisme. The late Arch-prelate being sued unto by a Nobleman to prefer a Chaplain of his, (whom he commended for an able Divine, Socra●: and a twice-aday-preacher) turned away in a great heat, saying, The more fool he. Verse 21. Speak to Zerubbabel governor of Judah] Governors' are sure to meet with many difficulties, and discouragements (high-seats are never but uneasy) and had need therefore of singular consolation, that they may hold on their course, like the Sun in the firmament, and show themselves to be of an undaunted resolution. We may well say to Governors, as that Prophetical Simeon spoke to the pillars which he whipped before the earthquake: Stand fast, for ye shall be shaken. I will shake the heavens and the earth sc. by abrogating and abolishing both Jewish Ceremonies, and Heathenish superstitions, Heb. 12.27. As also by Nationall commotions, and translations of Monarchies: The Greeks shall break the power of the Persians, the Romans of the Greeks, the Goths and other barbarous nations of the Romans. But especially, by casting the devil out of the heaven of men's hearts, Luke 10.18. those strong-holds wherein he had entrenched himself, Mat. 24.7. 2 Cor. 10.4, 5. that the ransomed of the Lord may receive a kingdom, which cannot be moved, Heb. 12.28. and partake of those new heavens, and new earth wherein dwelleth righteousness, 2 Pet. 3.13. even that world to come, as these days of the Gospel are called, Heb. 2.5. See the Note above on vers. 6.7. Verse 22. And I will overthrow the throne of kingdoms] sc. by pouring contempt upon Princes, and causing them to wander in the wilderness, where there is no way, Psal. 107.40. (as he dealt with Darius the last Persian Monarch) by putting down the mighty from their seat, and exalting them of low degree, Luke 1.52. (as he dealt with Bajazet the great Turk, and Tamerlan the Scythian shepherd) by changing the ●imes and the seasons, removing kings, and setting up others in their stead, Dan. 2.21. All this God will do, and all that follows in the Text, viz. destroy the strength of kingdoms, overthrow the charets and their riders, etc. rather then. his Church shall be unhelped, or his kingdom of grace hindered. Our help is in the Name of the Lord who made heaven and earth, and will rather unmake all again, than we shall be unrelieved. Psal. 124.8. Yet have I set my king upon mine holy hill of Zion, Psal. 2.6. Yet, for all the sorrow, for all the malicious machinations, and attempts of his enemies to the contrary: who are therehence admonished to be wise for themselves, and to kiss the son, for he must reign, and all his foes must be his footstool. There is a Council in heaven will dash the mould of all contrary counsels upon earth. The stone cut out of the mountains without hands (which is Christ the Conqueror) will break in pieces the iron, the brass, the clay, the silver, and the gold. And in the days of those kings shall the God of heaven set up a kingdom which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever, Dan. 2.44, 45. So Dan. 7. after that the Prophet had described the greatness and glory of all the four Monarchies, at length he comes to speak of a kingdom which is the greatest and mightiest under the whole heaven, and that is the kingdom of the Saints of the most High, Dan. 7.27. whose kingdom is an everlasting kingdom: and all Rulers shall serve and obey him. Verse 23. I will take thee, O Zerubbabel] That is, O Christ, of whom Zerubbabel was both a father and a figure, Luke 3.27. Zach. 4.10. I will take thee, that is, I will advance and exalt thee. See this expounded, and applied by that great Apostle, Philip. 2.5. to the 12. and will make thee as a signet] that is, I will highly esteem thee, inviolably keep thee, and entirely love thee, Cant. 8.6. Jer. 22.24. and all my people in thee, and for thee, Esay 49.16. for I have chosen thee] as Esay 42.1. Quoniam in te mihi complacui, saith the Chaldee. For in thee I am well pleased, as Mat. 3.17. See the Note there. Saith the Lord of hosts] This is three several times set down in this one verse, for our greater assurance, and confirmation of our faith. I shall close up all with that observation of Divines, that all the Prophets (except Jonah and Nahum) expressly end in some prophecy concerning Christ. He being their mark at which all of them chief aimed. Indeed he is both mark and matter, of both old and new Testament. And therefore if we will profit in teaching, hearing, reading, we must have the eye of our mind turned toward Christ, as the faces of the Cherubims were toward the Mercy seat. Do this, if ever you will do well. A COMMENT OR, EXPOSITION Upon the Prophecy of ZACHARIAH. CHAP. I. Verse 1. IN the eighth month, in the second year of Darius] Two months after Haggai began to prophesy. See the Note on Hagg. 1.1. These two Prophets did jointly together reprove the Jews, for their sloth in re-edifying the Temple, and incite them to set forward the work, Ezra 5.1. contributing their utmost help thereunto, vers. 2. They were also a singular help the one to the other, in the execution of their office. For two are better than one; and why, see Eccles. 4.9. with the Note. For which cause also Christ sent out first the twelve, and then the seventy, by two and two, Mar. 6.7. Luk. 10.1. So Paul and Barnabas were sent abroad; the two faithful witnesses, Revel. 11.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Poet speaks of Ulysses, and Diomedes sent to fetch in the Palladium. Acts & Mon, Exod. 4.16 One good man may be an Angel to another, (as Bradford was to his fellow-Martyr Dr. Taylour) nay, a God to another, as Moses was to Aaron. And for others; in the mouth of two or three witnesses a truth is better believed by them: and a twisted cord not easily broken. Haggai lays down the mind of God to the people more plainly in direct and downright terms: Zachary flies an higher pitch, abounding with types and visions; and is therefore worthily reckoned among the abstrusest and profoundest Penmen of holy Scripture. Praecaeteris obscurus est profundus, varius, prolixus, & aeigmaticus, Cor. a Lapid. For it must be understood (and let it here be prefaced) that albeit all Scripture is given by inspiration of God, and is profitable to instruct, 2 Tim. 3.16. pure, precious, and profitable, every leaf, line, and letter of it, Psal. 12.6. Prov. 30.5. Yet, between scripture and scripture there is no small difference; some pieces of God's Book for their antiquity, and some other for their obscurity do justly challenge our greater attention and industry. Of the former sort famous for their antiquity, are the five Books of Moses; whom Theodoret fitly calleth the great Ocean of divinity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the fountain of the following scriptures. Of the second sort, noted for their difficulty, and that will not be acquainted with us but upon further suit, some are hard through their fullness of matter in fewness of words, as the Poetical books, wherein (no doubt) the verse also hath caused some cloud: And others again, by the sublimity of the subject they handle: such as are the books of Ezechiel, and Daniel, and this of Zachary, who is totus ferè symbolicus, and is much followed by St. john in his Revelation. Hence Hierome in his prologue to this Prophet saith, Hieron. Ab obscuris ad obscuriora transimus, & cum Mose ingredim●r ad nubem & caliginem. Abyssus abyssum invocat etc. We pass from dark prophecies to that which is much more dark: and with Moses we are entering into the cloud and thick darkness. Here one deep calleth upon another; and being in a Labyrinth, we hope to get out by Christ's golden clue: concerning whose Passion, Resurrection and glory he speaketh more like an Evangelist than a Prophet, and may therefore be rightly styled, The Evangelicall Prophet. came the word of the Lord unto Zachariah the son of Barachiah] Therefore the same that our Saviour speaketh of Mat. 23.35. Luk 11.51. though I once thought otherwise, after Hierome, Luther, Calvin, Beza, Glassius, Grotius etc. But 1. the name of his Father Berechiah. 2. the manner of Christ's account (reckoning from Abel the first Martyr to this, penultimus Prophetarum last save one of the Prophets, and last of all that was slain by the Jews, after the re-edifying of the Temple, Zach. 11.1, 13 whither being assaulted, he ran for sanctuary) easily persuades me to alter mine opinion. As for those that hold that our Saviour there spcaketh of Zachary the Father of john Baptist Luk 1. slain by the Jews, because he preached Virgins partum & Christi ortum, Christ born of a Virgin, Baronius, Tolet, and others, as they affirm it without reason, so they may be dismissed without refutation. Hoc, quia de scriptures non habet authoritatem, eâdem facilitate contemnitur, quâ probatur, saith Hierome. the son of Iddo the Prophet] Whether the word Prophet be to be referred to Zechariah, 2 Chr. 22.15. or to Iddo, is uncertain. That there was a Prophet jado we read, and Zechary might well be of his line, after many descents. He is here mentioned (as also Ezr. 5.1.) ut nepoti suo Zachariae nomen & decus conciliet, for an honout to his ab-nephew Zechary; according to that of Solomon, The glory of children are their fathers, Prov. 17.6. to wit if they be godly and religious. What an honour was it to Jacob, that he could swear by the fear of his father Isaac? to David, that he could say, Psal. 116.16. 2 Tim. 1.5. Truly, Lord, I am thy servant, I am thy servant, the son of thine handmaid? to Timothy, that he had such a mother as Lois, such a grandmother as Eunice? to the children of the Elect Lady, to the posterity of Latimer, Bradford, joh 8.33. Mat. 3.9. Ridley, and other of those men of God, who suffered for the truth? If the degenerate Jews so boasted of Abraham their father, how much more might Zechary (no degenerate plant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no bastardly brood as they were Mat. 12.39.) boast and bear himself bold on his father Berechiah (the blessing of God) and his grandfather Iddo (God's Witness, Confessor, or Ornament) sigh he trod in their holy steps, and was adorned with their gifts and virtues? The Papists brag much of Peter, and other Apostles their founders and predecessors: But this is but an empty title, to talk of personal succession (which yet cannot be proved) unless they could also show us their gifts and graces, as all the world may see they cannot. We read of a painter, who being blamed by a Cardinal, for colouring the visages of Peter and Paul too red, tartly replied, that he painted them so, as blushing at the lives of their successors. Verse 2. The Lord hath been sore displeased with your fathers] Heb. He hath boiled against your fathers with foaming anger, with height of heat. There are degrees of anger, see Mat. 5.22. and Deut. 29.28. The Lord rooted them out of their land in Anger, and in wrath, and in great Indignation. Surgit hic oratio: and the last of those three words is the same here used in the text: noting an higher degree than the two former, even such a fervour and fierceness of God's wrath, as maketh him ready to kill and cut off (see 2 King. 6 6. and note the affinity of that word with this) like as he had much ado to forbear killing of Moses, Exod. 4. when he met him in the Inn; and as Nabuchadnezzar was not only angry, but very furious, and commanded to destroy all the wise men of Babylon Dan. 2.12. Now if the wrath of a king be as many messengers of death Prov. 16.14. what shall we think of the foaming and frothing wrath of God, which burns unto the lowest hell, and sets on fire the foundations of the mountains, Deut. 32.22. After which followeth, in the next verse, I will heap mischiefs upon them, Deut. 32.23. I will spend minc arrows upon them etc. He had done so upon the Ancestors of these refractory Jews, who had been saepius puncti & repuncti, minimè tamen ad resipiscentiam compuncti, punished, but could never be reclaimed; so incorrigibly flagitious, so shamelessly, so prodigiously wicked were they, till there was no remedy. This their vile stubbornness made him sore displeased with them: and put thunderbolts into his hands to destroy them; For though Fury be not in God Isay 27.5. to speak properly, he is free from any such passions as we are subject to, yet if briers and thorns set against him in battle, if a rabble of rebels conspire to cast him out of his throne, saying We will not have this man to rule over us etc. I would go through them, I would burn them together, saith he, in the same breath. Abused mercy turneth into fury. Nothing so cold as lead, & yet nothing so scalding, if molten. Nothing more blunt than iron: & yet nothing so keen, if sharpened. The air is soft & tend: yet out of it are engendered thunder and lightnings. The sea is calm, and smooth: but if tossed with tempests, it is rough above measure. The Lord, as he is Father of mercies, so he is God of recompenses: and it is a fearful thing to fall into his punishing hands. If his wrath be kindled, yea but a little, Heb. 10. Psal. 2. woe be to all those upon whom it lights: how much more when he is sore displeased with a people or person as here? For who knoweth the power of thine anger, saith Moses? even according to thy fear, so is thy wrath: that is, let a man fear thee never so much, Psal. 90.11 he is sure to feel thee much more, if once he fall into thy fingers. And this is here urged by the Prophet as a motive to true repentance: sigh by their father's example, they might see there was no way to escape the dint of the divine displeasure, but to submit to God's Justice and to implore his mercy: men must either turn or burn, For even our God is a consuming fire Heb. 12.29. Verse 3. Therefore say thou unto them] These Jews, saith cyril, had neither seen their father's wickednesses, nor heeded their calamities. mittitur ergo ad eos Zacharias quasi paedagogus, Zachary therefore is sent unto them as a schoolmaster or Monitour: that by considering what had been, they might prevent what otherwise would be: and redeem their own sorrows. thus saith the Lord of hosts] A far greater Lord and Potentate than that great King of Persia, who was now their sovereign. True it is that they had been commanded by a former King to desist from building the city Ezr. 4.12, 21. But there was no one word in that letter to forbid the building of the Temple. There was also now another King set up, and of another family. They are therefore by this Prophet and by Haggai called upon again and again to turn to the Lord, and to return afresh to their work Ezra 5.1. Wherein, because they were sure to meet with many enemies, therefore here and elsewhere (eighteen several times in that eight chapter) there is frequent mention made of the Lord of Hosts, for their better encouragement. See the Note on Mal. 3.17. turn ye unto me, saith the Lord of Hosts] This is the great Doctrine of the Old Testament: as Repent ye, is of the New. And this He purposely prefixeth, as a preface and preparative to the other Prophecies both of Mercies and Judgements, whereof the whole is fitly made up. Sour and sweet make the best sauce. Promises and Menaces mixed, make the most fruitsull discourse: and serve to keep the heart in the best temper. Hence David's ditty was composed of discords, Psal. 101.1. I will sing of mercy and judgement, and so be both merry and wise. But, to the words of the Text; turn ye unto me etc.] By sin men run away from God (whereby it appeareth that sin is the greatest evil, because it sets us furthest off from the greatest good) and by repentance they return unto him. Deut. 30.2, 8, 9, 10. Mal. 3.7. jer. 4.1. Hos. 14.1. Act. 26.18. Hence Act, 3.19. Repent and be converted. Contrition is repentance for sin 2 Cor. 12.21. Rev. 9.20. Conversion is repentance from sin Act. 8.22. Heb. 6.1. Hereunto is required first a serious search of our ways (for it is a Metaphor taken from a traveller) Let us search and try our ways and turn again to the Lord Lam. 3.39. I considered my ways, and then (seeing myself far wide) I turned my feet to thy Testimonies. Psal. 119.59. Satius est recurrere, quam malè currere, said that Emperor in his symbol, It is better to stop or step back, then run on, when out of the way: for here he that hasteth with his feet sinneth Prov. 19.2. the faster he runs, the farther he is out. But as the deceived traveller (when once he finds his error) in his judgement he dislikcth it, in his will he turneth from it, in his affections he grieveth at it, and is angry with his false guides, with his utmost endeavour he not only turns again to the right way, but makes the more haste that he be not benighted: So is it here, David not only turned his feet to God's testimonies, from which he had swarved, but he thenceforth made haste and delayed not to keep his commandments Psal. 119.59, 60. For, this true conversion we are speaking of, this repentance never to be repent of, is an upright, earnest and constant endeavour of an entire change of the whole man from all that is evil to all which is good. This is the doctrine of the Gospel, Tit. 2.11. and this is all the fruit Isaey 27.9. To turn from one sin to another, is but to be tossed from one hand of the devil to the other: it is but with Benhadad to recover of one disease, and die of another: it is but to take pains to go to hell. See this in Saul, john, Herod, Agrippa, and others, who gave but the half turn: turned not from East to West, but from East to North only: their change was not essential but only gradual: it is not a through change for subject and object, but partial and temporal, as being but moral, or formal, or merely mental. It proceeds from conviction of judgement only, and not for aversion of will: from horror of punishment, not from hatred of sin; which they leave (haply) but loathe not: leave it, I say, for the inconveniences that follow it, for the fire that is in it, not for the filthiness that is in it. Now all these seeming Converts, because they cast not away all their transgressions (All is a little word, but of large extent) are therefore to be reckoned among those fools of the people that pass on and are punished, those enemies of God that instead of turning again (turning short again upon themselves with the prodigal, Prov. 22.3. and returning to the Lord with Ephraim) go on still in their trespasses till their hairy scalp be wounded, Psal. 68.21. till evident and inevitable judgements be incurred, till iniquity prove to be their utter ruin Ezek. 18.30. Wherefore now Turn ye unto me, saith the Lord of Hosts, Add not to all your other sins that of Impenitency, for which there remains no more sacrifice (as Herod added to all his former abominations the beheading of the Baptist) but Turn you, Turn you, why will ye die O house of Israel. And for this, consider these ensuing particulars. 1. Who you are that are required to return: weak and worthless creatures, the slime of your father's loins, dust and ashes, altogether unable to avert or avoid God's judgements: beaten rebels you are: and have therefore no help left, but to fall down before God and implore his mercy. Turn and live, except ye repent ye shall all perish. 2. Next, see who it is to whom ye are required to return: Not to some tyrant, or implacable enemy that having gotten us into his hands, will deal cruelly with us, (as the Duke of Alva roasted some to death, starved others, and that even after quarter) but to the Lord your God, Hist. of Netherl. who is gracious and merciful, slow to anger, and of great kindness, and quickly repenteth him of the evil joel 2.13. He will surely both assist such as have but a mind to return (why else doth he bid us turn, which he knows we cannot do without him? and why doth he bid us pray to him to Turn us? when we bid our children ask us for this or that, it is because we mean to give it them.) He will also accept us with all sweetness, as he did Ephraim, jer. 31.19, 20. and the Prodigal Luk 15. The father met him ver. 20. so he will do us Isay 65.24. The Prodigal came, the Father ran Tantum velis, Basil. & Deus tibi praeoecurret) he fell on his neck, as Jacob did on his dear joseph's, he kissed him, when one would have thought he should have kicked him, Ambros. or killed him rather for his former riotousnesle. He calleth for the best robe, and for the gold-ring, and for the fatted calf. Filsus timet convitium, Pater adornat convivium, Psal. 88.5. Let us eat and be merry saith He, For this my son was dead (given up for dead, free among the dead, free of that company) and is alive again: He was lost and is found. Of himself he lest his father and ran riot: and yet he is called the lost son, in the best sense. Hunger drove the wolf out of the wood: and yet he is accepted, as if not necessitated. 3. Thirdly take notice from what you are required to turn. Turn ye, turn ye, from your evil ways: for why will ye die, ye house of Israel? Ezek. 33.11. It is your sin only that you are to part with, and why should ye be so fond of it? if you look upon it, either in the Author of it, the devil, joh. 8.44. Or in the Nature of it, as it is an Offence against God (your rightful Lord, your bountiful Benefactor) and a breach of his Law which is holy, and just, and good; Or in the horrid effects of it (as upon other creatures for man's sake, so especially) upon man himself, whom Sin hath excluded from the possession of the lower paradise, and the possibility of the higher, into an eternity of all extremities, after many a little hell here aforehand. Or (lastly) in the ransom of it, Christ's blood and bitter sufferings, that soul of sufferings which his soul then suffered when God made our sins to meet upon him Esay 53.6. Oh think on these things sadly, seriously, fixedly and copiously, and you will soon see call enough to turn to him from whom these children of Israel had deeply revolred, Isay 31.6. and were therefore grievously plagued, they and their fathers, that they might return to him that smote them. Which because they did not, but stood stouting it out with God (which was their manner from their youth) therefore were the Syrians before, and the Philistines behind to devour Israel with open mouth: and for all this his anger was not turned away, but his hand was stretched out still Isay 9.12, 13. Besides the hindrance and hurt they did to others by standing out: For ifye turn again to the Lord, your brethren shall find compassion, said Hezekiah to his people, moving them to repent 2 Chr. 30.9. And should not we lend them this friendly help. and I will turn to you, saith the Lord of Hosts] And should not such a favour from such a Lord melt them and make them malleable? Rom. 2.4. joel 2. If. 55.7. Mat. 3.3. Psal. 130.4. jam. 4.4. Luk● 15. Should not the goodness of God lead them to repentance? Should they not rend their hearts because God is gracious? return unto him because he will multiply pardon? repent because his kingdom is now at hand? fear him the rather, because with him there is mercy? draw nigh to him, who thus draws nigh to them? make hast home with the prodigal, where there is bread enough? Surely nothing worketh so much as kindness upon those that are ingenuous. Those Israelites at Mizpeh drew water, and poured it forth before the Lord, upon the return of the Ark. There is no mention of their lamenting after the Lord, while he was gone; 1 Sam. 7. but when he was returned and settled in Kiriath-jearim 1 Sam 7.6. 2 Cor. 5.14. Tit. 2.14. David argues from mercy to duty Psal. 116.8, 9 Ezra from deliverance to obedience chap. 9.13, 14 The love of Christ constraineth us saith Paul, his grace that bringeth salvation teacheth us to denyungodlinesse, and to live up to our principles. Rom. 12.1. I beseech youby ' the mercies of God, saith the same Apostle, as not having any more prevailing, more heart-attaching, attracting argument in the world to press them with; I have loved thee with an everlasting love, therefore with mercy have I drawn thee jer. 31.3. And again I drew them with the cords of a man, with bands of love, Hos. 11.4. that is, with reasons and motives of mercy befitting the nature of a man, with rational motives: to neglect mercy is to sin against humanity: not to convert by kindness, is to receive the grace of God in vain: nay, it is to heap up wrath against the day of wrath. A son feeling his father's love, creeps nearer under his wing. A Saul, sensible of David's courtesy in sparing him, when he might have spilt his blood, was strangely mo●●ified and melted into tears. Shall God offer to turn to us, and we refuse to turn to him? Shall he beseech us to be reconciled, and we go on in our animosities and hostilities? Doth he offer to pour out his spirit even upon scorners, and to make known his words unto them, and all this, that they may turn at his reproof Prov. 1.23? And shall they yet turn their backs upon such blessed and bleeding embracements? Had God given us but one Prophet, and forty day's time only to turn unto him (as he dealt by Niniveh that great city) surely we should have repent long ago in sackcloth and ashes. But how justly (alas) may he complain of us, as he did once of Jezabel Rev. 2.21. I gave them space to repent, but they repent not. I have striven with them by my spirit, and wooed them by my word. I have heaped upon them mercies without measure: and all to bring them back into mine own bosom. I have also smitten them with blasting and mildew, with judgements public and personal: and yet they have not turned unto me saith the Lord Am. 4.9. Ah sinful nation etc. If any ask, What can we do toward the turning of ourselves to God? I answer: First you must be sensible of your own utter inability to do any thing at all toward it jer. 10.23. Btza. job, 15.5. Philip. 2.12. Non minus difficile est nobis velle credere, quam cadaveri volare. It is no less hard for us to be willing to believe, then for a dead carcase to fly upwards. Secondly, know that yet it is possible, feisable, by the use of these means that God hath appointed: who also hath promised to make it both possible and easy to us. He bad Moses fetch his people out of Egypt: but himself effected it. He bade the Israelites go and blow down the walls of Jericho: they obeyed him, and it was done: So here. Thirdly as our liberty in external acts is still some, (as to come to the public ordinances, to set ourselves under the droppings of a powerful ministry, and there to lie, as he did, at the pool of Bethesda, waiting the good hour) so must our endeavours be answerable. The Bereans brought their bodies to the Assembly, took the heads of St. Paul's sermon, compared them with the scriptures Act. 17.11, 12. and yet they were unconverted. Fourthly, make much of the least beginnings of Grace, even those they call Repressing: since they prepare the heart for conversion. See Luk. 11.32. Fiftly, Pray, Turn us O God and we shall be turned, Draw us and we shall run after thee. And here remember to be earnest. Ask, seek, knock, as the importunate neighbour that came to borrow two loaves, or as the widow that came for justice, Luke 18.1. and would not away without it. He that heareth the young ravens that cry only by implication, will he be wanting to his weak but willing servants? Lastly wait for the first act of conversion, the infusion of the sap of Grace, which is wholly from God; our will prevents it not but follows it: and whensoever the spirit imbreatheth you, turn about, like the mill; when God hath tuned and doth touch you, do you move and make melody: resigning up yourselves wholly to him, and putting yourselves out, God into possession. Thus if you turn to him, he will turn to you. The Lord is with you, whiles ye be with him. If ye seek him he will be found of you: but if ye forsake him, he will forsake you. 2 Chron. 15.2. See that ye refuse not him that speaketh in this text with so much affection and earnestness: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.25. see that ye slight him not, that ye shift him not of● (as the word signifieth:) for if they escaped not who refused him that spoke on earth, much more shall not we escape, if we turn away from him that thus speaketh from heaven, sc. by his blood, Word, Sacraments, Mercies, motions of his spirit, crosses etc. When Physic, that should remove the disease, doth cooperate with it, than death comes with the more pain and speed. The stronger the conviction of sin is, the deeper will be the wrath against it, if it be not by repentance avoided. No surfeit more dangerous than that of bread: no judgement more terrible than that which grows out of mercy offered, and despised. Verse 4. Be ye not as your fathers] Man is a creature apt to imitate, to be led more by his eyes then by his ears: and children think they may lawfully Be as their fathers. St. Peter's converts had received their vain conversation from their fathers, as it were ex traduce, or by tradition 1 Pet. 1.18. And St. Steven tells his perverse hearers that they were as good at resisting the Holy Ghost as their fathers had been before them Act. 7.51. They used to boast much of their Ancestors joh. 8.33. and to bind much upon their example and authority jer. 44. 17. Mat. 5.21. They thought they were not much to be blamed, because they did but as their fathers had done before them. The Prophet therefore dehorts or rather deterrs them from that folly: serting forth both the crime and doom of their forefathers, whom they so much admired, and so stiffly imitated, and this he repeateth that they might once consider it, and be wrought upon by thosé domestic examples. have cried] Loudly and lustily; Es. 58.1. according to that, Cry aloud, spare not, Lift up thy voice like a trumpet: sic clames ut stentora vincas, A minister should be a Simon Zelotes, a son of thunder: as Basil was said to thunder in his preaching, lighten in his life; as Hierome for his vehemency was called Fulmen Ecclesiasticum, the Church's light-bolt: as Harding, before his shameful Apostasy, wished he could cry out against Popery, as loud as the bells of Oseney: and as Farellus (that notable French Preacher) whose voice when the envious Monks sought to drown by ringing the bells as he was preaching at Metis, he lifted up his voice adravim usque: and would not suffer himself to be outroared. The Saints-bell (as they called it) Pierius useth for an hieroglyphic of a preacher, who must not speak the word only, but sound it out into all the earth, Rom. 10.18. not preach it only, but cry it, as the Apostles word signifieth, 2 Tim. 4.2. clangite, clamate, Jer. 4.5. Boâte, vociferate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Boantis, Vociferantis. Mat. 3.3. Ministers have to do with deaf men, dead men, living carcases, walking sepulchres of themselves. Now therefore as our Saviour lifted up his voice when he said, Lazarus come forth: so must they stand over men and cry aloud, awake thou that sleepest, and stand up from the dead, that Christ may give thee light, Eph. 5.14. turn you now from your evil ways etc.] This was the constant cry of the Prophets as here, and Apostles as Acts 26.18. to open men's eyes (naturally closed up that they cannot see the evil of their ways, Ier 2.35. Rev. 3.15.) to turn them from darkness to light, and from the power of Satan to God. and from your evil do] Heb. Designs, gests, or exercises enterprised advisedly, and prosecuted studiously, of natural disposition and inclination as Prov. 20.11. and 1 Sam. 25.3. This St. john usually calleth committing of sin. 1 Epist. 3.4, 8, 9 john 8.34. this is to add rebellion to sin, job 34.37. impudence to impotence, brows of brass to iron sinews, Isa. 48.4. This is wickedness with a witness, which if mwn could but see in its native colours, and cursed consequents, they would soon be persuaded to turn from it. As the eye cannot but be offended with a loathsome object: so neither can the understanding. Take ratsbane, it looketh not evil: bu● when a man feels it boil, burn, torture him, etc. he hates it extremely. So he should do sin: he will do else at length, when it is too late. For prevention: take the counsel of a Martyr, get thee God's law, as a glass to look in— So shall you see your faces foul-arrayed, and so shameful, mangy, pocky, and scabbed, Bradfords' serm. of Repent. p. 20.26, 27. that you cannot but be sorry at the contemplation thereof, and seek out for cure: Especially if you look to the tag tied to God's law, the malediction: which is such, as cannot but make us to cast our currish tails between our legs, if we believe it. But O faithless hard hearts! O jezabels guests, rocked and laid asleep in her bed! O wicked wretches etc. but they did not hear] Though the Prophets cried, and spoke loud enough to be heard and heeded. An heavy ear is a singular judgement, Isa. 6.10. An hearing ear, a precious mercy, Prov. 20.12. God must be entreated to boar our ear Psal. 40.6. and to make the boar so big that the word may enter; to say as Isa. 42.18. Hear ye deaf, and look ye blind, that ye may see. Verse 5. Your fathers where are they?] Is not the grave their house? have they not made their beds in the dark? are not they gone down to the Congregation house of all living job 30.23? Every man should die the same day he is born; as being born a child of death: the wages of sin is death, and this wages should be paid him down presently. But Christ begs their lives for a season 1 Tim. 4.10. he is the Saviour of all men, not of eternal preservation, but of temporal reservation. But what a sad thing is it for men to die in their sins as these in the Text, and their Nephews did john 8.21, 24. How may such men, on their deathbeds, say to their sins, as Charles the fifth did of his honours, victories, riches, Abite hinc, abite longè, Go, Mornaeus. go, get you out of my sight: or as Cornelius Agrippa the conjurer did to his familiar that used to accompany him in the shape of a dog, Abi à me perdit a bestia, Joh. Manl. loc. come. 136. P. Sut. de vit. Caribusian. quae me perdidisti, Be gone thou wretched beast that hast wrought my ruin: Petrus Sutorius speaks of one that preaching a funeral sermon on a religious man (as he calls him) and giving him large commendations, heard at the same time a voice in the Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mortuus sum, judicat us sum, damnat us sum, I am dead, judged, and damned. The Devil preached saul's funeral, 1 Sam. 28.19. though David made his Epitaph, 2 Sam. 1. And do the Prophets live for ever?] Those false Prophets (so Hierome senseth it) that cried peace, peace to your fathers, and made all fair weather before them, when the fierce wrath of God was even ready to burst out upon them, as an overflowing scourge. But they do better that understand it of God's true Prophets, who are dead indeed (for wise men die as well as fools Psal. 4●. 10. Good men die as well as bad, Ezech. 21.4. yea good men oft, before the bad, Esay 57.1.) but their words died not with them: the truth of their prophecies not only lived for ever (for ever O Lord thy word is established in heaven Psal. 119.89.) but struck in the hearts and flesh of their perverse hearers, like the envenomed arrows of the Almighty throughout all eternity. Haeret lateri lethalis arundo Wicked men may, as the wounded Hart, frisk and skip up and down when the deadly arrow sticks in their ribs, but not so easily shake it off. Verse 6. Did they not take hold of your fathers] Overtake and catch them (as Huntsmen their prey, or as one enemy doth another in flight 1 King. 18.27. 2 King. 25.5.) to drag them down to the bottom of hell. A godly man, as he hath peace with God, with himself, and with the creatures: so he hath also with the Ordinances, and may say as Hezekiah, Good is the Word of the Lord which thou hast spoken. Are not my words always good saith God, to them that walk uprightly, Mic. 2.7? Excellently Augustine, Adversarius est nobis, quamdiu sumus & ipsi nobis: quamdiu tu tibi inimicus es, inimicum habebis sermonem Dei. God's word is adversary to none but such as are adversaries to themselves: Neither doth it condemn any, but such as shall be assuredly condemned by the Lord; Cor & anima Dei Greg. in 3. Reg. for what is the Word, but the heart and soul of God, as Gregory saith. And what saith the Essential Word of God, who came out of the bosom of his father and knew all his counsel? He that rejecteth me and receiveth not my words, hath one that judgeth him: the word that I have spoken, the some shall judge him in the last day, john 12.48? Oh consider this ye that forget God, that slight his word as if it were but wind, that belly the Lord and say, It is not he neither shall the cvill (foretold) come upon us, neither shall we see sword nor famine. And the Prophets shall become wind, and the word is not in them, thus shall it be done unto them, Wherefore thus saith the Lord God of hosts, because ye speak this word (and is there not such language of many men's hearts nowadays?) Behold I will make my words (not wind, but) fire and this people wood, and it shall devour them, jer. 5.12, 13, 14. The Word of God in the mouths of his Ministers may well be likened to Moses his rod: which whiles he held it in his hand, it flourished, and brought forth almonds: but being cast upon the ground it became a serpent. Semblably, God's words and statutes, if laid to heart, they yield fruit and comfort: but if slighted or snuffed at (as Mal. 1.13.) serpentlike they will sting the soul, and become a savour of death etc. This contempt will also call for a sword, to revenge the quarrel of the Covenant: as it did upon these men's fathers for their instance, and admonition. It is reckoned by Daniel as a great aggravation of Belshazzars sin Dan. 5.22. that he was not sensible of his father Nebuchadnezars pride and fall. And thou his s●nne Belshazzar, hast not humbled thine heart, though thou knewest all this. The sin of these Jews in the Text was the greater, because their Fathers and Elders (either out of sound conversion, or at least out of clear conviction of conscience) had confessed and remonstrated the truth and justice of God in threatening and executing his judgements upon themselves, saying as Lam. 1.18. The Lord is righteous, for we have rebelled against his commandments: and as chap. 2.17. The Lord hath done that which he had devised, he hath fulfilled his word, he hath thrown down and hath not pitied etc. Hear them in their own words here like as the Lord of hosts (whose power is irresistible) thought (devised, determined with himself, Zamam and accordingly denounced by his Prophets) to do unto us (who did not the words which he commanded us, jer. 11.8.) according to our ways (which were always grievous, Psal. 10.5.) and according to our do (that were not good, Ezek. 36.31.) so hath he dealt with us: for he loves to retaliate and to render to every transgression and disobedience, a just recompense of reward, Heb. 2.2. Verse 7. Upon the four and twentieth day of the eleventh month] The third month after the former prophecy, when the Jews probably had practised the doctrine of Repentance, so earnestly pressed upon them: and had humbled themselves under the mighty hand of God, who was now ready to lift them up by this and the seven following most comfortable Visions touching the restauration and reformation of the Church and State. The Devil and his imps love to bring men into the briers, and there to leave them, as familiars forsake their witches, when they have brought them once into fetters: as the Priests left Judas the traitor to look to himself, Mat. 27.4. and as the Papists cast off Cranmer, after that, by subscribing their Articles, he had cast himself into such a wretched condition, that there was neither hope of a better, nor place for a worse; Melch. Ad. in vita. ut jam nec honestè mori nec vivere inhonestè liceret. But such is not God's manner of dealing with those that tremble at his word, and humble at his feet. Deijcit ut relevet, premit ut solatia praestet, He comforteth those that are cast down, 2 Cor. 7.6. commandeth others to comfort the feeble-minded, 1 Thes. 5.14. and noteth those that do not with a black-coal, Nigro carbone notar. Job 6.14. See the workings of his bowels, the rollings of his compassions kindled into repentance toward his penitentiaries, Jer. 31.20. Hos. 11.8. Esay 40.1, 2. See how he comforts them with cordials according to the time wherein he had afflicted them, Psal. 90.15. and in the very thing wherein he had abased them; as he once dealt with their Head, Philip. 2.7, 8. Kerse 8. I saw by night] The usual time for such revelations. It may note (moreover) the obscurity of the Prophecy: whence also the mention of myrtle-trees (low and shady) and that in a bottom, as Calvin conceiveth: and all this, that he might give a taste of good hope to the Jews by little and little. and behold a man riding upon a red horse] Not Alexander the Great, riding upon his horse Bucephalus, and translating the Empire from the Persians to the Grecians, as Arias Montanus conceited it: But the Man Christ Jesus, 1 Tim. 2.5. the Captain of the Lords Host, Josh. 4.14. and of our salvation, Heb. 2.10. riding upon a red horse] In the same sense (saith One) that this colour is given to his garments, Esay 63.1, 2, 3. and to the Angel's horse, Rev. 6.4. The wild Bull (saith Another) of all things, cannot abide any red colour. Therefore the hunter for the nonce, standing before a tree, puts on a red garment; whom when the Bull seethe, he runneth at him as hard as he can drive. But the hunter stepping aside, the bulls horns stick fast in the tree: as when David slipped aside, saul's spear stuck fast in the wall. Such an hunter is Christ: He lifted up upon the tree of his cross, had his garment dipped and died in his own blood, as one that cometh with red garments from Bozra. Therefore the Devil and his Angels (like wild bulls of Bashan) ran at him with all their force, (in that three-hour's darkness especially) but he delivering himself, as a mighty Conqueror, their horns stick fast, as it were in his cross: as Abraham's ram, by his horns stuck fast in the brier, etc. and he stood among the myrtle-trees that were in the bottom] Myrrhe-trees some render it. Here Christ, that horseman and head of his Church, keepeth himself, as touched with the feeling of our infiunities, Heb. 4.15. as suffering and sorrowing with his people, who are fitly compared to myrtles, that grow in a shady grove, in valleys and bottoms, and by waters sides. — & amantes littorae myrtos. Virg. Georg. Blessed are ye that sow beside all waters, Esay 32.20. Myrtles also are odoriferous, and precious, Esay 41.19. and 55.13. so are the Saints, Esay 43.4. Colos. 4.6. they cast a good scent wherever they go, by the grace of God that is in them: as Alexander the Great is said to do, by the excellent temperament of his body. Lastly, Levit. 23.40. with Neh 8.15. the Jews at their joyful feast of Tabernacles, used myrtle-branches among others, to testify their thankfulness for a settlement in the promised land, after so long wand'ring in the wilderness. The Gentiles also in their solemn feasts, interludes, and— cingebant tempora myrto, wore garlands made of Myrtle. Virg. Georg: Let us keep the feast: Let us keep holiday, saith the Apostle, 1 Cor. 5.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who himself did over-abound exceedingly with joy, had an exuberancy of it, at that constant feast of a good conscience. Diogenes could say, that a good man keeps holiday, 2 Cor 7.4. all the year about: Christ crowneth the Calendar of his people's lives with continual festivals here: how much more in heaven? Pliny tells us, Plin. lib. 15. cap. 29. that ex myrto facta est ovantium corona, subinde & triumphantium; of Myrtle was made, among the Romans, the crown or garland, of those that did shout for victory, or ride in triumph. and behind him were there red horses] i. e. horsemen: Nam nimis crassum est illud commentum, fuisse locutos equos, saith Calvin here. These horse men are Angels, as verse 10. deputed to several offices, and executions, for judgement, fo●mercy, or both; shadowed by the divers colours of their horses. Verse 9 ●alvin. Then said I, O my Lord what are these?] Thus the Prophets enquired and searched diligently (as saith Saint, Peter, 11 Epist. 1.11.) for the truth of things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as hunters seek for game, and as men seek for gold, in the very mines of the earth: who not content with the first oar that offereth itself to their view, dig deeper, and deeper, till they are owners of the whole treasure. See Prov. 2.4. and rest not, till ye see that blissful sight, Ephes. 1.18, 19 and the Angel that talked with me,] Or, in me, as the Vulgar rendereth it. This was some created Angel, who might reveal things to the Prophet by working on the fantasy, and spirit, by way of information and instruction, as Dan. 9.21. Luk. 1.11. Apoc. 1.1. I will show thee what these be] How ready are the holy Angels to serve the Saints, Heb. 1.14. rejoicing more in their names of office then of honour, of employment, than preferment, to be called Angels (that is, Messengers, or Internuntios) than Principalities, Thrones, Dominions, Ephes. 1.20. accounting it. better to do good, then to be great, to dispense God's benefits, then to enjoy them. Hence they are with, and about the Saints, as their companions, guides, protectors, monitors, and rulers of their actions, as here. Verse 10. And the man that stood among the myrtle-trees] The man Christ Jesus, that is ever with his Church, and in the midst of his people, that feedeth among the lilies, and walketh in the midst of the seven golden candlesticks. He being asked by the foresaid Angel, answered him (in Zacharies hearing) for he is Palmoni hammedabber, that excellent Speaker, as Daniel calleth him, and therefore asketh him of the vision, Dan. 8.13. These are they whom the Lord hath sent] As his Epoptai, or Overseers and Intelligencers. Not that God needeth them, as Princes need the counsel and aid of their subjects. The holy Angels receive möre from God, than they perform, or bring to him. But he maketh use of their service about us. 1. For the honour of his Majesty, and comfort of our infirmity. 2. To make out his love unto us, by employing such noble creatures for our good. 3. To make and maintain love and correspondency between us and Angels, till we come to walk arm in arm with Angels, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as Zach. 3.7. and to be like unto them, yea their equals, Luke 20.36. if not more, Ephes. 1.23. Verse 11. We have walked to and fro thorough the earth] Itavimus, we have coursed up and down with incredible swiftness. Hence they are called the charrets of God, Psal. 68.17. (Heb. Gods-charret, to note out their joynt-service, as of one) as here, his horsemen, ready pressed to do his pleasure. and behold all the earth sitteth still, and is at rest] excepting the Church alone, which like Noah's Ark, is ever tossed up and down, till it rest at last on the everlasting mountain: then she shall have her happy Halcyons: then she shall see her enemies afar off, as Lazarus did Dives, or as the Israelites at the red-sea did their persecutors, dead upon the shore. Meanwhile, she must not expect to be calm, and quiet for any continuance. Joh. 16.33. Joh. 16.20. Esth. 3.15. Esay 21.10. 1 Cor. 3.9. In the world ye shall have trouble, And ye shall weep and lament: but the world shall rejoice: they shall revel, and laugh themselves fat. The king and Haman sat down to drink: but the city Shushan was perplexed. The Church is called God's threshing-floor, because threshed with continual crosses: and Gods-husbandry, because he will be sure to blow his own ground, and to make long furrows upon their backs, whatsoever become of the waste; and to weed his own garden, though the rest of the world be let alone, and grow wild. Moab is not poured from vessel to vessel, Jer. 48. Job 10.10. ● but settleth upon the lees: when the Israel of God is poured out as milk, and curdled like cheese, as Job speaketh in another case. Verse 12. Then the Angel of the Lord] That Advocate with the Father, Jesus the Juft One, 1 John 2.2. who appeareth for his afflicted people, and feelingly pleads for them, as being afflicted in all their afflictions, even the Angel of his presence that saveth them, Esay 63.9. It much moved him, to hear that God's enemies were in better case than his people: and this put him upon the following passionate expostulation. O Lord of Hosts, How long wilt thou not have mercy on Jerusalem, etc.] Vsquequo Domine. Calvin had these words much in his mouth: thereby breathing out his holy desires in the behalf of the afflicted Churches, Melch. Adam. in vita. with whose sufferings he was more affected then with any thing that befell himself. It is said of Melan●thon, that the miseries of the Church made him almost neglect the death of his dearest children: and put him upon many prayers and tears; which, Idem in vita Melanch. like music upon the water, made a most melodious noise in the ears of God. When Luther in a certain Epistle checked him, and chod him for his exceeding great care of the Church's welfare, calling him pertinacissimam curarum hirudinem, etc. he meekly replied, Si nihil curarem, nihil orarem; If I should not care so, I should not pray so. God seemeth sometimes to have lost his mercy, (as here, How long wilt thou be unmerciful to Jerusalem) and then we must find it for him. He seems to have forgot his people: we must remind him. He seems to sleep, delay: we must waken, quicken him, with How long Lord? Thou shalt arise, and have mercy upon Zion: for the time to favour her, yea the set time is come, saith Daniel, Psal. 102.13, 14 who is (probably) held to be the Pen man of that excellent Psal. 102. (Confer Dan. 9.2.) and he speaks it with as much confidence, as if he had been in God's blessed bosom the while. This also he spoke, not now by a spirit of prophecy, or special revelation; but by way of argumentation, or necessary demonstration: For thy servants take pleasure in her stones, and favour the dust thereof; They pity her, and melt over her, therefore thou Lord much more: sigh all their tenderness is but a spark of thy flame, a drop of thine Ocean. against which thou hast had indignation, these threescore and ten year's] There is much ado among Interpreters about Jeremies 70 and Zacharies 70, whether one and the same: or different one from another. That of Scaliger is most unlikely, who reckoneth these years of the captivity, from the first year of Xerxes with his father Darius, unto the fourth year of Darius Nothus. Lib. 6. de Emend. Temp. How much better our countryman Lydiat (whom yet Scaliger so much scorned, saying, Quis est ille ex ultima Britannia Canis, qui Ios. Scaligerum audeat allatrare?) who concludes it to be 70 years from the last destruction of Jerusalem by the Chaldees, Lyd. Emend. Temp. Anno M. 3485. to this second year of Darius Hystaspes, wherein Zachariah prophesied? That of A Lapide upon this Text, I cannot pass by, Moraliter idipsum dicamus, idipsum oremus & obsecremus pro Anglia, etc. Let us say the same, pray the same for England, Scotland, etc. that the Angel here doth for Jerusalem; How long Lord wilt thou not have mercy upon England, where Heresy hath prevailed now these hundred years and upwards? The English fugitives beyond-seas, writ upon their College and Church-doors, in great golden letters, Jesus, Jesus, converte Angliam: Fiat, Fiat. Jesus convert England: Amen, Amen. Why, yet this is somewhat better than that of Pererius the Jesuit, upon Genes. 15.16. If any man marvel saith He, why England continueth to flourish, notwithstanding the overflow of heresy, and cruel persecution of Catholics, (just execution of Catholics, he should have said) we answer, because their iniquity is not yet full, (God grant it, jer. 28.6.) Sed veniet tandem iniquitat is complementum. But the time is not far off: and forbearance is no quittance, etc. Vers. 13. And the Lord answered the Angel] How should God do otherwise then answer his well-beloved Son, with good and comfortable words, sigh he is all in all with the Father, and can do any thing with him? Father, saith he, Joh. 12. I know thou hearest me always. Did God hear Abraham for Ishmael, nay for Sodom? Did David hear joab, interceding for Absolom? Acts 12.20. Did Herod hearken to Blastus making request for those of Tyre and Sidon, with whom he was highly displeased? And shall not God give ear to his Son, praying for his people, that are as dear to him as the apple of his eye? Good and comfortable words he doth surely answer him: such as were once those, Joh. 12.27, 28. when Christ had thus prayed; Now is my soul troubled, and what shall I say? Father save me from this hour: but for this cause came I to this hour. Father, glorify thy Name. Then came there a voice from heaven (Bathchol the Rabbins call it) saying, I have both glorified it, and will glorify it again. So, when he shall say in his daily intercession (for he ever liveth to make request for us, at the right hand of the Majesty on high) It irketh me, that the whole earth is at rest, and my Church at so much unrest: Return, O Lord, Psal. 90.13. how long? and let it repent thee concerning thy servants. Save now I beseech thee O Lord: Psal. 118.25. O Lord I beseech thee send now prosperity. How can God do less than answer as Isa. 33.10. Now will I arise, now will I be exalted, now will I lift up myself: Or as in the words next following here (which indeed are all along good words and comfortable words) I am jealous for Jerusalem etc. The Lord shall yet comfort Zion, and shall yet choose Jerusalem; Yet for all the sorrow he shall do it, jer. 30.17. and for all that Others called her an outcast saying, This is Zion, whom no man seeketh after: and she herself concludeth her doleful ditty with, Thou hast utterly rejected us: thou art very wroth against us. Lam. 4.22. Verse 14. So the Angel that communed with me] See the Note on ver. 10. cry thou saying] q. d. Comfort ye, comfort ye my people, saith your God, Speak ye comfortably to Jerusalem, speak ye to her heart and cry unto her saying, that her appointed time is accomplished, that her iniquity is pardoned, and so the quarrel is ended: for she hath received of the Lords hands double for her sins. Nothing so much as I have deserved saith she Ezra 9.13. twice so much as she hath deserved, saith Herald O sweet contradiction! O beautiful contention! The same Hebrew word signifieth to repent and to comfort 1 Sam. 15.35. Esay 40.1. God's care is to comfort those that are cast down. His command to his Prophet is to cry comfort to the penitent with an extraordiny earnestness, from the God of all consolation. I am jealous for jerusalem and for Zion with a great jealousy] Love is strong as death, zeal, or jealousy (for the same word signifieth both) is hard as hell. Cant. 8.6. Non amat qui non zelat saith Augustine. He loves not that zeals not. And Basil venturing himself very far for his friend, and by some blamed for it, answered, Ego aliter amare non didici, I cannot love a man, but I must do mine utmost for him. When one desired to know what manner of man Basil was, it is said there was presented in a dream to him a pillar of fire with this motto, Talis est Basilius, Lo, such an one is Basil. It is certain that our God is a consuming fire, who would set the briers and the thorns saith He, that is the church's enemies, against me in battle? Es. 27.4. I would go through them, I would burn them together. And yet he saith in the same place, Fury is not in me: Prov. 6.34. What will he do then when jealousy is in him as here? jealousy is the rage of a man, and hath these three properties. First it is exceeding watchful, and quicksighted: hardly shall the Paramour escape the husband's eye, a wanton glance is soon noted and noticed. God is no less sensible and observant of the least indignity done to his dear spouse, his Hephzibah, Gen. 4.6. Esth. 7.8. be it but in a frown or a frump. Why is thy countenance cast down, saith God to that dog-bolt Cain? Why dost lower upon my righteous Abel? What will he force the Queen also before me in the house? If David's enemies mow and make mouths at him, Psal. 40.15. if they cry Aha, Aha, so would we have it, God will reckon with them for it. If Edom say jearingly to the Prophet, Watchman, what of the night? watchman, what of the night? If Ammon clap but his hands at God's Israel, if he stamp with the feet, and rejoice in heart only, when it goes ill with the church, God will stretch out his hand upon him, and cut him off out of his country, and he shall know that he is Jehovah, Ezek. 25.67. yea that the Lord God of Israel is a jealous God. He will be jealous for his land, and pity his people joel 2.18. Secondly jealousy is violent: it is cruel as the grave, the coals thereof are coals of fire Cant. 8.6. The same word is elsewhere put for fiery thunderbolts, Psal. 78.48. also for a carbuncle or burning fever Deut. 32.24. Jealousy puts a man into a fever-fit of outrage: arms him with fiery darts, yea with light-bolts: makes him cast firebrands, be ready to take any revenge: Think the same of God in a way of justice. He will spit in the face of a Miriam, that shall but mut●er against his Moses: Num. 12.14. what then will he do, (or rather what will he not do) against Jezabel, Athaliah, Herodias & c? Thirdly jealousy is irreconcilable, implacable, Prov. 6.34, 35. He will not spare in the day of vengeance. He will not regard any ransom, neither will he rest content though thou give many gifts, what would not Balaac have given to have had his will upon Israel? What large offers made Haman? he would pay ten thousand talents of silver to those that had the charge of the business to destroy the Jews. Ahashuerosh yielded: but so did not God. Esth. 3.9. Esth. 7.4. We are sold (said Esther) I and my people to be destroyed, to be slain and to perish: But God never consented to the bargain. He had war with Amalec for ever, and laid his hand upon his own throne, as swearing to root him out Exod. 17.16. And this proud Agagite Haman shall feel the force of his curse in his very bowels. Let the labouring Church but cry out, Help O King, hear O husband, give ear O shepherd of Israel, Isa. 8.8. Isa. 63.15: the enemy is come into thy land O Immanuel, and the stretching out of his wings filleth the whole breadth of it. Where is thy zeal (or jealousy) and thy strength, the sounding of thy bowels, and of thy mercies towards me? are they restrained? Doubtless thou art our Father, our Redeemer, or near kinsman, nay, our husband. Thy church is unto thee A sister, a spouse: Esay 58.7. 1 Cor. 6.17. Gen. 14. 1 Sam. 30.18. jer. 12.7. jer. 4.10. And canst thou hid thine eyes from thine own flesh? from her that is joined to the Lord, and is one spirit? shall Abraham venture for the rescue of his kinsman, David of his two wives, and wilt thou do nothing for the dear beloved of thy soul? shall she be given up into the hand of her enemies? shall the sword reach unto the soul. Let Christ but hear such words from the mouth of his Spouse: and he will soon gird his sword upon his thigh, he will act Phineas his part and execute judgement: Psal. 78.66. he will smite his enemies in the hinder parts (whip them, as men use to do boys) and so put them to a perpetual reproach; shame them for ever, as a company of punies or Zanies. Verse 15. And I am very sore displeased with the Heathen that are at ease] Heb. I am in such a heat as causeth fuming and foaming. I am boiling-hot, and even ready to burst out upon them, to destroy them: for the word here used hath great affinity with another word that signifieth to cut down, and to destroy 2 King. 6.6. and importeth an higher degree of displeasure, a greater height of heat, than either Anger or wrath, as may be seen in that signal gradation Deut. 29.28. The Lord rooted them out of their land in Anger and in Wrath, and in great Indignation. The last of these three is this word in the Text, Fervore maximo ferveo, I am as hot as may be against those Heathens that are at ease, at hearts-ease, that come not in trouble like other men, neither are they plagued as better men, Psal. 73.5. and are therefore secure and insolent above measure job 21.23. haughty and haunty, so that the Church cannot rest for them: they thrust with the shoulder, and push with the horn (as afterwards verse 18.19. with Dan. 8.4.) yea they push the diseased Ezek. 34.21. (which is a singular cruelty.) they help forward the assliction] they fall like dogs upon the wounded Deer. This David complains of as an unsufferable grievance Psal. 69, 26. Esay 27. For they persecute him whom thou hast smitten: and they talk to the grief of those whom thou hast wounded. God smiteth his in mercy and in measure, in the branches only, Aug. and not at the root, neque ad exitium sed ad exercitium. Displeased he may be with his own, and make bloody wails upon their backs, if need be: but then he looks that others should pity them, and not lay on more load and seek to bring them to utmost extremity. God puts his people sometimes into the hands of his enemies, for correction sake. Now they commonly being enraged with haughty, revengeful, and malicious desires, exceed their commission, and so derive the mischief upon themselves (See Prov. 24.17, 18,) they cannot do but they must overdo (as Nabuchadnezzar the rod in God's hand Isai 10.) and thereby utterly undo themselves for ever. For their cruelty comes up to heaven 2 Chron. 28.9. and God soon heareth the cry of his oppressed (for he is gracious) and avengeth himself on their pitiless enemies: standing over them and saying as Isa. 47.6. I was wroth with my people. I have polluted mine inheritance, and given them into thine hand: thou didst show them no mercy: upon the ancient hast thou heavily laid the yoke. And again: Because these Philistines have dealt by revenge, and have taken vengeance with a deceitful heart, to destroy it for the old hatred: Ezek. 25.15, 17. and 26.2. Therefore I will execute great vengeances upon them with furious rebukes, and they shall know that I am the Lord when I shall laymy vengeance upon them. 2 Sam. 13.39. Joab never pleased David better, then when he made intercession for banished Absolom: for the soul of king David longed to go forth unto Absolom, whom yet he had very just cause to be greatly displeased with. God in a heat, as it were, against Israel, offereth Moses a great fortune Exod. 32.10. but would have taken it very ill, that Mos●s should have taken him at his word. He is but a little angry with his people] and soon repenteth him of the evil: But woe be to those that help forward the indignation, that deal by Gods afflicted as the Herd of Deer do; which, when any of the herd is shot, the hest push him out of their company. Camden. It is said of Q. Elisabeth, that she hated ho less than did Mithridates, such as maliciously persecuted virtue forsaken of fortune. Think the same of God. He weareth his rod to the stumps, and then throws it into the fire. He sets his horseleeches to his people (when he finds them sick of a plethory of pride, when fullness hath bred forgetfulness, saturity security) and suffereth them to suck rill they burst: and then treads them under his feet, and puts them away as dross Psal 119.118, 119. Verse 16. Psal 42.7. Therefore thus saith the Lord] Thus, one deep calleth another: the lower deep of our misery, the higher deep of God's mercy. As Croesus' his dumb son burst out into Kill not king Croesus: so, when enemies are ready to devour the Church, God's bowels work: he can hold no longer but cries, Save my child, Handle the young man gently for my sake, See jer. 31.20. Isa. 57.16. I will not contend for ever; neither will I be always wroth: for the spirit should fail before me etc. when the child swoons in the whipping, God let falls the rod, and falls a kissing it, to fetch life into it again. A Physician, in some cases purgeth his patient till nothing be lest almost, but skin and bone or blooddeth him ad deliquium animae, till he faint and sink, but yet his care is still to maintain nature: so this heavenly Father and Physician is careful to keep up the spirits of his suffering Saints, by comforts and cordials, as here: I am returned to jerusalem with mercies: Miserationibus visceralibus with multitudes of tender mercies that flow from the inwards, from the bowels, from the bosom and bottom of the heart: had that of a Parent, nay of a mother toward her child in an extremity as 1 King. 3.26. And here observes how fully and sweetly the Angel's prayer (verse 12.) is answered even ad cardinem desiderij. Aug. Confess. lib. 5. c. 8. God not only grants him according to his own heart, but fulfils all his counsel, as it is Psal. 20.4. Let's it be to him even as he will, nay gives him an enlarged answer, presseth upon him (as Naaman did upon Gehezi's two talents when he desired but one.) How long wilt thou not be merciful to Jerusalem saith He? behold I am returned to Jerusalem with many mercies saith God.] I went away and hid me from it in my anger Hos. 5.15. but am come again with many comforts, to relieve it. As all light is from the Sun, and all waters from the sea: so is all comfort from God. In thy light shall we see light: but Thou didst hid thy face and I was troubled Psal. 30.7. as when the Sun is eclipsed, all creatures here flag and hang the head, there is a drooping in the whole frame or nature: and as when the extracting force of the Sun leaves the vapours that are drawn up, they fall down again to the earth; So sares it with the Church: If God withdraw, she lies all amort, yea, she lieth open to all sorts of evils and enemies: for her shadow is departed from her. But he cannot be long absent, such is his love: he will repent for his people when he seethe their power is gone Dent. 32.36. when there is a dignus vindice nodus, an extremity fit for divine power to interpose: when misery weighs down, & nothing but mercy turns the scale, than (at furthest) in the very turning and critical point. He will return to Jerusalem with mercies. He will return to her, not as the winter sun, that casts a goodly countenance when it shines, but gives little comfort and heat: but with a Cornucopia of all manner of blessings will he come. my house shall be built in it saith the Lord of Hosts: and a line shall be stretched forth upon Jerusalem] that is both Church and State shall flourish. God will both do good in his good pleasure unto Zion: be will also build the walls of Jerusalem Psal. 51.18. but mark that he saith in his good pleasure, as here in tender mercies; to teachus, that all the good we enjoy is merely of mercy, it is all of free grace: for otherwise, there should not be so much as any face of Church or commonwealth, as we see in the Jews at this day; a miserable dissected people, because Lo-ruhamah, Hos. 1. such as have not obtained mercy. Then Ancestors acknowledged with all thankfulness for so undeserved a favour, that Except the Lord of Hosts had left unto them a very small remnant, Isay 1.9. they should have been as Sodom, and like unto Gomorrah. Had not the Angels laid hold upon Lot's hand, and the good Lord been merciful unto him Gen. 19.16. he also had perished amongst those sinners against their own souls. Jehoshua was a brand plucked out of the fire Zech. 3.2. And when One said to Mr. Bradford the Martyr God hath done much for you since I first knew you, and hath wrought wondrously in you to his glory; he thus answered, Truth it is, for He hath dealt favourably with me, Act. & Mon. 1473. Ezra 9.13. in that he hath not punished me according to my sins, but hath suffered me to live that I might seek repentance. Thou hast punished us less than our iniquities deserve, saith Ezra. And it is of the Lords mercies that we are not consumed, saith the Church, because his compassions fail not Lam. 3.22. Verse 17. Cry yet saying, Thus saith the Lord of Hosts my cities] Here are four Yets in this one verse, and all very gracious ones: to break their hard hearts, and to raise their faith in his promised mercies. For it is as if God should say. Though I was sore displeased with your Fathers, and ye are risen up in their rooms a very rate of rebels, so that I have had indignation against you full seventy years, ver. 12. yet I do you to know, and by my Prophet I proclaim with great earnestness and evidence of truth, that I do yet own you my cities (so that ye are not discovenanted) and will yet prosper you (so that it shall no more be said This is Zion whom no man careth for: for you shall have plentiful increase of men, jer. 30.17. cattle and all manner fruits of the earth as chap. 2.4.) yea you shall have a fullness of all things, not only repletive but diffusive, not only of abundance, but of redundance too; your cup shall over flow into the lesser vessels of others. my cities through prosperity shall yet be spread abroad] Diffundentur, dissluent, aut effluent. You shall have not for necessity only, but for lawful delight and honest affluence. and the Lord shall yet comfort Zion] sc. with spiritnal comforts, taking her into his wine-cellar Cant. 2. yea into the wilderness, and there speaking to her heart Hos. 2.13. and shall yet choose jerusalem] That is, settle her in the sound assurance of her. Election and Adoption, whereof those outward blessings are both fruits and pledges. Hence David doubts not to conclude his spiritual good estate, and hopes of eternal happiness from his external enjoyments Psal. 23.5, 6. Thou preparest a table before me, thou anointest mine head, my cup runneth over. Hence he infers, Surely goodness and mercy shall follow me all the days of my life: and I shall dwell in the house of the Lord for ever. In all that is here said, we may see that scripture fully made good jer. 51.5. Israel hath not been forsaken, nor Judah of his God, of the Lord of Hosts: though their land was filled with sin against the Holy one of Israel. And herein God dealt with his people according to hi● prerogative, and not according to his ordinary course. When the cursed Canaanites had filled their land from corner to corner with their uncloannesies, Ezra 9.11. they were devoted to destruction. When the Edomites grew insolent and ripe for ruin, they were called the border of wickedness, and the people against whom the Lord had indignation for ever. Mal. 1.4. See the Note there. Verse 18. Then I lift up mine eyes and saw] That is, I gave good heed to this second vision also: which was added purposely for confirmation of the former promises; which should be certainly accomplished to the Church, notwithstanding her many and mighty enemies. Horns they are called for their might and mischievousnes: by a metaphor, à feris cornupetis from fierce beasts, whose strength and wrath lies in their horns; or else from warriors, who wore iron horns upon their helmets. and behold four horns] Not the four Monarchies (for the Grecians and Romans were not yet: and this is spoken here for the present comfort of the afflicted Church) but the enemeiss of Israel from all the four parts of the world (fee Psal. 107.2, 3.) for they were surrounded; On the North were the Syrians, Assytians, and Babylonians. (Ab Aqu loan nihil boni, jer. 4.6. and 6.1) On the East, the Ammonites and Moabites. On the South, the Edomites and Egyptians. On the West, the Philistines, as may be gathered out of jeremy and Ezekiel. Geneva is at this day a small people, environed with enemies, French, Spanish, Savoy, Pope, and barred out from all aid of neighbours, city's, and churches: yet, by the mighty arm of God, strangely and strongly upheld and descended. This Mr. Beza represented in a most elegant emblem of a city depainted as hanged by a twined thread; Melch. Ad. in vit. Bez. 227. sustained and maintained by the mighty hand of God alone. Would any man take the Church's picture? saith Luther: then let him paint a a silly poor maid, sitting in a wood or wilderness, compassed about with hungry wolves, Loc. come. de perfec. verae Ecclesiae. lions, bores, and bears, and with all manner of cruel and hurtful beasts; and in the midst of a great many surious men assaulting her every moment and minute, for this is her condition in the world. Verse 19 And I said unto the Angel that talked with me, What be these?] Though the vision be dark and mysterious, yet the Prophet despaireth not of a right understanding, neither doth he waywardly reject it with a Quod non vult intelligi, vult negligi. But, wanting wisdom he asketh it of God, as St. james also adviseth us to do chap. 1.5. and as David practised. Teach me good judgement and knowledge saith He, give me understanding and I shall observe thy law. Thus Daniel prayed, and had an Angel sent to inform him, not once but often in friendly and familiar manner Dan. 9.21. and 10.11. and 11.2, 3. So had joseph, Cornelius, Paul, etc. And although Angels are not so ready now, or appear not, at least, so visibly to tell us the mind of God: yet He will not be wanting to his willing servants; but in the use of means they shall be all taught of God: as David was by repairing to the Sanctuary Psal. 73.13. and as the Eunuch was by Philip Act. 8. these are the horns which have scattered] Heb. tossed them up in the air, as furious beasts do with their homes, Lud de Dieu in Mat. 22.44. and sorely bruised them. Num not modo dispersionem significat quae fit per modum ventilationis, sed etiam quae fit per modum al●isienis & contritionis. See Hos. 10.14. and 13.16. Verse 20. And the Lord shown me four carpenters] He that before was called an Angel, is here called Jehovah, this shows him to be Christ, who is God blessed for ever. In respect of his eternal essence he is called the Lord: in respect of his office or Mediatorship, an Angel. four carpenters] Or smiths: so many horns, so many Artificers to batter and break them. God wants not ways and means to help his at a dead lift: he knows how to deliver saith Peter, 2 Pet. 2.9. and herein usually he goeth a way by himself. Many times he setteth the enemies together by the ears among themselves: whilst that I withal escape, saith David Psal. 141.10. Thus by Nabuchadnezzar, as by a mall or beetle, he broke the rest of those horrible horns: as at this day the Pope by the Turk, and Spaniard by the French, and that the Church may have her Halcions. N. marvel I slept so sound seeing Antipater was by and watched, said Philip of Macedon. We may better say of Antipater, our gracious Father and guardian, the keeper of his Israel. Verse 21. What come these to do?] he asketh not what they were? for by their tools or weapons he perceived they were Carpenters or smith, (as some think) with iron instruments to break these iron homes: confer 1 King. 22.11. He inquireth therefore of their employment only. Futilous and foolish questions should be avoided, Tit. 3.9. so that no man did lift up his head] Turn head, or look cheerfully as Luke 21.28. but these are come to fray them] deterrere, saith the Vulgar: better deterrere, to fright them, now that they had pushed Israel to the Lord. to cast out etc.] Thus Omne sub regno graviore regnum est. See Eccles. 5.7. with the Note there. CHAP. II. Verse 1. I lift up mine eyes again and looked] i. e. I looked wishly, not sluggishly, as betwixt sleeping and waking as chap. 4. I saw further by the spirit then common sense could have carried me. I beheld jerusalem in her future glory, I looked intently, I took aim, not by the things which are seen, but by the things which are not seen 2 Cor. 4.18. Heb. 11.27. Gal. 4.26. and behold a man.] The Man Christ Jesus, as his Mother is called a Virgin Isa. 7.14. the Virgin, that famous Virgin that conceived and bore a Son, that got a man from the Lord Gen. 4.1. This Man (called before and after an Angel, as appearing in humane shape) is here seen and set forth as an Architect or Master-builder, going to take the plot of his Church (see Rev. 21.15. and observe by the way, how in that book the holy Ghost borrows the allegories and elegancies of the Old Testament, to set out the story of the New, in succeeding ages.) Verse 2. Whither goest thou?] This was great boldness; But the Prophet understood himself well enough; and Christ approves and assents to it in a gracious answer here, and especially verse 4. Great is the confidence of a good conscience toward God. See Esay 63.16, 17. Hab. 1.12. We may come boldly to the throne of grace, Heb. 4.16. 1 Pet. 3.23. to measure Jerusalem.] This had been promised before, Chap. 1.16. But for their further confirmation, who saw a little likelihood of such a re-edifying and repeopling, it is repeated. Thus the Lord, tendering our infirmity, seals to us again and again in the holy Sacrament, what he had said and sworn to us in his word. Verse 3. And behold the Angel] Zacharies Angel, as One calleth him. Went forth] to take direction from Christ, and to give the prophet further information. See the Note on Chap. 1.9. and another Angel went out to meet him] So ready is Christ to answer prayers, and to satisfy his weak but willing people, that draw near unto him with a true heart. Heb. 10.22. If any such ask and miss, it is because they ask amiss. Jam. 4.3. Verse 4. Run, speak to this young man] Not go, but Run: yea, fly swiftly with weariness of slight, as Dan: 9.21. Christ thinks it long ere his praying people hear from him. Only he will be enquired of by them Ezek. 36.37. Zachary seems to have been a young Prophet, and Christ remembered the kindness of his youth, and became a wonderful counsellor to him: He gave to this young man (or green-headed stripling) knowledge and discretion. Prov. 1.4. Epiphanius saith he was an old man: and that he is called a young man because a client and disciple of the Angel that communed with him. Where Angels are called men, it was no dis. paragement to Zachary to call himself a lad, or servant considering his distance. Thus Abraham's servant, though old, is called his boy Gen. 24.52. by a Catachresis. That's a good Note that One gives here, That the Angel tells the prophet; Mr. Pemble. but the prophet must tell the people: God using not the Ministry of Angels but men (earthen vessels) to bear his Name to his people Acts 8.26. and 9.6. and 16.9 Jerusalem shall be inhabited as towns without walls] Or shall dwell in towns without walls, viz. in the suburbs or villages, there being not room enough within the walls to receive them. This seemed an incredible thing to this poor remnant now returned from Babylon. But it is the property and duty of believers to trust God upon his bare word: and that against sense in things invisible, and against reason, in things improbable. for the multitude of men and therein] That is, saith Augustine, of spiritual and carnal persons in the Church Catholic. Verse 5. For I, saith the Lord, Igneus qui & cominus arceat & eminus terreat. Theodor. will be unto her a wall of fire] The Church (Christ's garden) may seem to lie open to all incursions and disadvantages: but as it hath a well within it Cant 4. So it hath a wall without it, yea round about it, better and stronger than that about Babylon, or Susa in Persia; the stones whereof were joined together with gold, as Cassiodorus testifieth. Lib. 7. Var. Epist. The Lacedæmonians were forbidden to wall in their city of Sparta: as being sufficiently fortified by the valour of the inhabitants. The Hollanders will not wall the Hague, though it have 2000 households in it: as desirous to have it counted rather the principal village of Europe, than a lesser city. China is said to be surrounded with a strong wall of stone: and England, with walls of wood, sc. A puissant Navy. But what's all this (either for defence or offence) to a wall of fire? who dare venture to scale such a wall? It is not valour but madness to fight with a flame. Fire is terrible to the fiercest creatures, as Lions, Leopards etc. Shepherds and travellers were used to guard themselves by making great fires round about their night-lodgings, to keep of wild beasts. Some think the prophet alludeth to that custom: others, to the Angel guarding of Paradise with a flaming sword, Instit: Lib. 2. Cap 13. that is, saith Lactantius, with a wall of fire. The Church may sit and sing, we have a strong city: salvation will God appoint for walls and bulwarks. Esay 26.1. Heb 1.7, Gen. 32.1. He maketh his Angel's spirits, his ministers a flame of fire. These met and ministered unto Jacob at Mahanaim making a lane for him, These are the watchmen over the walls of the new jeru. salem, and of the mountains about the same. Isai. 62. as the word importeth. These fiery charets and horsemen appeared, for Elisha by whole legions 2 Kin. 6.17. and do still pitch their camp round about the godly Psal. 34.8. Who therefore cannot but be safe, as being guarded by the peace of God within them, and by the power of God without them, through faith unto salvation. and will be the glory in the midst of her.] God is the Churches both bulwark and beauty: her muniment and ornament. His presence, his worship, his Grace, his protection is that tower in the midst of her Esay. 5. that golden head of the picture, that tower of the flock and strong hold of the daughter of God's people Mic. 4.8. Hence the Ark is called the glory Rom. 9.4.5. and all comforts without it but Icabods. 1 Sam. 4.20. Hence Judea is called the glorious land: and Heathens are brought in saying, Surely this great nation is a wise and understanding people. For what nation is there so great that hath God so nigh unto them as the Lord our God is, in all things that we call upon him for? Deut. 4.5, 6, 7 And what nation is there so great that hath statutes and ●udgments so righteous as all this law etc. Surely as Samsons strength and glory lay in his hair, so doth the strength and glory of our land consist in the true religion, and Gods sincere service: which if it should be shaved and deprived of, though every shower were a shower of gold (saith a Divine) every stone in the land a pearl, every beggar an honourable Senator, every fool as wise as Solomon, every weakling as strong as Samson; yet our wealth, honour, strength, wisdom, and glory are gone, and we shall sing a doleful Miserere with Phineas his wife Ichabod.) The glory of England is gone; for Religion is gone. Verse 6. Ho, ho, come forth, and flee from the land of the North] A proclamation to those in Babylon to make haste home, and come away for shame: now they had so fair a way made, and such free liberty given them to return. A man would wonder they should be so backward to a business of this nature. But they that were born in hell, know no other heaven, as the proverb is. There they had lived a long season in peace and safety in a rich and fat though a foreign Country. There they were at quiet, enjoyed their religion and customs, got wealth, had favourites at Court: and what should they trouble themselves to remove into a Country where they were sure to meet with many bitter enemies, the Samaritans and others? And who can tell whether this Proclamation of King Darius be not a design to try their affection to their country, and so to fall upon such as did offer to return thither? Thus by casting of perils, distrusting of promises, and listening to that Improba Siren Desidia, Antiqr. Lib. 11 Cap. 4. they stayed half of them, at least behind: whatever Josephus hath falsely storied of 4628000. that returned: the contrary whereto see Ezr. 2.64. for I have spread you abroad into the four winds] And do now offer to recollect and reduce you to your own country. See that ye shift not off Me that speak from heaven. Heb. 12.25. and 2.3. See that ye neglect not so great salvation. How oft is the Lord even fain to smoak us, and so force us out of our clayie cottages, toward our heavenly home; And what ashame is it to us that a Heathen should say Fugiendum est ad clarissimam patriam: Plotin: apud. Ang de C. D lib. 9 Cap. 16 ibi pater, ibi omnia. We should even flee apace to our own country that is above: sigh there is our Father, there is All that heart can wish or need require. Verse 7. Deliver thyself, O Zion that dwellest with the daughter of Babylon] q.d. Is Babylon a fit place for thee to abide in? what comfort canst thou take in such lewd company? Save thyself from this untoward generation Act. 2.40. Flee out of the midst of Babylon, and deliver every man his soul: be not cut off in her in iquity: for this is the time of the Lords vengeance: he will render unto her a recompense. Jer 51.6.7. Shortly after this exhortation to the sons of Zion, Babylon revolted from the Persians, justin: lib. 1. Herod. lib. 3. and was taken and sacked by Darius in the fourth year of his reign (that is two years after this Prophecy was uttered) by the help of his friend Zopyrus. Two thing should prevail with the people of God to shun the society of the ungodly. 1. Infection of sin, which is more contagious and catching then the plague. Though Lot learned not the evil manners of Sodom, yet his daughters did. 2. Infliction of punishment Zac. 9.2. Hamath lay so nigh Damascus in places that she fared the worse for her neighbourhood. See for both these, Rev. 18.4. and say, if at any time forced to be in bad company, O that I had wings of a dove: Psal. 55.6. for than would I flee away, and be at rest. Or, if this Oh will not set thee at liberty, take up that Woe, to express thy misery, Woe is me that I sojourn in Meshech, etc. Vers. 8. For thus saith the Lord of hosts] Sanchez referreth these words to those aforegoing, q. d. Deliver thyself, etc. for so the Lord commandeth. But herein he stands alone; the current of Interpreters carrying it against him. This preface seems prefixed for procuring more authority to the ensuing promise, which to the poor Jews might seem incredible. If Jehovah speaketh it, and he that hath all power in his hand to effect what he speaketh, why should any one doubt, or despair? After this glory] i. e. these glimmerings of glory, these out go of grace begun amongst you, and by degrees to be finished. hath he sent me unto the Nations which spoilt you] Or, against the Nation● for it is a sending in judgement: and perhaps against either the Chaldeans destroyed by the Persians (see the Note on verse 7.) Or, the Persians, afterwards destroyed by the Grecians, and by Alexander the Great. See Esay 33.1. Now, whereas some object, that Christ is her said to be sent of his Father: and this seems to import an inferiority: It is answered: First, that two equals by mutual consent may send one another. Mission doth not always import inequality. Secondly, One may be inferior to another, either by nature, and so Christ is not: or by condition, as he is the Mediator, and as he did voluntarily abase himself; and so he is, Phil. 2.7. For he that toucheth you, toucheth the apple of his eye] The little man that is in the eye, (as pupilla of pupa) Or, the black of the eye. God, Ishon, of Ish. It is here called Bath, the daughter of the eye: because it is as dear to a man as an only daughter. who at first drew light out of darkness, doth by an admirable work, draw the light of the body out of the black apple of the eye. Philosophers call it, the Crystalline bumour. It is the tenderest piece of the tenderest part: to express the inexpressible tenderness of God's love, saith Salvian. The eye is kept most diligently, and strongly guarded by nature with tunicles. A man can better beat a thultch on the backs then a touch on the eye. Siquis digitum meum mordeat, siquis pungat brachium & crura, siquis etiam duriter vulneret, etc. saith Calvin here. If one by't my finger, prick my leg or arm, yea slash and wound me, I can better bear it, then if he thrust his finger in mine eyes. Amida son of Muleasses king of Tunis, cruelly put out his father's eyes, by holding hot burning basons before them. Turk hist. Robert de Behasme, Earl of Shrewesbury, Anno 1111. playing with his own child, Speed. 473. for a pastime, put his thumb in the boy's eyes, and thrust out the balls thereof. We use to say, Oculus & fama non patiuntur jo●os. The eye and the good name. will endure no jests. Let persecutors take heed how they meddle with God's eyes. He is wise in heart, and mighty in strength: who hath hardened himself against God and prospered? Job 94. Some read the text thus. He that toucheth you, toucheth the apple of his own eye, that is, he very grievously hurteth himself, as procuring and pullingdown upon his own head, the sharp wrath and vengeance of God. But the former is the better. Verse 9 For behold, I will shake mine hand upon them] Kings, they say, have long hands; and can easily reach those that are fare distant, This is much more true of the King immertall: who can quickly crumble, to crackle the mightiest monarches: he cuts off the spirit of Princes, Psal. 76.12. he slips them off, (so the Hebrew there imports) as one would slip off a flower between ones fingers: or as one should slip off a bunch of grapes. If the Lord do no more but arise, his enemies shalt be scattered, Psal. 68.1. If he do but show himself in the field (as Xerxes used to pitch bis Tent on high, and stand looking on his Army when in fight) the Philistines will be heard to cry out; God is come into the camp: Woe unto us; who shall deliver us out of the hands of these mighty Gods, &c 1 Sam. 4.8. But if he once shake his hand, (that mighty hand, as Saint James calleth it, that spanneth the heavens, and shaketh the foundations of the earth) how much more if he smite with the hand, Ezek. 6.11. and stamp with the foot, (as the Prophet in another case; and as Pompey vainly vaunted, that with a stamp on the ground of Italy, he could raise an Army) the sinners against Zion are soon afraid; Esay 33.14. Jer. 4.13. fearfulness surpriseth the hypocrites. woe unto us, say they, for we are spoiled. The very shaking of his hand at them, shall make their hearts ache, shake and fall asunder in their bosoms, as drops of water. and they shall be a spoil to their servants] i.e. To the Jews, whom they lately spoiled and enslaved. This was fulfilled in esther's days: and afterwards in the time of the Maccabees. Besides, what is yet expected to be done by the nation of the Jews; when, at their glorious conversion, Christ shall dwell among them, vers. 10. and the multitude of Nations shall join themselves to Christ, ver. 11. the Jews inhabiting in their own land, vers. 12. to the silencing, amusing, and amazing of all flesh, vers. 13. whilst the enemies of the Church by them subdued, Zach. 10.11. and possessed, Esay 14.2. Obad. 17, 19 shall willingly, or perforce come under Christ's obedience. The conversion of the Gentiles (saith a learned Author) is many times intimated by the Israelites mastering of them, spoiling them, The calling of the Jews by Sir H. Finch. possessing them for servants, and for handmaids, as Esay 14.2. Am. 9.11. Obad. 19 and here, which is not meant so much of a temporal subduing, as of a spiritual joining with them in seeking of the Lord; yet so as the chief soeveraignty and stroke of keeping men within the lists of their subjection and obedience unto Christ, shall remain among the Jews. And so Saint James teacheth us to expound those phrases, Act. 15.17. where that which Amos saith, that they (the Israelites) may possess the remnant of Edom, James rendereth, that the residue of men may seek after the Lord. The enemy, whom indeed, the Jews shall spoil, root out, and destroy, after they have groaned long under his hard yoke. and bondage, is Gog and Magog, that is to say, the Turk, Ezech. 38. and 39 with whom they shall have a marvellous conflict, as it may seem in their own country, Ezech. 39.2, 4. Dan. 11.44, 45. and over whom they shall obtain a noble victory (God from heaven miraculously fight for them, Ezech. 38.18, 19, etc. Zach. 14.3, 4, 5.) at, or near Jerusalem, Joel 3.2. Ezech. 39.16. This enemy is not always represented by one and the same name: but sometimes he is called Moab, Edom, Rabbah, Ashur, Javan: haply because those that inhabit the seat of these people shall join hands with the Turk, and fall in the same destruction. Sometimes he is called Leviathan, Esay 27.1. Ezek. 38.2. Dan. 11.40. from his quality; sometimes Gog and Magog, from his country; sometimes the king of the North, from his territory. But by all these names, one and the same enemy is understood: which marvellously cleareth the place in Ezekiel, chap. 38.17. where the Lord by his Prophet speaketh to Gog in this wise; Art thou he of whom I have spoken in ancient time by my servants the Prophets of Israel, which prophesied in these days and years. He cannot mean Himself, nor Daniel, which was but his contemporary, much less Zachary that came after: but he meaneth, the ancient Prophets long before, who spoke of the same person, though not by the same name. and ye shall know that the Lord of Hosts hath sent me] You shall subscribe to the truth of these promises, which now you can very hardly be brought to believe: when God shall have fulfilled with his hand that which he had spoken with his mouth, as Solomon's phrase is, 1 King. 8.15. Verse 10. Sing and rejoice, O daughter of Zion, for lo, I come] After a long absence (as it may seem) and great expectation, I come, not to lodge for a night, but to dwell and make mine abode in the midst of thee; partly in my new-built temple, but principally in the Temple of my body, joh. 2.21. For the Word was made flesh and dwelled amongst us, Joh. 1.14. Lo here's habitatie Dei cum carne, God dwelling with men, which the Magicians held impossible, Dan. 2.11. And for this the Church here, though at a great under, is commanded to sing and shout, notwithstanding her present pressures. This might seem to her an unseasonable discourse; which, saith Siracides, is as music in mourning. But when is physic more seasonable, Ecclus. 22.6. then in time of sickness? And when had the Saints more need of cheering up, then when they are pressed down with heaviest crosses? And what greater comfort to a good soul than Christ Jesus our joy? Christus tecythus habet in malu: his comforts are such as the world can neither give, nor take away: such as no good thing can match; no evil thing overmatch. Verse 11. And many nations shall be joined to the Lord in that day etc.] See the Note on ver. 9 And further observe: that albeit the through coming in of the Gentiles, for all Nations with one consent to receive Christ, be put off till the Jews famous conversion: yet that nothing hindereth, but that this and such like places that speak of the same may well serve to warrant the first inceptions of their calling. And so doth St. James cite them Act. 15.16, 17. out of Amos 9.11, 12. and Paul Rom. 9.25, 26. out of Hos. 1.10. and I will dwell in the midst of thee] See the Note on ver. 10. and thou shalt know etc.] See the Note on ver. 9 Verse 12. And the Lord shall inherit judah his portion] Or his enclosure, his several, divided from the rest of the world by a wonderful separation, as the Hebrew word signifieth Exod. 33.16. And though there were some interruption in showing favour for a time: yet was there no imercision, and utter breach of covenant: nor is to this time, as the Apostle showeth Rom. 11.28, 29. About the time when the Turkish tyranny shall have lasted 350. years (saith my former Author out of Dan. 7.25. and 12.7, 11. Rev. 9.15.) the Jews shall repair toward their own country Esay 11.15, 16. and 51.10, 11. jer. 3.18. Hos. 1.11. where they shall have a great conflict with the Turk Ezech. 38. and be in great distress for a time Dan. 12.1. but at length prevail, to the utter ruin of the Grand Signior himself, and the overthrow of his Army; perhaps not far from the sea of Gennezaret, otherwise called the lake of Tiberias Ezek. 39.11. After which they shall dwell in their own country jer. 3.18. and 23.8. Ezech. 37.21, 22. Am. 9.14, 15. They shall inhabit all the parts of the land as before Obad 15.19, 20. jer. 31.38, 39, 40. Esay 27.12. and 65.10. The land shall be more fertile than ever it was Ezech. 35. Hos. 2 21, 22. joel 3.18. Am. 9.13. Zach. 14.10. The country more populous then before Esay 49.19, 20, 21. Ezech. 34.31. and 36.37, 38. There shall be no separation of the ten tribes from the other two: but all make one entire kingdom Ezech. 37.22, 24. Hos. 1.11. and a most flourishing Commonwealth Dan. 7.27. together with a Church most glorious, both for outward beauty Zech. 14.6, 7. Esay 60.20. and 62.1, 2, 3. and inward purity in doctrine Ezech. 37.23. Zacb. 13.2, 3. in discipline, all profane purged out joel. 3.17. Zach. 14.8. abundance of spiritual graces Esay 25.6. etc. safety Zach. 10.12. and 14.11. prosperity Esa. 25.8. and 51.13. and stability Esay 26.1. and 33.16. jer. 30.20. etc. perpetuity Esay 60.21. joel. 3.20. Verse 13. Be silent, O all flesh, before the Lord] Heb. Hus, St. Peace and be still, as our Saviour once said to the raging Sea Mar. 4.39. whereupon the wind ceased (which before had blowed and blustered till it was weary again, as the Greek word there importeth) and there was a great calm, all was suddenly hushed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and silent. the enemies of the Church are no less brutish and boisterous than the fierce winds and waves Psal. 107.25, 26, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But God who sets a bound to the mighty waters which they may not pass Psal. 104.9. he also resraineth the remainder of man's wrath Psal. 76.10. If he do but (as the Roman Tribune was wont to do) interpose his Veto. If he do but say (saint.) Be silent O all flesh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plot not, prate not, practise not against my people, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who dare quatch in his presence, or gainest and his commands? Who art thou O man that chattest against God? saith Paul. Who is this that darkeneth counsel by words without wisdom? Rom. ●. 20. job 38.2. saith God to job: how now? Let all flesh be silent: Let God be justified, and every mouth stopped. Talk no more so exceeding proudly, let not arrogancy come out of your mouth: for the Lord is a God of knowledge, and by him actions are weighed. He will keep the feet of his Saints, and the wicked (whether they will or no) shall be silent in darkness: for by strength shall no man prevail. The adversaries of the Lord shall be broken to pieces: out of heaven shall he thunder upon them (saith holy Hannah.) And then they shall be glad to be quiet, 1 Sam. 2.3, 9, 10. and to save themselves as they can: like as the worms, when it thunders, wriggle into the comers of the earth; and as Caligula (that bold miscreant that dared his Jove to a duel) when it thundered, covered his eyes with his cap, Sueton. running under the bed, or any bench-hole. O all flesh] frail and foolish, weak and worthless men, who may not compare their wisdom, or oppose their strength to Gods: before whom they can no more stand, than a glass-bottle can before a Canonshot. They should therefore do well to meddle with their match; and not contend with him that is Mightier than they. Eccles. 6.10. The Church is called Jehovah shammah, or the Lord is there Ezek. 48.35. and although she be but a Virgin, yet she hath a thrice-puissant Champion, Es. 37.22, 23. even the Holy One of Israel. who is now also already raised up] Or arroused awaked as a man out of sleep Psal. 44.23. or as a giant that shouteth by reason of wine Psal. 78.65. out of his holy habitation] That is, out of Heaven Deut. 26.15. where he hath bathed his sword Isa. 34.5. and bend his bow and made it ready Psal. 1.12. Or out of his Temple, which was likewise God's habitation 1 Sam. 2.20. and thence God would help his people, as they once said to David at Mahanaim 2 Sam. 18.3. Therefore now it is better that thou help us, or cause us to be helped, out of the city: Remarkable is that of the Psalmist, In Salem is God's Tahernacle, and his dwelling place in Zion. Psal. 76.2, 3. There broke he the arrows of the bow, the shield, and the sword and the battle. Selah. There? where? In the Tabernacle, in the Assemblies of God's Saints. By all flesh, here may also be meant the unbelieving Jews, who are enjoined silence and submission, they are styled here, as the Levites styled the people saying, Neh. 8.11. Hold your peace: dispute not, doubt not, distrust not Gods promises, seem they never so improbable, or impossible to be effected: hearken not to the murmur of your own misgiving hearts, but silence your reason, exalt your faith etc. CHAP. III. Verse 1. ANd he shown me Jehoshuah the Highpriest] In a vision doubtless; and that for this end, that both the Prophet, and by him the people also, might be advertised, that they wrestled not against flesh and blood, men like themselves, but against spiritual wickednesses, or wicked spirits, who did act them and agitate them against the Church; ride them and spur them to do mischief: as he did that bloody Farnesius one of the Pope's Champions, Scito persecutorem tuum ab ascensore daemone perurgeri. Bern. who coming with an army into Germany, swore that he would ride his horse up to the spurs in the blood of Protestants. It was the devil that stirred up the spirit of Tatnai, Shetherboznai, Sanballat etc. to hinder the good work now in hand: like as he did Eckius, Cajetan, Cochlaus, Catharinus and many other great scholars (besides the two kings of England and Hungary) to write against the Reformation begun by Luther, and Charles the fifth with all the strength of the Empire to withstand and hinder it. But all in vain. Here he bends his acculation chief against the chief Priest: but through his sides, he strikes at the welfare of the whole Church. Ministers are the main object of his malice; a special spite he bears to such: singling them out and sifting them to the bran, as he desired to do Peter: stirring up unreasonable and wicked men against them, as he dealt by Paul when he fought with beasts at Ephesus, with breathing devils where ever he came, being in deaths often. When the viper hung upon his hand Act. 28. the devil doubtless thought to have dispatched him: but he was deceived. So he is ever, when he attempts as an Accuser of the Brethren: he is sure to be nonsuited, and his plea to be cast out of the court by our Advocate with the Father Jesus Christ the righteous, who appears for us (as he did here for Jehoshua) to put away sin. Heb. 9.24, 26. and to take away the iniquities of their most holy things. standing before the Angel of the Lord] i. e. before Christ, his best friend, and doing his office as an Highpriest. Such is Satan's malice and impudence (saith an Interpreter here) to hurt and hinder us most in our best employments: and to accuse the Saints even to their best Friend Christ Jesus. He knows well, that as Sampsons' strength lay in his hair, so doth a Christians strength lie in his holy performonces, perfumed and presented by Christ. Hence his restlessness in seeking to set a difference, and to breed bate. Hence also, as the fowls seized upon Abraham's sacrifice, and as the Pythonisse interrupted Paul and his company when they were praying and well-doing Act. 16.16, 17. so deals he still by God's best servants: and that sometimes so, that if after duty, they should put that question to their own heart, as God did to Satan, Vnde venis? whence comest thou? it would return Satan's answer, ●●om compassing the earth. and Satan] That Adversary the devil, as St. Peter. calleth him: the Accuser of the brethren Rev. 12.9. that trots betwixt heaven and earth as a teaser, and makes a trade of it. Once this name Satan is applied to an holy Angel going forth as an adversary to wicked Balaam, Satan's spelman as One calleth him. standing at his right hand] why there? Because, say some, the Accusation was as true as vehement: and so Satan had the upper hand. For joshua was clothed with filthy garments verse 3. and there was cause enough why his own should abhor him, as job hath it chap. 9.31. what his particular sin objected to him by Satan, was, is hard to say. Some will have it to be one thing, some another. It is plain by Ezra 10.18. the some of his sons and allies had taken strange wives which he might have hindered; but that himself had taken a harlot to wit, Dialog. come. Tryphon. as Justin Martyr affirmeth, is no way likely. I should sooner believe with Thedoret and Sanchez, that the sins here alleged by Satan against joshuah and laid to his charge were, not so much his own personal sins, as the sins of the whole people: quodammodo enim totus populus est in sacerdote, & in sacerdote peccat: for the whole people is, after a sort, in the Priest etc. to resist him] Heb. To Satan yet against him, to do his kind, by frustrating his prayers and intercessions for the people, by laying his and their sins in his dish, and by laying claim to them for his. Carried on still by like hellish hatred of God and his people, he sins that sin against the holy Ghost, every moment: As Pliny speaks of the scorpion, that there is not one minute wherein it doth not put forth the sting. Our comfort is, that 1. We have an Advocate with the Father etc. and he is the propitiation for our sins, the Patron as well as Judge of his Saints. 2. that as Satan stands at our right hand to molest us in holy duties, so do the holy Angels stand there to withstand him Luke 1.11. whence it was that the Curtains of the Tabernacle were wrought full of Cherubins within and without. 3. That if we resist the devil, steadfast in the faith, and strong in the Lord, he will fly from us, jam. 4.7. For this old serpent, having his head already bruised and crushed by Christ, cannot so easily thrust in his mortal sting, unless we dally with him: and so lay open ourselves unto him. He shall in vain strike fire, if we deny tinder. He may knock at the door, but if we answer him not at the window he cannot get in. Verse 2. And the Lord said unto Satan] The Lord Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. Who then shall condemn us? who shall lay aught to our charge? Rom. 8.33.34, 35. who shall separate us from the love of Christ? Satan may attempt it, but can never effect it. We know that whosoever is born of God sinneth not, sc. unto death: but he that is begotten of God keepeth himself (sc. in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life Ind 21.) 1 joh. 5.18. and that Wicked one or that Troubler of the Saints, toucheth him not, viz. with a deadly touch, so as to poison him and undo him. Christus nobiscum, state. The Prince of Persia cannot stand before Michael the King of Saints. Dan. 10.13, 21. the Lord rebuke thee, O Satan, even the Lord] Christ argueth not the case with Satan, but cuts him off short with a vehement check and reproof; turns him over to his father to give him his due, Inhonestum enim est (saith Cyrysostom) honestam matronam cum meretrice litigare, It is not fit for a matron to scold with a strumpet. Admit the accusation wi●● true, yet it was maliciously and unreasonably urged. Doeg spoke nothing but truth against David and Abimalech; yet he heareth; What shall be given upto thee? or, what shall be done unto thee, thou tongue? Sharp arrows of the mighty, that pierce deep, wound, deadly; Psal 120.3, 4. with coals of Juniper, that shall burn fierce in respect of thyself, and sweet, in regard of others; for men are wondrous well pleased when such ill members are punished. even the Lord that hath chosen Jerusalem] He chose her for his loves: and now loves her for his choice. He loveth her and washeth her with his blood, that he may present her to himself holy and without blemish. Eph. 5.26, 27. The Persian maids were first purified and perfumed, before Ah●suerus made his choice Esth. 2 Not so here: A fountain of free grace is opened for sin and for uncleanness to the house of David and to the inhabitants of Jerusalem Zach. 13.1. And Uranople, or the new Jerusalem hath its foundation garnished with all manner of precious stones, Reu. 21. Now the foundation of God standeth sure, so that the gates of hell cannot prevail against it. Satan must know that God hath chosen jerusalem, and will not cast away his people which he foreknew. Rom. 11.2. is not this a brand plucked out of the fire] Titio ex igne ereptus? newly snatched out of the Babylonish furnace: Psal. 68.12. where they have long lain among the pots, where they have been not only sullied, but scorched and half-burnt: should they then be cruelly cast again into the flames, which they have strangely scaped like as the barbarous Persecutors ran Polycarp through the bowels with a sword, when the beasts would not devour him, nor the fire burn him. Or as the bloody Papists in Queen Mary's days, Act. & Mon. fol. 1392. cast the woman of Garneseys' babe again into the fire, that sprang and sprawled out of his mother's womb, as she was in burning. This was clean contrary to that Apostolical precept, Of some have compassion, pulling them out of the fire. Judas 21. Ean. 3.30. And far short of Nebuchadnezars practices, who taking the three worthies out of the burning fiery furnace promoted them to great honour and offices. Verse 3. Now Joshuah was clothed with filthy garments] The tottered rags of the old Adam, the nasty filthiness and superfluity of naughtiness that yet remained in him (though in part regenerate) and intermingled with his best works. Sin is the Devil's excrement: it defiles the soul worse than any jakes can do the body (as the Hebrew word here signifieth, and as our Saviour shows Mar. 7.20. or then the Sanies of a plague-sore doth a garment. Hence that of the Church, We are all as an unclean thing, Esay 64.6. and all our righteousnesses are as filthy rags. And that of Job, If I wash myself with snow water, and make my hands never so clean, yet shalt thou plunge me in the ditch, and mine own shall make me to be abhorred, Job. 9.30.31. 1 Cor. 4.5. this is the same in effect with that of Paul, I know nothing by myself, yet am I not hereby justified: but he that judgeth me is the Lord: who when he comes to turn up the bottom of the bag, as the steward did Benjamins, he will manifest the hidden things of darkness, find out our thefts that we dreamt not of, open all farthels on that great fair-day, Sacc● soluto 〈◊〉 argentum Ambr. the day of judgement. As in the meanwhile, should Lord but break open that filthy sink of sin that is in the very best of us, we should not only be loathsome to God Zach. 11.8. and to good men Prov. 29.27. but even to our own selves also, as Job was (hap. 42.6. Judas was not able to abide is own stench Mat. 27.4, 5. Yea and some holy men (as Mr. Lever, for one) when they have desired to see their utmost uncleanness, their corruptions in the most ugly colours, God hath heard them. But yet his hand therewith was so heavy upon them, that they went always mourning to their graves; and thought it fit to leave it to God's wisdom to give them a sight of their sins, and to mingle the the potion of sorrow, then to be their own choosers. See that excellent text job 15.14, 15, 16. And then stand aloof with the Leper and say, I am unclean, I am unclean: yet, Lord, if thou wilt thou canst make me clean. and stood before the Angel] His filthy garments notwithstanding: Though we cannot say our hearts are pure, and our performances perfect: yet if we wallow not in sin, allow it not, if with the daughters of Zion, we look upon our former neatness as nastiness, and fineness as filthiness, if we be in any measure purged from the love and liking of sin by the spirit of judgement, and by the spirit of burnning Isai. 4.4. Christ will neither abhor our presence, nor reject our services. Aaron was to bear the iniquity of the holy offerings Exod. 28.38. Christ is this Aaron etc. And though there be an inequality of expressions in duty quoad nos in us; yet there is a constancy of intercession by Christ propter nos, for us. Verse 4. And he answered and spoke to those that stood before him] i. e. to the Angels that waited upon him. Est autem hoc humanitùs dictum saith junius. This is ●●●ken after the manner of men: for properly men are washed, justified and sanctified by the Merit and Spirit of Christ alone. 1 Cor. 6.11. But the Lord Christ speaketh thus to the created Angels his Ministers; to show that He who only hath power to for give sins, doth yet therein employ the holy ministry for an instrument. See 2 Cor. 9.18. and job 33.33, 24. take away the filthy garments Those symbols of his sinfulness, (see the Note on verse 3. so his sins were pardoned in heaven. But because it is small comfort to a condemned person to have a pardon granted him, unless he know it, and be assured of it: therefore it followeth. and unto him he said behold] By whatthou hast seen in the Angels stripping of thee. I have caused thine iniquities to pass from thee] Transtuli peccatum as he once said to David, I have taken away thy sin, I have tranferred it upon myself: speaking to my Father for thee, as once Paul did to Philemon for his son Onesimus, Philem. 18, 19 if he hath wronged thee, or oweth thee aught, put that on mine account, I will repay it. This is the greatest happiness that can befall a man in this world Psal. 32.1, 2, and could not but be a singular comfort to these poor Jews, priest and people amidst their manifold afflictions. A man that hath got his pardon is not troubled though he lose his glove, or hankercheife, nor though it should prove a rainy day. Being justified by faith we glory in tribulation Rom. 5.1.3. Feri domino, eri: nam a peccatis absolutus sum, saith Luther: Strike Lord, strike, while thou wilt: my sins are pardoned. I thank thee, O Lord (said Another in his great extremity) for all my pain: and I beseech thee, if thou think good, to add to it an hundred-fold. But behold a further honour; as mercies seldom come single. and I will thee with change of raiment] i. e. I will change thy rags into robes, thy stained clouts into clean clothing. Thou shalt be arrayed with the righteousness of the saints Rev. 19.8. that twofold righteousness, imputed and imparted: that of justification, and this other of sanctification: that as an undercoat, this as an upper: that clean and pure, this white and bright: both must be had from Christ, who is made unto us of God not only wisdom, but righteousness, sanctification, and redemption 1 Cor, 1.30. 2 Cor. 5.19. Surely as our apparel is not bred of us, neither grows out of our bodies: so neither doth this change of raiment in the Text. But the blessed Lamb of God clotheth us with his own fleece, which is long enough and large enough to cover all our defects and deformities, and to set us forth to the admiration of Angels. As he taketh upon him our sins, so he putteth upon us his righteousness. This is a blessed exchange indeed, a sure pledge of our peace with him, and with God by him. We read in our own Chronicles, that Edmund furnamed Ironside (in whom England was lost) and Knute the first Danish King, after many encounters and equal fights, at length embraced a present agreement: daniel's hist. lib. 1. which was made by parting England between them two, and confirmed by oath and Sacrament, putting on each others apparel and Arms, as a ceremony to express the Atonement of their minds, as if they had made transaction of their persons each to other; Knute became Edmund, and Edmund, Knute. Even such an exchange I may say of apparel is betwixt Christ and the pardoned sinner etc. Christ puts upon his Church his own comeliness, decks his spouse with his own jewels, as Isaac did Rebecca: cloth her with needlework, and makes her more glorious within then Esther ever was in all her beauty and bravery: rejoiceth over her, as the bridegroom over his bride, yea is ravished in his love to her, with one of her eyes lifted up to him in prayer or meditation, with one chain of her neck, that chain of his own graces in her Cant. 4. Verse 5. And I said, let them set a fair mitre upon his head] Who said this? The Prophet, grounding his speech on the last gracious words of the Angel, taketh the boldness to interpose this his request for the bestowing of the priestly ornaments upon Joshua, and accordingly it is done. This the prophet knew would be a comfort to the whole people, and a confirmation to joshuas faith, for the pardon of his sins: like as it was to Peter and the rest of the Apostles, Mat. 28.19. Joh. 20.21. that Christ after his resurrection restored them to their office, after they had all shamefully forsaken him. let them set a fair mitre upon his head] Not a diadem, as the old Translation hath it (that's for a king's head) much less a triple crown with the word Mystery (Babylon's motto Rev. 17.5.) engraven in it, as Brocard and many other eye-witnesses affirm of the Pope's crown but a Mitre or tiar. It hath its name from compassing about, be cause it environed the High-priests head. It had a holy crown with it Exod. 29.6. signifying the Deity and dignity of Christ. It had also upon the forefront of it a plate of pure gold with this caelature, Holiness to the Lord. Hence it was not lawful for the High priest, (say the Jews) to put off his mitre to whomsoever he met, were he never so great a man: lest the name and glory of God (whose person he sustained) should seem to submit to any living: With this Mysterious mitre upon his head, with other priestly Ornaments and vestments it was, that Alexander the greatmet the Highpriest jaddus (Nephew and successor to Ichoshuah in the text) as he was ma●ching against Jerusalem with hostile intent: and adoring that God whose name was seen written on the golden plate of his Mitre, he entered the city peaceably, offered sacrifice in the Temple, as the Priests directed him, Dan. 8.7, 20, 21. & 11, 13. and having seen there the prophecy of Daniel concerning himself, he granted the Jews many immunities and privileges, and so departed. Parmenio, one of his favourites, asked him the reason of his friendly dealing with the Jews, ●seph. lib. 11. Cap. vlt. who by denying him help and tribute had highly displeased him: He answered, that while he was yet in Macedonia, and but thinking of the conquest of Asia, a certain man appeared unto him in the habit of that Highpriest encouraging him to set upon the work, and assuring him of good success therein. and the Angel of the Lord] that is Christ, the Master of these Ceremenies, the effect of this Levitical office. Verse 6. And the Angel of the Lord protested] Either with an oath or some deep asseveration, or both; as 1 Sam. 25.26. As the Lord liveth, and as thy soul liveth etc. The former is an oath, the latter an asseveration or obtestation only, conjoined with that oath. Among the Heathens Ex animi seu sententia was instead of an oath: And rather than swear or say more, in a matter of no great moment, Chinius the Pythagorean would undergo a mulct of three talents. Others render it Testified, or called witness upon his words, the Angels and the prophet there present, for the more assurance. Thus, though Christ's word be sufficient (for he is Amen, the faithful and true witness) yet for his servants better settlement, Rev. 3.14. he hath bound his promises to them with an oath, and taken heaven and earth to witness; which is dignatio stupenda, a wonderful Condescension. Verse 7. If thou wilt walk in my ways, and keep my charge] That is, if thou wilt walk in all the Commandments (moral) and ordinances (Levitical) blameless as holy. Luk. 1 6. Act 20.28. Zachary did, and so approve thyself righteous before God, by taking heed to thyself first, and then to all thy flock, which is thy charge, the Holy Ghosts depositum, and the purchase of Christ's own blood. God linesse is the highway to happiness: the good old way that hath been ever beaten by all those saints, that now find rest to their souls. The very first steps in this way are Repentance from dead works, and Faith toward God in Christ Jesus. By these, men return to God from whom they have departed: are brought near to him, and set in the way of his steps Psal. 85.13. We are his workmanship (saith the Apostle) created in Christ jesus unto good works, which God hath before ordained that we should walk in them. Eph. 2.10. not without good advice, and due direction. Eph. 5.15. Walk circumspectly, walk by rule and by line, Gal. 6.16. Lift not up one foot till you find sure footing for the other, as those Psal. 35.6. Christians, (and especially Ministers) are funambulones, saith Tertullian: if they tread but one step awry, they are gone, and may draw many with them. than thou shalt judge mine house, and shalt also keep my courts] i. e. Thou shalt rule in my Temple, and wait at mine altar. The Pope and his Prelates catch at the former, but let go the later: where Christ saith Feed my sheep, Bellarmine saith, the meaning is, Rule like a king; Baronius, Take to thyself the supreme government of the Church. But a preaching Bishop is a just wonder among them, a Vir portenti, as those priests in the next verse are called. and I will give thee places to walk among these that stand by] i.e. Among the Seraphims (as the Chaldee here interprets it,) thou shalt walk arm in arm (as it were) with Angels Mat. 22.30. Heb. 12.22. He seems to allude to the walks and Galleries that were about the Temple. Heaven is the reward of walking in the way that is called Holy: the end of men's faith, the salvation of their souls. Christ tells us that in his Father's house are many mansions for us, Joh. 14.2. (such as have fare better gardens, and Galleries than Mahomet fond promiseth his swordmen in his fools-paradise) And it is a part of his joy, that we shall one day be where he is, attended with innumerable Angels, John 17.24. who will be glad of our company. How much better cause have we then that Heathen to cry out, O praeclarum diem, cum ad illud animorum concilium coetumque preficiscar: Cic. de seneclute. & cum ex hac turba & colluvione discedam, etc. O what a brave and bright day will that be, when we shall go to that Congregation-house of blessed spirits: and walk no longer in the way of this world, which is (like the land of Chabul) dirty and dangerous, like the vale of Siddim, slimy, and slippery, 1 Sam 2. full of limepits, and pitfalls, snares and stumbling-blocks, laid by Satan to maim, or mischieve us! O happy they that walk humbly with God, who keepeth the feet of his Saints, and hath charged his Angels to bear them up in their hands, lest they dash their feet against a stone! This whiles they are here: Psal. 90.12. and when they go hence, to convey them thorough the air (whereof the devil is the prince) as thorough the enemy's country, into the heavenly habitations: and there to entertain and welcome them with sweetest varieties, felicities, eternities, sitter to be believed then possible to be expressed. Verse 8. Hear now, O joshua the high Priest] Hear a sermon of Christ, the Fountain of all this mercy bestowed upon thee, and yet further promised unto thee. Hear for thyself, hear for thy whole Society. Thou and thy fellows, thy fellow-friends, the rest of the priests, thy fellows in service, though inferior in Office (for there was a subordination of priests, both before the Temple, Num 3. and 1 Chron. 23.4, 5. and under the Temple, 2 Chron. 35.8, 9) Types also of Christ, and partakers of the benefit, 1 Tim. 6.2. for they are men wondered at] Erant omnibus probrosi, saith Calvin, They departed from evil, and thereby made themselves a prey, Esay 59.15. they were for signs and for wonders in Israel, Esay 8.18. hissed and hooted at, Psal. 71.7. as those that affected to be singular, and seraphical, They think it strange, saith Saint Peter to his holy converts, that you run not with them to the same excess of riot: speaking evil of you, as if you were no better than madmen, Esay 59.15. 1 Pet. 4.4. robbed of your right minds as the word signifieth. It is a French proverb, He that would have his neighbour's dog hanged, gives out that he is mad. The primitive persecutors used to put Christians into bears and dogs skins, or ugly creatures, and then bait them: so graceless persons put the saints of God into ugly conceits, look upon them as strange creatures, and then speak and act against them. In our wretched days (as the Turks count all fools to be saints, so) people account all saints to be fools; and the more zealous among them monsters and miscreants. Holy Stat●. As for Athanasius, and Marcellus who have impiously blasphemed against God, and have lived as wicked miscreants, and are thereupon cast out of the Church, and condemned, we cannot receive them to the honour of Episcopacy, said those fourscore Bishops in the mock-Synod of Sardis. And Bede testifieth of the ancient Britain's immediately before their destruction by the Saxons, that they were come to that height of wickedness, as to cast reproach upon the professors of religion, as upon the worst of men. Doth not Saint Paul say as much, 1 Cor. 4.9. We are made a theatre, or are set upon the stage for a laughingstock unto the world, and to Angels, and to men, & c? For behold, I will bring forth my servant the BRANCH.] The same that grew out of the root of Jesse, when that goodly family was sunk ●o low, as from David the King, to Joseph the Carpenter. See Esay 4.2. and 11.1. and 45.8. and 53.1. jer. 33.15. where the Chaldee for Branch rendereth it Messiah, as here also he doth: And some have observed that themagh, a Branch, is by transposition of letters, the same with Masciach, Messiah: Samech and tsade, being near akin; and of the same sound almost. A servant Christ is called by reason of his Mediatorship, taking upon him the form of a servant; yea, of a faulty servant that was to be beaten: yea, that being cruelly beaten was brought forth to the people with an Ecce homo, Behold the man. Behold, saith God here, Joh. 19.5. I will bring forth my servant the Branch: bring him forth, out of the bosom of his Father, out of the womb of his Mother, out of the types of the Law, etc. Verse 9 For behold the stone, etc.] Another title given to Christ, who is the foundation and chief cornerstone of his Church; and another Behold, prefixed as a starry Note, or as a hand pointing to a remarkable matter. All the Prophets pointed to Christ, who is therefore called, the Branch, the Stone, etc. that in these creatures (every where obvious) as in so many optic glasses, we may see him, and be put in continual remembrance of him; It being as necessary to remember Christ, as to breathe, saith a Father. See Psal. 118.22. Esay 28.16. 1 Pet. 2.6, 7, 8. that I have laid, and that I will engrave] The Church is God's building, and we are his workmanship, this artificial manufacture, created in Christ Jesus unto good works: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ephes. 2.10 there being not so much of the glory of God in all his works of creation and providence, as in one gracious action that a Christian performeth. As for the glorious work of our redemption by Christ, it was a plot of Gods own contriving, a fabric of Gods own erecting: it was the Lords own doing, and it is justly marvellous in our eyes. Upon one stone shall be seven eyes] That is, Christ shall draw all eyes and hearts to him: as the stones of the Temple did the Disciples eyes, Mat. 24.2. and Mar. 13.1. Master, say they to Christ, see what manner of stones, and what buildings are here. Thus some sense it. I should rather by these seven eyes understand the Spirit in his several operations upon Christ, as Esay 11.2. for he received not the Spirit by measure, as others; but had as much of it as a creature could possibly have. See the Note on Rev. 1.4. where the holy Ghost, for his manifold good gifts and perfect givings, is called The seven Spirits; like as he is also styled the seven golden pipes, Zech. 4.2, 3. There are that by these seven eyes upon one stone, understand the Providence and Wisdom of Christ in the Government of his Church. He is indeed, as One saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All-Eye, Sic spectat universos quasi singulos: sic singulos quasi solos; like a well-drawn picture he eyeth all. Christ as he is a living, so he is also a looking stone: he looketh at the miseries and matters of his Church, Exod. 3.7 and saith as once, I have seen, I have seen the afflictions of my people in Egypt, etc. Behold, I will engrave the graving thereof] Hae coelaturae dona & stigmata Christirepraesentant, saith A Lapide. These gravings represent the gifts and wounds of Christ, Lib. 4. in allusion to the polished corners of the Temple. Coelum dictum est quod coelatum, id est signatum sideribus, saith Varro. Heaven hath its name in Latin from its being enamelled and bespangled with glistering stars, as with curious workmanship, or costly furniture. Of the third heaven, the habitation of Saints and Angels, Heb. 11.10 God is said to be by a specialty the builder and maker, or (as the Greek hath it) the cunning Artificer, and public Architect. A great deal of skill and workmanship he laid out upon it: but nothing so much as upon the Humane nature of Christ, wherein, as in a Temple, dwelled all the fullness of the Godhead bodily, Col 2.9 that is, personally, by virtue of the Hypostatical Union. For the Word was made flesh, and dwelled amongst us, and we beheld his glory (the glory as of the only begotten of the Father) full of grace and truth, John 1.14 full, full to the very brim, full with a double fullness. Vasis & Fontis, of the Vessel, and of the Fountain. Hence, He was fairer (much fairer, double fairer (as the Original importeth) than the sons of men, sc. with the beauty of wisdom and holiness: grace was poured into his lips, God had anointed him with the oil of gladness above his fellows, Ezek. 28.7 Psal. 45.2, 7. The Priests in the Law were consecrated first with oil, compounded and confected of divers precious spices: so was Christ with gifts and graces of the Spirit, Act. 10.38. and 4.27, Esay 61.1. not by measure, as we are, Ephes. 4.7. but without measure, as much as a finite nature was capable of: particularly, he was furnished and polished with wisdom, as a Prophet, against our ignorance; with holiness, as a Priest, against our guilt; and with power, as a King, against our corruptions: These and all other endowments, he had well heaped, pressed down, and running over, poured into his bosom. Next, as the Priests under the Law were also consecrated with blood, so was the Lord Christ with his own blood, when his Father engraved him with graving; or, as the Hebrew hath it here, opened him with opening in his bloody passion, baptised him in his own blood, stewed him in his own broth, as it were; when in a cold winters-night he sweat great clods of blood; which thorough clothes and all fell to the very ground. When after this they digged his hands and his feet, Psal. 22.16. and made his heart melt in the midst of his bowels, verse 14. Wounded he was in the head, to cure our vile imaginations: In the hands, to expiate our evil actions: in the heart, and feet, for our base affections, and unworthy walkings. Tormented he was for our transgressions, bruised for our iniquities, the chastisement of our peace was upon him, tanquam pulcherrima corporis caelatura, and by his stripes or bloody wails, we were healed. Adam signifieth Man, red-earth, or Bloody. Esay 53. ● Christ was Man in his Incarnation, and bloody all over in his passion. This death of Christ therefore look on (saith Master Bradford Martyr) as the very pledge of God's dear love towards thee: see the very bowels of it as in an Anatomy. See, God's hands are nailed, they cannot strike theo; his feet also, he cannot run from thee: his arms are wide open to embrace thee: his head hangs down to kiss thee: his very heart is open, so that therein look, nay even spy, and thou shalt see nothing therein but love, love, love to thee, etc. Cernis ut in toto corpore sculptus amor. and I will remove the iniquity of that land in one day] I will remove, i. e. remit and pardon, the iniquity, both guilt and punishment. Of that land, i. e. Of the Church, that pleasant land, more dear to God than all the earth besides. In one day, i. e. together and at once, suddenly and in an instant. See Esay 66.8. Verse 10. In that day, saith the Lord of hosts, shall ye call, etc.] i. e. Ye shall have peace, Regionis & Religionis. of country and of conscience. Christus auferet iniquitatem, afferet pacem. Christ, as he saveth his people from their sins; so from the hands of them that hate them. When this Prince of peace was born, in the days of Augustus, Vniversa gentium erat aut pax, aut pactio: Luc. ●lor. l. ●. there was a general either peace, or truce among all Nations. And this man shall be the peace, when the Assyrian shall come into the land— thus shall he deliver us from the Assyrian, etc. Mic. 5.5, 6. But behold a better thing: This Shiloh, this Tranquillator, Pacificator, by removing iniquity, createth peace of conscience: like as after Jonah was cast overboard, the sea became calm. Of the increase of his government and peace there shall be no end, Esay 9.7. Where Christ ruleth there is peace, peace, Esay 26.3. that is, perfect, sheer, pure peace, with God, ourselves, and others: and the more Christ's government increaseth in the soul, the more is peace renewed, continued, multiplied. Psal. 119. 16● Great peace have all they that love thy Law and nothing shall offend them, saith David. And thou hast been a strength to the poor, a refuge from the storm, a shadow from the heat, etc. (Esay 25.4.) better then that of the broadleaved Vine, and figtree, very cooling and comfortable in those hot countries. See this in righteous Noah: who being justified by faith, had peace with God, and therefore was medijs tranquillus in undis. How securely doth he ride out that uproar of heaven, earth, and waters! He hears the pouring down of rain above his head, the shrieking of men, the bellowing of beasts on both sides him, the raging and threats of the waves under him. He saw the miserable shifts of distressed unbelievers, & in the mean time sits quietly in his dry , not feeling, nor fearing evil. How happy a thing is pardon of sin, and peace with God what a quiet safety, what an heavenly calm doth it lodge in the soul! what earnest pant, and strong affections to the salvation of others. Ye shall call, etc. CHAP. FOUR Verse 1. ANd the Angel that talked with me] See the Note on chap. 1. ver. 9 came again] After some absence, as it may seem: and a new vision or revelation received from God to be imparted to the Prophet. and waked me as a man that is wakened etc.] It fared with the Prophet (notwithstanding the former visions) as with a drowsy person: who though awakened and set to work, is ready to fall asleep at it. So Peter, James, and john, (those pillars as they are called Gal. 2.) fell asleep at their very prayers Mat. 26.40. such dull metal are the best men made of: and so weak is the flesh, be the spirit never so willing; so ill-disposed is our most noble and immortal part the soul, to supernal and supernatural employments. Meditation and prayer are the creatures of the holy Ghost jude 20. and that we may not run out into extravagancies, or put up yawning petitions, we must watch and pray Mat. 26.41. yea watch while we are praying, meditating &c. against corruption within (the sin that doth so easily beset us Heb. 12.1.) and temptations without, whether from the world (the things whereof are so near us and so natural to us) or from the devil who is ever busiest with the best (as flies are with sweetmeats) and with the best part of their best performances, as in the end of their prayers, when the heart should close up itself with most comfort. Verse 2. What seest thou?] The sight was already in sight; but the Prophet had not seen it, or noted it, if the Angel had not stirred him up to it. If the Lord give us not sight as well as light, if he enlighten not both Organ and Object too, if he shine not into our hearts to give us the light of the knowledge of himself in the face of Jesus Christ; 2 Cor 4.5. seeing we shall see, but not perceive; with Hagar, we shall not be able to discern the fountain that is just before us. I have looked] Carefully viewed the sight. It is expected ut acti agamus: that having a talon of grace we trade with it, that our will, which at first conversion was merely passive should be afterward active: that we which once were darkness, but now are light in the Lord, should walk as children of light Eph. 5.9. behold a candlestick] that is the Church, as Rev. 1.20. all of Gold] pure gold as the Candlestick in the Tabernacle Exod. 25.31. which is therefore called the pure Candlestick Leu. 24.4. Exod. 31.8. noting out the Church's purity in doctrine and manners. chrysostom that golden Preacher testifieth of some Saints in his time, that they were puriores coelo, purer than the visible heaven. Her Nazarites were purer than the driven snow, whiter them milk, ruddier than rubies, their polishing was of Saphire etc. Lam. 4.7. with a bowl] Heb. gullah an oyle-glass, or oyle-cruse; a hollow round vessel quod pariter Latinè rectè gulam appellas saith a Lapide; which you may not unfitly call a gullet or throat: for as the throat receiveth the food and transmitteth it to the stomach: so did this vessel receive the oil to be transmitted to the lamps. It figured Christ in whom it pleased the Father that all fullness should dwell Col. 1.19. for the Churches use joh. 1.16. and 3.34. and his seven lamps thereon] signifying the manifold graces and diversity of gifts in the Church by the same spirit of Christ 1 Cor. 12.4, 6. For of his fullness we all receive grace for grace job. 1.16. and seven pipes to the seven lamps] Heb. seven and seven, that is, seven I say seven, by the figure Anadiplosis saith Sanctius. This is a better gloss then that of those that say the Hebrew text is corrupted; as having two seven for one. These seven pipes you must imagine to be in the bottom of the bowl, to distribute the oil to each lamp; the grace of Jesus Christ to each Christian, that he may shine as a lamp or luminary in the world, Phil. 2.15.16. holding forth the word of life, as the hand doth the torch, or the watchtower the light, and so the haven to weatherbeaten Mariners. Verse 3. And two Olive-trees by it] The two chief branches whereof through the two golden pipes empty the golden oil out of themselves ver. 12. that is, the spirit of grace infuseth all precious graces (much more precious than gold that perisheth, though it be tried in the fire) into the Church. Hence grace is called the fruits of the Spirit, Gal. 5.22. yea Spirit 25. Danaeus his Note here is, though from these two olive trees there was continual oil poured into that burning candlestick that it should never dry up or be put out, yet are not these olives said to be pressed by any man, which notwithstanding amongst us, must needs after an ordinary manner be done, that the oil may flow or run from them. Neither is this oil said to flow, nor with toil and labour to be carried from one part or place into another, that there may be always oil for the candlestick: but there stand these olive trees growing, and dropping down oil into the Bowl, and this of themselves, without the help or service of any men or oyle-mills: Mr. Pemble. to show, saith Another Interpreter, that God's grace only is sufficient for his Church, to repair and maintain the same without all other means, against all opposition of man: and this is the Scope of this vision. Verse 4. What are these, my Lord] Or, Sir; which English word comes from Cyrus, the Persian word for a Lord or great Prince, as H. Stephanus will have it: Others fetch it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authority, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lord, and so the word Adoni in the text is usually rendered. Others think our word Sir comes from the French Sieur, whence Monsieur my Lord: as the word Lord from the old Saxon Laford which cometh of Laef to sustain: like as the Hebrew Adonai from Eden a foundation or pillar, that sustaineth the whole building. It is written sometimes with Camets' or long A in the end, and then it is proper to God (as having the vowels of Jehovah) and is given to him 134. times in the old Testament. Sometimes it is written with Bathach or short A, and then it is applied to the creatures, as here to the Angel: Hinc Hispanorum Don, saith Drusius. what are these] The Prophet had been before warned by the Angel to behold and heed the vision. This he had done, and yet was to seek of the sense and meaning of it: as a man may look on a trade and never see the mystery of it: or look on the hand-diall, and never understand the curious clockwork within. None can understand the mystery of Christ, but such as have the mind of Christ 1 Cor. 2.7, 11, 16. such as are spiritually rational, and rationally spiritual: such as are taught of God, and conducted by his spirit into all truth joh. 16.13. No understanding of God's riddles, but by ploughing with his heifer, as I may say. This the Prophet here knew: and therefore applies himself to the Angel for information: so did Daniel chap. 8.15. see chap. 9.22. Verse 5. Knowest thou not what these be?] Thus preparation is made to the ensuing interpretation of the vision by this dialogue; that we might give better heed to that manifold wisdom of God made known to and by the Church: Eph. 3.10. wherein the very Angels themselves are great students, and daily proficients. Docent proficiendo, & docendo proficiunt. The best of men know not so much as they might have known. Are ye also ignorant of these things? (saith our Saviour to the twelve) are ye also without understanding? Mat. 15.16. what? know you not etc. seven several times in one chapter 1 Cor. 6. And how doth the Apostle shent and shame his Hebrews for their dullness and doltishness Heb. 5.12. It was expected, it seems, by the Angel here, that Zachary a Master in Israel should have known more than he did, of the meaning of this candlestick, by Moses his ancient candlestick. For the godly of those times did not believe those rites and ceremonies of the law did of themselves please God, or that they were dumb shows and insignificant Heb. 9 But they acknowledged them to be figures: the truth and signification whereof was to be sought in Christ. The ceremonial law was indeed their Gospel. and I said, No my Lord] An ingenious confession of his ignorance: and this was far better than to plead for it (as many nowadays) or to pretend more skill than he had: that he might at least seem to be some body. Ignorantiam meam non ignoro, saith Origen. Though I know little else, yet this I know, that it is but little that I know. And not only in innumerable other things am I ignorant, Ep. 119. c. 21. saith Austin; but even in the very Scriptures also, my chief study, multò plura nescio quam scio, I am to seek of many more things than I understand. Surely, saith Agur, I am more brutish than any man, and yet he had commerce with Ithiel and Vcal ver. 1. and have not the understanding of a man, sc. of a man in Christ. I neither learned wisdom (though taught it) nor have the knowledge of the holy, that is of the Angels, as Dan. 4.13, 17. and 8.13. Zachary here saw himself far short of the holy angel that ●alked with him; and therefore desireth to be taught by him. Verse 6. This is the Word of the Lord] that is, this Hieroglyphique contains the mind of God in it. This is the interpretation of the vision, neither so concise, nor obscure, ut Oedipo sit opus (as a Lapide after Ribera here saith) that it can hardly be understood. For who seethe not by the opposition here made between humane help and divine, that in building and beautifying his Church with safety and salvation God will make bare his own holy arm; and do the work alone, or by the weakest means against the strongest resistance? Thus then have we (saith an Interpreter) in three words the scope of this whole vision. Mr. Pemble. That as the making and maintaining of this Candlestick and his Lamps, was without the art and cunning of man by means supernatural; so God's spirit without and above all humane helps, should suffice for the reedification and preservation of the material Temple, and true Church. unto Zorobabel] The Tirshata or chief magistrate Ezra 2.63. called also (as it is thought Shesbazzar, Ezra 1.8. He was a type of Christ: to whom also God the Father here speaketh concerning his church to be gathered by the preaching of the Gospel. not by might, nor by strength,] as Mahomet in the East, and the Spaniard in the Indies: but by the power of his spirit that great Wonder-worker, whereby the people fall under him Psal. 45.5. and strong holds are cast down before him 2 Cor. 10.4. as once the walls of jericho. Thus he unwalled all the children of Seth Num. 24.17. viz. by the foolishness of preaching: and thus hestill rideth upon his white horses, his Ministers, conquering and to conquer. Rev. 6.2. Britaniorum inaccessa Romanis loca Christo subdita sunt. Tertull. The Romans could never subdue this Nation: but Christ could. The Germans and other Western people embraced the Christian religion in the year 772. when the Mahomitan impiety wasted the East. God's spirit is irresistible, compared to the wind joh, to a mighty rushing wind Act. 2. that bears all before it, therefore called a spirit of power 2 Tim. 1.7. of counsel and of might Esay 11.2. and therefore here fitly opposed to an army, and to the arm of flesh, to all humane power and policy whatsoever, though the gates of hell come to their help. not by might nor by strength etc.] These two words some take to be Synonymas; Mercor saith that the former signifieth stout and noble acts: the later importeth power and faculty of doing those acts; and is the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek. By the Spirit of God we are to understand his power, providence, and Grace 2 Thes. 2.8. Is. 11.4. etc. whereby he helpeth his people with a little help Dan. 11.34. that throug weaker means, they may see his greater strength. Thus he helped David against Goliath, and the Israelites against the Philistines often: but especially then, when unarmed they marched with their slings, and plow-staves, and hooks, and forks, and other instruments of their husbandry, against a mighty and well-furnished enemy, and returned laden both with arms and victory. Sometimes again, God helpeth his without any visible help, as when he destroyed Senacherib's army by an Angel, swept away Sisera's army by the river Kison, and the Saracens and Persians by the river Euphrates, in the days of Theodosius, Anno. 394 Alsted. Chronol. p. 300. (smitten with a Panic terror, they ran headlong into the river, and were drowned, to the number of an hundred thousand) for whom also the winds sought in that famous battle against Maximus; as both winds and waves did for us against the invincible navy. Aug. de Civ. Dei lib. 5. cap. 26. The Church alone deserveth to be styled invincible, that hath the Lord of Hosts to be her Champion, who hath armies above, and armies beneath (as the Rabbins well observe) 2. general troops, as his horse and foot, Magnleh cheloth & matteh cheloth. ready pressed; Legions of Angels, Millions of other creatures. the curtains of the Tabernacle embroidered with Cherubims signified the service and protection of the Church by the Angels. Let the Pope be the Sun, and the Emperor the Moon (as the Canonists style them) yet the Sun must not smite the Church by day, nor the Moon by night: but the stars in their courses must fight against Sisera, and both the Pope's bull, and the Emperor's thunderbolt tend exceedingly to the furtherance of the Reformation begun by Luther. Whereupon Scultetus makes this observation, Ecce tibi adimpletum Psalmicum illud Psal. 54.3. Behold that of the Psalmist made good. He shall send from heaven and save us from the reproach of him that would swallow us up. Selah. God shall send forth his mercy and his truth. He shall: but when will he, may some say? First when his people in distress cry aloud, I came for thy word Dan. 10.12. He will come, but he will have his people's prayers lead him. Secondly, when his enemies blaspheme and insult, saying, Where is now their God? When Rabshakeh (a Renegado Jew, as the Rabbins report him) shall jeer at Hezekiahs' prayers as an empty business, an airy Nothing, as words of the lips only; whereas counsel and strength are for the war (thus some read that text Esay 36.5.) Thirdly when the the Church is at lowest, and all seems lost and desperate: when the enemy is above fear, and the Church below hope; when she is talking of her grave, like Israel at the red sea: then is God's season to set in; it is his glory to help at a dead lift, to begin where we have given over, to relieve those that are forsaken of their hopes, to come when we can scarce find faith upon the earth: God sees when the mercy will be in season. When his people are low enough, and the enemy high enough, then usually appears the Church's morningstar: then Christ came leaping and skipping over the mountains of Bether, all impediments that might seem to hinder, (as sins of his people, oppositions of his enemies) and make the Church's mountain to be exalted above all mountains, molehills in comparison of her. Verse 7. Who art thou O great mountain?] So the enemies seemed to themselves, set aloft, and overtopping the low and poor estate of those feeble Jews, as they called them Neh. 4.2. But the Virgin daughter of Zion despiseth them here, Esay 37.22. and laugheth them to scorn: she shaketh her head at them, and saith, whom hast thou reproached and blasphemed & c? It is good for thee to meddle with thy match, and not to exalt thyself against the holy One of Israel, Psal. 76.4, 5. Jer. 51.25. Babylon is called a destroying mountain sated upon a rock: yet Gobrias will levelly, and lay it low enough. 26. Melch. Ad. who is more gloririous and excellent than those mountains of prey. The stouthearted are spoiled, they have slept their sleep (such as Sisera did) and none of the men of might have found their hands when once they fell into the punishing hands of the living God. He will soon levelly these lofty mountains. they shall become a plain A champiagne that before seemed impossible, inaccessible. Christ's enemies shall be in that place that is fittest for them, the lowest; that is, the footstool of Christ: when the Church, as it is the highest in God's love and favour, so shall it be highest in itself Gaudeo quòd Christus Dominus est: alioqui totus desperassem, writes Miconius to Calum upon the view of the Churchs' enemies. Glad I am that Christ reigns: for else I had been utterly hopeless. O pray, pray saith another Saint: for the Pope of Rome, and his Conventicle of Trent are hatching strange businesses. The comfort is that he that sitteth in heaven seethe them: the Lord above hath them in derision. For in the thing wherein they deal proudly, God is above them: and his will shall stand when they shall dung the earth with their dead carcases. Sciat Celsitudo Tua etc. Let your Highness know (saith Luther in a letter to the Duke of Saxony) that things are otherwise ordered in heaven then they are at Ausborough: where the Emperor Charles the fi●t had madea decree to root out the Reformed religion out of Germany. But soon after, the Turk broke into Hungary, and the borders of Germany: so that Cesar had somewhat else to do then to persecute the Protestants. So the primitive persecutors fond inscribed upon the public pillars Deleto Christianorum nomine etc. that they had blotted out the name of Christ and his religion from under heaven: but this they could never effect with all the power of the whole Empire. They found and complained that the Church might be shaken and not shivered: concuti non excuti as 2 Cor. 4.8, 9 Faecundi sunt Martyrum cineres, the very ashes of the Martyrs were fruitful, and their blood prolifical. The Church conquers even when she is conquered: as Christ overcame as well by patience as by power. The people of Rome (saith One) saepè praelio victus, nun juam bello, they lost many battles, but were never overcome in a set war: at the long run they crushed all their enemies. Bellarmine somewhat boasteth the like of the Church of Rome, that she was never worsted in any set battle by the Protestants. But if he had lived till these late years, he would have known it otherwise: And indeed he could not be ignorant of that famouss Bellum Hussiticum as they called it in Germany, and the many fields fought and won by the Huguenots in France etc. And if at any time the Church lose the day, Victa tamen vincet. Christ hath his stratagems as Joshuah had at Ai: he seems sometimes to retire, that he may return with greater advantage. Certain it is, he will thresh the mountains and beat them small before his Zorobabels: he will make the hills as chaff, Esay 41.15. and he shall bring forth the headstone thereof with shoutings saying, Grace, Grace, unto it] i. e. He shall hold out to lay the very last stone of this new building with joy, and with general acclamations and wel-wishes. There was a promise for it long before Esay 44.28. This Zorobabel was not ignorant of: as neither of that which followeth Chap. 45.1, 2. that, for the effecting of that promise, God would go before him to make the crooked place straight, to break in pieces the gates of brass and cut in sunder the bars of iron, i.e. to take away all rubs and impediments. There it the like promise in the New Testament, and it may be a singular encouragement to those that go on to build the tower of Godliness, to prepare a tabernacle intheir hearts for the holy One of Israel, that he may dwell in them and walk in them etc. the gates of hell shall never prevail against them, sigh Christ, as another Samson, hath fling them off their hinges, hath destroyed the Devils works, and laid the top-stone of his spiritual temple with shouting saying, Grace, grace, unto it. The meaning is, saith an interpreter, that the Angels, the faithful, and all creatures, rejoicing at Christ's kingdom established in the world, shall desire God the Father to heap all manner of blessing and happiness upon it: Diodat. See Psal. 118.26. Or, they shall acknowledge and preach, that the Father hath laid up in him all the treasures of his grace and gifts of his spirit. It is the observation of another Reverend man, preaching upon this text, that when we preach of humane wisdom and foresight, we should fall down and cry (as we are here taught) Grace, Grace, unto it, Mr. Tho. Goodwin Fast-serm. before Parl. Apr. 27.1642. we are not to cry up Zerubbabel, Zerubbabel, any man or means whatever: but to exalt the free grace of God the work of which alone it is and hath been. Zerubbabel should bring forth the headstone (as master-builders used to do the first and last stone) and the people should magnify Gods mere freegrace: and acknowledge that he was marvellous in their eyes. Thus that learned Preacher: who also by the lighted Candlestick here, understandeth full perfecting, and finishing of the Temple, and restoring the worship of God within it unto its full perfection of beauty and brightness. By the two Olive-trees. Zerubb abel with the elders and joshua Highpriest with the other priests that sat before him, as Chap. 3.8. wit Ezra. 6.14. confer Psal. 52.8. These are said to empty golden oil, that is, their estates and pains for the finishing of costly work: and likewise because it was done in fincerity of heart, therefore it is called golden or pure cyl. Further, these eminent ranks and sorts of persons that should give their affistance to this work are called sons of oil verse 15. As being fruit full and affording plenty of it. Thus Esay 5 1. a fruitful hill and fertile soil, is in the Original (as here) called a son of oil etc. Verse 8. Moreover the word of the Lord came unto me, saying,] This is a conformation of the former comfort, and a seal of the former promise; all which was but little enough by reason of the people's distrust and iufidelity. Against which the prophet here produceth his warrant, Gods own word: q. d. This is a faithful saying, and worthy of all acceptation. This is a pillar and ground of truth. See the Note odd 1 Tim. 3.15. Verse 9 The hands of ●erubbabel have laid the soundation of this house: his hands etc.] Here the scope of this stately vision i● plainly held forth, and without a parable. What the scripture speaketh darkly in one place, it speaks plainly in another. The Rabbins have a saying, that there is a mountain of sense hanging upon every Apcx of the word of God. They have also another saying, Nulla ●st ob●ctio in lege, quae non haber solutionem in latere, i. e. There is not any doubt in the law, Pemble of the Persian Monarchy. but may be resolved out of the law. Zorobal●cl is both founder and finisher of the Temple (those that will have it not to be finished till about the sixth year of Darius Nothus, make him to be very long-lived: and tell us that God granteth to one a longer life then ordinary, because he hath something to be done by them.) The distrustful Jews began to despise those small beginnings of a building: and to despair of ever seeing it perfected, by reason of those mountains of opposition they met with, and thought they should never dig down or get over. The work shall the done saith God, and Zerubbabel, how unlikely soever, shall do it. Believe the Prophets, and ye shall prosper. It shall never be faid of Zorobabel, as of the foolish huilder This m●n began, but could not sinish: Or as an out-lander seeing in Oxford, said of it, Egregium opus: Cardinalis iste instituit Collegium, Luke 14.30. Rod. Gualthe. & ab●●boit culmam. A pretty piece of Work! A college begun, and a kitchen finished. It was God that set Zerubbabel a-work: and He doth not use do things to halves. He is Alpha and Omega, the Beginner and Ender, the Author and Finisher. Heb. 12.1. I am confident of this very thing, faith Paul, that he that hath begun a good work in you will perform it Psal. 1.6. And faithful is he that calleth you, who also will do it 1 Thes. 5.24. And, the Lord will persect that which concerneth me (saith David) sorsake not the work of thine own hands, Psal. 138.8. Look upon the wounds of thine hands, and despite not the works of thine hands, said Queen Elizabeth. Thus if men pray in the holy Ghost, keep themselves in the love of God, and look for the mercy of our Lord Jesus Christ umo c●ernal life, they shall be builded up in their most holy saith, Judas. 20.21. where by Christ shall dwell in their hearts, as in his holy Temple. and thou shth know] Thou Zachary shalt know, that the Lord of Hosts hath sent me] His Angel as his Internuncio. See Luk. 1.19. Or thou Zerubbabel shalt know, that I Za●hary come not to thee of mine own mind, but on God's message, and am therefore to be believed. When Ehud told Egion he had a message from God, though he were an heathen and a fat unwieldy man, he stood up to receive it Judg. 3.20. though that message was a messenger of death, a poniard in his bowels. Should not we hearken to the Father of spirits and live? Heb. 12. should the Consolations of God be sinal with us? Job. 15.11. Should we instead of wrestling with God by prayer, (so putting his promises in suit) wrangle with him, by cavilling objections? l●se dixit among Pythagoras his scholars went currant: if their master said it, 'twas enough: And shall we that are taught of God not give the like credit to our Master in heaven? shall we not yield him the obedrence of faith? Verse 10. Tor who hath despised the day of small things?] Nay, who had not? The generality of the jews were clearly guilty Ezra 3.13. and are therefore here justly reproved. As Naaman once looked on God's jordan with Syrian eyes, and so sllghted the motion of washing therein: so these distrusiful Jews despised the small beginnings of this great work; and the little likelihood of ever bringing it to any good upshot. nothing-saith Haggle, (hap. 2.3? They seemed only to grieve at it: but God construeth it for a downright contem pt: for he judgeth otherwise of our carnal affections than we ourselves, and will have us to know that his thoughts are not our thoughts, neither are his ways our ways Esay 55.8. Out of meancst principles he many times raiseth matters of greatest moment: that his own immediate hand may the more appear. The kingdom of heaven was at first but as a grain of mustardseed Mat. 13.32. The stone cut out of the mountain without hands, as if it had dropped out, or been blown down thnece, became a mountain and filled the whole earth Dan. 1.34, 35. The cloud that risen as little as a man's hand, soon after muffled the whole heaven. God put little thoughts into the heart of Ahashuerosh concerning Mordecai, but for great purposes. Who would ever have thought, that out of Abraham now as good as dead should have come the Messiah? or that out of the dry root of Jesse should come the Branch spoken of in the former Chapter? who would have imagined that going forth only with his bow Rev. 6.2. and arrows Psal. 45.5. the foolishness of preaching, he could conquer in three hundred years the whole Roman Empire? that by Hus a goose, and Luther a swan, such strange things should have been done in Bohemia and Germany? that by a scruple cast into Hen. the 8. his mind about his marriage with Katherine of Spain by the Trench Ambassador (who came to consult with him of a marriage between the Lady Mary and the Duke of Orleans second son to the King of France) whether Mary were legitimate & c? the Pope should be cast off here, and reformation wrought by so weak and simple means, Spec. Erop. yea by casual and cross means? this saith one, is that miracle which we are in these times to look for. For they shall rejoice] Or, But they shall rejoice, or, Nay, they shall rejoice, nay they shall see, viz. that which they despaired of ever seeing, and were therefore much cast down about the perfection of the work, and its glorious accomplishment. And this shall be surely effected by God's powerful and watchful providence, called here those seven eyes of the Lord which run to and fro thorough the whole earth] called elsewhere the seven spirits of God Rev. 5.6. and 1.4. and God's spirit here Verse 6. so guiding and managing all affairs and occurrences, that all the rays and beams of providence issuing from those eyes might be seen to meet in the accomplishment of this, as their ultimate aim, and scope. See the Note on Chap. 3.9. Verse 11. Then answered I, and said unto him] No mean measure of understanding would content the prophet: but he is still enquiring and encroaching upon the Angel, so doth Moses upon God, Exod. 33. He had not been long out of the Mount, but he is ask God to show him his glory: which when he had seen, yet he resteth not satisfied, but must have more. and yet more; So David, though deep-learned, is ever and anon at it, teach me thy statutes. Spiritual learning is infused by degrees: our hearts are as narrow-mouthed vessels, and God delights oft to hear of us. Wither I go thou canst not come now: but thou shalt afterwards. Then shall ye know, if ye follow on to know: provided that ye beg and dig Prov. 2.3, 4, 5, and beat, as the foul doth the shell to get out the fish: and be discontentedly contented, till ye come to see as ye are seen, a spe ad speciem etc. What are these ●w olives etc. And. Verse 12. Joh. 13. Hos. 6.3. What be these two olive-branches, etc.] See the Notes on verse 3. and verse 7. Verse 13. Knowest thou not what, etc.] See the Note on ver. 5. Vers. 14. These are the two anointed ones] Heb. sons of oil. See the Note on verse 7. that stand by the Lord of the whole earth] because by the candlestick and utensils of the Temple and Type of the Church, which is at Christ's right hand, Psal 45. as he at his Father's right hand, Rom. 8. He is with all his to the end of the world: and it is a part of his joy that we shall be one day where he is. This Lord of the whole earth, sovereign over all: but takes delight only in such as (Esther like) he purifies and perfumes for royal use: and these he loveth so affectionately as never any Lord did his subjects, Zech. 3.17. He loves the gates of Zion more than all the dwellings of Jacoh, Psal. 87.2. CHAP. V. Verse 1. THen I turned me, and lifted up mine eyes] i.e. I prepared me to the receiving of a new vision: nothing so comfortable as the former, but no less necessary; that the people, by sense of sin, and fear of wrath, might be taken off their wicked practices, redeem their own sorrows, and be accounted worthy to escape all those things that should (otherwise) come to pass, as verse 11. and to stand before the Son of man, at that dreadful day. This seemeth to be the mind of the Holy Ghost, Luke 21.36. in these two visions here recorded: which while some Interpreters attend not, in toto vaticinio neque coelum, neque terram attingunt, saith Calvin, they are utterly out. and behold a flying roll] Or, volume, as Psal. 40.10. or scroll of paper, or parchment, usually rolled up, like the web upon the pin, mi convolvuntur nostrae Mappae Geographicae, as our Maps are rolled up, saith A Lapide: and as in the public Library at Oxford the Book or Roll of Esther (an Hebrew Manuscript) is at this day to be seen: D. Prid. Orat. 4. Amem. Antibarb. lib. 3. Volans velocissimum astion●s incursum significat. Chrysost. but here flying] Not only because spread wide open, as Rabshakehs letter, 2 King. 19.14. and as that Book of the Prophet Esaias, Luke 4.17. but also as fleeting along swiftly, like a bird ready to seize on her prey. Nemo scelus gerit in Pectore, qui non idem Nemesin in tergo. The Heathens thence named Nemesis (their Goddess of Revenge to take punishment of offend ours) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because no man can possibly escape her. They tell us also that their Jupiter writeth down all the sins of all men in a book, or scroll, made of a goatspelt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the very word whereby Aquila and Theodotion (two Greek Translatours) do render the Hebrew of this Text. (See Dan, 7.18. Rev. 20.12.) Symmachus turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Chapter, or Abstract of a larger Book, full of sins, and Woes: and yet it is of an unheard of hugeness, verse 2. and of very sad contents, like that book of Ezechiel, chap. 2.9, 10. lamentation, and mourning, and woe; or the first leaf of Bishop Babingtons' book (which he turned over every morning) all black: to inmind him of hell, and Gods judgements due unto him for his sins. Vers. 2. What seest thou] q. d. Mark it well, and let thine eye affect thine heart; let these things be oculis commissa fidelibus. I see a flying book] See the Note on verse 1. Some read it, A double book, (according to the Chaldaic signification of the word) as containing double, that is, manifold menaces and punishments of sin. But the Chaldee Paraphrast, Septuagint, and others, render it flying; as hasting, and hover over the heads of wicked persons. the length thereof is twenty cubits, etc.] Ten yards long, and five broad. Neither let men say, that words are but wind, as they did Jer. 5.13. For, 1. Even wind, when gotten into the bowels of the earth, may cause an earthquake; as when into the bowels of the body, an heart-quake. 2. God threateneth those scoffers verse 14. that he will make that word which they termed wind, to become fire, and themselves fuel to feed it. And as fire flieth upon fuel fully dried, Nah. 1.10. and consumeth it in an instant: so Gods flying roll will lick up the evil-doers, no otherwise then the fire from heaven after it had consumed the sacrifice, the wood, the stones, and the dust, licked up also the water that was in the trench, 1 King. 18.38. The threaten of God's Law (the same with this Roll) are (as Erasmus saith of Ezek. 3.18.) fulmina non verba, lightbolts rather than words: or if words, yet they are (as One saith) Verba non legenda sed vivenda, Words not to be read only, but lived: at least, not to be read as men do the old stories of foreign wars; wherein they are nothing concerned (but as threatening themselves in every threat, cursing themselves in every curse, etc.) nor as they read the predictions of an Almanac for wind and weather: which they think may come to pass, and it may be not: but be confident of this very thing, that God who hath denounced it will surely do it, and that he will execute the judgement written in this roll, Psal. 149.9. yea every sickness and every plague which is not written in the book of this Law, them will the Lord cause to descend upon the disobedient, until they be destroyed, Deut. 28.61. Verse 3. This is the curse] Or oath, with execration and cursing. Num. 5.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ut & A●. Graecè, juramentum et execrationem significat. Mercer. Cursing men are cursed men, and God hath sworn that swearers shall not enter into his rest. that goeth forth] yea flieth, verse 2. more swift than an eagle, an arrow, a flash of lightning. Or, if not, yet Poena venit gravior, quo magè sera venit. over the face of the whole earth] Tribulation and anguish upon every soul of man that doth evil: but of the Jew sirst, (Ingentia beneficia flagitia, supplicia) who is therefore the worse, because he ought have been better; and then, Rom. 2.9. of the Gentile also. Theodoret, Lyra, and Vatablus think that judaea is hinted in the measure of the book (twenty cubits long, and ten broad) as being twice so long (and somewhat more) as it is broad: witness Hierom in his Epistle to Dardanus. Epist. 129. But let the whole earth here be taken in its utmost latitude, sigh the Gentiles that sin without the Law, are yet liable to the punishments of the Law. And some of them by the light of Nature saw the evil of swearing: but all generally of stealing; but especially of perjury and sacrilege, here principally meant. Confer Mal. 3.8. Neh. 13.10. for every one that stealeth shall be cut off] By stealing understand all sins against the second Table: as by swearing, all against the first: and so the sense is the same with that of the Apostle, Every transgression and disobedience receiveth a just recompense of reward Heb. 2.2. And cursed is every one, that continueth not in all things which are written in the book of the law, to do them, Gal. 3.10. Howbeit because these two sins were more frequently and more impudently committed in those days, therefore are they (by a specialty) instanced. The Jews coming poor out of Babylon, held it no great sin to steal for supply of their necessities: and then to forswear themselves for the better hiding of their theft, Give me not poverty, said holy Agur, lest being poor I steal, and (as one sin draws on another) I take the name of my God in vain Prov. 30.9. See the Note there. Hunger is an evil counsellor, necessity an hard weapon, a sore temptation: when it comes to this, Either I must steal or starve. But then to this must be opposed that of the law, Thou shalt in no case steals. Thou must rather die than do wickedly. Aut faciendum aut patiendum, Either obey the law, or suffer the curse. as on this side according to it] i. e. According to the curse, described in the roll, the these shall be cut off as well as the swearer: they shall speed alike. The tares shall be bound up in bundles, thiefs with thiefs, and swearers with swearers, and burnt in the fire Mat. 13.30, 40. According to the prediction shall be the execution. Whether on this side, that is in Judea (so some sense it) or on that side, in other parts of the world, such persons appear, they shall have their payment. and every one that sweareth Not only falsely as verse 4. but lightly, vainly, causelessly, in jest and not in judgement: whether by God, or by creatures and qualities; Judaeis & Pharisaeis vulgar vitium, saith Paraeus on jam. 5.12. a common fault among the Jews and Pharisees Mat. 5.34, 35. and 23.16.18. See the Notes there. Among the Christians in Chrysostom's time, as appears by his many sermons against it at Antioch. And in these days, if ever, because of oaths the land mourneth, God hath a controversy Hos. 4.1, 2. We have lived to see iniquity in the fullness of oaths and blasphemies unparaleled darted with hellish mouths against God and our Saviour so ordinarily and openly, that some of them are become very interjections of speech to the vulgar, and other some mere phrases of gallantry to the braver. I knew a great swearer (saith a great Divine) who coming to his deathbed Satan so filled his heart with a madded and enraged greediness after that most gainelesse, Bol●on. and pleasurelesse sin: that though himself swore as fast and as furiously as he could, yet (as though he had been already among the ban and blasphemies of hell) he desperately desired the standers by to help him with oaths, and to swear for him. Verse 4. I will bring it forth] sc. out of my treasuries or storehouses of plagues and punishments Deut. 32.34. Or, That which thou hast seen in vision, I will put in action: I will produce it into the open light, into the theatre of the world: their faults shall be written in their foreheads, their sins shall go before to judgement, my visible vengeance shall overtake them. and it shall enter into the house of the thief] which he calleth his castle: and where he thinks himself most secure, as out of the reach of God's rod: as i● he could mot up himself against God's fire. But what faith Bildad? His confidence shall be rooted out of his tabernacle, and it shall bring him to the king of terrors. It shall dwell in his tabernacle, because it is none of his: brimstone shall be scattered upon his habitation, job 18.14, 15. so, that if the fire of God's wrath do but touch it, all's on a light flame. A. Gell. He will unkennel these foxes: and drag (acus out of his den, to his deserved punishment. Dioclesian the Persecutor (one of those Latrones publici, Eusub: de vit. Const. lib. 5. as Cato called them) giving over his Empire, after that he had sufficiently feathered his nest; decreed to lead the rest of his life quietly. But he escaped not so: for after that, his house was wholly consumed with lightning and a flame of fire that fell from heaven, he hiding himself, for fear of the lightning, died within a while after. and into the house of him that sweareth falsely by my name] Hence Ribera gathereth that by the whole earth in the former verse is meant Judaea only: because none but Jews swore by the name of the true God, who is indeed the proper object of an oath Esay 65.16. jer. 12.6. Howbeit in lawful contracts with an Infidel or Idolater, oaths by false gods may be admitted, and are binding. As for perjury, it is a provoking sin; as containing three great evils. 1. The uttering or upholding of a lie. 2. The calling upon God to testify and justify a lie. 3. The praying for a curse upon a man's self: and beseeching God to be a swift witness against him, Mal. 3. as he was indeed against Zedekiah, Narcissus in the ecclesiastical history, Earl Godwin in Polydore Virgil, Rodulphus Duke of Suevia, Ladislatis king of Hungary, Dr. London (Act. and Mon. fol. 1114.) Richard Long a soldier at Calais in K. Henry the 8. days: who deposing falsely against Will: Smith Curate of Calais, shortly after, upon a displeasure of his wife, Act. and Ma●. fol. 1117. desperately drowned himself. And within the memory of man Feb. 11. An. Dom. 1574. Anne Averies forswore, herself at a shop in woodstreet London; praying God she might sink where she stood if she had not paid for the wares she took. Hereupon she fell down presently speechless, and with horrible stench died. and it shall remain in the midst of his house] And be a troublesome inmate with him, such as he cannot rid his hands of though never so fain: there it shall roost and rest, in despite of him. If it distaste not his dough or empty his basket, yet will it fill his store with strife, or mix the wrath of God with his sweet morsels: his meat shall be fauced, his drink spiced, as job 20.23. It is a moth in his wardrobe, murrain among his cattle, mildew●in his field, rot amongst his sheep, and ofttimes maketh the fruit of his loins his greatest heartbreak. with the timher thereof and the stones thereof] As in case of treason or other horrible chins, the very houses of the offenders; Illam domum in qua fuerit inventus haereticus diruendam decernimus. were pulied down and made a jakes, Dan. 2.5. and 3.29. The Popish Council of Tholose gathered together against those Ancient Protestants the Alpigenses, made a decree, that the very house wherein an heretic was found, should be pulled down. The Mannour-house of Milcot in , built by Lodovike Greevill deeply guilty of these two grand evils mentioned in the text, and lately burnt to the ground, is commonly looked upon as a speaking monument of God's just judgement against Sacrilege and Perjury: whether men personally commit these sins or love them in others Zach. 1.17. Rev. 22.15. Verse 5. Lift up now thine eyes and see] No doubt, saith Calvin here, but the Prophet was frighted at the sight of the flying roll, full of curses. Psa. 119.120, My flesh trembleth for fear of thee, saith David, and I am afraid of thy judgements. And Habakkuk, when he considered the cursed condition of the Church's enemies, my belly trembled, said he, when I heard it: my lips quivered at the voice. rottenness entered into my bones chap. 3.6. Daniel was more afflicted and troubled for Nebuchadnezars calamity, than himself was, chap. 4.19. Here therefore the Angel encourageth the Prophet, and biddeth him look up and see a further vision; and not through dulnesle or dejectedness, to let pass without due observation the notable works and witnesses of God's providence and power. Curious Artisans when they set forth some special piece to public view, they take it ill when notice is not taken of it: So here. See the Note on ver. 1. Verse 6. And I said, What is it?] i.e. what meaneth it● for the vision is very hard and mysterious: lest (saith One) the plain denunciation of the second overthrow of temple and state might discourage them too much, to go forward in the present restauration of both. Hugh Broughton on Dan. 2.4. observeth, that while the visions are general, and cause the Jew's no danger, so far Daniel writeth in the Syriack tongue, general over the East. But when the oppressors be named, and the Jews plainly described the people whom God defendeth, than the eighth chapter and all after, he writes in Hebrew (a tongue less known and studied) and hath a commandment to keep close the plain exposition chap. 12.4. There is a great deal of wisdom required of those, that are entrusted with the dispensation of divine truths. Our Saviour spoke as the people could hear, and not as he could have spoken. See Heb. 5.11, 12. this is an Ephah that goeth forth] The Ephah was the greatest and most common measure among the Jews: and is therefore generally put for any measure whatsoever Deut. 25.14. By false measures (one kind of thest) they had sinned (whence the Chaldee here, Isti sunt populi qui accipiebant, & dabant mensurà falsâ, These are the people that bought and sold by false measures) by the same therefore, their punishment is set forth and signified; A piece of their punishment it was that they were bounded and limited: that wickedness was confined and kept within her Ephah. The Vulgar translates it Amphora a pitcher: which when it is once filled with the bitter waters of wickedness, will soon sink to the bottom. Sinners as they are stinted, so when they have filled up their measure, they are sure to be punished: when they are ripe in the field, God will come with his sickle; when their grapes of Sodom are full ready, he will cast them into the winepress of his wrath Rev. 15.16. Gen. 15.16. Mat. 23.32. this is their resemblance through all the earth] Heb. their eye, their aspect, their colour. This, that is, this Ephah, is their resemblance: sc. that when they have filled up their sins, they shall have their fill of punishment. Or This, meaning some apparition representing God's providence showed by the Angel to the Prophet; T●ch 3.9. and 4.10. and 9.1. is their eye, that is, the eye of the three persons in Trinity, God's univerfall providence, which presideth over his judgements. Or thus: This Ephah or measure of their punishment, proportionate to their sin, in killing Ch●●st especially Mat. 23.32. shall be their eye through all the earth, i. e. shall be conspicuous and apparent to all sorts: so that all men shall hate them, and hoot at them for a company of Kill-christs', shall look upon them as a people of God's curse etc. Thus the Chaldee here, Behold they are made manifest before all the inhatants of the earth: for all men shall be witnesles of their horrible both sins and plagues. Verse 7. And behold there was lift up a talon of lead] A lump of lead, the weightiest metal: noting the and immutable decree of God ●or the punishment of the wicked. Esay 3.11. Say to the wicked, tell him so from me, it shall go ill with him: Iniquity shall be his ruin. This lump of lead is fir●● lifted up, and then let down upon the Ephah as an adequate covering: and betokeneth the grievousness and long continuance of the Jews punishment and banishment for their parricide, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Thes. 2.16. or rather deicide, in crucifying the Lord of glory. A day of grace they had, but they knew it not; therefore is wrath come upon them to the utmost, or, until the end, or finally, so as it shall never be removed: so some interpret it. and this is a woman that sitteth in the midst of the Ephah] In medio modi: and so she went forth or moved forward with an open face, and upper parts appearing, as not afhamed: the show of her countenance witnessed against her, she declared her sin as Sodom Esay 3.9. and as Lot's daughters who savoured too much of Sodom, when, glorying in their shame, they called their incestuous br●ts M●ab, that is the begotten of my father, and Benammi which sounds to the same sense. This woman is also said to sit, as resolved of her course. Confer Psal. 1.1. and 50.20. the Jews are still a stubborn and refractory people. Antiqu●m obtinent: O that the falvation of Israel were come out of Zion etc. Psal. 14.7. Deus nos dignabitur clarissimá visione cum reducet Zion, saith Jachiades one of their Rabbins. I add, Fiat, Fiat. Verse 8. And he said, this is Wickedness] viz. this woman, a figure of the whole sinful nation of the Jews: as were Aholah, and Aholibah Ezech. 23. and Babylon the great, the mother of fornications and abominations Rev. 17.5. to whom I may add that granddaughter of hers Katherine de Medici's Queen-mother: who by her wickedness wonderfully troubled all France for thirty years together. and he cast it into the midst of the Ephah] The Angel, as an executioner of divine justice, throws her down who before sat perking and priding herself; and claps her upclose prisoner as it were in the Ephah. casting the weight of lead into the mouth thereof] that is of the Ephah, or of the woman, according to that Psal. 107.42. the righteous shall ●ee it and rejoice, and all iniquity shall stop her mouth. Montanus one of the Talmud adds, that this woman is compelled to take this lead into her mouth: that mo●ten lead was poured down her throat, for a punishments of her frauds and thests ver. 3. But the wicked shall not be so excused: sor upon them God shall rain snares, fire, brimstone, and a burning tempest: this shall be the portion of their cup, Psal. 11.6. and this is far worse than molten lead, or burning bellmettle. Compare with this text ler. 51.64. and Rev. 18.21. with 20.1. An Angel a strong Angel, for better assurance of Rome's irreparable ruin, taketh a stone, a great stone. which he throweth, and with force thrusteth into the bottom of the sea whence it cannot be boy●d up, whence nothing ordinarily is recovered, much less a millstone thrust from such a hand with such a force. What do ye imagine against the Lord? saith Nahum: he will make an utter end: affliction shall not rise up the second time chap. 1.9. that is, the wicked shall be totally and finaily consumed at once: neither will God make another doing of it. I have overthrown some of you, as God over threw Sodom and Gomorrah: Am. 4.11. wickedness is here crushed together as it were in a narrow veslell, covered with lead, and carried into a strange country. Verse 9 Behold there came out two women] Winged women, and carried through the air with a pleasant wind, to note their ready and speedy obedience, prompt and present. Women they are said to be, to keep proportion with the present vision; lest the meeting and mixing together of men and women in the same matter might minister occasion to some impure surmisings. But that they were men and not women, that are here meant, is agreed upon by all. These were Ezra and Nehemiah, (saith Willet on Levit. 11. after Junius and Piscator on the text) those great Reformers of the Jewish Church. But this stand, not with the last verse. I rather subscribe to those that expound the text of the Romans, who with great celerity and violence destroyed the Jews state: and so, that which they feared befell them ●oh. 11.48. The Romans, said they, shall come to take away both our place and our nation: and within a few years it proved accordingly: as if God had taken them at their word, as he did those murmuring miscreants Num. 14.28. As truly as I live, saith the Lord, as ye have spoken in mine cares, so will I do unto you. Hereunto the Chaldee Paraphrast consenteth, when by these two women thus described he understandeth, populos leves & expeditos, such Agents and Instruments, as God would employ in the speedy execution of his wrath upon the Jewish Nation: such as were Titus, Vespasian, and A●lius Adrian. See my Trite treasure chap. 7. sect. 2. Diodate maketh these two women a figure of God, two properties, namely Mercy towards his Elect, and Justice towards his Enemies, wherewith he transports upon these last the judgements by which he had punished his own people: which is done with admirable celerity. Thus Herald Danaeus makes those two women to be the Anger and Justice of God, which do always follow and wa●t upon one another, and take vengeance on men's wickedness. Jud●ium sit penes lectorem. and the wind was in their wings] A masculine Affix rese●red to a Feminine Noun: to intimate that these women were indeed types of men, saith Mr. Pemble. ●he Romans were men every inch of them, as the proverh is: and therefore of cowards they were wont to say that they had nothing Roman in them: and of Brutus, that he was the lasi of the Romans. and they lift up the Ephah between the Earth and the heaven] This betokeneth a deportation and disiection of the Jewish Nation: being tossed as a tennis-ball into all nations, and scattered into the sour winds, as jer. 48.32. Rupertus hence concludeth them rejected of both earth and heaven. Out of the earth they are as it were banished, by a common consent of Nations: and heaven admitte●n them not, as those that please not God, and are contrary to all men 1 Thess. 2.15. And as their guide Judas, when they took Jesus, was hanged betwixt heaven and earth, being caelo terraeque perosus; so fares it with that wretched people, and will do till God shall call them a people which were not a people, and her beloved, which was not beloved Rom. 9.25. Verse 10 Whither do these bear the Ephah?] that is, saith Ribera, Quamdiu duratura est populi hujus impietas? How long shall this people's wickedness last? like as Isa. 6.10, 11. when the Prophet had heard, make the heart of th● people fat, and shut their eyes etc. he cries out, How long Lord? the answer whereunto is the same in effect with this of the Angel: until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate; And the Lord have removed men far away, and there be a great forsaking in the midst of the land. Verse 11. To build it an house in the land of Shinar] That is, of Babylon, Gen. 10.10. and 11.2. where divers of the Jews still remained in wilful exile, as loath to leave their houses and gardens, which they had builded and planted there, Jer. 29 5. preferring captivity before liberty. See 1 Chron. 4.22, 23. Hence, upon their final dispersion by the Romans, divers of them resorted thither for entertainment. There Peter, the Apostle of the circumcision, had collected an elected Church, 1 Epist. 5.13. and thence he writeth his Epistle to the sojourning Jews scattered thorough those Eastern parts chap. 1.10. from whence also those kings of the East, Rev. 16.12. the converted Jews (as some expound it) are expected. And who can tell whether this land of Shinar be not the same with that land of Sinim, Esay 49.12. Confer Esay 11.16. Zach. 10.11. Or, by the land of Shinar here, may be meant exilium totius orbis, their general rejection by all nations; the whole world being to them a Shinar, that is, a land of excussion. and it shall be established, etc.] This denoteth the diuturnity, or perpetuity of their punishment. CHAP. VI Verse 1. ANd I turned, and lift up mine eyes] i. e. I passed on to another vision: and 1 lifted up the eyes of my mind, higher to heaven, saith Hierom, to receive a further revelation from God. And whereas he saith, I turned, he declareth, that God from on every side giveth his Church clear testimonies of his care of her, so that she will give heed unto them, and lift up her eyes. there came four chariots out] i.e. four squadrons of Angels, God's Warriors, and Ministers of his manifold decrees, which are here set forth by the name of brazen mountains. 2 King. 2.11 2 King. 6.17 So Hab. 3.8 See chap. 1.8. with the Note. Chariots the Angels are called in many places: but especially Psal. 68.17. The chariots of God (in the Hebrew it is chariot, in the singular, to note the joint service of all the Angels) are twenty thousand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. even thousands of Angels. (of cheerful ones, so the Septuagint, of such as serve the Lord readily, and freely, with joy and tranquillity, and so do quiet his spirit, Deut. 33.26 God rideth upon the heavens for Isra. else help, i.e. upon the Angels. Heb. as it is said here vorse 8: give him full satisfaction) The Lord is among them as in Sinai, in the holy place: that is, the Angels by their swiftness and warlike prowess make Zion (the Church) as dreadful to all her enemies (did not one of them so to Sennacherib?) as those Angels made Sinai, at the delivery of the Law, which was given in fire, Deut. 33.2. The word rendered Angels, in the Psal. 68.17. (and so the Chaldee plainly expresseth it) is by some (who derive it of Shaan, to sharpen) referred to chariots: to note a kind of chariots, armed with sharp hooks, used in wars, as many humane Writers record. And so it maketh something to the confirmation of this Interpretation, Statius. Macrob. Vegetius. concerning Angels, rather than the four Monarchies. But the Angel himself is our best Interpreter, verse 5. where, being asked by Zachary, what these chariots were? he answereth, These are the four spirits of the heavens, which go forth from standing before the Lord of all the earth, a plain Periphrasis of the Angels, chap. 1.10. See the Note there. from between two mountains] tanquam è carceribus, as designed by Gods all disposing providence, and power, and ready pressed at his appointment and pleasure to run their race, do their office, execute God's judgements, which are both unsearchable, and inevitable: and this the Poets hammered at in their ineluctabile Fatum, as they called it. God's decrees lie hid under mountains of brass, as it were, till they come to execution: they run as a river under ground, till they break out and show themselves. When he hath once signified his will, than we understand it; which before lay hid from us: that is, when these chariots come out from between the mountains of brass, when the event declareth what was the immutable decrce of God. Hence the Psalmist, Thy right cousnesse is like the great mountains; thy judgements are a great deep: this for the decree. And for the execution, Thou preservest man and beast, (Psal. 36.6.) but by such means, and in such manner as to thee seemeth best. It is our part to say Amen to his Amen, and to put our F●at and Placet to his. The will of the Lord be done, said those primitive Christians, Act. 21.14. Here am I, send me, Esay 6.8. Verse 2. In the first chariot were red horses, etc.] These several colours seem to set forth the divers ministrations of the Angels, deputed to several employments. The black colour betokeneth sorrowful occurrences and revolutions. The white, joyful. The red, bloody. The grisled, sundry and mixed matters, partly joyful, and partly sorrowful. But I easily subscribe to Him that said, We must be content to be ignorant of the full meaning of this vision. Tanta est profunditas Christianarum literarum, saith Austin, so great is the depth of divine learning that there is no fathoming of it. Prophecy is pictured like a Matron, with her eyes covered, for the difficulty. For which cause Paulinus Nolanus would never be drawn to write Commentaries: and Psellus in Theodoret asketh pardon for expounding the Canticles of Solomon. Verse 4. What are these my Lord?] Difficulty doth but whet desire in Heroic spirits: the harder the vision, the more earnest was the Prophet's inquisition. he was restless, till better resolved; and therefore applieth himself again to his Angel- Tutor, rather than Tutelar, whom, for honour sake, he calleth My Lord. See the Note on chap. 4.5. and take notice of the truth of Saint Peter's Assertion concerning the Prophetic scrutiny (1 Pet. 1.11.) with greatest sagacity and sedulity. Verse 5. These are the four spirits of the heavens] Angels are spirits, Heb. 1.7, 14. and spirits of heaven, Mat. 24.36. Gal. 1.8. resembling their Creator, as children do their Father, both in their substance which is incorporeal, Hence they are called sons of God, Job 1.6. and 38.7 and in their excellent properties, Life, and Immortality, Blessedness, and Glory: a part whereof is their just Lordship and command over inferior creatures. For like as ministering spirits they stand before the Lord of the whole earth, who sends them out at his pleasure, to serve his providence: so, they have, (as his Agents and Instruments, no small stroke, in the ordering and managing of natural and civil affairs, as may be seen in the first of Ezechiel. The wheels, that is, the events of things, have eyes, that is, something that might show the reason of their turn, if we could see it. And they are stirred but as the living creatures, that is the Angels stirred them: And both the wheels and living creatures were acted and guided by God's spirit as the principal and supreme Cause of all, the Lord of the whole earth, as he is here called. that stand before, etc.] As waiting his commands, and ready to run on his errand, Mat. 18: 10. Dan. 7.10. Jacob at Bethel saw them. 1. ascending, sc. to contemplate and praise God, and to minister to him. 2. descending, sc. to execute Gods will upon men, for mercy, or for judgement, Psal. 103.20. For which purpose, Ezekiel tells us that they have four faces, to look every way, when as God's watchmen they stand sentinel in heaven's turret. And that the sole of their feet is like the sole of Calf's feet, round, and ready to go either forward or backward with greatest facility: that as they see every way, so they are apt to go every way for the dispensing of God's benefits, and executing of his chastisements toward the Elect, and vengeance on the reprobates. All this they do justly, 2 Sam. 24.17 2 King. 19.35 Gen. 19.11 Acts 12.23 Rev. 16.16 diligently and purely, with faith in receiving Gods commands, Rev. 15.6. clothed in pure white linen, and having their breasts girded with golden girdles. Let us labour to obey God, as Angels do: else we may be Angels for gifts, and yet go to hell. Verse 6. The black horses which are therein, etc. These Angels are appointed to several Countries. The black horses to Babylon, (which lay North from Judaea) to inflict vengeance. The white horses are sent with them, to deliver the Church out of Babylon: and to bring their brethren for an offering unto the Lord, upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts to Gods holy Mountain Jerusalem, Esay 66, 20. And the grisled go forth toward the South country] To show that the punishments of Egypt, and Arabia (which lay from Judaea) should be somewhat mixed, and mitigated: they should be in better case than Babylon: yet not so good, as that the Jews should dream of a happy estate in those countries: but rather repair to Judaea, and there keep them; sigh those that are out of God's precincts, cincts, are out of his protection, Psal. 91.9, 10, 11, 12. Verse 7. And the bay went forth, etc.] Junius reads it, And the strong, or confirmed one's: that is, the Angels, armed with power, and authority from God for the execution of his will, Esay 10.34. Lebanon shall fall by a mighty One, that is, by an Angel. 2 Thess. 1.7. they are called the Angels of God's power: and elsewhere principalities, and powers. and sought to go, that they might-walk to and fro thorough the earth] Not only toward the South, as verse 6. This doth not teach, that the Angels are more careful of this world than God is, of whom they desired it. But first, that they can do nothing without commission from Him. Secondly, that they are ever ready to offer their service and to yield obedience, upon the least intimation of the Divine pleasure. Verse 8. Then cried he upon me] That I might the better observe it: sigh he spoke it with so great vehemency. Have pacified my spirit] i.e. perfecerunt voluntatem meam, as the Chaldee here hath it, they have done my work thoroughly, to my great content. When the Church's enemies are slaughtered, God inviteth the birds and beasts to a feast, as it were for joy: and taketh as much delight in their just punishment, as any man can do in a cup of generous wine: whence it is called the wine of God's wrath, Rev. 14.10. See Deut. 28.63. Verse 9 And the word of the Lord came unto me saying,] This second part of the Chapter, is not a vision, but a Sermon, or an historical prediction of what was really to be done. For as God's Spirit was quieted, and as it were comforted by the Angels faithful execution of their offices: so He seeks by this Prophecy, to quiet and comfort the spirits of his people the jews, that were returned out of Babylon. For these finding themselves beset with enemies, and exigencies, might possibly despair of ever seeing the accomplishment of those promises and prophecies of the kingdom restored to the house of David, and of the great glory of the second Temple above the first. To keep up their hearts therefore, is this declaration made them of the kingdom and priesthood of Christ, under the typical coronation of Jehoshuah the Highpriest. Vers. 10. Take of them of the captivity] i. e. Of the returned captives, even of Heldai, Num. 16.2. of Tobijah, and of Jedaiah] Men famous in the Congregation, men of renown. That these four mentioned here (taking in Josiah, who is also called Her, verse 14.) were Ambassadors from the godly Jews in Babylon, and brought their gists, as Junius thinketh, I cannot affirm. But that they were the same with Daniel, Shadrach, Meshach, and Abednego, as the Jews and Hierom tell us, I do not believe. Josiah seemeth to be the Host to the other three: as Gaius was to St. Paul, and other good people. Though some think rather, he was either treasurer for the Temple, or else a goldsmith, and one that could make crowns. Calvin conjectures from the fourteenth verse; (where it is said, that the crowns shall be to these men for a memorial) that being men of authority, they were deeply guilty of infidelity and impatiency, because they ●aw not a present performance of the promises; they were discontented themselves, and discouraged others. Ye have need of patience, saith the Apostle to those short spirited Hebrews chap. 10.36. who found it more easy to suffer evil, thento wait for the promised good. and come thou the same day] Either the same day these men came from Babylon: Or, the selfsame day that the Lord spoke to the Prophet, is he commanded to go, not to put it off a day longer: for the people needed a speedy and hasty comfort. No sooner had God prepared the people, but the thing was done suddenly, as 2 Chron. 29.36. No sooner were they ripe, but he was ready. He is a God of judgement, a wise God, that knows when to deal forth his favours: As till then he waits to be gracious, Esay 30.18. His finger's itch to be doing good in his good pleasure to Zion: as the mother's breasts ache, when now it is time the child had suck. He exalteth the lowly, he filleth the hungry with good things. When once David is poor and needy, God will make no tarriance, Psal. 40.17. when his soul is even as a weaned child, than he shall have the kingdom, Psal. 131.2. Verse 11. Make crowns] Two, saith Piscator: one of gold, for the Kingly dignity, another of silver for the Priesthood. Three, saith A Lapide, who makes it a type as of Christ's threefold office, so of the Pope's triple crown: which later relateth rather to Pride's picture drawn by the old Romans, with three crowns on her head; On the first whereof was in scribed Transcendo: on the second Non obedio: on the third Perturbo. Danaeus thinks it likely by the 14. verse, that here were four crowns made according to the number of the four persons here mentioned, that brought in the gold and silver. Ribera will have it to be all but one crown made of both metals, and called crowns for the greatness of it; Chald. vertit Facies coronam magnam. as Wisdoms for singular wisdom, Pro. 1. Behemoth Beasts, for an huge beast job 40. The Verb singular tihieh ver. 14. seems most to favour this conceit of his. But in Hebrew the singular is oft put for the plural. Verse 12. And spoke unto him saying, Thus speaketh the Lord of Hosts saying] that is, Confidently and Constantly affirm and aver it: that notwithstanding all unlikely hood, and unbelief on the people's part, Almighty God will surely bring it to pass: This heap of words importeth so much: for do ye think the scripture speaketh in vain? saith St. James, not without some holy indignation, chap. 4.5. behold the man whose name is the Branch] The man Christ Jesus, Rom. 1.3. who was made of the seed of David according to the flesh: and as a Branch grew out of his roots Esay 11.1. See the Note above on chap. 3.4. Jehoshuah, 2 Cor. 12.7. Rom. 12.3. that he might not be exaited above measure with the abundance of this new honour, or think of himself more highly than he ought to think, is given to understand, that he is crownned for no other cause then this, that the Jews might understand, that there should One arise, that should be both a King and a Priest also for ever after the order of Melchisedeck: and his name should be the Branch, Not only because when he was a child, he grew in age and in wisdom, and in grace with God and men, (which is Vatablus his reason) but because he is the ●oot, fountain, and foundation of all the faithful, who do grow up and increase in him, with the increase of God: Hence it followeth. he shall grow up out of his place, and shall build the Temple of God] that is, the Church, which at all times hath been gathered together by Christ, through the preaching of the Gospel. and he shall grow up out of his place] Or He (the Branch) shall branch up de sub se, from under hinself: he shall be born of himself, as it were, of poor parentage; for this Branch grew out of the root of jesse, when that goodly family was sunk so low, as from David the king to Joseph the carpenter. He that writeth the life of King Edward 6. saith of his Tutor's Dr. Cox, and Mr. john Cheek, Sr. john Heywood. that they were men of mean birth; but so well esteemed for virtue and learning, that they might well be said to be born of themselves. and he shall build the Temple of the Lord] i. e. the spiritual temple, that Temple the Church, the glory where of was far greater than the glory of the former Hag. 2.9. See the Note there. And this he should do in the quality of a king, and with royal magnificence. Ye also as lively stones elect and precious are built up a spiritual house, an holy Priesthood etc. 1. Pet. 2.5. Verse 13. Even he shall build the Temple of the Lord] The same again for greater assurance: as Pharaoh's dream was doubled. Or, Even he shall build it, that is, he shall both begin and finish it (It is the same word again, but in the future tense) Christ is called the Author and Fimsher of our faith Heb. 12.2. and he shall bear the glory] Jesus shall, not thou Jehoshuah (in Greek, Jesus) though now thou bear the crown. All thy glory is but figurative of his. Thus saith the Lord, Remove the diadem (or mitre) take off the crown: this shall not be the same etc. I will overturn, overturn, overturn it, and it shall be no more, until he come whose right it is, and I will give it him, that is Christ the king and priest of his Church. Particularly for his Kingly office, he shall sit and rule upon his throne, as a Sovereign Lord of all: And for his Priestly office he shall be a Priest upon his throne likewise] for the Church also hath her throne and jurisdiction, though distinct and severed from the civil. and the counsel of peace shall be between them both] i. e. there shall be no clashing between these two offices in Christ; as there was sometimes between the Kings and the Priests of former ages, but they should, as it were, take sweet counsel together for the good of the Church: Christ having purchased all peace to his people by his Priesthood, and maintaining and defending it, by his Kingdom. Verse 14. And the crowns shall be to Halem— for a memorial] Or monument of their incredulity, saith Calvin, and for their full conviction. See the Note above on verse 10. Or their liberality, fay others, and peradventure with some inseription or remembrance of their names (here recorded) for honour sake. But best of all those that say these duties were for a memorial in the Temple of the Messiah that was shortly to be expected, and was presently promised. The poor Jews at this day are said to have a crown hanging in their synagogues, against the coming of their long lookt-for Messiah. Taim. in Sanhed. cap. 11 And that he comes not all thi● while, they say it is for their sins which are many and bony, or, mighty, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) But now seeing he stays so long, he shalibe, say they, a forerunner of the end of the world, Spec. Eur. and shall gather by his power all nation, into one fold, according to that which here followeth. Verse 15. And they that are far off] This was fulfilled in the conversion of the Gentiles who together with the Christian Jews grew up into an holy Temple in the Lord Eph. 2.19. etc. It was also in some sense fulfilled in Cyrus, Darius A●ta●●●●●s, Herod, who were at great charge for the Temple-work. See Ezra 7.15, 16. the King and his Council, the Babylonian and Jews make a contribution to the work. and ye shall know] sc. by the event, and by your own experience. If you will diligently obey the voice] That is, If by faith ye receive Christ held forth in the promise: and then petfift in the obedience o● faith unto the end. CHAP. VII. Verse. 1. IN the sourth year of King Darit●s] Two years and a month after the former sermon. The word of the Lord was precious in those days: T●● Lod gave the word: Psal. 68.11. but it cannot be said that great was the company of those ●hat pr●ach●a it; during the Captivity they complained that there was no more any Prophet; neither any among them that knew how long their mi●ery should last. Soon after their return, God stined them up Haggie, and Zachary; and after that Malachy: and then there was Chathimath chazon, as the Jews ph●afe it, a sealing up or end of Prophecy. Only they had Bath-gol as they call't it, a voice from heav●n sometime, as Mat. 3.17. joh. 12.28. This and the pool of Betheida only were left them as extraordinary fignes of God's love to that people. But for a punishment of their killing the Prophets (as they did this Zachary between the Porch and the Altar) and stoning those that were sent unto them (as they did the other Zachary the son of Jehojadah) they had no more Prophet●, Mat. 23.37. till the Arch-prophet, and his forerunner the Baptist came. And now also by thi● long vacation of two years and a month, it appeareth that Preachers were rare, and that sermons they had but seldom. Neither was it otherwise here in England at the first reiormation: for to many churches (for want of Preachers) Readers were sent. Whence one of the Martyrs wished that every able Minister might have ten Congregations committed to his charge, 〈◊〉 Cant. 180. till further provision could be made. the word of the Lord came unto Zachariah The Lord is said to come to Balaam, Abimelech, Laban etc. But he never concredited his word to these prosane persons; as he did to the holy Prophets, of whom it is said as here, The word of the Lord came unto them. in the fourth day of the ninth month] which answereth to our November; why the precise time of the prophecies is set down, See the Note on Hag. 1.1. Verse 2. When they had sent] They? who? Not the Prince's of Persia that were now proselyted, as the vainglorious Jews (and after them Heymo and Hugo) would have it, for the honour of their nation. Nor the Samarinans (as some in Theodoret held) as seeming to Judaize in part, to join Jewish ceremonies with heathenish rites. But either the jews yet remaining in Babylon, as Calvin conceiveth (blaming them 〈◊〉 their sloth 〈…〉 commenthing them for 〈…〉 they 〈…〉 vice) Of else the whole body or 〈…〉 last●●●ome particul● man not named 〈…〉 I 〈◊〉 in the fifth month 〈…〉 Enallage; the singular 〈…〉 name of the whole 〈…〉 unto the house of God] Not to 〈…〉 from Bethel (as the 〈…〉 likely. But, to the house of God, 〈…〉 to the 〈…〉 nigh finished: and that 〈…〉 question here 〈◊〉 Sherezer, and Regemmeleeh, and their men] that is, their 〈…〉 were men of rank and fashion; as it was fit they should be in 〈…〉 polyment. And here the Sep●uagim, by their correct translating of the 〈…〉 have caused a strange coil among those that strive to defend them 〈…〉 they translated against their will: and theresore what can we expect from them but slippery doing? It is most sure, that the translation of theirs which we now have, is full of errors: and that they pervert divers clear prop●esit 〈…〉 Jesus Christ, and have occasioned many mistakes, being themselves mnay times grossly mistaken as here: unless they did it wilfully. Some 〈…〉 men think that the Septuagint that we have now, is not theirs. It was burnt 〈…〉 (as some hold) in the library of Alexandria, or (as others by 〈…〉 when he burned Serapion. to pray before the Lord] Heb. to entreat the face of the Lord, 〈…〉 prayers and sacrifices in the most solemn sort. The Hebrew properly 〈…〉 Lord with prayers, to set upon him ●ith utmost 〈…〉 until he yield, to urge him (as they did the Prophet 2 〈…〉 17.) 〈◊〉 he be ashamed to deny, till we put ●m to the bsush, or leave a blot in his 〈◊〉 (as she Luke 18.5. unless we m●●●revaile. This must be done, especially when we are to converse with Pro●nets about soule-businesses, cases of conscience etc. Verse 3. And to speak unto the P●●●] whose office is to 〈…〉 knowledged and present it too; to teach Jacob God judgement, and to 〈…〉 before him Deut. 33.10. to selfoyle Mae. 〈…〉 9 to bring 〈…〉 8.22. to speak as the Oracles of God, 1. Pet. 〈…〉 sand can skill of job 33.23. and to the Prophets] who were extraordinarily raised up some ames by Gods, ●● assist the Priests in teaching the people, and to shame them for their back wardness to such businesses. See the Note on ver. 1. should I weep] that is, fast, which, was ever with 〈…〉 17. and affliction of the soul; which indeed is 〈…〉 Levit. 16.31. and 23.37. the which, it is but as a brainless he●●● or a life 〈…〉 humble day (saith One) without an humble, 〈…〉 but an high provocation, like Zimri 〈◊〉 when 〈◊〉 Congregation were weeping before the door of the Tabernacle in the fifth month] wherein the Temple was consumed to 〈…〉 In a sad remembrance whereof the Jews 〈…〉 day of 〈…〉 for a solemn fast every year, till now separating myself] Heb. Nazaritic myself, that is abridging myself of meats, drinks and delights. Hence a fasting day is called a day of restraint I●el 2.15. Tsom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hence it hath its name both in Hebrew and Greek. Hence ●●● it is spoken of as a foul fault Esay 58.3. Beheld in the day of your fast 〈…〉 The Popish fast is a mere mock fast●● for they separate themselves 〈…〉 kind of meats only: it is not a to tall abstinence. And here in 〈…〉 of Turk Hist. 777. the very Turks, who upon their fasting-dais will ●●● so much 〈…〉 or wash their mo●ths with water all the day long, before 〈…〉 in the sky: and then they-make all the cheer and joy they can 〈…〉 as the At ick Deigns in their Thesmophoria (a feast of Ceres) prepare 〈…〉 fasting, but after that laid the reins in the neck and ran riot. as I have done these so many years] Seventy at least. But they seem to reckon up upon so many as was scarce to be told and that therefore God was deep in their debt. Is it not time now to give over, sigh the Temple was almost re-edified? This was the great case 〈◊〉 ded by these Questionists. Hereunto an answer is made by the Prophet 〈◊〉 two following chapters, and this answer is partly Reprehensory Chap. 7. partly Consolatory Chap. 8. The Sun of righteousness loves not to set in a cloud: Verse 4. Then came the word of the Lord of Hosts] This is oft prefaced for amhority's Take: and to procure andience and reverence. The Lord God hath Spoken, who can but be affected? See that ye despise not him that speaketh from heaven. The Angel Mat. 28.7. useth not other argument to assure● the women of the truth of what he had told them, but this, Lo I have told you. Verse 5. Speak unto all the people of the land] Not to the Ambassadors only: as the cause is common, so let the answer be public: for they were all too well conceited of their external services, bodily exercises, and made much ado about a trifle, a practice of their own devising, neglecting the weightier matters of the law, judgement, mercy, and faith Mat. 23.23. and to the priests] Who themselves were to seek belike; And having been the authors and observers of these customs, were backward to abolish them, as those that rested in them without true repentance, faith and new obedience. when ye fasted and mourned in the fifth and seventh month] sc. For the slaughter of Gedaliah and the sad consequence thereof 2 Kings 25.22. and Jer. 41.1. even those seventy year's] wherein ye have lost full sevenscore fasts: and were not a button the better for them: because they fasted rather to get off their chains then their sins: they rested in their fasts, in the work done, neither regarding how, nor why they should fast. Now God weighs men's actions by their aims. And with him, though a good aim doth not make a bad action good (as we see in the case of Uzzah) yet a bad aim makes a good action bad, as in Jehu's reformation. He had a squint eye to his own ends in all (as the eagle hath an eye upon her prey when she flies highest) and so consulted ruin to his own house. did ye at all fast unto me, even to me?] Did you propound me to yourselves? Or got I any thing by the hand? Did you serve me? and not yourselves rather upon me? was it not sinful self-love, and base selfseeking that put you upon these practices? looked you any higher therein, then only to the satisfying of your own carnal humours? God was not in all your thoughts. This Daniel saw and acknowledged with grief and shame, Chap. 9.13. All this is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities and understand thy truth: Therefore hath the Lord watched upon the evil and brought it upon us etc. The Jews no doubt had prayed much and oft during that seventy year's captivity: yet Daniel denies that they had prayed to any purpose: because they had failed both quoad fontem & quoad finem, they had acted from evil principles, and had been carried on by self-respects. They had not that true-heart spoken of by the Apostle Heb. 10.22. but that wicked mind mentioned by the Wiseman Prov. 21.27. The sacrifice of the wicked is abominable: how much more when he brings it with a wicked mind: either as thinking to cousin the God of heaven, Hos. 10.1. Cant. 5.4. or at least to stop his judgements, and still the noise of his own conscience by his external services. Thus Ephraim bore fruit to himself, but proved an empty vine: when as the spouse (that fruitful vine on Christ's house-side) kept her fruit for her beloved: who therefore fed hearty upon it, and not upon her vine only, but her milk too, not upon her honey only, her finer and sweeter services, but upon her honey comb too, that had much wax in it, meaning her worse and courser performances. If the heart be upright all's well betwixt Christ and his people. O labour for that truth in the inward parts, that we may be with Appelles approved in Christ Rom. 16. that he may say of ●s, as once he did of Nathaneel, Behold an Israelite indeed in whom is no guile, Great virtues ●ot, sweetened with sincerity are no ornaments unto us. And Great infirmities, not soured with hypocrisy, are no great deformities. Those God acknowledgeth not, these he imputeth not. Verse 6. And when ye did cat and when ye did drink] q. d. In all your actions natural, civil, recreative, religious, you should have sought, served, and set up me, you should have done all to the glory of God, as saith the Apostle: you should have eat, drunk and slept eternal life, as it was faid of a certain Scotch Divine. The way of life is above to the wife Prov. 15.24. he goes a higher way than h●● neighbour, who contents himself with a natural use of the creature, but he can extract a spiritual. Grace is called the divine nature, as that which Elixir-like by contaction turns all into the same property with itself: meat makes us not acceptable to God 1 Cor. 8.8. The kingdom of God consists not in meats and drinks, Rom. 14.17. Howbeit the Israelites were commanded, as to fast, so to feast ●●. forethe Lord; that is, in faith and obedience: & to do every thing from the heart, as unto him. This these Jews did not; and are therefore worthily blamed. From their feeding themselves without fear of God, is concluded their no respect to him in their fasts and holy services: sigh true goodness is ever like itself, and carries an uniformity in all proceed. Verse 7. Should ye not hear the words which the Lord ha●h cried] q.d. Hath ●● not spoken loud enough, long enough? Hath he not sufficiently declared his●●● concerning these external actions, and especially concerning a fast profaned through wickedness Isai. 58.3, 4. Jer. 14.12. and eisewhere. Sed surdo s●ul●m; All hath been but as a trumpet sounded in a dead man's ear: you are altogether uncounsellable, untractable: and all that hath been spoken hath even been spilt upon you. should ye ●ot the words] So the Original runs, by a concise and short kind of speaking, well befitting a sharp reproof. Should ye not hear them and heed them? which if you had done, you might have spared that labour of coming to us: and out of the former prophecies have resolved yourselves. when jerusalem was inhib●●ted, and in prosperity] But then their hearts were fat as ●●ease, and the prosperity of those fools destroyed them: who, Frou. 1. 3● 3● if they had harkened to wisdom, had dwelled sasely: and lived quite from the fear of evil. Surely as those that lie on down pillows cannot well hear: so such as be at case in Zion, cannot profit by good counsel. It is by correction that God openeth the ears of men, and fealeth their instruction. Job. 33.16. when men inh thit the South of the pla●n] Heb. the South of the plain, that is, the bounds and borders, that part of the country that lieth most open to the inroads of the enemy, and hath most of all felt the desolations of war. See Jer. 1●. 26, and 32,44. Verse And the word] See the Note on Verse 4. Verse 9 Ex●●me true judgement] According to Deut. 1.17. See the Note there. The prophet having here to do with Hypocrites, who boast much of their piety with neglect of charity and seem to be strict in the service of God, but make overbold with men, presseth them to duties of the second table, which yet he would have exercised in the first table: for not only the second is included in the first, but in the very first commandment of the Law the observation of the rest is commanded, as Luther well observeth. and show mercy] Or bountifulness, kindness, favourable dealing. And compassions] Heb bowels q.d. Do it out of deep pity fiom the heart-root. Esay 57 Draw out, not your sheaf only, but your soul to the 〈◊〉 this way the poorest may exercise his Charity: though he cannot show mercy, yet he may love it ●●●6. 8 he may wish well to it, as these poor wretches that were willing indeed but never (alas) able to relieve the necessitous Mat 25.35. we usually call such poor men, poor souls: but in the bowels of compassions a poor soul may be a rich Christian: and a rich man may have a poor soul. Verse 10. And oppress not the widow nor the sathe●●●se] Widows and Orphans are Gods clients, taken into his special protection. the stranger] Whose right is so sacred, saith one, that there was never ration so barbarous, that would violate the same. nor the poor] whose misery moves compassion without an Orator. In the low countries they may not beg, but only look pitifully. To grind the faces of such is barbarous cruelty: to wrong them, or but wrangle with them, is called, man-eating, Psal. 14.4. and let none of you imagine evil against his brother in your heart.] For though you never act it, yet Fecit quisque quantum voluit, saith Seneca It is said, Josh. 24.9. Balac arose and fought with Israel: And yet the story saith nothing so. Sed fieri dicitur quod tentatur aut intenditur, saith Ribera upon Amos 9.5. Hec did not, because he durst not: yet he is said to have done it, because he had a mind to do it. A man may die of an inward bleeding: so of heart-sinnes, which are majoris reatus, as we see in devils, though outward sins are majoris infamiae, as the Schools well observe. Verse 11. But they refused to hearken] Being a nation void of counsel, Deut. 32.28. not willing to know what they should do, lest they should do what they would not. Nay (said they once, when they had nothing else to say) but we will have a king. and pulled away the shoulder] As untamed heifers do from the yoke: or untoward Porters from the burden. The Vulgar rendereth it, Averterunt scapulam recedentem, making it a Metaphor from those that scornfully turn their backs upon their betters, when they like not their commands: as the Earl of Essex did once upon Queen Elizabeth; Camd. Eliz. Anno 1598. whereat she waxing impatient, gave him a cuff on the ear, bidding him be gone with a mischief. Sides and shoulders should be set to God's work, Zeph. 3.9. and stopped their ears] Heb. they made heavy their ears. See here, how they proceeded by degrees from bad to worse (for Nemo repentè fit turpissimus) noted in the many Ands here used. There is a concatenation of Vices as well as of Graces: and he that is one step down the ladder of hell, knoweth not where he shall stop, till he break his neck at the very bottom. Wherefore Principiis chsta. Meddle not with sin: it is modest and maidenlike at first, but who knows what it may come to? We have heard of Virgins so modest at first, as to blush at the motions of an honest love, who being once corrupt and debauched, have grown boldly lascivious, so as to solicit others, so as to prostitute themselves to all comers, etc. Keep thee therefore fare from an cvil matter, Exod. 23.7. have nothing to do with the unfruitful works of darkness, Ephes. 5.11. Circa serpentis antrum positus non eris diu illaesus. Isidor. He that plays upon the hole of the asp may be suddenly stung. Verse 12. Yea, they made their hearts as an Adamant] that hardest of stones, harder than the flint, Ezek. 3.9. than the nether-milstone, Job 41.24. Pliny saith of it; Durities ejus est inenarrabilis, & simul ignium victrix natura &] nunquam incalescens. The hardness of this stone is unspeakable: the fire cannot burn it, nor so much as heat it thorough: the hammer cannot break it; and therefore the Greeks call it an Adamant from its untameablenesse. Hircino tamen rumpitur sanguine, saith the same Author. Howbeit this hardest stone soaked for a while in goats-blood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apocal. 1 may be dissolved and broken in pieces. So may the hardest heart by the blood of Christ (the true scape-goat) applied by faith. They shall look upon him whom they have pierced, and shall mourn: He shall look again upon them, and they shall melt much more. A stroke from guilt broke Judas his heart into despair: but a look from Christ broke Peter's heart into tears. Now till the heart be thus graciously mollified, instructions glide off it, as rain falling upon a rock: Afflictions, Gods hammers do but beat upon an adamant, qui respuit scalptra & malleos, quin & ipsos disrumpit, which will sooner break them, then be broken by them. Ye stiffnecked and uncircumcised in hearts and cars, ye do always resist the Holy Ghost: as your fathers did, so do ye, Act. 7.51. How their fathers did, appears by this Text, and Neh. 9.29. They had not only sinews of iron, a natural hereditary hardness, (whereby all men are born averse from, yea adverse to the motions of the Spirit: That which is born of the flesh is flesh) but also brows of brass, Efay 48.4. an habitual, voluntary, adventitious, wilful hardness; refusing to be reform, hating to be healed: such a desperate hardness as neither Ministry, nor misery, nor miracle, nor mercy could possibly mollify. by the former Prophets] Heb. Manus enim est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Arist. by the hand of the former Prophets, that is, by their mouth and ministry: but to as little purpose, through their singular obstinacy, as when Bede preached to an heap of stones. Therefore came a great wrath from the Lord of Hosts] Which argues that they were great sinners before the Lord, as Gen. 13.13. for he doth not use to kill flies upon men's brows with beetles. Verse 13. Therefore it is come ●o pass] By a most just and equal retaliation. Distributive justice requireth that men should be punished according to the nature, Prov. 14.14 and kind of their offences. The back-slider in heart shall be filled with his own ways: As he makes a match with mischief, so he shall have his bellyful of it: he hath sold himself to do wickedness, and he shall be sure to hav● his payment. With the froward God will show himself froward, Psal. 18.26. he will be as cross as they are, for the hearts of them. If they turn the deaf ear to to him, he'll do as much for them another time. They shall call and cry for help till their hearts and sides ache, but all in vain: he'll not come at them. If they pull away the shoulder, he will pull away their supporters, and they shall be overthrown in stony places, Psal. 141.6. If they harden their hearts, he will harden his hand, and hasten their destruction. This shall they have of God's hand, Esay 50. they shall lie down in sorrow. Verse 14. But I scattered them with a whirlwind] This is the second part of their punishment. The first was no audience, or help from heaven at their greatest need, verse 13. This was the curse of Saul, 1 Sam. 28.15. of Moah, Esay 16.12. of David's enemies, Psal. 18.41. The next now is, they were disjected and dissipated, as the dust of the mountains before a whirlwind: cast out of their native soil, and carried they knew not whither, with a great and fearful dispersion, and discerption of the same body and nation. thus the land was desolate after them] This is the third degree of their grievous punishment, their land laid utterly waste and desolate: according to that, God turneth a fruitful land into barrenness for the wickedness of them that dwell therein, Psal. 107.34. Here a learned expositor observeth a wonderful providence, M. Pemble in loc. that this pleasant country, left thus destitute of inhabitants, and compassed about with warlike Nations, was not invaded, and replanted by foreigners for seventy year's space: but enjoyed her Sabbaths, resting from tillage and all other employments. for they laid the pleasant land desolate] They, by their sins, rather than 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 makebate, hell-hag, trouble-town that hurled confusion over the world at first: and brings desolation still to pleasant countries. Palestins was very pleasant, not more by the nature of the soil, Ezek. 20. ● then by God's special 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 pleasantness. 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 less than 18. several times in this one chapter God is styled the Lord of Hosts: that resting upon God's Power, and Goodness, (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 forwardness for his friend, answered, Ego aliter amare non didici, I know not how to love any otherwise then earnestly. God therefore to ascertain 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 merely 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 kingdom, and Benefits, he concludes all with The zeal (that is the tender love and free grace) of the Lord of Hosts will perform this. Fear ye not, So 2 Sam. 7. 21. For thy words sake, that is, for thy Christ's 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 heat of the heart. Verse 3. I am returned unto Zion] After a long absence, as it may seem by the late troubles, and that dismal 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 again unto you as the rain, as the later and former rain unto the earth, with a Cornucopia 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 midst of jerusalem] My Shechinaeh, jer. 14.8. or settled habitation shall be in the midst of it, sc. in my Temple there situated. Maimonides saith, that the Hebrew word here used signifieth continuationem stationis, a sure and settled abode; such as was that of the Godhead of Christ in his Manhood. For the Word was made flesh and dwelled amongst us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word seemea to be made of this Shacan in the Text. and jerusalem shall be called a city of truth] A faithful 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, wholly given to idolatry Act. 17.16.) that went a whoring after lying vanities, and so forsook their own mercies joh. 2.8. and the Mountain of the Lord of Hosts, the holy mountain] This and the former clause may safely and fitly be extended to the holy Catholic Church of the new Testament also: whereof Jerusalem and the Mount Moriah, whereon the Temple stood, were Figures. The Rabbins themselves expect the good things here promised to be performed when their Messiah shall come, quem tantis ululatibus exposcunt. Verse 4. There shall yet old men and old women dwell in the streets of jerusalem] Because the Ancient of days the just Lord is in the midst thereof Zeph 3.5. jam. 1.17. and he will give every good gift and perfect giving, that is, both Temporal and Spiritual. The F●ther of lights will be to His both a Sun and a Shield: and no good th●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 heir of all Heb. 1.2. and the Saints are his coheires Rom. Esay 9.6. 8.17. He is the everlasting father, and withal the Prince of ●eace: his Children and subjects shall have both the upper and nether spring, both the blessing of the right hand (spiritual blessings in heavenly things in Christ Jesus) and also of the left; Riches and honour, delight and pleasure, life and length of days, peace and prosperity etc. 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 lean 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 war, that slaughterman of mankind, that lays heaps upon heaps, and by chain-bullets cuts its way through a heap of men at once, without respect of old or young. and the streets of the city shall be full of boys and girls] Lads and lassed (as the Hebrew seems 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 soldier at his boody play according to that of Abner 2 Sam. 2.14. Let the young men now arise and play before us, that is, thrust their swords in their fellow's cider ver. 16. Verse 6. If it be marvellous in the eyes of the remnant of this people] Hear the Lord graciously answereth the secret objection of these jews unbelieving and misgiving hearts. It is impossible, thought they, that these promises should ever have their performance: they are sure, too good to be true. This is the voice of carnal reason: it usually tells a story of impossibilities, and judgeth according to sense, looketh upon God's jordan (as Naaman did) with Syrian eyes. But faith can mount higher and see farther: as a lark with a little eye getting aloft, can see that, which an Ox, with a bigger eye, but being below on the ground, cannot. It is the nature of faith to look upon all things seisable. I can do all things, saith she, through Christ that strengtheneth me. Is there any thing too hard for the Almighty? was to that an absurd question of these men's Ancestors, Can he prepare a table for us in the wilderness? God can do much more than he will do: but whatsoever he willeth that he doth both in heaven and earth. And if faith have but a promise to fasten upon, she can believe God upon his bare word, without a pawn: and that both against sense in things invisible, and against reason in thing ●●●red ble. ●●●uld it also be marvellous in mine eyes.] q. d. will ye measure me by yourselves, and make my thoughts to be as your thoughts, my ways as your ways? there is no compartion. Abraham ca●ed not for the deadness of his own body or his w●ves, but was strong in faith, and gave God the glory of his power Rom. 4.20. This was it indeed that God himself minded him of when he said unto him Gen. 17.1. I am God Almighty, walk before me and be uprihgt: q. d. Thou wilt never do the later unless thou believe the former. Verse 7. Behold I will save my people from the East] This was in part (no doubt) literally meant of the scattered Jews: and fulfilled also, in those five hundred year's space between the Captivity and Christ, though stories tell us not when and how: and shall be much more at their much-desired conversion. For this is laid down for a general rule, that all Evangelicall promises made to the Jews, seeing they neither at first received the Gospel, nor ever hitherto enjoyed that peace, plenty, and prosperity which these and such like promises do purport, cannot but aim at somewhat that is yet to come. Albeit it cannot be denied but that the great and glorious things which in the height and excellency thereof are spoken particularly to them, do in their measure and degree appertain in common to all the faithful: and so in the New Testament are ordinarily applied. Verse 8. And I will bring them] and them they are sure to be brought. For who hath resisted his will? he will breathe life into those dead bones and flesh shall cover them: he will make up those two sticks into one, and David his servant shall be king over them for ever Ezek. 37. and they shall dwell in the midst of jerusalem] They shall, they shall. O the Rhetoric of God O the certainty of the promises! what a monstrous sin is unbelief? and they shall be my people, and I will be their God] This is a short Gospel: this is the sum of the covenant of Grace. Brevis & longa, planeque aurea est haec clausula, as Pareus somewhere speaks of another Teat. This is a long and yet a short clause: short in sound, long in sense, but golden all over. in truth and righteousness] I will be their God in truth] that is, in an assured performance of promise. and they shall be my people in righteousness] That is, in obedience to my commandments. So here is the covenant renewed in a mutual stipulation. Verse 9 Let your hands be strong] Having therefore these promises dearly beloved, let us take heart of grace against all occasions of distrust and fear: 2 Cor. 7.1: let us up and be doing, that the Lord may be with us; Let us fear lest such a promise being left us, yea such a bundle of promises as are contained in the New Covenant, any of you, Heb. 4.1. by shrinking from the service, should seem to come short of it; or by faintly forwarding the Temple-work, should lose the things that he hath wrought, Esay 35.3, 4. but that ye receive a full reward 2 joh. 8. strengthen ye the weak hands and confirm the feeble knees. Say to them of a fearful heart, Be strong, fear not &c. 2 Chr. 2●. 20. Say the same every man to himself, Encourage yourselves in the Lord your God, as David did 1 Sam. 30.6. Believe the Prophets and ye shall prosper. do ye not hear in these days these words by the mouth of the Prophets] myself and Haggai? job 15.11. And should the consolation of God be small unto you? will ye not trust us whom you have already tried? and take comfort by our words now, whom you have formerly found no liars. Verse 10. Ez 3. john 2. Zach. 7. For before these days] sc. during those forty and four years, wherein they ceased from the work, minding only their own houses and managing their own affairs, their labour was unprofitable, their state unquiet thorought foreign foragers, and homebred Malcontents. there was no hire for man, nor any hire for beast] Nulla emolumenta laborum, Both man and beast did their parts, but to little purpose. Ludit qui sterili semina mandat humo Ovid. They sowed much, and brought in little: they earned money, but put it into a bottomless bag Hag. 1.6. (See the Note there) the gains did not countervail the pains, the wages the work. neither was there any peace to him that went out or came in] whether a man were within doors or without, he was in danger of the enemy (See the like 2 Chron. 15.5.) he did eat the bread of his soul in the peril of his life: being wholly at the enemy's mercy, 1 Sam. 24.19. which is mere cruelty. For if a man find his enemy, will he let him go away? said Saul: I trow not, till he have his pennyworth of him; as that Monster of Milan, as the bloody Papists in the Massacre of Paris, as the merciless Spaniards on the harmless Indians, (fifty millions of whom they have murdered in forty two years, as Acosta the Jesuit testifieth) as Ptolomaeus, Lathur us king of Egypt on these poor Iewes, thirty thousand of whom he cruelly killed: and compelled the living to feed upon the flesh of the dead: And lastly as the jews themselves, of whom Tacitus takes notice, and gives them this character, that there was misericordia in promptu apud suos, sed contra omnes alios hostile odium, that they were kind enough to their own, but cruel to all others, whom they look upon as Idolaters, and therefore think they may safely kill, as they did the Cyprians and Cyrenians in Tra●ans time to the number of 240000. Dio in Tra. thousand? and as they still do Christians where they can without danger of being discovered: whom also they curse in their daily prayers with a Maledic Domine Nazaraeis: and by whom they are every where so contemned and hated, that they are exiled out of the world, cast out of many countries, and where they are suffered (as in Turkey) they are at every Easter in danger of death. For Biddulph telleth us, that if they stir out of doors between Maundy-Thursday at noon, and Easter-eve at night, the Christians among whom they dwell will stone them: because at that time they crucified our Saviour, derided and buffeted him. for I set all men, every one against his neighbour] And I set, emisi or commisi, not permisi or dimisi, as the Vulgar hath it: I set on or sent out, not I let or suffered all men. God's holy hand hath a special stroke in the Church's afflictions, whosoever be the instrument. Herehin his all-disposing Providence is not only permissive, but active. Esay 45.7. I make peace and create evil, that is, war and contention: which is called evil by a specialty, as including all evils. Omega nostrorum Mars est, Mars Alpha malorum. But is there evil in a city, and I have not done it? Am. 3.6. (for a punishment) sent an evil spirit of division and discord between Abimelech and the men of Shechem judg. 9.23. not by instilling any evil motions into their minds: but in a way of just revenge for their treachery and cruelty to gideon's family. This God doth 1. by letting lose Satan upon them (that great kindle-coale, and makebate of the world) to raise jealousies, heart-burnings and discontents between them. 2. By giving them up to the lusts and corruptions of their own wicked hearts. 3. By giving occasions of enraging them more and more one against another. And here the wickedness of these factions and fall out is wholly from their lusts that war in their members jam. 4.1. and not at all of God, though his providence do concur like as the stench of the dung hill riseth not from the Sun, though the Sunshine upon it be the occasion of it. every one against his neighbour] A sad case, that common misery should not breed unity amongst them: that necessity had not made them lay down their private enmities: that being vexed so by the common adversary, they should yet vex and interteare one another. Blows enough were not dealt by the Samaritans, Ammonites, and other Malignants; but their own must add to the violence. Still Satan is thus busy, and Christians are thus malicious: that they must needs fall out by the way home, and give bloody-noses too sometimes. St. james calls upon such to resist the devil, that is, their unruly passions of rage and revenge, jam. 4.1. ●. wherewith the devil empestereth and embroileth their spirits; and, like your cockmasters, sets one to kill another, that at night he may feed upon both. Verse 11. But now I will not be unto the residue etc.] Now that the Temple is well-nigh perfected, and so the cause of my displeasure removed; the matter you see is already well amended, and shall be yet better; for there is a series, a concatenation of God's mercies, like the links in a chain, every former draws on a future, if we break not the chain by our unthankfulness. Psal. 11●. 16. The right hand of the Lord shall change all this saith Hope, when it is at worst. Flebile principium melior fortuna sequetur. As when, 'tis in better case, it saith, Return to thy rest, O my soul, for the Lord hath dealt bountifully with thee. It is well for the present, and yet it will be better hereafter. Fury is not in God: or if at any time it seem to be, Psal. 103.9. yet he will not always chide, neither will he keep his anger for ever. It is with God in some sort as it was with David, whose soul longed to go forth unto Absalon: 2 Sam. 13.39. for he was comforted concerning Amnon, seeing he was dead. Let the Lord but see the rainbow of repentance appearing in our hearts, and he will presently be pacified: well he may wash us, but he will never drown us. Verse 12. For the seed shall be prosperous] Or, full and perfect, as the Chaldee hath it; it shall be fruitful and yield a plentiful crop, such as shall every way answer the desire of the husbandman. Instead of your late scarcity (whereof See Hag. 1.9. with the Notes) you shall abound with plenty of all things, Act. 14.17. feeding of the fat, and drinking of the sweet, and having your heart filled with food and gladness, more particularly. the vine shall give her fruit] so that ye shall swim in wine. and the ground shall give her increase] her full burden of the best; so that your floors shall swell, and your tables sweat with sweetest varieties. and the heavens shall give their dew] that womb of the morning wherein the fruits are conceived. and I will cause the remnant of this people to possess all these things] whereas people are apt to attribute too much to means and second causes of plenty and prosperity; God assumes the honour of all to himself. Raine and fruitful seasons are his gift Act. 14.17. And Hos. 2.22. he resolveth the genealogy of corn and wine into himself. I will hear the heaven, and the heaven shall hear the earth etc. And both here, and elsewhere he giveth us to know, that the reward of religion is abundance of outward blessings: which yet are not always entailed to godliness (whatever jesuites tell us of the Church's prosperity and plenty, fetching her mark from the market) to the end that it may be admired for itself, and not for these transitory trappings. Verse 13. As ye were a curse among the heathen] The people of God's wrath, and of his curse Esay 34.5. ahhorred and accursed by all nations jer. 24.9. lastly a proverb and a pattern for any fearful imprecation Ezek. 14.8. as those that had the bloody wails of Gods visible vengeance on their backs, and (Cain-like) had his manifest mark upon their persons and proceed. The Turks at this day so hate the Jews for crucifying Christ, that they use to say in detestation of thing, I would I might d●e a ●ew then; Let me be a Jew if I cousin thee etc. Such a taunt and a curse this wretched people are still. As they curse Christ and his followers continually every day, so it comes into their bowels like water, and like oil into their bones. Psal. 100LS. 18. O house of Judah, and house of Israel] i. e. Besides the two tribes of Judah and Ben●amin, divers of the ten tribes that revolted (for religion sake) unto Judah were carried captive with them, and afterwards returned out of captivity also in their company. To them therefore, as well as to the house of Judah is made the promise. Twelve thousand of these ten tribes 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 aught that I see to the contrary. so will 〈◊〉 you] Jest you should say in the language of Ashdod, 1 Sam. ●. 9. It is a chance, I will do it saith God. and ye shall be a blessing] Not only 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 ha●ds be strong] Be not diffident, but diligent in well doing: in due season you shall reap, Gal. ●●. if you feign not. See the Note on verse 9 ●ase fear 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 shows them the cause of this change, namely, God's 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 tells them that their panishment was the fruit of their provocation. And whereas they might expect that God should repent and relent toward them, He shows here that He had repent so long, that He was even weary with repenting: and that he therefore. Jer 15.6. Crudelem ●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 show 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 something for him by way of thankfulness. Particularly; these are the words, or commands, that ye shall not only know, but do. They are verba vivenda non legenda: as lessons of Music must be practised, and a copy not read only 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 judgement of truth and peace] That is, upright judgement pronounced or delivered with a calm and quiet mind: not angry, Jadicium pacis, d●st, placidum & rite compositum. Calv. Deut. 16.20. nor partial, nor of any distempered or toubled affection; such as hatred, fear, favour etc. All that savours of self should be strained out, and justice, justice, (as M●s●s speaketh) that is pure justice without mud, should run down as a river. That Magistrate hath too impotent a spirit, whose services like the Dial, must be set only by the Sun o● 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 E●h. 2.3. 〈…〉 the root o● bitterness Deut. 29.18. 〈…〉 something 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 show themselves to the world men shall be acco●●able See Heb. 4.12. Eccles. 12.14. Jer. 6. 1●. 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 Commandment Rom. 7.7. But evil thoughts allowed and wallowed ●● 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 wickedness, if thou meanest to be saved Jer. 4.14. How many (alas) have we that profess, large hopes of heaven whose hearts are no better than dens of darkness, dungeons of filthiness, 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 〈◊〉 only good Prov. 11.23. or if worse crowd in (as they will) he rids them 〈…〉 and will not let them lodge there jer. 4.14. he boils 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) ●akes it up and divulgeth it Rev. 22.15. So not only he that taketh a 〈…〉 persuadeth another to it, or that 〈…〉 is a Miosis, less is spoken, and more understood 〈…〉 Gods 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 month] 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 enemy's 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 judah joy and 〈◊〉] God 〈…〉 into feasting, all their sadness into gladness, 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 〈◊〉] 〈…〉 and the ceremonious observation 〈…〉 wherein ye placed so much holiness) abolished 〈…〉 on, the duties of Piety and 〈…〉 yourselves and though of a good 〈…〉 an evil 〈…〉 much ado 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 shall there 〈…〉 your 〈◊〉 Should we have peace upon any terms, 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 pays his integrity to get 〈…〉 it be passable, Rom. 12. Esay. 32. as much in you lies, have peace with all men● But if you 〈…〉 but with loss of truth, and shipwreck of conscience, let it go. And 〈◊〉 long the 〈◊〉 righteousness shall be peace, God will 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 terror to thee (as jeremy prays) and then seek peace with men and ensue it, 1 Pet 3.10.11. as ever thou desirest long life, and good days cheerful feasts, as here in the text, (called good days, Esth. 8.17.) as ever thou hopest to have the Calendar of thy life crowned with many festivals. Verse 20. It shall yet come to pass 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 Christ's people shall be willing in the lay of his power; Psal. 110.3. they are like the Isles that wait for his law Esay ●. 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 than not come, in litters rather than 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 only 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 kind. 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 weariness of flight as counting him happiest, that's first there. Many amongst us fall publicly and shamefully in want of care to come time enough to God 〈◊〉. It will be long enough ere such men beg David's office of 〈…〉 of his 〈◊〉: for the doorkeeper of Gods of house was to be first in, and last out● but these clean contrary. Mr. Fox speaking of out godly Ancestors at the beginning of the Reformation here. To see, saith he, their travels, earnest seekings, burning zeal, readings, watch, sweet assemblies, resort of one neighbour to another for conference and mutual confirmation, 〈◊〉 and 〈◊〉 7●6. may make us now, in these our days 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 etc. 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. M●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, etc.] 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 God's Spirit of power, of love and of a sound mind) shall send a lamb to the Lord of the whole earth, submit to the sceptre and laws of Christ's kingdom, yield the obedience of faith, and be proselyted to the Church. and to pray before the Lord] Heb. to entreat his face, which they behold in his Ordinances, those visible signs of his presence. Popish pilgrims, though used hardly, and lose much of their estates, yet satisfy 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 fare asunder, and of divers languages, (nam quisque alijs est barbarus, saith Calvine.) of the nations] for God manifested in the flesh, was preached unto the Gentiles, believed on in the world, etc. 1 Tim. 3.16. shall take hold, even take hold] as children do on their mother's 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 modern Jews 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 Jews, that they were very careful how they received Proselytes in Solomon's 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. ●5. CHAP. IX. Verse 1. THE burden] i. e. the bitter and burdensome Prophecy. See the Note on Mal. 1.1. In the land of Hadrach] Better; on the land of Hadrach: whereby is meant, Because Messiah is chad sharp to the Nations, but rach gentle to the Israelites. not thy land O Immanuel, or, O Messiah (as Hierom, after Rabbi Benaiah) nor a country that is near, or lying round about another country, as Junius and Danaeus expound the Syrian word. But either a province, or a city, of some Note in Syria, not fat from Damascus: Diodate maketh it to be an Idol of the Syrians; which represented the Sun: from which the country took its name, as Esay 8. 8. Jer. 48.46. Hos. 10.5. and Damascus] The Metropolis of Syria, built say some, in the place where Cain slew Abel; and therehence called Damesech, or a bag of blood; a great scourge to Israel, chief famous for Saint Paul's conversion there, and his rapture into the third heaven, during that three-days darkness, Act, 9.9. with 2 Cor. 12.2. shall be the rest thereof] sc. of that bitter burden which shall here abide, and be set upon its own base, as chap. 5.11. See a like expression, Joh. 3.36. the wrath of God abideth upon an unbeliever, tanquam trabali clavo fixa: he can neither avert nor avoid it. when the eyes of man, etc.] That is, of other men the Gentiles also, who as yet are carnal and walk as men, shall be toward the Lord, lifted up in prayer, and confident expectation of mercy. See Psal. 122.2. Verse 2. And Hamath also shall border thereby] i. e. shall share in the same punishment with Damascus, and far the worse for its neighbourhood. though it be very wise] and think to out-wit the enemy: to be too hard for him that way, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 3.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as Midian was for Israel, by his wiles rather than by his wars, Num. 25.18. God taketh these Wizards in their own craft, (as beasts in a toil) and makes very fools of them, notwithstanding their many fetches; specially when they boast of their wit, as Tyrus did, Ezek. 28.3, 4, etc. and trust in it, Prov. 3.5. The Phoenicians and Tyrians were wont to boast, that they first found out the use of letters, etc. Sure it is that by much trading by Sea, they were grown cunning and crafty Merchants, to cozen others: and this they coloured with the name of wisdom. Wise they were in their generation, Luke 16.8. but so is the fox, the serpent, and the devil: who when he was but young, out-witted our first parents. And we are still sensible of his slights, and not ignorant of his wiles, his methods, and his stratagems. Verse 3. And Tyrus did build herself a strong-hold] Thor did build herself Matsor: An Elegancy not to be Englished. (such as are many in the old Testament, but especially in Esay) It is as if it should be said, A strong hold (such as Tyrus which was naturally fortified) did build itself a strong hold, sc. by the industry and diligence of men; so that she might seem impregnable: yet all should not do. A Lapide. Alexander, after seven month's siege, took it and destroyed it. and heaped up silver as dust] Pulverizavit argentum quasi pulverem. She had money enough (by means of her long and great trade with all the world, Ezek. 27.) and so might hire what soldiers she pleased for her defence. The sinews of war were not wanting to her. She heaped up her hoards as it were to heaven: her Magazines were full fraught. The word here rendered, heaped up, signifieth to comport and gather in money, as men do corn into barns and granaries. Exod. 8.10. Psal. 39.7. But riches avail not in the day of wrath. And Tyrus converted, leaves laying up, and treasuring, and falls to feeding, and clothing God's Saints, Esay 23.18. Vers. 4. Behold the Lord will cast her out] Or, impoverish her, as some render it: that's for her money. God can soon let her blood in the vena cava, called Marsupium: and make her nudam tanquam ex mari. And then for her munitions: He will smite her power in the sea] She was seated in a Island, upon munitions of rocks: the sea was to her instead of a threefold wall and ditch. She was better fortified than Venice is; which yet hath flourished above nine hundred years, and was never in the enemy's hands: whence she hath for her Motto, Intacta manet. But Tyrus was taken Nabuchadnezzar, as his wages; and afterwards by Alexander, who never held any thing impossible that he undertook, how unlikely soever it were to be effected. He found means to fill up the sea with stones, trees, and rubbish, where it divided Tyrus from the Continent: and made himself master of it. and she shall be devoured with fire] though seated in the heart of the sea, Ezek. 28.2. Curt. lib. 4. Plin. lib. 5. c. 19 and had motted up herself against God's fire. Nothing shall quench the fire that he kindleth. Verse 5. Ashkelon shall see it and fear] for, jam proximus ardet Vcalegon, her next neighbour's house was now on fire; and she might well fear she should be dashed at least with the tail of that overflowing storm, that had swept away Tyrus. The sword was now in commission: it was riding circuit, Ezek. 14.17. and God had given it a special charge against Ashkelon, and against the Seashore: there had he appointed it, Jer. 47.6, 7. Now Ashkelon, Gaza, and Ekron, were situate all along the Sea-coast, Southward of Tyre and Sidon. All these were bitter enemies to the Church: and were therefore destroyed by Alexander the Great, that man of God's hand. Gaza also shall see it, and be very sorrowful] like a travailing woman, as Esay 26.17, 18. where the same word is used: her heart shall ache and quake within her: she shall have sore throws and throbs. and Ekron: for her expectation shall be ashamed] Her hope hath abused her, her confidence is cut off, her countenance is covered with confusion. She looked that Tyrus should have been a bulwark to her: or, at least a refuge, if need were. But now she seethe her expectation shamed: The expectation of the wicked shall perish. They look out of the window with Siserah's mother, and say, Have they not sped? have they not divided the prey, & c? But what saith the Church, So let thine enemies perish, O Lord, etc. Judg. 5.30, 31. and the king shall perish from Gaza] Rex, id est, Regulus: for there were five Princes of the Philistines; each great city having a Prince over it. The Prince of Gaza that is here designed to destruction may very well be that Betis, whom Darius the last king of Persia had set over Gaza. He having kept out Alexander for two months, was at length taken by him together with the city, and put to a cruel death, as Curtius testifieth. Q. Curt. l. 4, and Ashkelon shall not be inhabited] It was so wasted by war, and dispeopled, that it became cottages for shepherds, and folds for sheep. See Zeph. 2.4, ●. Howbeit after this it was reinhabited; for that bloody Herod that slew the Infants was borne there, being surnamed Ascalonita: and at this day it is a strong garrison of the Saracens. Saladine pulled down the walls of it: but our Richard the first set them up again, as Adrichomius telleth us out of Gul. Tyrius. Verse 6. But a bastard shall dwell at Ashdod] Perhaps he meaneth Alexander: In descrip●. Tur. san● who was a bastard, by his mother Olympia's confession. The Greek here hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a stranger, an alien, or one of another generation, as the Greeks under Alexander, and afterwards the Jews under the Maccabees. Whence the Chaldee turns this Text thus; The house of Israel shall dwell in Ashdod, and shall be there as strangers which have no father. In the Acts we find that the Jews were scattered up and down Palestina, and some found at Azotus, or Ashdod, chap. 8.40. and I will cut off the pride of the Philistines] that is, their wealth, strength, and whatsoever else they gloried in, and grew insolent, and injurious to the Church. Verse 7. And I will take away his blood out of his mouth] That is, his bloody prey, (for saith Aben-Ezra, these Philistines did according to the savage custom of those times, eat of the flesh, and drink of the blood of their slain enemies) and I will keep them from devouring my people any more. and his abominations] Hoc est, praedas abominabiles, saith Calvin, his abominable spoils, his bloody robberies, and pillages. and he that remaineth The small remnant of Jews not yet altogether devoured by these cruel Cannibals, the Babylonians, Philistines, and other enemies. even he shall be for our God] Though they be but an He, a small poor company of them: yet God will both own them, and honour them. and he shall be as a governor in judah] They shall all be Magnificoes, little Princes, of high rank and dignity: even as Governors in judab; God will honour them in the hearts of all men. See chap. 12.8. and Ekron as a jebusite] i. e. either slain, or slave and tributary. I know this Text is otherwise expounded by junius and others: but I now like this Interpretation, as most proper. Verse 8. And I will encamp about mine house] Though it be otherwise but ill fenced and fortified: yet I will see it safegarded and secured from the inroads and incursions of enemies, who are ranging up and down, and not only robbing, but ravishing, Psal. 10.9. For what was Alexander but an Arch-pirate, a strong thief, as the Pirate whom he had taken told him to his teeth? And whether here be intimated by these words, because of him that passeth by, and him that returneth] something of Alexander's voyages, who passed by Judaea into Egypt, and to Ammon's Oracle with his Army; and thence returned to Persia by the same way, not hurting the Jews; or something about the many expeditions of the Seleucidae, and Lagedae to and fro from Egypt to Syria, and back again: among which hurly-burly the Jews State stood fast, though sometime a little shaken; I dare not say, (saith a learned Interpreter:) It may be both those and all other the like dangers are here generally comprised. and no oppressor shall pass thorough them any more] Chald. No Sultan: not the Turkish tyrant, Lord of Greece, as verse 13. say those that take the text of the Jew glorious state at last. Calvin thinks that by this clause, he only expounds what he had figuratively said before. Danaeus takes it of violence and oppression among themselves, or of wring and vexing by their own rulers: they shall be free from violence both abroad an at home. for now have I seen with mine eyes] i. e. I have taken good notice of it, I have seen, I have seen, as Exod. 3.7. and mine eye hath affected mine heart. I have well observed that the enemy is grown unsufferably insolent, and therefore come to rescue and relieve my people. The Chaldee hath it thus, I have now revealed my power to do them good: Ahen-Ezra makes these to be the Prophet's words of himself, q. d. I have seen all this in a manifest vision. But this is frigidum imo insulsum, saith Calvin and odd conceit: unless we refer it (with Montanus) to the following words, and make this the sense, (which yet I like not so well) Behold I see in the spirit with the eyes of my mind, the Lord Christ coming and entering with state, the city and temple. Verse 9 Rejoice greatly, O daughter of Zion] Draw all thy waters with joy out of this wellspring of salvation. Lo here is the sum of all the good news in the world; jer. 31.12. and that which should make the saints everlastingly merry, even to shouting and singing in the height of Zion, that their king cometh. This should swallow up all discontents, and make them sing Hosanna in the highest: Blessed is he that cometh in the name of the Lord. behold thy King cometh] Not Zorobabel, or Judas Maccabeus, as some Jews interpret it: nor yet Alexander the Great (as some others) but a greater than he, even Messiah the Prince, as Christ is styled Dan. 9.25. who shall cut off the chariot etc. as it followeth in the next verse, yea all the 4 chariot or Monarchies, as some expound chap. 6. how much more Tyrus, Gaza, Ekron, Damascus, etc. of which he spoke before in this chapter. unto thee] i. e. merely for thy behoof and benefit, and not for his own. Other kings are much for their own profit, pleasures, pomp, etc. Christ emptied himself of all his excellencies, that we might be filled with his fullness. he is just and having salvation] That he may justify thee by his righteousness: and save thee by his merit and spirit. The Vulgar rendereth it, Just and a Saviour, so doth the Chaldee. Salvation properly denotes the negative part of man's happiness, freedom from all evils and enemies: but it is usually taken for the positive part also, viz. fruition of all good: because it is easier to tell from what, then unto what we are saved by Jehovah our righteousness. lowly] Or poor, afflicted abject, See them set together Zeph. 3.12. and Phil. 4.12. I have learned to want and to be abased. Poverty rendereth a man contemptible, and ridiculous. Pauper ubique jacet, men go over the hedge where it is lowest: the poor are trampled upon, and vilipended as Luke 16.30. This thy Son, he scorned to call him brother: because he was poor. Now Christ became poor to make us rich, 2 Cor. 8. Rom. 2.7. a worm and no man (nullificam●n populi, as Tertullian phraseth it) that we might be advanced to glory, and honour, and immortality. Neither was he more low and mean in his estate, then lowly and meek in mind: as far from pride and stateliness, as as his state was from Pomp and magnificence. riding upon an ass] A poor silly beast used by the meaner sort of people. yea upon a colt the foal of an ass] Heb. asses, because the colt whereon Christ road ran after two asses coupled together in one yoke, whereof one was his dam Mat. 21.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1.2. See the Note there. These asses used to the yoke Hesiod calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wretched, or enduring great toil and labour. That Christ should ride upon the foal of such a hard labouring ass, a young wild colt, not yet ready tamed and trained to the saddle, as it shows his humility, so also his power over the creature (Clarescente gloriâ inter humilem simplicitatem) and his peaceableness too, as Kimchi thinks from that in the next verse, that the Israelites under Christ's government should have no need of horses and charrets. All this description of Christ's person and kingdom we know was punctually fulfilled in our Saviour according to Mat. 21. Mar. 11. Luke 19 joh. 12. four sufficient witnesses. The old Rabbins and with them R. Galatin. lib. 8. cap. 9 Solomon (though a sworn enemy to Christians) take the text of the promised Messiah his solemn entrance into jerusalem: Of Jesus the crucified son of Mary they will not yield, because they stumble at his poverty and expect pomp: But if they had consulted their own Prophets, they would have found, that Messiah was foretold, as despicable Esay 53.2. Poor, as here: crucified Dan. 9.26. Num. 21.9. among malefactors Esay 53.9. nailed Psal. 22.16. pierced Zech. 12.10. mocked Psal. 69.7. And that their very rejection of him for his meanness and meekness proveth him to be Christ Psal. 118.22. Act. 4.11. It is reported of Agesilaus, that coming to help the king of Egypt in his distress, he was despised by the Egyptians, because of the plainness of his person, and the homeliness of his attire: for they thought that they should see the king of Sparta such an one, as the king of Persia was, bravely habited, and pompously attended. Semblably the jews expect a Christ like to one of the mighty Monarches of the earth: and they are strongly possessed with the fond conceit of an earthly kingdom. Hence, when they saw Mahomet arising in such power, they were strait ready to cry him up for teir Massias. The rich hath many friends, saith Solomon, but the poor is hated, or slighted, even of his own noighbour Prov. 14.20. Christ came to his own: but his own received him not. When it was sometime disputed among the Romans in the Council using to deify great men, whether Christ having done many wonderful works should be received into the number of the gods? the Historian saith, that they would not therefore receive him, because he preached poverty, and made choice of poor men to follow him, whom the world careth not for. Verse 10. And I will cut off the chariot etc.] This the same in effect with that of Esay chap. 9.7. Of the increase of Christ's government and peace there shall be no end, and chap. 2.4. they shall beat their swords into plowshares, and their spears into pruning-hookes: nation shall not lift up sword against nation, neither shall they learn war any more. Christ was born in the reign of Augustus Caesar, then when having vanquished Lepidus, Antonius, and the rest of his enemies both at home and abroad, he set open gates of Janus in token of an universal peace: and reigned as Lord and Monarch of the Roman world. De invent r●r. lib. 4.1. Polydor Virgil out of Orosius tells us, that the selfsame day wherein Christ was born, Augustus Caesar made proclamation that no man should thenceforth give him the title of Lord, manifesto praesagio majoris dominatus qui tum in terris ortus est, saith he, not without a manifest presage of a greater Lord than himself then born into the world: greater 1. both for the peaceableness of his government, as here; no use of weapons or warllike engines. The weapons of our warfare are not carnal, but spiritual. 2 Cor. 10.4. Christ shall bring both to Jews and Gentiles the Gospel of peace and the peace of the Gospel. he shall speak peace unto the Heathen] peace of country, and peace of Conscience too: and 2. for the extent of his government, It should be as large as the world, a Catholic kingdom. his dominion, shall be from Sea to Sea] From the red Sea the Mediterranean Sea, or the Sea of Palestina: for these two seas were the bound; of the land of Canaan Num. 23.31. for the Jews scarce knew any other sea but these two. And the Prophet here alludeth to the times of Solomon's reign, a● appears by Psal. 72.8. He shall have dominion also from sea to sea: and from the river unto the ends of the earth: that is, from Euphrates to the utmost bounds of the holy land which by a common custom of speech are put for the utmost quarters of the world. Verse 11. As for thee also] O daughter of Zion, O my Church: not, O Christ the king of the church, as the Grreek and Latin fathers, and after them the Popish comm●●tarours will needs have it; the better to establish their Chimaera of Limbus Patrum Christ here, by an Apos●●p●sis (an ordinary figure) or keeping back something unspoken through earnestness of affection, bespeaks his people in this sort: E●iam tis, As for thee also, I will surely impart unto thee the benefits of that my kingdom, as I have already begun to do in delivering you out of that 〈◊〉 that ●irty dungeon of the Babylonish thraldom. by the blood of thy covenant] by the blood of Christ figured, by the blood that was sprinkled upon the people Exod. 24.8. Psal. 74.20. Heb. 13.20. and by virtue of the Covenant confirmed thereby. I have sent forth thy prisoners] I have enlarged thy captives. out of the pit wherein is no water] but mud only, Gen. 37.24. jer. 38.6. as in josephs' pit, and jeremies' dungeon. The Saints have temporal deliverances also by virtue of the covenant: and if any of Christ's subjects fall into desperate distresses and deadly dangers, yet they are prisoners of hope: and may look for deliverance by the blood of the covenant. Verse 12. Turn ye to the strong hold] i. e. to Christ the rock of ages Isa. 26.4. the hope of Israel jer. 17.13. the expectation of all the ends of the earth. Luke 2.25, 38. Or, to the Promise, that strong tower, whereunto the righteous run and are safe: that are Christi munitissima, as cyril here saith, strong hold of Christ. Thou art my shield, saith David, I truth in thy word Psal. 119.114. And again, Remember thy word to thy servant wherein thou hast caused me to trust, Verse 49. When young joash was sought for to the shambles by his murderous grandmother Athaliah, he was hid in the house of the Lord for six years. But whence was this safety? Even from the faithful promise of God 2 Chron. 23.3. Behold the king's son must reign, as the Lord had said of the sons of David, that he should never want a man to reign after him. Hence Psal. 91.4. his faithfulness and his truth shall be thy shield and buckler. Under this shield, and within this strong-hold of the promises God had made them in the foregoing verses, these prisoners of hope, these heirs of the promises, were to shroud and secure themselves amidst those dangers and distresses as encompassed them on every fide. And that they might know that the needy should not always be forgotten, Psal. 9.18. the expectation of the poor should not perish for ever, here's as precious promise of present comfort. even to day do I declare that I will render double unto thee] Though you be now at never so great an under, yet I do make an open promise unto you, verbis non solum disertis sed & exertis, I do assure you in the word of truth, that I will render unto thee thou poor soul that liest panting under the present pressure, double, that is, life and liberty, saith Theodoret: Grace and Glory, saith Lyra: Or double to what thou hopest, I will be better to thee then thy hopes, saith Hierom: Or double, that is, multiplied mercy; but especially Christ, who is called the Gift of God by an excellency joh. 4.10. the Benefit 1. Tim. 6.2. that which shall abundantly countervail all crosses and miseries Mar. 10.30. job had all double to him. Valentinian had the Empire; Q Elisabeth the Crown. God will be to his Hannah's, better than ten children. Verse 13. When I have bend Judah for me] God himself did the work though by the sons of Zion, as his instruments whom he used, and prospered against the sons of Greece, that is the successors of Alexander the Great, who led them out of Greece against the power of Persia, and who seizing upon Egypt and Syria, crushed and ground the poor Jews betwixt them, as betwixt two millstones. This Prophecy was fulfilled in the Maccabes: but may have on eye to the Apostles, who were some of them of Judah, some of Ephraim; that is, of the ten tribes, as of Zebulon, Psal. 45.5. Nepthali etc. these Christ used as bows and arrows in the hand of a mighty man, whereby the people fell under him; the sons of Greece especially, where so many famous churches were planted, as appears by the Acts and the Revelation. See Rev. 6.2. with the Note. and made thee as the sword of a mighty man] given thee both arms, and an arm to wield them. For it is God that strengtheneth and weakeneth the arms of either party in battle Ezek. 30.24. It is he also that rendereth the weapons vain or prosperous Isa. 54. ult. jer. 50.9. This Judas Maccabeus well understood: and therefore had his name from the capital letters of this motto written in his Ensign, Mi camoca belohim Jehovah, who is like thee O Lord among the Gods? St. Paul also that conquered so many countries, and brought in the spoils of so many souls to God (whence the change of his name from Saul to Paul, as some think, 2 Cor. 10. 1 Cor. 15. from Sergius Paulus the Proconsul, whom he converted to the faith Act. 13.9.) The weapons of our warfare, saith He, are mighty through God to the casting down of strong-holds. Not I, but the grace of God that is with me etc. And ye men of Israel, why look ye so earnestly upon us, saith Peter, as if by our own power of holiness etc. Act. 3.12. Verse 14. And the Lord shall be seen over them] shall be conspicuous amongst them: he shall appear for them in the high places of the field, he shall make bare his arm, and bathe his sword in blood. How many do you reckon me at? said Antigonus to his soldiers, when they feared the multitudes of their enemies. May not God say so much more to his? Hath ever any waxed fierce against him and prospered? If he but arise only, his enemies shall be scattered, Psal. 68.1. and those that hate him shall flee before him. his arrow shall go forth with the lightning] Hear the former matter is illustrated by many lofty tropes and allusions, either to those ancient deliverances at the red-sea, and against the Canaanites, and Philistines, by thunders, lightning, and tempest, or else, as Calvin rather thinks to the terrible delivery of the Law, with thunderings and lightnings, and sound of trumpets, to the great amazements of the people, insomuch as Moses himself said, I exceedingly fear and quake. He confers Habak. 3.3, 4, 5. and further allegeth, that Teman here rendered the South, was the same with Sinai, and lies South from Judaea. Lightning, thunder, and whirlwinds are a part of God's Armies, which he can draw forth at his pleasure against his enemies. Such things as these fell out ofttimes in the wars of the Maccabees. And how the Lord mightily assisted his Apostles, whose arrows went forth as the lightning, swiftly, suddenly, irresistibly, and whose thunder gave a loud alarm to all Nations, I need not relate. Vers. 15. The Lord of hosts shall defend them] Heb. Paulum quo●iescunque lego, non verba mihi audire videor sed tonitrua. shall hold his buckler over them, which none can strike thorough. and they shall devour] sc. their enemies, that till then did eat up God's people as they eat bread, Psal. 14.5. and subdue with sling-stones] with weak means, as David did Goliath. and they shall drink and make a noise] Tumultuabuntur quasi temulenti, 'Tis a Catechresis signifying the very great destruction of their enemies: so that they might be even drunk with their blood, if they had any mind to it: the tongues of their dogs should be dipped therein, as Psal. 68.23, 24. and they shall be filled like bowls, etc.] that held the blood of the sacrifices. and as the corners of the altar] which were all besprinkled with the blood of the sacrifices. A Lapide applies all this to those heavenly conquerors, and more, that is, Triumphers, the Apostles and Martyrs. Verse 16. And the Lord their God shall save them] Not defend them only as Lord of Hosts, verse 15. but as a further favour, save them as their God in Covenant with them. as the flock of his people] rescuing them as David did his lamb from the lion and bear, and tending them continually. as the stones of a crown] Costly and precious, or Monumentall-stones, with crowns on the top, and set up for Trophies. Verse 17. For how great is his goodness] He shuts up all with this sweet Epiphonema, or exclamation, admiring the singular goodness of God to his people in all the former particulars: and yet promising them Abundance of outward necessaries, even to an honest affluence: they should have store of corn and wine; so much as should make them succulent and vigorous, full of sap and good humours. Provided, that first they content not themselves with the natural use of the creature, but taste how good the Lord is. And next, that they put this promise into suit by their prayers, as chap. 10.1. CHAP. X. Verse 1. ASK you of the Lord rain] Ask it and have it: Hos. 10.12. Open your mouths wide, and he will fill them. Seek ye the Lord till he come, and rain righteousness upon you: Surely as the Sun draws up vapours from the earth and sea, not to retain them, but to return them: and as thin vapours come down again in thick showers of rain: So God calls for our prayers, for our profit: and does for us exceeding abundantly above all that we ask or think, Ephes. 3.20. Ask we must, Ezek. 36.37. Prayer is an indispensable duty. Our Saviour taught his disciples to pray. He himself was to ask of his Father, and then he should have the Heathen for his inheritance, and the uttermost parts of the earth for his possession, Psal. 2.8. He could have had presently twelve legions of Angels to rescue him: but then he was to send to heaven for them by prayer, Mat. 26.53. I came for thy words, that is, for thy prayers sake, saith the Angel to Daniel. As well as God loved him, he looked to hear from him, Dan. 10.11, 12. for he will grace his own Ordinances, and make his people know both their distance and dependence. Rain in the time of the latter rain] Rain is the flux of a moist cloud; which being dissolved by little and little, by the heat of the Sun, lets down rain by drops out of the middle region of the air. This, if it come right in due time and measure, it maketh much for the fattening of the earth, Psal. 65.11. laying the heat, nourishing the herb and tree, Esay 44.14. refreshing all creatures, grass, fruits, etc. Lev 26.4. Jam. 5.18. Esay 30.23. So if otherwise, it proves a great punishment. Joel 1. Joel 1.10, 11, etc. 17, 19, etc. Great expectation there was in Judaea and those Eastern parts of the former and the latter rain. That, fell in the seedtime about Autumn: this, in the Spring ●ide, causing the corn to ear, and kearn before harvest. Both were to be sought of God alone. For are there any among the vanities of the Gentiles that can cause rain? or can the heaven give showers? No, no; These come by a divine decree, Job 28.26. God prepares rain, Psal. 147.8. he dispenseth it in number, weight, and measure, Job 28.25. not a drop falls in vain, or in a wrong place: he also withholds it when, and where he thinks good, Amos 4.7. The Egyptians used in a profane mockery, to tell other Nations, that if God should forget to rain, they might all chance to starve for it. The rain they though was of God, but not their river: which therefore God threateneth to dry up, Ezek. 29.3, 9 Esay 19.5, 6. Nat. quaest. lib. 4. cap. 2. Art am. l. 1. Jer. 2.13. as also he did (as both Seneca and Ovid testify) in the reign of Cleopatra. The creatures at best are but broken cisterns. Not fountains, but cisterns only; and those broken too; there's no trusting to them: they were never true to those that trusted them. So the Lord shall make bright clouds] Nubes cursitantes, thin clouds, that fly swiftly in the air, most commonly before and after very rainy weather. R. Solomon interprets the word here used, not lighenings, which yet are signs and forerunners of rain, Psal. 135.7. jer. 10.13. but clouds bringing rain. Clouds are nothing else but vapours thickened in the middle region of the air, by the cold environing and driving them together: that they may be as so many heavenly bottles holding water, to be seasonably distilled. How they are upheld, and why they fall here, and now, and by drops, not by spouts (sigh they are vessels as thin as the liquor contained in them) we know not, and wonder. and give them showers of rain] Heb. rain, rain, that is, plentiful rain upon his inheritance: Eccles. 12.2. Esay 45.19. the clouds shall return after the rain, and one shower is unburthened, another shall be brewed. God scorns to say to the seed of jacob, Seek ye me in vain: or that any of his suitors should go sad away, for want of an answer. David asked his for life: and God gave him more, even length of days for ever and ever, Psal. 21.4. Many came to Christ for cure of their bodies, he cured them on both sides: and was better to them then their prayers. Gehezi asked Naaman for a talon of silver: nay, take two, said he: and he pressed it upon him. So saith God to his, Ask and spare not, that your joy may be full. Ye are not straitened in me, but ye are straitened in your own bowels. Ye have not, because ye ask not: and he is worthy to want it, that may have it for ask only. to every one grass] Grasse for the cattle, and corn for the food of man, as the Chaldee expounds it. Verse 2. For the idols have spoken vanity] q. d. Therefore ask good things at God's hands, as rain, food, and all necessary provision: because Idols and soothsayers cannot help you to these things. If they promise you (as they will) believe them not: for they lie as fast, as once Rabshakeh did for his Master: when he promised the people a land of corn and wine, Esay. 36.17. a land of bread and vineyards. And they will finally serve you, as Absaloms' mule served her Master: whom she left at his greatest need, to hang betwixt heaven and earth, as rejected of both. Lo such are all creature-comforts golden delusions, lying vanities, apples of Sodom, nec vera, nce vestra, 1 Cor. 7. 31. the fashion of this world, saith Paul; the fantasies of men's brain, saith Luke, Act. 25.23. the semblances and empty shows of good, without any reality, or solid consistency, saith Solomon often. They are, saith our Prophet here, a wicked deceit, and cozenage. An arrant lie, a false dream, a vain or empty comfort that utterly deceiveth a man's confidence, and maketh him, in the fullness of his conceited sufficiency, to be in straits. These here for instance: viz. the Jews that had been carried captives as a flock without a guide, sheep without a shepherd, and ye had not (till after some while at least) abrenounced their Idols, jer. 44.22. Ezek. 9 therefore they went their way as a flock] Driven by the butcher to the slaughter-house. Idolatry is a land-desolating sin: as besides these Jews (the more ingenuous of them at this day confess, that in all their punishments there is still an ounce of the golden-calf made by them in the wilderness) the Greek Church was undone by it. The worshipping of Images they defended with tooth and nail (as they say) and established it in the second Council of Nice; not long before the Turk took Nice, and made it the seat of his Empire, in opposition to Constantinople, which at length he took also; and brought in Mahometism, that foul impiety, which quickly overspread the whole East and South, like as Popish Idolatry did the West and North. But this iniquity will be their ruin. Babylon the great is fallen, is fallen. She hath fallen culpably, she shall therefore fall penally. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And why? She is become the habitation of devils, that is, of idols. See Rev. 9.20. 1 Cor. 10.20. Verse 3. Mine anger was kindled against the shepherds] pastors Impostores: the greedy priests, and false prophets main causes of the captivity: because through their default, there was no knowledge nor fear of God in the land, Esay 5.13. Hos. 4.6, 7. See jer. 23.1. Ezek. 34.1. and I punished the goats] The Grandees and Governors, temporal and Ecclesiastical. See Ezek. 34.17. They should have been as the hee-goats before the flock, jer. 50.8. worthy Guides to God. But they were goats in another sense, unruly, and nasty, and lascivious (as those two filthy fellows for instance, whom for their adultery the kind of Babylon roasted in the fire, jer. 29.22.) and such as begat kids of their own kind, men of their own make, and went before them in wickedness, as the goats lead the flocks. for the Lord of hosts] Better to read it, but the Lord of hosts, etc. And this is spoken for the comfort of those that called upon God, and abhorred Idols, and Idol-shepherds, that were in special covenant with him, and therefore owned by him, as his flock, or peculiar charge. Now, to such he promiseth to feed them as him sheep, and to furnish them as his horse for service, his goodly war-horse, mainly respected by his Master, as Bucephalus was by Alexander. Plin. l. 8. c. 41. This may in part be understood of the Maccabees victories: but principally of the Apostles, those white horses, upon which they road thorough the world, conquering and to conquer, Rev. 6.2. Saint Paul is fitly compared to that war-horse in Job, chap. 39.20. whose neck is clothed with thunder, and the glory of his nostrils is terrible. He mocketh at fear, and turneth not back from the sword. He goeth on to meet the armed man, and swalloweth the ground with fierceness, and rage, etc. Verse 4. Out of him came forth the corner] Angulus, not Angelus as some Vulgar Latin translations have it: and A Lapide justly finds fault with it. Chap. 35. A like fault Surius and Caranza (his fellow-popelings) are content to wink at, nay to defend in the Laodicene Council, because it makes for their Angel-worship. For whereas the Council truly saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christians must not pray to Angels. They make the words to be Non oportet Christianos ad angulos congregationes facere. Christian's ought not hold their meetings in corners; and they make the title say, the same thing. but is this fair dealing, thus to falsify antiquity for their own ends, and to maintain their own errors? As for the Text. Out of his came forth, etc.] That is, Out of Judah shall be had all things necessary, both at home (and here the Prophet proceeds from the foundation to the nails, or fastening of the house together) and abroad: both for the mastering of the enemy by the Battle-bowe, etc. and the making of him tributary: for Out of him shall come every exactor] sc. Of homage and tribute, as the fruit of their victory. Danaeus senceth it thus. Out of Judah shall go every oppressor which did vex his people before, God driving him forth. Verse 5. And they shall be as mighty men] Or, as Giants, as Gabriels, they shall be strong in the Lord, Ruth. 2.11. and in the power of his might, they shall do worthily in Ephratas, and be famous in Bethlehem: their bow shall abide in strength, and the arms of their hands be made strong, by the hands of the mighty God of Jacob: from thence is the shepherd, the stone of Israel. Plutarch Gen. 49.24. If it could be said of Mithridates, a mere Atheist, that he never wanted any courage nor counsel; how much of God's warriors, such as judas Maccabeus, especially Messiah the Prince, who treads down his enemies as the mire of the streets, setting his feet in their necks and making them to be found liars unto him, that is to yield him at least a forced and feigned subjection. and they shall sight because the Lord is with them] This is enough to make them fight up to the knees in blood, that they have God to stand by them: not only as a spectator, or Agonotheta (though that's somewhat: dogs and other base creatures will fight lustily when their masters are by, and to set them on) but as a Captain of the Lord Hosts, as Christ is called, and a Coadjutor, a Champion, a man of war Exod. 15.3. Yea, he alone is a whole army of men, he is Van and Rei●e both, Isai. 52.12. The shields of the earth belong to him, the Militia of the world is his Psal. 47.9. he hath magnleh choloth and matteh choloth, as the Rabbins well observe, armies both above, and beneath, as his horse and foot to fight for him people. and the riders on horses shall be confounded] As they were in the conquest of Canaan, where the enemies had horses and chariots, when the Israelites had neither, as Orig●n observeth: and as they were in all Davids wars, and the rest of the victorious kings of Israel, who according to the Law Deut. 17.16. made not use of horses (but said An horse is but a vain thing for battle etc. God takes no delight in the strength of an horse) and ever fought on foot with singular success. So did the Maccabees, Zisca, and after his the Bohemians, the English in France at the battle of Spurs (so the battle of Terwin was called in Henry the eighth his time, from the French posting away to save their lives.) Spied. 1000 Verse 6. A Lapide And I will strengthen the house of Judah] Robustos, as quasi Gabricles efficiam. See Chap. 12.8. Esay 10.34. See verse 5. of this chapter. The Saints shall be strengthened with all might. according to his glorious power, Col. 1.11. at the Resurrection especially, when Christ shall change their vile bodies, and make them like unto his glorious body in strength, agility, beauty etc. The bodies of the Saints, saith Luther, shall have that power as to toss the greatest mountains in the world like a ball. Auselme saith such, as they shall be able to shake the whole earth at their pleasure. Our Saviour saith, that they shall be as the Angels of God Luk. 20.36. more like spirits than bodies, while they are here, In quiet and confidence is their strength Esay 30.15. and again in the same chapter verse 7. their strength is to sit still. They expected much strength from Egypt: but the Prophet tells them that by sitting still and waiting for the salvation of God by faith, they shall have an Egypt, Heb. 11.34. and better, out of weakness they should be made strong, wax valiant in fight, turn to flight the armies of the aliens, as the Maccabees did, and as Michael and his Angel's Rev. 12. the noble Army of the Apostles, who were more than Conquerors: and Martyrs who tired their tormentors and laughed at their cruelty: the valour of the patients, the savageness of the persecutors strove together; till both exceeding nature and belief, bred wonder and astonishment in beholders and readers. These were those lion-like men of the tribe of Judah that took the kingdom by violence. Judah which signifieth the Confessor, had the kingdom, as Levi had the Priesthood, both forfeited by Reuben who was weak as water. Gen. 49. and I will save the house of Joseph] that is, Ephraim, but for the ten tribes, whom God here promiseth to save, not to bring back, saith the Geneva-Note on Ver. 9 But others there are that gather from these words and these that follow, that God will not only preserve them, but reduce and resettle them in their own country, yea, and multiply them so abundantly, as that their country shall not be able to hold them Verse 10. Whence cometh Ashurs' and Egypt's subjection to Christ; that is, all the tract of the East, and of the South verse 1. and their perpetual establishment in the faith. Verse 12 And I will bring them again to place them] I will place them in their houses as Hos. 11.11. The Sept. render it, I will cause them to dwell. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compos. The Caldee I will gather together their captivity. Some special mercy is assured them by this special word of a mixed conjugation. for I have mercy upon I them] Here's a double cause alleged, of these so great and gracious promises: and both excluding works. First God's mere mercy. Secondly his Election of grace, for I am the Lord their God. This latter is the cause of the former: for God chose his people for his love, and then loveth them for his choice. The effects of which love are here set down. 1. That he heareth their prayers, I will hear them. 2. That he reaccepteth and restoreth them in Christ, as if they had never offenced against him. They shall be as though I had not cast them off. That was a cutting speech, and far worse than their captivity Jer. 16.13. When God not only threateneth to cast them out of their country into a strange land, but that there he would slew them no favour. Here he promiseth to pity them; and then they must needs think deliverance was at next door by. and they shall be as though I had not cast them off] And this the sooner, and the rather, because they called them outcasts, saying, This is Zion whom no man seeketh after Jer. 30.17. The Jewish Nation, saith Tully, show how God regards them that have been so oft overcome, viz. by Nehuchadnezzar, Pompey etc. God therefore promiseth to provide for his own great name, by being fully reconciled to his poor people, whom the world looked upon abjects. for I am the Lord their God And if I should not see to their safey, Psal. 119. it would much reflect upon me. This David well knew, and therefore prays thu, I am thine, Lord save me. and will hear them, Or, I will speak with them: speak to their hearts. It is no more, saith One, then if a man were in a fair dining-room with much good company, and there is some special friend whom he loveth dearly, that calleth him aside to speak in private of business, that nearly concerneth him: and though he go into a worse room, yet he is well enough pleased. So if God, in loss of friends, houses, country, comforts whatsoever, will speak with us, will answer us, the loss will be easily made up. Philip Landgrave of Hesse being a long time prisoner under Charles 5. was demanded what upheld him all that time? He answered, that he had felt the favour of God, and the Divine consolations of the Martyrs. There be Divine comforts that are felt only under the cross. I will bring her into the wilderness, and there speak to her heart Hos. 2.13. Israel was never so royally provided for, with Manna, Quails, and other cates, as when they were in the wilderness. The cross is anointed with comfort, which makes it not only light, but sweet: not only not troublesome and importable, but desirable and delightful, saith Bernard. Thy presence O Lord made the very gridiron sweet to Laurence, saith another; How easily can God make up our loss; and breaches? Verse 7. And they of Ephraim shall be as a mighty man] The same again, and in the same words, for more assurance; because the return of the ten Tribes might seem a thing more incredible, Erant enim quasi putridum cadaver saith Calvin here: they were as rotten carcases, and they had obiter only heard of these promises; as if some grain of feed should be dropped by the highway-side: for they were now as aliens from the Common-wealty of Israel. and their heart shall rejoice as through wine] Which naturally exhilarateth Psal. 104.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is called by Plato one of the Mitigaters of humane misery See Prov. 31.6. with the Note. Some nations use to drink wine freely before they enter the battle to make them undaunted. Some think here may be an allusion to such a custom. I should rather understand it of that generous wine of the spirit Eph. 5.18. yea, their children shall see it] Therefore they were not to antedate the promises, but to wait the accomplishment which should certainly be, if not them, yet to theirs after them, even a full restauration in due season. Verse 8. I will hisse for them and gather them] As a shepherd hisseth or whistleth for his flock. See Judg. 5.16. where it should not be translated the bleat of the flocks, but the hissings or whistling of the shepherds to their flocks, when they would get them together. God, who hath all creatures at his beck and check, can easily bring back his hanished, gather together his dispersed with a turn of a hand Zech. 13.7. with a blast of his mouth, as here; as if any offer to oppose him herein, he can blow them to destruction job. 4.9. He can frown them to death Psal. 80.16. He can crush them between his fingers, as men do a moth Psal. 39.11. and crumble them to crattle Psal. 146.4. Like sheep they are laid in the grave, death shall feed on them: and the upright shall have dominion over them in the morning, and their beauty shall consume in the grave from their dwelling. Psal. 49.14. For I have redeemed them] I have in part, and that's a pledge of the whole; my hands also shall finish it, as Chap 4.9. God doth not his work to the halves; neither must we: but if he shall be All in All unto us, we must be altogether His, Cant. 2.16. His is a covenant of mercy, ours of obedience: which must be therefore full and final, as Christ hath obtained for us an entire, and everlasting redemption. Heb. 9.12. and they shall increase as they have increased] Bianca verve of that promise to Abraham Gen. 13.16. I will multiply thy seed as the dust of the earth: and Gen 15.5. as the stars of heaven. This promise was not presently fulfilled; for when they came into Egypt they were but seventy souls of them. But under the Egyptian servitude, they increased abundantly Exod. 1.7. they spawned (as the word signifies) and bred swiftly: so that they went thence 600000. strong. Exod. 12.37. So that they soon became a mighty and populous nation Dent. 26.5. Judea was not above 200 miles long, and 50 miles broad: not near the half of England by much; yet what huge armies had they, when the two tribes and the other ten met in the field, one against another? And even at this day (whatever is become of the ten tribes: whether they be in China, or America) the Jews are a very great and numerous people. It is thought that there is not any one nation under heaven so great in number as that is, if the dispersed Jews might all be gathered together into one place: And who knows what we may (some of us) yet live to see? The late Clavis Apocalypt●ica promiseth great matters to fall out within these three or four years. Verse 9 And I will sow them among the people] Scatter them indeed, but for an excellent purpose, that they may bring forth fruit to God: and be a blessed means of bringing in the fullness of the Gentiles harvest. Some kind of the knowledge of God was diffused by the Jew wherever they came: and when at length the Gospel was preached by the Apostles, they first dealt with the Jews (who had their Synagogues in all places) as it was necessary Act. 13.46. that as they had been the only people of God, so now they might be the first invited guest. This invitation when they put from them and so judged themselves unworthy of●ternal life, what remained but that the halt and the blind Gentiles shoul be fetched in from the high ways and hedges, that so God's house might be full. So then their despersion was a semination: and their exile opened a gate for the Gospel. hence also it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dissemination, or scattering: as when a man soweth seed abroad. 1 Pet 1.1. jam. 1.1. and they shall remember me in far countries] Saint Paul testifieth that the twelve tribes instantly served God day and night Act. 26.7. a great deal better, doubtless, than they do at this day; being as reverend in their Synagogues, as grammer-boyes are at school when their Master is absent, Spec. Europe. saith an eye witness. and they shall live with their children, and turn again] They or their posterity shall. God's promises bear a long date many times, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the believing Hebrews are told that they had need of patience, or tolerance: that after they had done the will of God, and suffered it too, if need be, they might receive the promise. Heb. 10.36. And they are further exhorted to run with patience the race that is set before them: Heb. 12.1. wherein he that believeth maketh not haste, but can want and wait for what he wisheth, till God please: being desirous rather that God may be glorified then himself gratified, if both may not stand together. Verse 10. I will bring them again also out of the land of Egypt] whither they fled for fear of the Babylonians Jer. 44. Antiq. l. 11. Chap. 2. and where it seems they became a mighty people, if that be true which josephus writeth, viz. that Ptolomic Philadelph sent back an hundred and twenty thousand of them into Judea, and by that royal beneficence obtained the seventy Seniors to be sent by Eleazar the Highpriest, Gualther: praelat. in Com. in Ma●e. for the translating of the Hebrew Bible into Greek. His successor Ptoiomaeus Lathurus was nothing so courteous: for he slew 30000. of them with unheard-of cruelty: and made the living devour the dead. and gather them out of Assyria] whither the ten tribes were carried captive, and scattered all abroad through the one hundred twenty and seven province, as Haman suggested to the king Esth. 3.8. and I will bring them into the land of Gilcad and Lebanon] that is, into Judea (the bounds whereof were Lobanus and Gilead) a figure of the Church, that land of delights. See Cant. 4.1, 8. God's Hephsibah Isa. 62.4. O praeclaram illam dieculam? when shall it once be? The comfort is, God can make a nation conceive and bring forth, both in one day Esay 66.8. O pray, pray, pray, as Psal. 14.7. and as the poor Jews pray at this day, Let thy kingdom come speedily, Bimherah bejamenu. and even in our days. Verse 11. And he shall pass through the sea etc.] who shall? The people for want of room, saith Junius: they shall enlarge their quarters into Egypt, Transiens per mare angu●●●●s. Assyria and other nations subduing them to Christ. God shall (say others, and I think better) he shall fright the sea, and miraculously deliver his people, as once he did at the red sea, which threatened to swallow them, but God made it to preserve them. He will remove all rubs and Remora's, all obstacles and impediments: Neither Egypt, nor Assyria shall be able to hinder what God will have done. See Isa. 11.15. The misunderstanding of this and the like texts to this, might haply occasion that unhappiness that befell the Jews in Crect Anno 434, The devil under the name of Moses (whom he personated) persuaded those poor creatures, that he was sent from God, to bring them home again to their own country. This they soon believed (as they are wondrous apt to work themselves into the fool's paradise of a sublime dotage) and leaving all their good to others, followed this seducer (who had spent a whole year in travelling over the country for the purpose) together with their wives and children to the top of a steep rock that hung over the sea. Thither when they were come, this mo●● Moses commanded them to wrap their heads in their upper garments, and so to th●●● themselves from the rock toward the sea, assuring them of a safe passage. They readily obeyed him: and in that sort perished a great many of them. And more had followed, but that (as God would have it) some Christian fishermen, being there at that instant, took up some of them as they were s●oting upon the waves, and ready to perish: who afterwards returning to the rest of the Jews, told them how they had been cheated, and how narrowly they had escaped: Funcc. Chron. whereupon they being all enraged (as they had reason) sought for this Seducer to put him to death. But when he could not possibly be found any where, they soon concluded that it was the very devil that old : and divers of them, moved by this calamity, became Christians. The Jews generally believe that their Messiah when he cometh shall do such miracles as Moses wrought at the red sea. Hieron. Remig. Huge. They tell us also that in the time of the Maccabees, divers Jews that had fled into Greece passed through the narrow sea of Propontis, that runs betwixt Chalcedon and Constantinople, to go back into their own country. and all the deeps of the rivers shall dry up] As once jordan did before Joshuah and the people: and as Rev. 16.12. Euphrates shall do before those kings of the East, which some make to be the Eastern Jews: and the drying up of Euphrates, to be the downfall of the Turkish Empire. Event will be the best interpreter, when all's done. Verse 12. And I will strengthen them in the Lord] that is, in Christ the head of the Churches: for by his own strength shall no man prevail, saith holy Hannah 1 Sam. 2.9. and without me ye can do nothing, saith Christ the true vine, joh. 15.5. from whom we have both the bud of good desires, the blossom of good resolutions, and the fruit of good actions. Only we must fetch our strength by faith from Christ: and pray as Esay 51.9. Awake, awake, put on strength, O arm of the Lord. and they shall walk in his name] i. e. in his strength and to his glory. See that sweet promise Isa. 40.29, 30, 31. See also the Note above on verse 6. CHAP. XI. Verse 1. OPen thy doors O Lebanon This chapter is no less comminatory, than the two former had been Consolatory. The tartness of the threatening maketh men best taste the sweetness of the Promise. So wre and sweet make the best sauce: Promises and threaten mingled, serve to keep the heart in the best temper. Hypocrites catch at the Promises, as children do at sweetmeats: and stuff themselves therewith a pillow as it were, that they may sin more securely. Here therefore they are given to understand, that God will so be merciful to the penitent, as that he will by no means clear the guilty. That's the last letter in God's name Exod. 34.7. and must never be forgotten. It is fit the wicked should be forewarned of their danger; and the god●y forearmed. This chapter hangs over Jeruslaem as that blazing-starr in the form of a bloody sword is said to 〈◊〉 none for a whole y●eres-space, a little before that last destruction of it, that is here ●● reto;d five hundred years before it fell out. open thy doors O Lebanon] i. e. lay open thou thyself to utter ruin: for it is 〈…〉 cannot be avoided. Lebanon was the confine of the country on that 〈◊〉, whereby the Romans made their first irruption, as by an inlet Doors 〈◊〉 a●●●ttributed to this forest; because against Lebanus is set A●●thbanus, 〈◊〉 mountain; which is joined unto it as it were with a certain wail: so that these were and are narrow passages and gates keep sometimes of the kings of Persia by a special officer, 〈…〉 the defended 〈…〉 2. Neb. 2.8. and fortified by nature: yet not so strongly, but that the Romans broke in this way, and much wasted the for●est, to employ, the tree● for the besieging of Jerualem; as Esay 14 8. The Ch●●●ee Paraphrast by Lebanon here understandeth the Temple, which was built of the Cedars of Lebanon: and Ezech, 17.3. Lebanon is put for Jerusalem: which also had in it that house of the forest of Lebanon, built by Solomon 1 King. 7.2. wherein he had both his throne of judgement ver. 7. and his armonry chap. 10.17. So that by Lebanon may be very well meant the whole country of Judea: but especially the city and Temple, Lib. ●. de ●ell. Jud. cap. 12. the iron gates whereof opened themselves of their own accord, that had not been open in seven years before: and could scarce be shut by twenty men, saith losephus. This fell out not long before the city was taken by Titus, R. David. I●●ra Gala●in. l. 4. c. 8. whereupon R●ble Jonathan the son of Zach●i cried out, En vaticinium Zach●riae, Behold the Prophecy of Zachary fulfilled: for he foretold this, that this temple should be burnt, and that the gates thereof should first be opened. that the fire may devour thy Cedars] Warr is as a fire, that feedeth upon the people Isa. 9.19. or like as an hungry man snatcheth etc. ver. 20. there is in war no measure or satiety of blood. the Greek word to war signifieth much blood. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word, devouring and eating of men, as they cat bread. The Latin Bellum, à belluis. it destroys the Lord as well as the lozel, the cedar as well as the shrub. Tamberlanes coach horses were conquered kings. Adonibezecks' dogs, seventy kings gathering crumbs under his table. Let fire come out of the bramble, and devour the Cedars of Lebanon judg. 9.15. that is, Let fire come out s●om Abimeleck, and devour the men of Si●●●●en. ver 20. Verse 2 Howle fir●rce that is ye of lower rank: or ye meaner cities, those daughters of le●usalem, that felt the Romans force: 〈◊〉, take up a loud outcry, a doleful ditty after the manner of those that are carri●●● captive by the enemy. Psal. 137 3. For there they, that carried ●s away captive, required of us a song: and they that wasted us, qui contumulaban● nos, that threw us on 〈◊〉 (so Tremellius ●endreth●t, conser Isa. 25.2.) or those that made us 〈…〉 nostri, (so S●hindler) required of us mirth. because all the mighty are spoiled] the magnifico●s, the men of power as they are called Psal. 76.5. stout hearted and every way able for strength, courage and riches; 〈…〉 which oft take away the life of the owners, and exp●●e them to spoil; as every man desireth to lop the 'tice that hath thick and large boughs and branches. howl O ye oaks of Bashan] Ogs country, who only remained of the remnant of Giants Deut. 3.11. The jews fable that he escaped in the flood, by-riding astride on the Ark. By the oaks of his country understand, the strong and eminent. The Chaldee rendereth it Satrapae provinciarum, ye provincial Governors. for the forest of the vintage] Or the defenced forest, viz. of Lebanon i. e. jerusalem that seemed impregnable, but at length came down ruit alto à culmine, as a cedar that is felled by a Mighty One Esay 10.34. Death hewed its way through a wood or forest of men in a minute of time from the mouth of a murdering piece, or some such warlike engine. When the sword is once sharpened, it makes a sore slaughter: it contemneth the rod Ezek. 21.10. q. d. what does this silly rod do here? these lesser and lighter judgements? let me come, I'll make work amongst them: down with these oaks, down with this defenced forest etc. Verse 3. There is a voice of the howling of the shepherds] Potentes potenter torquebuntur. The loftiness of man shall be bowed down: and the haughtiness of men shall be made low: and the Lord alone shall be exalted in that day. Esay 2.17. The shepherds were grown foolish ver. 15. Idol-shepheards 17. they cared for no other instruments but forcipes & mulctram the shears and the milkpail: they were become greedy dogs, Esay 56.11. which could never have enough (they were sick of the bulimy or appetitus caninus) yea they were as so many young lions ramping and ravening, as it is here, and Ezek. 19.2, 3. Psal. 78.72. Both Princes and Priests were turned tyrants: and instead of feeding the people in the integrity of their hearts, and guiding them with the skilfulness of their hands, preyed upon them and plucked the skin from off them, and their flesh from off their bones Mio. 3.2. for the pride of jordan is spoiled] the swelling of jordan dried up by the Romans, as Hierome interprets it: Or the proud and stately palaces and possessions that the great Ones had gotten upon the banks of jordan for fruitfulness and pleasance, as à Lapide; Or the numerous and proud nation of the jews likened to the yearly overflowing of jordan, whereof see Iosh. 3.15. jer. 49.19. as Diodate. Verse 4. Thus saith the Lord my God, Feed the flock of slaughter] so lately pulled out of the jaws of those lions ver. 3. with Am. 3.12. and yet destined to destruction by the Romans, those Raptores Orbis (their former preservation being but a reservation to future mischief) for their desperate obstinacy and incorrigibleness. feed them] saith God to the Prophets: for their ordinary shepherds have cast off all care of their good. Tell them what evil will betid them, unless they repent: forewarn them to flee from the wrath to come: Mat. 3. Luke 21.36. to take course that they may escape all these things that shall come to pass. O the goodness of God to a nation so shamelessly, so lawlessly wicked! Besides himself, the Shepherd of Israel that led joseph like a flock Psal. 80.1. and neglected no good office of seeking and feeding them, of handling and healing them, of washing them and watching over them etc. how careful was he ever to raise them up seven shepherds and eight principal men, Mic. 5.5. till at length he sent the man Christ jesus who is the chief of ten thousand, the chief Shepherd as St. Peter calls him 1 Epist. 5.4. that One and only Shepherd, as Solomon Eccles. 12.11. that gteat Shepherd of the sheep, as Paul Heb. 13.20. who came to look up the lost sheep of the house of Israel, whom (to move compassion and affection) here calleth the sheep of slaughter, until the time prefixed for their total dispersion, by reason of their ingratitude. Verse 5. Whose Possessors stay them] flaying their skin from off them, eating their flesh, breaking their bones etc. Mic. 3.3. feeding themselves, and not the flock of God Ezek. 34.2, as if they had been Lords over God's heritage 1 Pet. 5.3. Owners and Possessors as here, vel precio vel praemio: and as the Pope and his Curia Romana quae non vult ovem sine lana, as the old Proverb was. and hold themselves not guilty] Non peccant. They fault not themselves: they are not found guilty by others. Such an illimited power over God's people they have usurped, as if they might use them at their pleasure, and never be once questioned, or punished for the same; but scape scotfree. This was the extremity of tyranny; such as the cruel Spaniards exercise over the poor Indians: they suppose they show the wretches great favour, when they do not, for their pleasures, whip them with cords; and day by day drop their naked bodies with burning bacon; which is one of the least cruelties they inflict upon them. World encompassed by S. F. Drake 53. and they that sell them] Sell them for slaves (whom they ought to redeem rather with their own blood) and grow rich by them: being greedy of filthy lucre, not without foul blasphemy against God, whom they entitle to their riches sacrilegiously and most theevishly gotten; whilst they say, blessed be the Lord, for I am rich] Deo gratias, Blessed be God is a very good saying, and was much in Augustine's mouth. But as the fountain of goodness will not be laden at with unwashen hands: so fair words from a foul mouth, are infinitely displeasing to him that inhabiteth the praises of Israel. Psal. 22.3. Hypocrites are not unfitly compared to Monkeys, that have the gravest countenances of all creatures; but are uncessantly doing mischief: or to the Harpies, that are said to have Virgins faces, Vultures talons. Mell in ore, verba lactis: Fel in cord, fraus in factis. Pharisees, under pretence of long prayers, devoured widows houses Mat. 23.14. whiles their lips seemed to pray or praise God, they were but chewing and champing some sweet morsel snatched from the flock, but sauced with the wrath of God Job 20.15. See how our Saviour sets them out in their colours Mat. 23.15, 16, 23. etc. Such fair professors, but foul sinners were their predecessors, Esay 66.5. who when they had done evil as they could, thought to salve all by saying, Let the Lord be glorified. And such also are their Successors, The Pope and his followers. Verba tua Dei planè sunt, facta verò diaboli (said one once to Pope Innocent the third preaching peace but sowing discord) you speak like a God, but do like a devil: wherefore you shall receive the greater damnation. When one of our persecuting Bishops read the sentence of excommunication against a certain Martyr: and began as the usual form was, Act. and Mon. In the name of God, Amen, the Martyr cried out, you begin in a wrong name. And it grew to a common proverb, In nomine Dei incipit omne malum. All mischief gins on that manner. Gentilis that impious Anti-Trinitarian gave out, that he suffered for the glory of the most High God. Becket the Archtraitor pretended to submit to his Sovereign, but with this false reserve, Salv● honore Dei. The Swenckfeldians entitled themselves the confessors of the glory of Christ. And Conradus Vorstius his late monster hath De Deo in the front: and Atheism and blasphemy in the text. and their own shepherds pity them not] Which yet they ought to have done, had they had never so much right and reason to destroy them. A shepherd hath his name from friendly feeding: in Greek from earnest desire and love to the sheep. David when he was hunted from Samuel the Prophet, he fleeth to Abimelech the Priest: as one that knew Justice and Compassion should dwell in those breasts, that are consecrated to God and his people. But these shepherds through want of God's holy fear job. 6.14. had brawny breasts, horny heartstrings, their hearts first turned into earth and mud, did afterwards freeze into steel and adamant: cursed children they were, 2 Pet. 2.24. having their hearts exercised with covetousness and cruelty. Verse 6. For I will no more pity the inhabitants of the land] Or surely I will no more etc. A fearful sentence, written in blood, and breathing out nothing but utter destruction, David knew what he did, when he chose rather to fall into the hand of the Lord, then of men. For his mercies are many, and it soon reputes him concerning his servants: Prov. 12 10. but the tender mercies of the wicked are cruel. Those shepherds in the former verse were grievous wolves: what wonder therefore that they spared not the flock? Act. 20.29. But yet whiles God pitied them there was hope in Israel concerning this thing, as He said Ezr. 10.2. whereas now that God's soul is disjointed from them, and his bowels shut up, desolation must needs be at ●ext door by jer. 6.8. Jer. 17.17. Be not thou a terror unto me, O Lord, said that Prophet, and then I care not, though all the world frown upon me, and set against me. But woe be to Lo-ruamah, the people of God's wrath, and of his curse. I have noted before out of jer. 16.13. that Gods I will show you no favour, was worse than I will cast you out of this land. I will deliver the men] Heb. I will make them to be found, pulling them out of their starting holes, and lurking places. Evil shall hunt the violent man to destroy him. Psal. 140.11. every one unto his neighbour's hand] As into the hangman's hand. this was fulfilled, especially during the siege by the seditious within the walls of Jerusalem, Joseph●d bell. J●d. l. 6. cap. 2. and 4. one man proving a wolf, nay a devil to another. and into the hand of his king! The Roman Emperor, who disclaimed indeed the name of a king to avoid the hatred of the people, and yet exercised the full power of kings both at home and abroad. These lews first subdued by the Romans and reduced into a province, did afterwards rebel (though they had once in opposition to Christ cried out, we have no king but Caesar) and were therefore, after five month's siege utterly ruined: For what with extremity of famine and what with the fury of the sword, there perished in Jerusalem, and in the province adjoining, Joseph, v●i supra as Eus●buis affirms about 600000. able men to bear arms. Or as Josephus holds, who was an eyewitness, and prelent in the war, there died 1100000. besides others taken captive, to the number of 97000. and I will smite the Land] So that it hath lain, as it were bedridden ever since. Verse 7. And will I seed the flock of slaughter, even you, O poor of the flock.] Or, as M●ntanus readeth it, for you, for your sakes, O poor of the flock, i.e. O ye that are poor in spirit, pure in heart, my little little flock, as our Saviour's expression is in Luke. Even for your sakes will I yet for a time spare the reprobate goats, feeding them by my Prophets, and provoking them to repentance. The word and Sacraments, and all Gods common temporal favours are, in respect of external participation, communicated to Reprobates by way of Concomitancy only: because they are intermixed with the Elect. Thus tares mingled among wheat, partake of the fat of the land, and moisture of the manure, which was not intended for them. and I took unto me two staves] viz. That I might therewith do the office of a shepherd: and yet in more than an ordinary manner. For shepherds commonly carry but one staff, or crook: or, at most, but a staff on their shoulders, and a rod in their hands, as David shows in his Pastoral Psal. 23.3. But here are two staves taken: to show, saith Mr. Calvin, that God would surpass all the care and pains of men, in governing that people. the one I called Beauty, and the other I called Bands] What these two should mean, much ado is made among Interpreters. Some are for the two Governants: Others for the two Testaments: Others for the order of Christ's preaching, sweet and mild at first, terrible and full of threaten at last, as appeareth in Ma. 24.24, 25. But what a wild conceit was that of Anth●●● Archbishop of Florence, who understood the words of Dominick and his Order; construing them thus: I, that is God took unto me two staves vir. Beauty, that is, the Order of Preachers, Hist. Proph. 3 tit. 23. and Bonds, that is, the Order of Minorites, who are girt with a cord? The sounder sort of lixpositours make it to be a figure, of the two ways which Christ useth at all times in feeding of his Church; the one by love, guiding them by his word and Spirit: the other by severity, punishing them by the cruel hand of their enemies. See Esay 10.5. Thus Va●ai lus, D●odue etc. And that this is the true sense, saith A Lapide, it appeareth: First, because this oracle of the Prophet is of the time to come, and not of the time past. Secondly the event, (that best interpreter of prophecies) maketh for it. For first God's government of the commonwealth of Israel was beautiful, and gentle in the time of the Maccabees, and of Christ: and then terrible and destructory, in the time of the Romans, of Nero, Vespasian, Adrian etc. Thirdly because that a little after the Prophet saith, that he broke both the staves, that is, he utterly rejected the Jews, and brought his wrath upon them to the utmost, which cannot be meant of any other time then that of Christ, and of Titus. Especially since (in the fourth place) the Prophet declareth Verse 13. that the st●ff of Beauty was broken at the death of Christ, for their unworthy selling and slaughtering of him, as if he had been some slave or base person, and I fed the flock] q. d. I did my part by them. Thy destruction therefore is of thyself, O Israel. England is a mighty Animal (saith a Politician) which can never die, except it kill itself. The same might be much more said of the Jesish Commonwealth, which josephus truly and trimly calleth a Theocratia, or a God-government for the form and first constitution of it: and Moses in this respect, magnifieth that nation above all other Deut. 4.6, 7. Verse 8. Three shepherds also I cut off in one month] That is, in a short time, I took away and displaced even by the heathen Princes, many proud princes, and Priests: such as were Menelaus, Jason the Aristobuli, Hireani, Annas, Caiaphas, and others: Or, I removed those three sorts of shepherds of the old Law, viz. Prince's Prophets and Priests. Thus Theodoret and Vatablus. Diodate understands the text of the three chief Empires that had tyrannised over the people, ver. 6, 3, and 12,10. Namely the Caldean, Persian, and Grecian Empire, which were destroyed by the Son of God, Dan. 2.45. But they do best in mine opinion, that by these three shepherds understand those three sects among the Jews at Christ's coming in the flesh; viz. Pharisees, Sadduces, and Essenes': whereof, though the Pharisees were the best, and most exact for the outward observation of the Law, yet are they in the Gospel for their putrid hypocrisy, first sharply taxed by our Saviour (after the Baptist) and then plainly rejected, and even sent to hell by a chain-shot of eight links of woes Mat. 23. and my soul loathed them] Or, was taken off from them, or was straitened for them; because I saw that they received my grace in vain, and considered not of my care for their good. Theodotion and Srmmackus render it Anima mea exanimata est, I am dispirited as it were, and even disheartened to do any more for them. and their soul also abhorred me] And so they became God-haters as Rom. 1.30. and therefore hateful to God Tit. 3.3. hateful as hell (so the word imports) yea more, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and worse, for hell is but an effect of God's justice: but wickedness is a breach of his Law. The Prophet here seemeth to allude to those murmurers in the wilderness, that disdainfully cried out, Our soul loatheth this light bread Num. 21.5. Let God's servants take heed how they hang lose toward him: and lest, by disuse and discontinuance of a duty, there grow upon them an alienation of affection, a secret disrelishing and nauseating at that which we oughtmost deeply to affect, and duly to perform. Surely as loathing of meat and difficulty of breathing are two symptoms of a sick body: so are carelessness of hearing, and irksomeness of praying two sure signs of a sick soul. Verse 9 Then said I, I will not feed you] Now the wrath of the Lord arose against his people, so that there was no remedy, as 2 Chron. 36.16. Now his decree brought forth Zeph. 2.2. Now he grows implacable, inexorable, peremptory. Wherein nevertheless the Lord might very well break forth into that speech of the Heathen Emperor, when he was to pass sentence upon a malefactor, Non nisi coactus, I would not do this, if I could do otherwise. Christ could not tell jerusalem without tears, that her day of grace was expired, that her destruction was determined. As a woman brings not forth without pain: as a he stings not, till provoked: so neither doth God proceed against a sinful people or person, till there be an absolute necessity; lest his truth and justice should be questioned and slighted. See Ezek. 12.22, 23, 24, 25. Fury is not in God, till our sins put thunderbolts into his hands: and then, who knoweth the power of his anger? Psal. 90.11. Es. 33.14. who can abide with everlasting burn? If he but cast a man off as here, and relinquish the care of him, he is utterly undone. Saul found it so, and complains dolefully (but without pity) that God had forsaken him, 1 Sam. 28.15. and the Philistines were upon him: all miseries and mischief came rushing into him, as by a sluice. Let us so carry matters, that God may not abandon us: that he may not refuse to feed us, and take the charge of us as a shepherd. He yet offereth us this mercy, as Alexande did those he warred against, while the lamp burned. that that dieth, let it die] viz. of the murrain, or pestilence, For man being in honour, if God but blow upon him, abideth not, but is like the beasts that perish, pecoribus morticinis, saith Tremellius the beasts that die of the murrain. Vatablus thinks pestilence, sword and famine, are here threatened under the names of death, of cutting off, and of devouring one another. All which befell the refractory Jews in the last siege: the history whereof will make any man's heart bleed within him, that hath but the least spark of grace, or good nature. It went hard with them, when the rest, that the pestilence and sword had left, fell to eating the flesh one of another; when the mother killed and boiled the dead body of her harmless suckling, and eating the one half, reserved the other for another time. Behold O Lord, and consider to whom thou hast done this? saith the Prophet: Shall the women eat their fruit and children of a span long? Lam. 2.20 Oh the misery, or rather mock of man's life! And oh, the venomous nature of sin, that moves God (who is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a manhater, but delights in mercy) to deal so severely with his poor creature. Verse 10. And I took my staff even Beauty, and cut it asunder] In token that he had cast off his office of shepherd, he breaks his staff the ensign and instrument of his office: and this in token that he had broke his covenant which he had made with all the people ● i e. with all the tribes of Israel, which were as so many several peoples, over whom God had reigned (but now rejected) and in whom He delighted more than in all the nations of the world besides. The Saints are called All things, Colos. 1.20. because they are of more worth than a world of wicked men, Heb. 11.38. And the Jews have a saying, that those seventy souls that went with jacob into Egypt, were as much as all the seventy Nations in the world. What great account God once made of them above others, see Esay 43.3, 4. Deut. 33.29. But now behold they are discarded, and discovenanted: I have broken my covenant, and (ver. 11.) it was broken in that day] that is, in the day that they put themselves out of my precincts, I put them out of my protection. That peace that I had granted to my people, that they should be no more molested by any strange Nation (which was verified from the time of the Maccabees till a little before the coming of Christ) shall now be forfeited. The glory is departed, the Beauty broken in pieces, the golden head of the picture, Religion defaced, and good order banished: all things out of order both in Church and State, for so they were when Christ came to his own, and his own received him not: he found them in Dothan, that is, in Defection, as joseph found his brethren) therefore he now disowns and disavows them as much as once he did when they had made a golden calf. Thy people which thou broughtest out of the land of Egypt have corrupted themselves, saith God to Moses; upon whom he now fathereth them, Exod. 32 7 as if he had never been in covenant with them. Danaeus upon this Text concludeth, that the Jews are now strangers from the covenant of God: and that this is hereby confirmed, for that they are without Baptism, the seal of the covenant. Verse 11. And it was broken in that day] When they filled up the measure of their father's sins, and added this to all their other evils, that they crucified the Lord of glory: the Mediator of the new Covenant, Heb. 12.24. Now they were, by an irrevocable decree, to bear their iniquities, and to know God's breach of promise, as once was threatened to their faithless fathers, Num. 14.24. and so the poor of the flock] i. e. the lowly and meek, Mat. 11.19 the Apostles and other of wisdom's children, these all justified her, and glorified God when they saw his severity against their refractory countrymen, Euseb. Hist, lib. 3. cap. 5. and themselves sweetly secured and provided for at Pella. See the Note on verse 7. that waited upon me] Heb. that observed me, by obeying my precepts. Pagnine tendereth it, Qui custodiunt me, sc. as their most precious treasure, wherein they hold themselves very happy, and wealthy, though otherwise poor and indigent. Knew that it was the word of the Lord] Were sensible of Gods heavy displeasure upon the land; which others passed by as a common occurrence, or a chance of war. The Elect made benefit of that general visitation: and acknowledged that the wars moved by the Romans were the effects of God's providence, according to the ancient prophecies. This the rich and noble (whose hearts were fat as grease, Psal. 119.70. Qui animas etiam incarnaverunt, who were desperately hard and brutish) took no notice of. Verse 12. If ye think good, give me my price] Pay me for my pains, lay me down my shepherd's wages. Is not the labourer worthy of his hire? Shall I be forced to say of you as my servant David of Nabal, that unthankful churl; Surely in vain have I kept all that this fellow had in the wilderness, 1 Sam. 25.21. so that nothing was miss of all that pertained unto him, and he hath requited me evil for good. If God will be David's shepherd, David will dwell in God's house to all perpetuity, Psal. 23.1, 6. If the Lord deal bountifully with him, he will sit down and bethink himself what to render unto the Lord for all his benefits, Psal. 116.7, 12. A Christian counts all that he can do for God, by way of retribution, but a little of that much he could beteem him: and thinks nothing more unbeseeming himself, then to receive the grace of God in vain. His two mites of thankfulness and obedience, he daily presents: and then cries out as the poor Grecian did to the Emperor, If I had a better present, thou shouldst be sure of it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But Ingratitude is a grave, which receives all the bodies (the benefits) that are put into it; but will render none up again, without a miracle. Hence that passionate expostulation, Deut. 32.6. Do ye thus requite the Lord, O ye foolish people and unwise? Sic etiam stomachosè loquitur Deus hoc loco, saith Calvin upon this text: i.e. So likewise doth the Lord here in high displeasure and with great animosity, or stomach bespeak his people, Give me my wages howsoever: or, if not, forbear till I fetch it, till I recover it: you shall be sure to pay then, not the debt only, but the charges likewise: I will be paid both for my pains and patience too. In the mean space I need you not, nor care for your wages; for I am no hireling, etc. So they weighed for my price, thirty pieces of silver] that is, thirty shekels, or shillings. The price of a slain servants life, Exod. 31.22. This they weighed, as the manner of paying money than was, Gen. 23.16. Jer. 32.9. But they heaved their hands very high, it seems, when they valued the Lord Christ at so vile a rate. See Mat. 26.15. with the Note. Verse 13. Cast it unto the potter] q. d. Do they deal with me as with some sordid swineherd? Do they award me less than Carters wages? throwed away, let the potter take it: and let us see how many tiles he can afford us for it, to repair the roof of the Temple. Their undervaluing and vilipending of me in this sort, is not only injurious, but contumelious: it is to turn my glory into shame; to spit in my face: or to use me as homely as Rachel did her father's gods, which she laid among the litter, and sat upon. A goodly price that I was valued at of them] So he calleth it by an Irony, or a holy jeer. Poor Joseph was sold for less; for twenty pieces of silver, Gen. 37.28. They sold the just one for silver, and the poor for a pair of shoots, Amos 2.6. The Hebrews tell us, Pirk R. Eliez. cap 38. that of those twenty shekels, every of the ten brethren had two to buy shoes for his feet. The Jews that bought Christ for thirty pieces of silver (this goodly price) of the traitor that sold him, were themselves afterwards (by a just hand of God upon them) bought and sold thirty of them for a penny by the Romans, Hegesipp. de excid. Hierosol. p. 680. ad illudendum, saith mine Author, for a scorn to their Nation. God loves to retaliate; and to set the scales even; men's cruelty in the one, and their reward in the other. If we be at any time under-rated by the world, (as we are sure to be; for the world knows us not, 1 Joh. 3.2.) what so great matter is it, sigh Christ himself was no more set by? We must be content to pass to heaven (as he did) as concealed men. It must suffice us, that our precious faith shall be found to praise, honour, and glory at that great fair-day: when all farthels shall be opened, and our best wares exposed to public view. and cast them to the potter] I gave them for the potter's field, 1 Pet. 1.7 as the Lord appointed me, saith the Evangelist, expounding the Prophet, and applying the words to Christ, Mat. 27.10 who is hereby also proved to be God. So true is that observation of Divines, that the old Testament is both explained and fulfilled in the New, by an happy harmony. in the house of the Lord] That thereby he might the more sharply prick the Priests: whose care it ought to have been, that God should be better prized by the people, and his service better observed. Verse 14. Then I cut asunder mine other staff, even Bands] Or, Binder's: the the bond of unity, say some: by sending a spirit of perversities among them, such as that was which made way for the ruin of Egypt, Esay 19.14, 16, 17. But see for the sense hereof what is noted on verse 7. of this chapter. God seems to say, that he will now no more govern this people in mildness and clemency: nor yet exercise his shepherdly severity in saving corrections and visitations, as formerly he had done 〈…〉 that 〈…〉 house of 〈…〉 Rehoboam besides 〈…〉 twelve thousand at 〈…〉 And in Jerusalem 〈…〉 and of the children 〈…〉 brotherly conjunction, and 〈…〉 it, or a national covenant. This God 〈…〉 to 〈…〉 〈…〉 so that Ephraim shall be against Manasseh, 〈…〉 〈…〉 and both against Judah, Not many, years before 〈…〉 two brethren Hircanul and Aristobulus fell out about the 〈…〉 priesthood; and called in Pompey, who subdued the 〈…〉 a province. And not many years after Christ's 〈…〉 utterly broke the brotherhood between 〈…〉 them, that like those priests in Ezra, they have 〈…〉 not one another by their tribe, or family, nor 〈…〉 of them that were in Spain, and are now 〈…〉 they hold to be of the tribe of Judah: and the other 〈…〉 of the tribe of Benjamin: who in honour of the more 〈…〉 with them the better, do learn the Spanish tongue, which 〈…〉 Verse 15. Take unto thee yet the instruments 〈…〉 present in a type, or figure the wicked and depraved 〈…〉 punishment of their frowardness, and 〈…〉 people The instruments of a foolish shepherd, that 〈…〉 seeking Magistrate, are not virg a & 〈◊〉, a 〈…〉 mulctra, shears to clip them, and a milk-pail to, 〈…〉 they look after. Now it is threaten 〈…〉 hate you shall reign over you 〈…〉 bed in the next verses England was 〈…〉 burdens and impositions. 〈…〉 An Emperor 〈…〉 the King of France was king of Asses 〈…〉 his Exactours received from his subjects 〈…〉 saith our Chronicler 〈…〉 ●●fections; the joints 〈…〉 A 〈…〉 the third, became a precedent to the next 〈…〉 greatest, popular insurrection that ever was seen 〈…〉 of our Historians. and what sad effect 〈…〉 duct-money, and other opprelin 〈…〉 known to all. But, what 〈…〉 lancthon; that when he want 〈…〉 of his, and reqire of him what he 〈…〉 would knock out first one of his teeth 〈…〉 like by all the rest, in case the money ●●ere not brought in by 〈…〉 not this one of those foolish, or rather 〈…〉 in the next 〈…〉 eat the flesh of the fat, and tear their 〈…〉 that shall 〈…〉 drink thy milk, as another Prophet phraseth 〈…〉 lit●● quam 〈◊〉 Christ: 〈…〉 plaineth. And no less 〈◊〉 Another, Some follow the 〈…〉 as a trade only: with an unquenchable, and unconscionable 〈…〉 justifieth the common 〈…〉 of ill Governors 〈…〉 the sheep 〈…〉 defence in weather, he is sure to lo●e 〈…〉 seek to Courts of Justice to he 〈…〉 his mind: who 〈…〉 to hell, and the other to the 〈…〉 to 〈…〉 the other. Verse 16. For lo, I will raise up a shepherd in the land] Evil she 〈…〉 is Rulers in State, and 〈◊〉, see Jer. 6.3. Nabum 3. 1●. Eisay 44.28 ●● are set ●●by. God for a punishment of a sinful people. See the Note on Verse 1, The evil shepherd the pherd here meant; was Antiocha Ephiphanes, saith Theodoret: Herod the Infanticide, saith 〈◊〉 Titus and the Romans, saith ● Castro: All the perverse Priests and Princes that 〈◊〉 over the Jews, after the time of this Prophecy, saith A Lapides as Jason, Mentlaus, 2 Machab. 4. 〈…〉 Herod, Pilate, Annas and Caiaphas, the Scribes, and foresees: But especially Antichrist, (according to Joh. 5.43.) whose forerunners all the former were. Of one Pope, it is said by those of his own side, that he entered upon the government of the Church as a Fox, reigned as a Wolf, died as a Dog: and its true enough of all the rest, and to them the following words do most fitly agree. who shall not visit those that be cut off] Or, look for the thing that is lost. Illos ●●● erraverunt, non quaeret, saith the Chaldee: the word signifieth, such as are hid in thickets, hanged among thorns and briers, and there like to perish without help. neither shall seek the young one] the tender lambs of Christ, which Peter was double-charged to feed. Stolidam non requiret, saith the Tigurine Translation. Lambs are silly things, very apt to straggle; and lest able of any creature to find their way home again. nor heal that that is broken] David, by leaping over the pale (as it were) of God's precepts, broke his bones, Psal. 51.8. and felt the fall the longest day of his life: So may any of Christ's flock. The good shepherd therefore in pera gestat unguentum, hath his medicines ready in scrip, to apply as need requireth. Not so the Idol shepherd, who will rather break the sound, then bind up the broken. nor feed that, that standeth still] Or, that is well underlaid, and is full of vigour: Vatablus rendereth it, Eam quae restitat, non portabit. He will not carry that which can go no further. Hitherto the negligence of these evil-shepherds. Followeth next their cruelty, and that is more than bestial. For the ravening beasts lightly leave some foot or bone undevoured, Am. 3.12. But these do not only eat the flesh of the flock, and suck the fat, but barbarously tear the claws also in pieces, exercise utmost immanity; as it is here graphically and gallantly described. Verse 17. woe to the idol shepherd] The Vulgar hath, O pastor & idolum, O thou shepherd and idol: thou that hast the show only, and semblance of a shepherd; the name, but not the thing, thou that art the ape of a shepherd, non verus sed vanus, non vivus sed pictus & fictus pastor, that art cleped a shepherd, as an idol is a god: but shouldst be called rather a dumb-dog, a greedy-dog; a shepherd that cannot understand, Esay 56.10, 11. a foolish shepherd, as verse 15. an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per agnominationem alludit ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 15 one that hath nothing in him of any true worth; but art vain and vile, and of no value, as this word is rendered, Job 13.4. and 11.17. Vae, vae, vae, tibi. Christ (the great shepherd of the sheep) will surely pull off they visor, wash off thy varnifh with rivers of brimstone, brand thee for an hireling, that leaveth the flock] to shift, as it can, among thiefs and wolves, Joh. 10.13. See the Note there. The sword shall be upon his arm, adn upon his right eye] i. e. The curse of God shall light upon his power, Many Pastors say as He, Pan cures oves oviumque magistres. Virg. and policy, both which shall be blasted. his arm shall be clean dried up] as a keck, or stick. and his right eye shall be utterly darkened] Or, shriveled up, wrinkled and dusk: as in old bison. The idle and evil servant had his talon taken from him, and worthily. The barren figtree was cut down from cumbering. God will recover his gifts from those that misuse, Mar. 25.28 Luke 13 Mos. 2.9 or but disuse them, Away they go, as strength went from Samson, wisdom from Solomon: they cry unto God under our abuse, who thereupon gives them the wings of an Eagle, and lays aside their owner, as so many broken vessels; causing them to be even forge otter as dead me●●out of mind. Esal. 31.21. This is now especially fulfilled among the Jews, who 〈…〉 son have been without God, without a teaching priest, and without 〈…〉 15.3. CHAP. XII. Verse 1. THE burden of the word of the Lord] That is, a declaration of his mind and counsel for Israel's comfort, and his enemy's confusion. To the Israel of God it is onus sine onere, such a burden as the wings are to the bird, a burdenlesse burden. To the enemies, a burdensome stone, verse 3. heavier than the sand of the sea, job 6.3. For Israel] Not, against Israel, though Calvin so taketh it: and by Israel understandeth the ten tribes, and those other captives that, loath to leave those houses they had built, and those gardens they had planted in Babylon, jer. 29.5. neglected to return to Jerusalem for fear of the Samaritans and other ill neighbours, whole ruin is therefore here foretold by three excellent similitudes, after a stately preamble, drawn 1. From the power of God, whereby he stretcheth forth the heavens, that huge expanse, as a curtain, or as a molten lookingglass. Job 37.18 Job 26.7 2. From the wisdom of God, in laying the foundation of the earth, and hanging it, by Geometry, as we say, in the midst of heaven, like Archimedes his pigeon, equally poized with its own weight. Terra pilae similis, nullo fulcimine nixa, Ovid. Fast. l. 5 Aere subjecto tam grave pendet onus. 3. From the goodness of God, who formeth the spirit of man within him] who hath made us these souls, Esay 57.16. which he doth daily create and infuse into men's bodies; yea and that alone, without any help of their parents: hence he is called the Father of spirits, Heb. 12.9. and the spirit of a dying man is said to return to God that gave it, Eccles. 12.7. This last text convinced Augustine (who held sometime, with Origen, that the soul as well as the body was begotten by the parents) fare more than the peremptory rashness of Vincentius Victor: who censured boldly the Father's unresolvedness, Chemnitius. (when he doubted concerning the original of a rational soul) and vaunted that he would prove by demonstration, that souls are created de novo, by God. Aristotle (Nature's chief Secretary) was much puzzled about this point of the soul: which indeed cannot fully be conceived of, nor defined by man. Only this we can say, that the soul as it comes from God, so it is like him; viz. One immaterial, immortal, understanding Spirit: distinguished into three Powers, which all make up one Spirit. Verse 2. Behold, I will make Jerusalem a cup of trembling] Or, slumber, or poison. A Metaphor taken from a cup of generous wine, but empoisoned; so that those that drink of it, do presently tremble, grow giddy, sleepy, sick as heart can hold. Poison in wine works more furiously. Thou hast made us to drink the wine of giddiness, saith the Church, Psal. 60.3. In the hand of the Lord is a cup, and the wine is red, it is full mixed, etc. The Prophet here seems to allude to Jer. 25.15. Esay 29.8. Jer. 31.7. Ovid saith of the river Gallus, that whoso, drinketh of it runneth mad immediately. Hierom telleth of a Lake near Naples, whereinto if a dog be thrown he presently dieth. The like is reported by Josephus of the Lake Asphaltites. Jerusalem shall be a murdering morsel to those that swallow it. His meat in his bowels is turned, it is the gall of asps within him. He hath swallowed down her spoil, and he shall vomit it up again: Job 20.14, 15 God shall rake it out of his belly: He shall have as little joy of his tid-bits, of his sweet draughts, as Jonathan had of his honey: whereof he had no sooner tasted, but his head was forfeited. Pliny speaketh of a kind of honey that poisoneth: because it is sucked out of poisonous flowers. Our Chronicler telleth us, Speed. 1210. that at Alvelana three miles from Lisbon, many of our English soldiers under the Earl of Essex perished, by eating of honey, purposely left in the houses, and spiced with poison. The enemies of the Church make a dangerous adventure, they are even ambitious of destruction: they run to meet their bane, as did those Philistines at Mizpeh, 1 Sam. 7. And had they but so much wit as Pilat's wife in a dream, they would take heed of having any thing to do with those just men, of eating up God's people as they eat bread, Psal. 14.4. of bousing in the bowls of the Sanctuary with Baltasar, who fell thereupon into a trembling, Dan. 5.6 so that his loins were loosed, and his knees knocked one against another. when they shall be in the siege] And so about to do their last and worst against the Church. The people of Rome was saepe praelio victus, nunquam bello, saith Florus: they lost many battles, but were never overcome in a set war: at the last, at the long-runne, as they say, they crushed all their enemies: so doth the Church. See Psal. 129. throughout: and the story of the Maccabees. Verse 3. I will make Jerusalem a burdensome stone] Such a stone as that wherewith the woman broke Abimelech his brainpan, at the tower of Thebez, Judg. 9.53. He had slain all his brethren upon one stone, verse 5. he receives therefore his deaths-wound by a stone: and that by the hand of a woman, which was his greatest grief. The like death befell Pyrrhus, king of Epirotes, slain at the siege of Argos, with a tile thrown by a woman from the wall. So was Earl Simon Mountfort, that bloody persecutor of the Albigenses in Irance. A woman discharged an engine at him, Cades Justif. of the Church. from the walls of Tholouse, and by a stone parted his head from his shoulders. The virgin daughter of Zion shall do as much as all this comes to for her besiegers: though all the people of the earth be gathered together against her. For why? she hath a strong champion; that, in maintaining her quarrel, will dash them to pieces, and grind them to powder, Luke 20.18. They are no more able to stand before him, than a glasse-bottle before a cannon-shot. Hence her confidence, her laughing and shaking her head by way of derision at her stoutest enemies, Esay 37.22. She knows that all that burden themselves with her shall be cut in pieces. Hamans' wife could tell so much. If Mordecai (said she) be of the seed of the Jews, Esih. 5.13 before whom thou hast begun to fall, thou shalt not prevail against him, but shalt surely fall before him. A Jew may-fall before a Fersian, and get up and prevail. But if a Persian, or whosoever of the Gentiles begin to shall before a Jew, he can neither stay, nor rise. There is an invisible hand of omnipotency that strikes in for his own: and confounds their opposites. That little stone cut out without hands, (Christ's humane nature is called a tabernacle not made with hands, not of this building, Heb. 9.11. that is, not by an ordinary course of generation) smiteth the four mighty Monarchies, and crumbleth them to crattle, Dan. 2.34. Hierom upon this text (and after him other Interpreters, both Ancient and Modern) tell us that the Holy Ghost here alludeth to a certain exercise, or game, used much among the Jews, namely to take up a great round stone for the trial of a man's strength; lifting it up from the ground, sometimes to the knees, sometimes to their navels, sometimes to their breasts, and sometimes as high as their heads, or above their heads. At which sport many times they did grievously hurt themselves, or at least scarify and make cuts in their flesh. See Levit. 21.5. where the same word is used. The Church's enemies shall strive, and try who shall do her most hurt: but the stoutest of them all shall be fooled and foiled in the end. The irreparable ruin of Rome is graphically described and even set forth to the eye (Rev. 18.21.) by a notable gradation. An Angel, a mighty Angel taketh a stone, a great stone, which he not only casteth, but thrusteth into the bottom of the sea, whence it cannot be boyed up. This Angel might well be Luther, (with his Book de captivitate Babylonica: confer Jer. 51.63.) whom God strangely preserved from the rage of Rome and Hell: like as he did from that deadly danger by the fall of a stone, whereof Mr. Fox writeth thus. Acts & Mon. Upon a time, saith He, when Luther was sitting in a certain place upon a stool studying; a great stone there was in the Vault over his head where he sat: which being stayed miraculously so long as he was sitting, assoon as he was up, immediately fell upon the place where he sat, able to have crushed him in pieces, if it had light upon him. But no malice of man or devil could antedate his end a minute, whilst his Master had work for him to do: as the two witnesses could not be killed till their business was dispatched, Rev. 11.7. Verse 4. Turk. Hist. I will smite every horse with astonishment] Great is the strength of the horse and the rage of his rider: Jehu marched furiously; Bajazet the great Turk, of his fierce and furious riding, was surnamed Gilderun or Lightning; But God can make the Egyptians to appear men, and not Gods, and their horse's flesh, and not spirit: When the Lord shall but stretch out his hand. (and that's no hard matter of motion) both he that helpeth shall fall, and he that is helped shall fall down, and they shall all fail together Esay 31.3. See Psal. 76.5, 6. Psal. 33.17. An horse is a vain thing for safety, though a warlike creature full of terror; but safety or victory is of the Lord Pro. 21.31. In nothing be terrified, saith the Apostle Philip. 1.28. The Greek word is a metaphor from horses when they tremble and are sore affrighted: as it fell out in the Philistines army, when the Angels made a bustle among the mulbery-trees 2 Sam. 5.24. in the Syrians army, when the Angels likewise made an hurry-noise in the air, of charrets, of horses, and of a great host 2 King. 7.6. in the army of Sennacherib, when at God's sole rebuke both the chariot and horse were cast into a dead sleep Psal. 76.6. Lastly in the Germane wars against Zisca and the Hussites in Bohemia: where God smote every horse with astonishment, and his rider with madness; Parei Meduè, hist. Profan. pag. 785. such a panic terror seized upon the enemies of the truth, though they came in with three potent armies at once, that they fled before ever they looked the enemy in the face. How this Prophecy was literally fulfilled to the Maccabees, see 2 Mac. 10.30. and I will open mine eyes upon the house of Judah] who before seemed to wink, or to be asleep. Now will I awake, saith the Lord, Now will I arise, Isa. 33.10. now will I lift up myself, for the relief and rescue of my poor people: and that because they called them outcasts, saying, This is Zion whom no man looketh after jer. 30.17. Verse 5. And the Governors of Judah] The Dukes of Chieftains: meaning the Maccabes, who beware not any kingly crown, but were only Governors, Rulers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commanders in chief, such as went before others: like as in the Alphabet Aleph is the first letter: So, Omega nostrorum Mors est, Mars Alpha malorum. Saith the Poet wittily. shall say in their hearts] i. e. shall say hearty, from the root of the heart, and not from the roof of the mouth only. Profession of the truth and prayer (for so some make this verse to be) are not a labour of the lips, but a travel of the heart. The voice which is made in the mouth is nothing so sweet, as that which comes from the depth of the breast. As in instrument-musick, the deeper and hollower the belly of the Lute or Viol is, the pleasanter is the sound; the sleeter, the more grating and harsh in our ears. the inhabitants of jorusalem shall be my strength] Though now there be few found in it: yet it shall be much repeopled and fortified: so that, under God, it shall be a fortress to the whole country; and the Governor shall so take it to be, Or thus. there is strength to me and to the inhabitants of jerusalem in the Lord of Hosts their God.] Every governor shall say so for his own particular. (And this seems to me to be the better reading) The Maccabes did so as appeared by their posy (whereof before) their prayers, and their singular success, as appears by their history, and by Josephus. Deo confisi, nunquàm confusi, They that trust in God shall never be confounded. Our fathers trusted in thee, and they were delivered. O trust ye in the Lord for ever: for in the Lord Jehovah is everlasting strength. Look not down on the rushing and roaring streams, lest ye grow giddy: but look up to the heavens from whence comes your help, and fasten by faith on God's power and promises. Faith unseined breeds hope unfaileable, such as never miscarrieth. O trust in him at all times ye people etc. Psal. 62. for with God is wisdom and strength job. 12.13. Plutarch saith of the Scythians that they have neither wine nor music: but they have Gods. Say that the Saints have neither power, nor policy as their enemies, yet they have all in God who is more than all. Verse 6. In that day will I make the governor's etc.] This is the third similitude, whereof the scripture is full: according to that, I will open my mouth in parables etc. These are of excellent use to adorn and explain: and yet they are evermore inferior to the matter in hand. They are borrowed from things well known, and easy to be conceived: as here from an hearth of fire among wood; Now we can all tell how great a matter (or wood) a little fire kindleth jam. 3.5. As when Nero, for his pleasure's sake set Rome on fire, among other stately buildings that were quickly burnt down, the Circus or race-yard was one: being about half a mile in length, of an oval form with rows of seats one above another, capable of at least an hundred and fifty thousand spectators, without uncivil shouldering. As the fire burneth a wood: and as the flame setteth the mountains on fire: So persecute them with thy tempest: and make them afraid with thy storm, saith the Church Psal. 83.14, 15. Thus they prayed, and thus it is here promised: and was accordingly performed in those first wars of the Maccabees: as appeareth in the first book of their story, Antiq. lib. 12. and in Josephus. Diodate and others understand this text of the Apostles and Evangelists, who should fill the world with wars and dissensions by preaching the Gospel Luke 12.49. whereby the enemies should be ruinated, Hieron. Remig. Albert. A Lapide. and the church reestablished Obad. 18. through the spirit of judgement and of burning Esay 4.4. To which purpose chrysostom saith, that Peter was a man made of fire walking amongst stubble. Basil was compared to a pillar of fire. john Baptist is by our saviour said to be a burning and a shining lamp. And Eliah (in whose spirit the Baptist came) was a man of that transcendent zeal, that to heighten the expression thereof, some have legended of him, that when he drew his mother's breasts, he was seen to suck in fire. and jerusalem shall be inhabited again in her own place] sc. where she was built at first, and not in another near place, as Tyrus was; and Rome is at this day quite off her old seven hills: so that a man may look for Rome in Rome. And jerusalem that now is hath mount Calvary in the very midst of it (which was anciently without the city) and not one hundred families of jews are therein to be found. That they shall one day cast out therehence Gog and Magog, inhabit it in the old place, Breerew. Enquir. and have excellent strength and valour ministered by God to them, all equally for their common defence, none lifting up themselves above another, but all alike ascribing the glory unto God, is concluded by some (and those not inconsiderable) Divines out of this and the following verses. Verse 7. The Lord also shall save the tents of Judah first] Or as at first, sc. when they came out of Egypt, and had no strong holds to take to for their defence. Lord, (saith Moses,) thou hast been our dwelling-place in all generations Psal. 90.1. He was so of old, and ever will be: the faith whereof made the fathers well content to dwell in tents Heb. 11.13. and those holy Rechabites jer. 35.7, 8. till Nabuchadnezzar came up into the land ver. 11. But here God promiseth to deliver those Jews that dwelled in the open fields, without the city; and then afterwards to deliver jerusalem itself from the rage of the Antiochi; and so he did (1 Maccab.) in a wonderful manner: they were helped indeed with a little help Dan. 11.34. to take away boasting; as it followeth. that the glory of the house of David etc.] that is, the glorious house of David, and the glorious inhabitants of jerusalem, by an Hypallage. Non est gloriosior populus sub coelo, quam Judaicus. Alst. Chron. There is not a more vainglorious people under heaven than the Jews are saith Alsted. They were so of old joh. 8.33. Mat. 3.9. Spaniards are said to be impudent bragger's: and extremely proud in the lowest ebb of fortune; so are the Jews. But God will teach them better things, and make him that glorieth glory in the Lord 1 Cor. 1.31. Verse 8. In that day shall the Lord defend etc.] Prosequitur eandem sententiam saith Calvin. Prov. 21.24. He proceeds in the former argument, to assure the feeble jews (as Sanballat that proud haughty scorner called them Neh. 4.2.) of safety and protection. God will bless the righteous: Psal. 5. vlt. with favour will he compass them as with a shield. Now there is no coming at the body but through the shield, if well handled; no coming at the Saints, but through Gods own sides, as I may say. He beareth his people as on eagle's wings Exod. 19.4. Deut. 32.11. Now the Eagle carries her young upon her wings (and not between her talons as other birds do) so that they cannot be shot, but through the body of the old one. Oh the dignity and safety of a Saint! Well might Moses sing, Happy art thou O Israel: who is like unto thee, O people! saved by the Lord, the shield of thy help, and who is the sword of thine excellency: and thine enemies shall be found 〈◊〉 unto thee, and thou shalt tread upon their high places. Deut. 33 29. Let all that would be safe indeed, as in a tower of brass, or town of war, labour to be found written among the living in jerusalem Isa. 4.3. to be of the Church of the firstborn which are enroled in heaven Heb. 12.23. like as in jerusalem were records kept of the names of all the citizens Psal. 48.3. Get under God's wing, and nothing can annoy thee. As if he be angry, where shall a man shelter? Brass and iron can fence him against a bullet or a sword: but if he be to be cast into a furnace of fire, it would help to torment him: if into a pit of water, to sink him. Now our God is a consuming sire Heb. 12.29. and his breath a stream of brimstone Isa. 30.33. To run from him to other refuge, is but for a man to run his head into a barrel of gunpowder, for a shelter against the force of a fire kindled over him. and he that is feeble among them] So that he cannot stand but stagger (as the word importeth) as did Miles Cobelite a Christian soldier sore wounded, so that he reeled like a drunken man and fell down divers times, for want of strength. This man drawing nigh to Amurath the third king of Turks, as he was viewing the dead bodies after a bloody fight, making as if he would have craved his life of him. Turk Hist: fol. 200. suddenly stabbed him in the bottom of his belly with a short dagger which he had under his soldier's coat; of which wound that great king and conqueror presently died. shall be as David] who was a mighty man of valour (as Hushai told Absalon and bid him beware 2 Sam. 17.8.) and had such a band of worthies about him, as were not to be matched 2 Sam. 23.8. These had a house by themselves to dwell and exercise feats of arms: as Lyra gathereth out of Neh. 3.16. where mention is made of the house of the mighty. The Maccabes (slighted as abjects) did greater exploits and got greater victories than David had done: and the condition of this poor people was to be shortly after (sc. under the preaching of Christ's gospel) far better and happier than ever it had been under the rich and flourishing kingdom of David: for than they should be able to say, God's grace is sufficient for me: his strength is made perfect in my weakness. I will glory in mine infirmities, that the power of Christ may rest upon me: for when I am weak, than I am strong. I can do all things, suffer all things through Christ that strengtheneth me. The weak shall say I am strong joel 3.10 And indeed how can they be otherwise, that have a mighty strong God Esay 9.6. a strong word, the Lords own arm, the power of God to salvation Rom. 1.16. Act. 20.32. a strong spirit 2 Tim. 1.7. strong consolations Heb. 6.18. Prov. 18.10. strong armour both offensive and defensive Eph. 6.18. Isa. 40.31. and the name of the Lord as a strongtower whereunto the righteous run and are safe, and where waiting upon the Lord they renew their strength, they mount up with wings as Eagles, or rather as Angels. for the house of David shall be as God as the Angel of the Lord before them] i. e. As Christ the Angel of God's presence, and that went before the people in the wilderness. Such were those of the blood-royal, and that succeeded David in the government: but especially such were the Apostles, Christ's Mighties, who should be endued with so many graces in majesty, Authority, Strength, and truth, that men should receive them (Cornelius like) as so many Angels of God, yea even as Christ Jesus Gal. 4.14. Verse 9 I will seek to destroy] I will make inquisition and diligent scrutiny: I will draw them out of their lurking-places to execution: as Sa●l went to seek David upon the rocks of the wild-goats; those high, steep and craggy rocks, 1 Sam. 24.2. which could not but be very tedious both to himself, and to his soldiers to march in: But he was set upon't, and would leave no place unsearched. See his charge to the Ziphites to take knowledge of all the lurking-holes where he hide himself, and to bring him word that he might seek him through all the thousands of Judah 1 Sam. 23.23. The Lord need not do so, to find out his enemies; for in him they live, move and subsist Col. 1.17. they are everunder his view, and within his reach. He sitteth upon the circle of the earth Is. 40.22. and can easily shake them out of it, as by a canvasse. Yea, he sits in the height of heaven, and wherein they deal proudly, he is above them Exod. 18.11. disclosing their cabinet-counsels, as he did Benhadad's; and blasting their designs. to destroy all nations God stands not upon multitudes; he takes not the tenth man, but destroys all nations, be they never so many of them that come against jerusalem, that oppose or affront his people, either with their virulent tongues or violent hands. When a rabble of rebels shall set themselves against the Lord, and against his Christ, his mystical Christ the Church, he will utterly destroy them; Mercer. the word signifieth he will destroy them ut nihil reliquum maneat, that there shall be no remainder of them. Woe therefore to the Church's enemies; for their destruction ever goes with the saints salvation Philip. 1.28, 29. Esay 8 9 Prov. 11.8. God's jealousy Zach. 1.14. and justice 2 Thess. 1.6. will effect it surely, severely, suddely. Verse 10. And I will pour upon the house of David] Pour as by whole pailefuls; God is no penny-father; no small gifts shall from so great a hand; he gives liberally jam. 1.15. and is rich to all that call upon his name Rom. 10.12. abundant in kindness Exod. 34.6. plenteous in mercy Psal. 103.8. the grace of our Lord Jesus Christ hath over-abounded, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. hath overflowed all the banks 1 Tim. 1.14. indeed it hath neither bank nor bottom. Oh pray for that blissful sight Eph. 1.18. and 3.18, 19 that Spirit of wisdom and revelation. of grace and of supplications] Or deprecations of that utter destruction that shall befall other nations. God will save his people, but so as by prayer Psal. 32.6. 2 Chron. 7.14. Zach. 13.9. he will grace his own ordinance, draw many suitors, and derive many praises to himself. See Ezek. 36.37. Psal. 50.15. and 116.2. Some render it a spirit of grace and of lamentations, sc. before the Lord, when they felt the nails, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. where with they had pierced Christ, pricking their own hearts Act. 2.37. punctually pricking and piercing them. and they shall look upon the whom they have pierced] Dacaru, whom they have daggered or digged, as Psal. 22.16. him they shall look upon and lament, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rev. 1.7. Lam. 3. their eye shall affect their heart; for the eye is the instrument both of sight and of sorrow; and what the eye never sees the heart never rues. The Sun looketh upon the earth, draweth up vapours thence, and distilleth them down again: so doth the Sun of the understanding; which till it be convinced, the heart cannot be compuncted. Sight of sin must precede sorrow for sin. The The prodigal came to himself, ere he repent of his lose practices, men must bethink themselves, or bring back to their hearts (as the Hebrew hath it 1 King. 8.47.) ere they will say, We have sinned and dealt perversely, we have committed wickedness. See jer. 8.6. Psal. 38.18. An infant in the womb cries not because he sees not; but as soon as it comes into the light, he sets up his note. Get therefore your eyes anointed with eyesalve, with this spirit of grace and supplications: so shall you soon see (saith Mr. Bradford martyr) your face foul arrayed, and so shameful, saucy, mangy, pocky, and scabbed, that you cannot but be sorry at the contemplation thereof. It is the spirit that convinceth the world of sin; neither can the waters till his wind bloweth Psal. 147.18. A sigh is not breathed out for sin, till the spirit imbreach the same into us. and they shall mourn for him] Or, for it, viz. for their crucifying the Lord of glory in their forefathers, and having a great hand in it themselves; sigh their and our sins were thorns and nails that pierced him, the lance that let out his heartblood etc. We bond him with cords; we beat him with rods; buffeted him with fists, reviled him with our mouths, nodded at him with our heads, etc. We were the chief actors and principal causes, that set a-work Judas, Pilat etc. Oh stand a while with the devout women, and see him bleeding, groaning, dying, by the wounds that we gave him; and mourn affectionately over him as here. they shall mourn] with such outward pomp and rites as are used at fune ralls; as wring the hands, beating the breasts, shaking the head, and the like external gestures and expressions of heaviness. and shall be in bitterness] by inwardness of extreme grief; as when David's heart was leavened with it Psal. 73.21. it was soured with goodly sorrow, and soused in the tears of true repentance. So Peter went forth and wept bitterly Mat. 26.15. waters of Marah flowed from Mary magdalen's eyes, which were as a fountain for Christ's feet: here sorrow was deep and downright, producing repentance never to be repent of. The sorrow we conceive for an unkindness offered to Christ must not be slight and sudden, but sad and soaking: like that of the Israelites met at Mizpeh, when they drew water before the Lord 1 Sam. 7.6. whereunto the Prophet Jeremy seemeth to allude, when he seriously wisheth that his head were waters etc. jer. 9.1. and David with his rivers of tears Psa. 119.136. His heart was soft and soluble: now softness of heart discovers sin; as the blots run abroad, and seem biggest in wet paper: and as when the Cockatrice egg is crushed, it breaks forth into a viper Isa. 59.5. Now to make and keep the heart soft and tender, the consideration of Christ's dolorous passion must needs be of singular use and efficacy: as the sight of C●sars bloody robes brought forth, greatly affected the people of Rome, and edged them to revenge. The hardest heart sound soaked in the blood of Christ (the true scape-goat) cannot but relent and repent for such a horrid villainy. as one mourneth for his only son— for his first born] sc. with a funerall-sorrow: such as was that of the Sunamite, and of the widow of Naim, of Rachel, who refused to be comforted etc. There is an Ocean of love in a father's heart: as we see in Jacob toward Joseph, in David towards Absolam, in the father of the Prodigal etc. Christ was God's only son in respect of his divine nature: he was also the firstborn amongst many brethren. And yet God so loved the world etc. So? how? So as I cannot tell how: for this is a Sic without a Sicut: Even so should our sorrow be, for having a wicked hand in his dolorous death. The Prophet here seems to be at a stand as it were, whence to borrow comparisons to shadow it out by. Great is the grief of children for their deceased parents, as of Joseph for jacob Gen. 50.1. he fell upon his father's face, as willing to have wept him alive again if possible. So our Edward the first returning from the wars in Palestina, rested himself in Sicily: where the death of his son and heir coming first to his ear, and afterwards of the king his father, he much more sorrowed his father's departure, than his sons: whereat King Charles of Sicily greatly marvelled, Speed. 646. and demanding the reason, had of him this answer: The loss of sons is but light, because they are multiplied every day: but the death of parents is irremediable, because they can never be had again. Thus He, Howbeit, love rather descendeth than ascendeth, and Abraham could better part with his father Terah, then with his son, his only son Isaac whom he loved Gen. 22.2. Before he had him, Lord God, said Abraham, what wilt thou give me so long as I give childless. Gen. 15.2. His mouth was so out of taste with the sense of his want, that he could relish no comfort. But now to be bereft of him, and that in such a manner, as he might conceive by that probatory precept Gen. 22.2. this must needs go to the very heart of him, for though he had put on grace, yet he had not put off nature. Both jacob and jacobs' father (as junius understandeth that passage Gen. 37, 35.) wept savourly for joseph, and would go down into the grave unto their sen mourning. True it is, that the loss of some wife may be greater than the loss of some son, (Abraham came from his own tent to Sarah's tent to mourn for her Gen. 22.2. and she was the first that we read of in scripture mourned for) but the Prophet here speaketh of the mourning of husband and wife together: and they can lose no greater outward blessing, than their firstborn, if an onely-one especially. Verse 11. In that day shall there be a great mourning in Jerusalem] Magnificabitur luctus (so the Hebrew hath it) their mourning shall be greatened, their heaviness heightened, they shall rise in their repentance above all that is ordinary. The Casuifts and Schoolmen affirm sorrow for sin to be the greatest of all sorrows. 1. In conatu: the whole soul seems to send springs into it, out of every faculty. 2. In extensione: It is a spring which in this life more or less is continually dropping; neither would God have the wounds of godly sorrow to be so closed up at all, as not to bleed afresh upon every good occasion. 3. In appreciatione: the true penitentiary doth ever judge that a good God offended, a Saviour crucified, should be the prime cause of greatest grief. 4. In intensione: for intention of displicence in the will; there being no other things with which, Adrian. Scotus. Soto. or for which the will is more displeased with its self, then for sinning against God. There is more cause of grief, say they, for sinning, then for the death of Christ: because therein was aliquid placens, but sin is simpliciter displicens. But is it not godly mourning, may some say, unless it be so great? I answer, that other mourning may make more noise, like a dashing shower of rain, or a land-flood that by a small shallow channel comes down from an hill. When a man mourns for his only son, or the like, this comes from God as a judgement; it comes down hill as it were, hath nature to work with it, and nothing to hinder it: but this mourning and melting over Christ, is as a stream that goeth up hill, and through many reeds and flags, M. Cotton. as a Reverend man expresseth it. as the mourning of Hadadrimmon in the valley of Megiddon] Where good Josiah was slain, and where the people saw (to their unspeakable grief, and heartbreak) family, Church and Commonwealth plucked up by the roots, in the loss of that one man, who was the very breath of all their nostrils, as Jeremiah sadly acknowledgeth in his Lamentations, composed on that very occasion, and when he died, all their prosperity here died with him; and themselves were no better than living Ghosts, walking sepulchres of themselves: a being they had, but not a life: those that before seemed to touch heaven with their finger, fell down to the earth, — nunc humi de repente serpere siderates esse diceres. as if they had been planetstruck, as Budaeus speaketh of the French courtiers at the death of Lewes the twelfth. When Augustus died, orbis ruinam timueramus, saith Paterculus, we thought all had been lost, and that the world would have fallen about our ears. When our Edward the sixth (that second Josiah) was taken away, Cardan sung this sorrowful Epicedion; Flete nefas magnum, sed toto flebitis orbe Mortales; vestrûum corrit omnis honos, Verse 12, 13, 14, And the land shall mourn] Not the generality of the Jews (unless it be at their last general conversion, that resurrection from the dead, as it is called Rom. 11.15.) but the elect according to grace, who are here called the land, because more esteemed by God then all the other Jews besides: for he reckoneth of men by their righteousness, as he did of Lot at Sodom. every family apart] To show the soundness of their sorrow, the sincerity by the secrecy: for Ille dolet verè qui sine teste dolet. He grieves with a witness, that grieves without a witness. There is a worldly sorrow that hardeneth the heart: and indisposeth it for repentance; as did that of Nabal. There is also an hellish sorrow, a desperate grief for sin, poenitentia Iscariotica, as was that of Judas. There is no birth without travel: but some children die in the birth: are killed with the pains of the labour. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 7 Lastly, there is a sorrow according to God, whereby we weep kindly after God, enquiring the way to Zion, with our faces set thitherward, and renewing our covenant Jer. 50.4, 5. Against thee, thee only, have I sinned, saith David Psal. 51.4. Lo, there lay this pinch of his grief, that he had offended so good a God. It was the Myrrh and its scent, that Christ had dropped on the bars of the door, that waked the drowsy Spouse, and made her bowels fret Cant. 5. This made her first weep in secret, and then seek out after him, whom her soul loved. She first went to inquire of the Lord, as Rebecca did Gen. 25.22. and then she hears from him those sweet words Cant. 2.14. Oh my dove! that art in the clefts of the rocks, that hast wrought thyself a burrow a receptacle of rest in the Rock of ages, in the secret places of the stars, whither thou art retired as for security so for secrecy, to mourn as a dove, and to pray for pardon. Show me thy face, which now appeareth most orientally beautiful, because most enstamped with sorrow for sin: Let me hear thy voice, which never sounds so melodiously, as when thy heart is broken most penitentially: for sweet is thy voice, and thy countenance comely. and their wives apart] Sarah had her peculiar tent Goe 24.65. wherein she dwelled Goe 18.6. & died Goe 23.2. Rebecca likewise had her retiring-room, whither she went to inquire of the Lord Goe 25.22. Rachel & Leah had their several tents, apart from jacobs' Goe 31.33. Miriam and her women do apart by themselves praise God for deliverance Exo. 15.20. Esth. 4.16. I and my maidens will fast likewise, saith Esther. In a time of solemn humiliation, let the bridegroom go forth of his chamber, and the bride out of her closet, joel 2.16. See 1 Cor. 7.5. Amongst both Jews, Greeks, and Romans, the women were separated from the men, in public acts and assemblies; in times of common calamity especially, as may be gathered out of Plutarch, Athenaeus, Virgil, Livy. — ad templum non aequae Palladis ibant Iliads— Stratae passim Matres crinibus Templa verrentes, veniam irarum coelestium exposcant, saith He; The men by themselves, and the women by themselves, sought to appease the angry Gods. Here they are severed, to show that they wept not for company, sed sponte & proprio affectu; as Calvin hath it, but of their own accord, and out of pure affection; they freely lamented not so much for Christ's dolorous death, as for that themselves had a chief hand in it, and were the principal causes of it. The best kind of humiliation is to love and weep, as that woman did Luk. 7. who made her eyes a fountain to wash Christ's feet in, and had his side opened for a fountain to wash her soul in, as it is Chap. 13.1. A remnant according to the election of grace. Rom. 11.5. all the families that remain] Out of every family of this people, God will have some converts. A thing so incredible, that to persuade it, the Prophet may here seem to some profane person to use more words than needeth. CHAP. XIII. Verse 1. IN that day there shall be a fountain opened] Nunc fructum poenitentiae adiungit, saith Calvin here. This is the fruit of their repentance. No sooner mourn they over Christ, but they are received to mercy. I said, I will confess my transgressions unto the Lord: and (or ever I can do it) thou forgavest the iniquity of my sin; that is, both the sting and slain of it, the guilt and the filth, Psal. 32.5. the crime and the curse. Repent and your sins shall be blotted out, saith Peter to those nefarious Kill-christs' Act. 3.9. God will cross the black lines of your sins, with the red lines of his son's blood, 1 joh. 1.6. A fountain shall be opened: not a cistern, but a spring: a pool better than that of Siloam which is by interpretation Sent john 9.7. and so a type of Christ, who loved us, and washed us from our sins with his own blood, and hath made us kings and priests unto God, and his father: to him be glory and dominion for ever and ever, Amen. To seal up this matchless mercy to us, Rev. 1.5.6. he sent first by the hand of his forerunner, and baptised those that repent for the remission of sins, Mat. 3.2. Act. 2.38. And afterwards he set wide open this blessed fountain, this laver of regeneration, and renewing of the holy Ghost Tit. 3.5. Saying by his Ministers to every believer, as once to Paul, Arise, and be baptised, and wash away thy sins calling on the name of the Lord. Act. 22.16. whereunto salvation is promised Rom. 10.13. joel 2.22. Baptism also is said to save us 1 Pet. 3.21. sc. sacramentally, for it sealeth up salvation to the believer Mar. 16.16. and is of perpetual and permanent use to him, for that purpose, his whole life throughout, ut scaturigo semper ebulliens, as a fountain bubbling up to eternal life. Here then the Sacrament of Baptism is prophesied of and promised. And hence, haply the Baptism of john is said to have been from heaven Mat. 21.25. All the Levitical purifications pointed to this Kings-Bath of Christ's meritorious blood, this ever-flowing & overflowing fountain: for the grace of our Lord Jesus hath abounded to flowing over (as S. Paul's expression is) with faith and love which is in Christ Jesus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Neither can it ever be dried up, as was the river Cherith, the brooks of Tema etc. but is an inexhausted fountain, a fresh-running spring, for all that have but a mind to make toward it. Tam recens mihi nunc Christus est, ac si hac horâ fudisset sanguinem, saith Luther; Christ is still as fresh and sovereign to me, as if this very hour he had shed his blood. He was the Lamb slain from the beginning of the world; and shall be so to the end thereof. Cruci haeremus, sanguinem sugimus, & intra ipsa Redemptoris nostri vulnera figimus linguam, saith Cyprian of the Lords Supper; i. e. We cleave to the cross at this holy ordinance: we suck Christ's blood, we thrust our tongues into the very wounds of our Redeemer, and are hereby purged from all pollutions of flesh and spirit. to the house of David, and to the inhabitants of jerusalem] i. e. To all sorts and sexes of penitents, be they noble or ignoble, strong Christians or weak (see Zach. 12.8.) none shall be secluded from this fountain, thus opened or exposed to all, not sealed and shut up, as that Cant. 4.12. God is no respecter of persons, but in every nation he that feareth him, Act. 10.34, 35. and worketh righteousness is accepted of him. for sin and for uncleanness] i. e For all sorts of sins, though they be such, as in their desert do separate us from communion with God, and company of men. (See Levit. 12. and 15.) render us worthy to be excommunicated, proscribed, and banished out of the world, as pists and botches of humane society by a common consent of nations: as the obstinate jews are at this day for their inexpiable guilt in crucifying Christ. The vulgar here hath it, Ad ablutionem peccatoris & menstru●●●, For washing clean the sinner, and the menstruous woman: alluding (as doth also the Chaldee) to the waters of expiation made of the ashes of a red cow Num. 19.11, 17. See the Note there: and importing the purging both of he sinners and she-sinners: Or, as some will have it, both of Actual and Original sin. Lo this is the virtue of Christ's merit and spirit, 1 Cor. 6.10, 11. far beyond that of Abanah & Pharphar, of Jordan and Siloam, which yet are said not only to wash and scour, but also to heal and cure. The Saracenes naturally stink like goats: but by washing themselves and their children in the pool of Siloam, Saligniacus. Adrichom. Plin. lib. 31. cap 11. Isidor. lib. 13. Orig c. 13. Heyl Geog. 285. they become sweeter. The Turks make use of it to sharpen their eyesight. At Cyzicum there is a well called Cupid's well, the water whereof is said to quench the fire of lust. This is better yet then those Baths of Rome: concerning which Seneca no less wittily then truly complained, Postquam munda balnea inventa sunt, spurciores sunt qui lavant: Or those wanton Baths of upper-Badin in Helvetia, much frequented, yet not so much for health, as filthy pleasure. They that are in Christ, have crucified the flesh with the affections and lusts Gal. 5.24. they are not only washed from their wickedness Jer. 4.14 but bereft of their swinish natures, nè tanquam sus ad volutabrum &c, 2 Pet. 2.22. Verse 2. gnotsabim terriculorum scarecrows I will cut off the names of the idols] Heb. of the fray-bugges (as they are likewise called 1 Sam. 31.9. 1 Chro. 10.9. Psal. 115.4. in contempt, as Priapus in Horace— furum qniumque Maxime formido—) Or grievous idols, as Psal. 16.4. because they tormented the minds of the superstitious, and put them to great pains to no purpose; as is to be seen in Popish Pilgrims, who though used hardly, and lose much of their estates, and other comforts, yet satisfy themselves in this, I have that I came for, viz. the sight of a dumb idol, as Calvin noteth on that place Seek ye my face. Now of these mammets and monuments of idolatry, these Balaams blocks, the Lord here promiseth to rid the land, as he did under the Maccabees. And as in the Primitive Church he did by the Christian Emperors, styled therefore by the superstitious Iconomachi, and Iconaclastae: and of late by the renowned Reformers, as at Geneva, Bern, Basile (where they were burnt all together on an Ash-wednesday of Gods own making) and here in England by the command of King Edward the sixth: who the self same day obtained a signal victory at Muscleborough-field. and they shall no more be remembered] Unless it be with shame and detestation, as Ezech. 16.61. Psal. 16.4. Hos. 14.8. Ephraim shall say, what have I to do any more with idols? He shall pollute the idols which he once perfumed, and say unto them, Get you hence, Isay 30.22. I was an obstinate Papist (saith Latimer of himself) as any was in England, and a gross Idolater etc. But after that he came to a sight of his error, he so far forth abhorred idols, that being brought forth after he was condemned to die to see a procession, Act. and Mon. fol. 1230. he ran as fast as his old bones would carry him to one Spensers' shop near Karfax in Oxford, and would not once look toward it. and also I will cause the Prophets] So they will needs be called and counted: when as they are no better then unclean spirits (see the Geneva-Note here) or at least are acted and set on work by that unclean spirit the Devil, (See Mat. 12.43. Mar. 1.26. john 8.44. Rev. 16.13. with the Notes) indeed they are false Prophets Mat 7.15. false teachers, who privily bring in damnable heresies 2 Pet. 2.1. vanae orationis, cui nulla veritatis vel virtutis ratio subest, sunt artifices stultè loquaces & garruli, saith Montanus, they are loud & lewd liars, inspired by that unclean spirit the father of lies, Junius in loc. ut impurati impurent alios & seducant seducti, that being themselves defiled and seduced, they may defile and seduce others. For by corrupt teachers Satan catcheth men: as a cunning fisher by one fish catcheth another, that he may feed upon both. and the unclean spirit to pass out of the land] This connexion is worthy to be noted, saith reverend Calvin here: because it shows us the source of all errors, viz. the letting lose the reins to perverse teachers. I confess, saith He, we are apt enough of ourselves to run after falsities, such is the corruption of our natures. Sed interea ubi grassatur licentia quidvis docendi, necesse est corrumpi totam pietatem, & sic misceri omnia ut nihil differat lux à tenebris, etc. But where in matters of Religion, every man may think that he lists, and utter what he thinks, and defend what he utters, and publish what he defends, and gather disciples to what he publisheth, this libertas prophetandi, this liberty, or licentiousness rather of prophesying (alas poor England!) must needs bane the Church, and bring in confusion. God therefore here gives us to know, that a Church cannot stand, unless false teachers be forbidden to turn the truth into a lie, and to prate at their pleasure against the word of God: and this, saith He, is diligently to be noted. Videmus enim ut hodiè nebulones quidam, etc. For we see how at this day, certain vile persons take it up for a principle, that the Church is not free, unless every man may be suffered to preach, or broach what he pleaseth: and that it is greatest cruelty to punish an heretic, and not to give him leave to blaspheme the truth. But the Prophet here showeth, that the Church of God cannot be kept in pure state, nor stand entire and safe, unless the rashness and impudence of such be restrained, as dare pervert sound and sincere doctrine. Thus Herald Verse 3. And it shall come to pass that when any shall yet prophesy] Hear the Prophet showeth how God will effect the former promise. He will first give unto his people a spirit of judgement, and then a spirit of burning, as Esay 4.4. so that they shall be able to discern both good and evil, Heb. 5.14. 2 Pet. 2.17 and not be led away with the error of the wicked, to fall from their own steadfastness. they shall also be adeo percici zelo, so carried on by a zeal of God's glory, and so blessedly blown up, as I may so say, in his cause, that they shall fall upon their dearest relations in this case, and labour to bring their own children to condign punishment, according to the Law of God in that behalf provided, Deut. 13.8, 9 Neither let any object here, Ob. Sol. that this is Old Testament: we find no such thing in the Gospel. For the Prophet here speaketh of the times of the Gospel (chap. 12.10.) and of the kingdom of Christ. Sequitur ergo, saith Mr. Calvin here well and worthily, non modò legem illam fuisse Judaeis positam, quemadmedum nugantur fanatici hemines, qui vellent hodie sibi permitti orbis turbandi licentiam: sed extenditur ad nos etiam eadem lex. It followeth therefore, that that Law Deut. 13.9. was not made for the Jews only (as some brainsick people conceit it, who would fain get leave to trouble the world with their fopperies) but the same law extendeth itself even to us. For if at this day thiefs, and witches, and adulterers, etc. are held worthy of punishment: how much more are heretics, seducers, blasphemers, who poison men's souls, rob God of his glory, confound the whole order of the Church, etc. See Rom 13.4. 1 Pet. 2.13, 14. and hold to that old Rule, Non distinguendum, ubi scriptura non distinguit, Men must not distinguish, where the scripture doth not. that his father] In whose heart there is naturally an Ocean of love to his own child, as we see in David toward Absalon, in old Andronicus the Greek Emperor, in our William the Conqueror, and Maud his wife toward their unnatural son Robert Curtuoise, whom she maintained out of her own coffers, in his quarrel for Normandy: which the king her husband knew, Speed. 452. and took as a cause rather of displeasure then of hatred; as proceeding from motherly indulgence for advancing their son. that begat him] This is twice here repeated for honour's sake to these zealots; who forgot all natural and carnal respects for the vindication of God's glory, and his sincere service. See Mat. 10.37. with the Note there. thou shalt not live] sc. to do more mischief, and to draw more souls to the devil, Non Catilinae te genui sed patriae, said Aulus Fulvius, when he slew his, own son taken in Catiline's conspiracy: I begat thee not for Catiline, but for thy country. More to be commended a great deal then Philip that bloody king of Spain, who said openly, that he had rather have no subjects, than Lutheran subjects; that he would not leave a Lutheran in his dominions; that if he thought his shirt smelled of that heresy, he would tear it from his own back: And out of a blind zeal he suffered his eldest son Charles to be murdered by the cruel Inquisition, because he seemed to favour our profession. For which noble exploit, that mouth of blasphemy, Hieron. Catina. the Pope, gave him this commendation, Non pepercit filio suo, sed dedit pro nobis. He spared not his own son but gave him up for us. O horrible. for thou speakest lies in the name of the Lord] Lie in hypocrisy, doctrines of devils, 1 Tim. 4.12 Rev. 2.24 depths of Satan, that artificer of lies, and father of them, Joh. 8.44. which yet he would fain father, and fasten upon the God of Amen, or of truth, as he is called, Psal. 31.5. like as varlets beget bastards, and lay them at honest men's doors to be kept; Thou speakest lies in the name of the Lord. This is to substitute the devil in the place of God, or to transform God, so as that he should nothing differ from the devil. No wonder therefore, though he that break the least commandment, and teach men so, Mat. 5.19 be called least in the kingdom of heaven: especially if he pretend God's authority for it, as the false Prophets of old, and the Swenckfeldien heretics o'late entitle themselves, The Confessors of the glory of Christ. For this is the highest indignity, or rather contumely, that can be put upon God: It is a more detestable evil, then to kill an innocent man; yea to commit parricide, or treason. Imo quaecunque poterunt numerare scelera non pervenient odd hoc crimen, saith Calvin upon the text. Let Sectaries and Seducers look to it, those harmless, hornlesse creatures, as they would be accounted. shall thrust him through when he prophesieth] As Phineas did that stinking couple, in the flagrancie of their lust, Num. 25.8. and as Levi, in like case, consecrated himself to the Lord, even every man upon his son, and upon his brother, Exod. 32.29. He said unto his father and mother (when Gods glory required it) I have not seen him, neither did he acknowledge his brethren, nor know his own children, Deut. 33.9. All natural relations and self-respects should be drowned in the glory of God, and the good of our own and other men's souls. They should be even swallowed up thereby, as the fuel is by the fire, and as the sorcerers serpents were by Moses serpent, or the fat kine by the lean. Verse 4. The Prophets shall be ashamed every one of his vision] Of their Midianitish dreams, which they had first dreamt, and then told it for gospel to their fond neighbours. They shall be so clearly convinced, that they shall blush and bleed to think how they have been besotted, how many souls they have murdered, how oft they have even stradled over hell-mouth, and yet have been preserved, 2 Thess. 2.10, 12. See the Note. This makes them shame, and shent themselves in the presence of God and his people, Ezra 9.6 saying, O my God, I am ashamed, and blush to lift up my face to thee my God: for our imquities are increased over our head, and our guilt is grown up to the heavens. This was fulfilled in those Scribes and Pharisees that afterwards became believers, and said with Saint Paul, Beware of the concision. For we are the circumcision, Philip. 3.2, 3 which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. Luther revolted from the Popish religion which he had held and maintained, taking it for an honour to be called Apostate by them; that is, as he interpreted it, One that had fallen off from the devil. Bugenhagius when he first read Luther's book de captivitate Babylonica, pronounced it to be the most pestilent piece that ever was published. Qui fidem diabolo datam uon servavit. But afterwards, when he had better considered, he grew ashamed of that rash censure, and protested that Luther only was in the right; and all that held not the same that he did, were utterly deceived. Latimer was of the like mind after that he had once heard Bilneys confession. Vergerius after he had read Luther's books with purpose to confute them. Denckius, and Hetserus, two great Anabaptists in Germany, retracted their former false doctrines, and repent of their licentious and abominable practices. S●ultet. Annal. the former of them, being converted by Occolampadius, grew ashamed of his pretended visions, and died piously at Basile. The later was beheaded at Constance for his multiplied adulteries: Ibid. which first he sought to defend by Scripture, but afterwards died very penitently, confessing his former filthinesses, giving glory to God, and taking shame to himself. These two were learned men, well skilled in the Hebrew: and had joined their forces, in translating the Prophets into the Dutch tongue. But, oh how few such as these, and of that sort of people shall a man meet with nowadays? Copp indeed that Arch-Ranter, Venereus ille furcifer, & Cleri dehonestamentum, is said to have newly set forth his Recantation, which I have not yet seen, and therefore cannot tell what to say to it. Only I wish he deal not as Bernard Rotman that first Anabaptist, and Islebius Agricola that first Antinomian did in Germany: who both of them having condemned their own errors, and recanted them in a public Auditory, printing their revocation: Sleidan. Horndorf. yet afterwards they relapsed into the same errors, and stoutly stood to them, when Luther was dead, and more Liberty was afforded. So hard a thing it is to get poison out, when once swallowed down; and having once said yea to the devil, though but in a little, to say him nay again, when a man pleaseth: such a man especially quem puduit non fuisse impudentem, Augustin. 2 Thes. 2.12. who hath gloried in his shame, and taken pleasure in his unrighteousness: qui noluit solita peccare, as Seneca saith of some in his time, that is, none of the ordinary sort of sinners, but hath sought to outsin others, as unhappy boys strive who shall go furthest in the dirt. I will not say but such, by the almighty power of God, may be reclaimed, and made to see that there is no fruit to be had of those errors and enormities whereof they are now ashamed, Rom. 6.21, 22 sigh the end of those things (in the desert of them) is death. But now being made free from sin, and become servants to God, they will have very great cause to be thankful to God for the cure: sigh Jealousy, Frenzy, and Heresy, are held hardly curable, the leprosy in the head concludes a man utterly unclean, and excludes him the camp: Heresy is by the Apostle compared to a precipice vortex or whirlpool, that first turns a man round, and then sucks him in: And by others to the Sirens banks covered with dead men's bones, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.9. to goodwin's sands that swallow up all ships that come near them, or to the Harlot's house whence few or none return alive Pro. 7.26, 27. Verse 5. But he shall say, I am no Prophet] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am no Monk, no Clerk, I am not book-learned was the ignorant man's, plea in Chrysostom's time, and so it is still to this day; though it serves not his turn. But here the like speech is taken up for a better purpose. Hoc et enim principium est resipiscentiae, saith Calvin here. Here gins their repentance, viz. in a free acknowledgement of their ignorance and utter unfi●nesse for the office they had usurped. Si ventribene, si lateri. Horat. I am no prophet] (as for self respects that my belly might be filled, and my back fitted, I sinfully took upon me to be one) but I am an husbandman: and can better hold the plough then handle a text, feed and follow a flock of sheep, then feed the flock of God (that have golden fleeces, precious souls) taking the oversight thereof, not for filthy lucre, but of a ready mind. 1 Pet. 5.2. for man taught me to keep cattle from my youth] q.d. Shephardy and husbandry I have been ever trained up to, and can better therefore skill of then of Preaching, which is certainly Ars artium & scientia scientiarum, the Art of Arts, the science of sciences as One said. Whereunto Melancthon. addeth that it is the misery of miseries. And of the same mind was his Colleague Luther, when he said, An householders pains is great, a Magistrates greater, but a Ministers greatest of all: and afterward added, that if it were lawful for him to leave his calling, he could with more ease and pleasure dig for his living, or do any other hard labour, then undergo a Pastoral charge. The mystery thereof is not an idle-mans' occupation, an easy trade, as some fond conceit. The sweat of the brow is nothing to that of the brain: besides dangers on every hand for the works sake, and armies of cares that give neither rest nor respite, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 11.25. agmen subinde irruens. Illyr. but are ready to overwhelm a man. This made Luther affirm that a Minister labours more in a day many times than a husbandman doth in a month. Let no man therefore, in taking up the ministry, dream of a delicacy: Neither let slow-bellies either invade it, or hold it (as popish asses and some impudent Alastores nowadays do) to pick a living out of it. It was an honest complaint of a Popish writer, we, saith He, handle the scripture tantum ut nos pascat & vestiat, only that it may feed us and us. And Cardinal Cajetan not without cause cries out, Come in Mat. 5. that those amongst them that should have been the salt of the earth had lost their savour: and were good for little else, but looking after the rites and revenues of the Church. Now for such as these that serve not the Lord Jesus Christ, but their own bellies, that like body-lice live upon other men's sweat, or like rats and mice, do no more but devour victuals and run squeaking up and down; good is the counsel of the Apostle, Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth, Eph. 4.28. let him earn it before he eat it 2 Thess. 3.10. This is hard to persuade those Abby-lubbers that live at ease in cloisters, feeding on the fat and drinking of the sweet: and those idol-shepherds that feed themselves and not the flock. O Monachi vestri stomachi. Erasmus truly told the elector of Saxony, that Luther, Scultet: Anna. pag. 52. by meddling with the Pope's triple crown, and with the Monks ●●t paunches, had procured himself so great ill will amongst them. One of them broke out in a sermon into these angry words: If I had Luther here, I would tear out his throat with my teeth; Act. and Mon. and then make no doubt with the same bloody teeth to eat my maker at the Eucharist. How much better were it for such false prophets with quietness to work and eat their own bread 2 Thess. 3.14. then to drink the blood of other men with their lives (as David spoke in another case) yea with their souls which perish by their insufficiency and gastrimargy? Sed venter non habet aures. 1 Chr. 11.19. But the belly hath no ears. Ease flayeth the foolish. Non minus difficulter à deliciis abstrahimur, quam canis ab uncto corio: Among other scaudals and lets of the Jews conversion this is not the least, that they must quit their Goods to the Christians? Spec. Europe. And the reason is, for that in baptism they renounce the devil, and all his works, part whereof (say the Papists amongst whom they live) are the Jews goods; being gotten either of themselves or of their Ancestors by usury. Now this is such cold comfort to men of their mettle, that they have little mind to turn Christian. And as little doubtless have such as with these in the text, have got their living by lying: and through covetousness with feigned words made merchandise or prize of men's precious souls, to return to the hard labour of husbandry or any other lawful but painful employment. Yet this was done both in Wicklives days by many Friars that fell to him, and embraced his opinions: and in the reformation by Luther; many Monks and Nuns betook themselves to honest trades; renouncing their Popish vows and orders; yea Scultetus reporteth that at Aushborough in Germany, by the powerful preaching of Dr. John Speiser Ann. 1523. some harlots forlooke the public stews, and married to honest men, lived chastely, and were great pains-takers. Verse 6. And One shall say unto him, What are these wounds in thine hands?] Hierome here supposeth the false Prophet crucified for his false doctrine, and thereupon thus questioned. This is better than that of the Popish Interpreters, who will needs have it to be meant of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 27 63. that cozener to our very faces. Eustath. and of his wounds on the cross, as a deceiver of the people. Lucian the Atheist villainously termeth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the crucified Cozener. But the Text is clear, that the person here spoken to, and returning an anser, is the false-Prophet, now a true Convert; as appeareth by his fruits which he bears quick and thick: being like Aaron's rod soon changed from a withered stick, into a flourishing tree. Ashamed he is at heart of his former falsities: and as in heart, so in habit he is altered: for he will no longer wear a rough garment (the garb of Prophets in those days) to deceive, as the Cappuchines and other orders of Friars (or rather Liars) at this day. 2 King. 1.8. Isa. 20.2. Mat. 3.4. He abrenounceth and abjureth quasi conceptis verbis his former profession of a Prophet or chief speaker amongst others. I am no Prophet] But a plain husbandman, or a shepherd: that's all I can truly pretend to. And lastly, in this verse, having passed through the church's discipline as a seducer, Iosh. 7.19. he shall do, as joshuah advised Achan, Give glory to the Lord my son, and confess thy sin: he shall approve of the Church's severity used for his correction, though he should go maimed or marked for it, to his dying day. In point of seducement (saith Mr. Cotton, descanting upon this text) if a man upon conviction shall see the wickedness of his way, and humble his soul before God, The pouring out of the 7. viuls. ● third vial. 11. and give satisfaction to the Church and State, where he shall be convinced; on such conviction and repentance we find liberty to pardon, but yet stigmatize him. Thus Herald But what reason had the Convocation held at Oxford to set a brand of ignominy upon the cheeks of those outlandish Divines that came to assist them, because they pleased them not in the point of Priest's marriage, which they defended? Or Bishop Laud for his Stigmata Laudis on renowned Mr. Prinne, for his constancy to the truth? How much better his predecessors, Stephen Langton (who crucified that Pseudo-Christ, who shown marks of wounds in his hands, feet and sides, Anno 1206.) And Odo Severus (who King Edwins Concubine (whom he most doted on) in the forehead with a hot iron, and banished her into Ireland, Anno 934, etc.) Verse 7. Awake O Sword against my Shepherd] A powerful expression, containing a commission given out to the sword by way of Apostrophe. Awake] or, up, as the Septuagint: up and about, thou that hast long lain locked up in the scabbard. Thus the sword is of Gods sending; it is bathed in heaven, Isa. 34.5. Ezek. 14.17. Jer. 47.6, 7.] It is he that awakes it, and sets it on work: he commands it, Am. 9.4. and ordereth it, Jer. 50.25. Let this patiented us under it, as it did Job, Chap. 1.15, 17, 21. Among Philosophies, the most noted sect for patience was that of the Stoics, who ascribed all to destiny. O sword] Framea, which seems to come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the Septuagints word here) by putting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Gl●die, which comes à claae from destruction: like as the Hebrew word Chereb, from desolating and laying waist. Hence the sword is said to contemn the rod, Ezek. 21.10, 13. that is all lighter and lesser judgements, which are but its forerunners, and whereof it seems to say, What does this silly rod do here? Will not-men stoop? Let me come: I'll make them either bend or break; either yield, or I'll have their blood. against my shepherd] i.e. saith Calvin, against Magistrates and Ministers, God's undershepheards and Associates in feeding the flock, Labourers together with him, 1 Cor. 3.9. But because Christ is the great shepherd, Heb. 13.20. and the good shepherd, John 10.11. Optimus maximus, that is, God's fellow-mate, and yet, suspending his glory, became a man, to seek him out a flock in the wilderness: and afterwards laid down his life for his sheep, John 10.11. underwent the deadly dint of God's devouring sword put into the hands of those men of God's hand, Psal. 17.13. who put him to many a little death all his life long, and at length to that cursed and cruel death of the cross: at which time the Shepherd was smitten and the sheep scattered, as this Text is most fitly applied, Matth. 26.31. therefore I understand it thiefly of Christ, the chief Shepherd and Bishop of our souls, Esay 53.5. who was wounded for our transgressions, and bruised for our iniquities, etc. And this not by chance, or malice of his enemies only (though they laid upon him without mercy, nailing him to the tree in the hands and feet, which in all men are the most sensible parts of the body (as being fullest of nerves and sinews) but in him much more as being of the sinest temperature and most exquisite sense) but by the determinate counsel of God, as St. Peter shows those Kill-christs', Acts 2.23. and according to the Scriptures, that went before of him, and foretold all his passion, even to the casting of the dice upon his , Psal. 22. and Isai. 53 by the reading of which lively description of Christ's sufferings in that Chapter, Hoc ego ingenuè confitevor ait ille, caput illud ad fidem Christime adduxisse. Johannes Isaac a Jew confesseth that he was converted to the faith of Christ. He is called God's Shepherd, because God anointed and appointed him to that Office, putting a charge into his hands, John 10. and 17. that he might tend them and tender them, and at length return them up again to his heavenly Father, without loss of any one. He is also called the Man by an excellency, that matchless man the chief of ten thousand: as his mother is called hagnalma that famous Virgin, whom all generations are bound to call blessed. He is Man-God both in one: and is therefore also called Gods-fellow or Mate, as being Consubstantial to the Father according to the Godhead, and very near akin to him according to the Manhood, by reason of the hypostatical union of both natures into one person, the Man Christ Jesus. Smite the shepherd] that that blessed Fountcin of his Blood (mentioned verse 1.) may be opened, and the flock of God washed, and healed, and satiated, as the people were, when the Rock was smitten and so set abroach: and as when God clavae a hollow place in the jawbone of the Ass, so that there came water thereout, Samson drank and was revived: And as when the Alabaster-box of ointment was broke, all the house was filled with a sweet savour. Judg. 15.19. And the sheep shall be scattered] scattered and scattered; shifting for themselves, and leaving Christ to the mercy of his enemies, who seized upon him, as so many Carrion Kites upon a silly Dove. Thomas (who once said come, let us go die with him) disappears and is lost: Peter follows aloof off, but better he had been farther off. John (if at least it were he) flies away stark naked for haste: judas comes nearer to him, but to betray him with a kiss. But is this thy kindness to thy friend? Christ had indented with the enemy aforehand for their security, Joh. 18.8. so that they needed not have retreated so disorderly, and scattered as they did. But the fear of man bringeth a snare. Prov. 29.25. Howbeit man's badness cannot break off the course of Christ's goodness. For though they thus unworthily forsake him, and leave him at the worst (as they say) yet I will turn my hand, saith he, upon the little ones, i.e. I will recollect my dispersed flock (how little soever either for number, or respect in the world) and bring back my banished. So soon doth it repent the good Lord concerning his servants. Mich. 7.18. Psal 136 23. He remembreth not iniquity for ever, saith the Prophet, because mercy pleaseth him: and again, He remembreth us in our low estates: for his mercy endureth for ever. He looked back upon Peter when his mouth was now big swollen with oaths and execrations, and set him a weeping bitterly. He called for Thomas after his resurrection, and confirmed his weak faith by a wonderful condescension. He sealed up his love to them all again, restoring them to their ministerial employment: and not so much as once upbraiding them with their base dereliction, but only with their unbelief. Lyra and others sense the Text thus: I will turn my hand upon the little ones, that is, I will so smite the Shepherd Christ, that not only the sheep shall be scattered, but the little lambs also, even the least and lowest Christians shall have their share of sufferings, shall feel the weight of my hand, shall pledge the Lord Christ in that cup of afflictions that I have put into his hand; shall be conformed to the Image of God's Son, as his co-sufferers, that he may be the first born among many brethren, Rom. 8.29. And this was fulfilled in the persecutions that followed soon after our Saviour's death. Ecclesia haeres crucis, saith Luther: and Persecutio ect Evangelij genius, saith Calvin. Persecution is the black Angel that dogs the Church, the red horse that ●ollows the white at the heels. All the comfort is, that God's holy hand hath a special stroke in all those afflictions that are laid upon his faithful people, I will turn mine hand, etc. Verse 8. Two parts therein shall be cut off and die] q.d. they shall, they shall, how strange or incredible soever this sad tidings seem to you: it shall be even so, take my word for it. Behold the severity of God, Rom. 11.22. In the Greek it is the Resection or Cutting off, as a Chirurgeon cutteth off proud and dead flesh. The Just Lord is in the midst thereof: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he will not do iniquity, etc. Zeph. 3.5. Fiat justitia, ruat coelum may seem to be his Motto. In point of justice he stands not upon multitudes, Psal. 9.17. It is all one to him whether against a Nation or against a man only, Job 34.29. National sins bring national plagues: heinous sins, heavy punishments. In the universal deluge God swept away all: as if he had blotted out that part of his title, The Lord, the Lord, gracious, merciful, etc. and had taken up that of Attilas, Orbis flagellum, The world's scourge, Sodoms sins were multiplied above measure: therefore God took them away as he saw good, Ezek. 16.49, 50 and hath thrown them out, as St. Judas speaketh, for an example, suffering the vengeance of eternal fire. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Judas 7. Herodotus a Heathen Historian saith the very same of the destruction of Troy, viz. that the ruins and rubbish thereof are set forth for an example of that noted Rule, that God greatly punisheth great offences, and that heinous sins bring hideous plagues. Here we have two parts of three cut off in the land of Judea: as it fell out at the last destruction thereof by the Romans: at which time more than a million of men perished, see Matth. 24.21. with the Note. And what think we shall become of Babylon the great? Her sins reach up to heaven, whereunto they are even glued and fastened as the word signifies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rev. 18.5. therefore she shall be brought down to hell with Capernaum (for flagitium & flagellum sicu● acus & filum) therefore shall her plagues come in one day (to confute their fond conceit of an eternal Empire) death, and mourning, and famine, and she shall be utterly overthrown with fire: for strong is the Lord God who judgeth her, full able to effect it, Rev. 18.18: seem it to Babel's brats never so improbable, or impossible. It was never besieged since it became Papal, but it was taken: whereas before, it was held invincible. Sin that lieth at the bottom, will easily undermine and overturn the walis, though never so strong built: as the voice from heaven told Phocas the Murderer. The blood of that innocent Lamb of God lies heavy upon the whole Nation of the Jews to this day. Their last devastation and present dismal dispersion is such, as that one of their own Rabines concludes from thence, that their Mesliah must needs be come: and they must needs suffer so much for killing him. but the third shall be left therein] A holy remnant kept for a reserve. Good husbands cast not all their corn into the oven, but keep some for seed. Esa. 6.13. But yet in it shall be a tenth, saith another Prophet: Es. 17.6. there shall be ‛ two or three berries in the top of a trce, four or five in the outmost branches. God's Elect are so very few, that the world shall wonder; Esay 8.18. and even hoot to see Christ's flock so very little, little, 1 Kin. 20.27. as our Saviour speaks, Luke 12.22. as Israel stood like two little flocks of kids, when the Syrians filled the country. There were but a few names in Sardis: and many bad in the best Churches: as at Philippi, Chap. 3.18. Christ wondered at one good Nath. nacls, as rara avis in terris: and when he comes; shall he find faith? How many (think you) shall be saved in this City? saith (Chrysostom in his fourth sermon to the people at Antioch. It will be a hard speech to you, but I will speak it: Though there be so many thousands, yet there cannot be sound an hundred, that shall be saved. And I doubt of them too, etc. And again in his third Sermon upon the Acts, he breaks out into this speech, Non arbitror inter sacerdores, multos esse qui sàlvi siant, I do not think that there are many, no not among the Ministry, that can be saved, sigh many are called, but few are chosen: like as all the people were called together by Samuel, but Saul only was chosen king. Only the called according to purpose are elected, and shall be glorified, Rom. 8.28, 29. Christ at last day will do as Joshuah did to find out who had stolen the Babylonish garment: there were many brought together, and all to find out one. So, all shall then appear: out of them a small number deducted, that have heard of Christ. Josh. 7. Out of them, those that have professed him, and out of them, those that have professed him, in sincerity, and these will be Mithe mispar, a small few indeed. They are as a fold in a wide field: as a garden in a wild waist. Juvenal. P. de exculp. Hence they are called pearls, which are but few to the number of pebbles: Jewels which are but little to the lumber: strangers that are nothing so many as home-dwellers: sons of God, and of the blood royal; and of such there are but a few to common subjects. Rari quippe bovi, saith the Poet. And Pauci sunt qui Philosophantur saith UIpian the Lawyer; etc. Verse 9 And I will bring the third part through the fire] Few they were, but not faultless: they must therefore thorough the fire, that there they may leave their dregs and dross behind them. For Quod ignis cst auro, lima ferro, ventilabrum truico, lixivium pa●no, sal carni, hoc tribulatio est viro usto, saith Corn. a Lapide upon this Text: that is, what the fire is to the gold, the file to iron, the fan to wheat, the soap to clothes, the salt to flesh, that is tribulation sanctified to a righteous man. God is said to have his fire in Zion, and his surnace in Jerusalem, Esay 31.9. to carry his thorough fire and thorough water, Psal. 66.12, from above to send fire into their bones, Lam. 1.13. to put them to the fiery trial, 1 Pet. 4.12. yea he himself is a Refiners fire unto them, and Fuller's soap, Mal. 3.2. (see the Note there.) He knows them to be right gold, which will endure the seventh fire (Alchemy gold will not so) and therefore he puts them to't: that the trial of their faith being much more precious than that of gold that perisheth, though tried in the fire, may be found to praise, and honour, and glory, 1 Pet. 1.7. himself, meanwhile, goeth with them into the fire and pulleth them out as a brand, Zech. 3. Non sic impij, Psal. 1. not so the ungodly. True it is, the trial of their works also shall be by fire, 1 Cor. 3.13. Deut. 32.3. and they shall give an account one day with all the world on a light flame about their ears, 2 Pet. 3.12. Then shall they find, that the law they are judged by is a fiery law, the tribunal is of fire, Ezek. 1.27. the Judge a consuming fire, Heb. 12.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. his attendants Seraphims, that is, flaming creatures, Heb. 1.7. his pleading with sinners in fire of flame, 2 Thess. 1.7. the place of punishment a lakeof fire fed with a river of brimstone, Isa. 30.33. a formidable fire it is, fed with tormenting temper, and kindled by Gods own breath instead of bellows. Bellarmine is of opinion, that one glimpse of this fearful fire were enough to make a man not only turn Christian and sober, but Anchoret and Monk, and to live after the strictest order that can be. Pope Clement the fifth, upon the death of a Nephew of his and one of his Catamites, sent his Chaplain to a Conjurer, Jac. Ren. de vit. Pont. 159. to inquire how it fared with him in the other world. The Conjurer shown him to the Chaplain lying in a bed of fire in hell; This news so affected the wretched Pope, that he never held up his head, but (Nabal-like) died within a few days after it. But oh what a dreadful shriek gave his guilty soul, to see itself launching into an infinite Ocean of scalding lead, and to think that it must swim naked therein for ever. and will refine them, as silver is resined] This is all the hurt he doth them by the fire; he hides pride from them, Job 33.19, etc. and divides betwixt the sin which he hates, and the son whom he loves. For by this the iniquity of Jacob shall be purged: and this is all the fruit, the taking away of their sin: which they may very well spare, Esay 27.9 and never hurt themselves. Surely, as one poison is antidotary to another: so is affliction to sin: when sanctified, it is no more penal, but medicinal; not a curse, but a cure. As oil of scorpions is good against the biting of scorpions. As the wine wherein a viper hath been drowned cureth a leprosy. As the juice of hemlock (a deadly plant) heals hot corroding ulcers, and assuageth the inflammation of the eyes: Or, as Rhubarb, though full of choler, doth mightily purge choler. Moses neglected to circumcise his child (as we do our hearts, it is such a bloody work) till God met him and would have killed him. David could never see the benesit of affliction, till God by those sharp waters had cleared up his eyesight. Geheza's leprosy cured him: his white forehead made him have a whiter soul. Surely, as the fining-pot is for silver, and the furnace for gold, so is affliction to the soul. Corrections of instruction, are the way of life, Pro. 6.23. But he that refuseth correction despiseth his own soul, Pro. 15 32. Winds and thunder clear the air (whereof they are the beesoms, saith Ruperius) so do crosses the soul. ●f the outward man decay, the inward is thereby renewed: and the winter of the one, 2 Cor. 4.16 is the spring of the other. As the viper when he is lashed, casteth up his poison: so doth the good soul when afflicted, purge itself from all filth of flesh and spirit, striving to perfect holiness in the fear of God. These Jews after they had been in the Babylonish furnace for idolatry, hated and feared that sin as much as the child dreads the fire. They would die any death rather than admit an idol. Josephus tells how stoutly they opposed Pilate, and Petronius, that would would have set up Caesar's statue in their Temples, offering their throats to the swords of the soldiers, rather than they would endure that idol in God's house. What God is now doing with them, and for them, in this long time of their sad desolation and dispersion, who can tell? There are that think, that after much purging and proving, as here, God will gather a Church of them to himself: according to that which followeth; They shall call upon my name, and I will hear them, I will say, it is my people, etc. And that upon their profession of Christ, shall come the sorest time of affliction that ever was, chap. 14.1, 2. when Gog and Magog with all his troops, and armies shall compass the beloved city, Rev. 20.8, 9 But the Jews shall get a glorious Conquest: for God himself from heaven will miraculously fight for them, verse 3, 4, 5. together with all the holy Angels, the ministers of his judgements, verse 5. Sure it is, that the Turks fear some such thing as this: and therefore they cannot abide that any Jew amongst them should turn Christian. In the year 1528. a certain Jew dwelling in Constantinople became a good Christian, and was baptised: which the Turks understanding were vehemently exasperated against him for it; fearing lest his conversion should prove prejudicial to their Mahometan religion, and therefore they apprehended and cruelly murdered him. and try them as gold is tried] viz. that when I have tried them, they may come forth as gold, Job 33.10. Hence God's people fall into manifold temptations, Jam. 1.2. they fall, they go not into them step by step, but are precipitated, plunged into them: and not into one of them, or a few, but into manifold temptations, or trials: yea fiery trials, so afflictions are called, because thereby God proves what is in his people, Deut. 8.16. Rev. 2.10. Not to better his own knowledge of them neither; for he knows all things, and is intimo nostro intimior nobis, Job. 2.25. Act. 1.24. Heb. 4.12. Artificers perfectly know the nature and properties of their own works, and shall not God see, Psal. 94.9, 10. But tentat ut sciat, hoc est, ut scire nos fac●at, August. he trieth us. 1. That he may make discoveries of himself unto us, especially of his power and goodness: and so get him a name, as Esay 63.11, 12, 13. 2 Cor. 12.9. Elias would have water poured upon the sacrifices, yea the Altar covered therewith, that God's power might the more appear, in consuming it with fire from heaven, and the people thereupon might cry, jehovah he is God, 1 King. 18.39. jehovah he is God: think the same here. 2. That he may make discoveries of us to ourselves, and to others; who are apt to misjudge and undervalue us: as not only Satan did, job chap. 1.9. but even Elihu, also (though otherwise a good man, and the best of his friends) chap. 34.36. But when they see our holy carriage under the cross, they can say of us as that Centurion did of our Saviour, Luke 23. Verily this was the Son of God: and as one Culocerius in the Church-history, when he saw the piety and constancy of the Martyrs, he cried out, Verè magnus est Deus Christïanorum, The Christians God is a great God indeed. But as by afflictions we are made known to others, so to ourselves much more. We are apt either to over-value, or else to undervalue ourselves, till put to the trial: as is to be seen in the history of Saunders and Pendleton. Hard weather tries what health; wind and storms what sap: withered leaves soon fall off. Rotten boughs with heavy weights quickly break. Wooden vessels, set empty to the fire, soon break and leak; not so vessels of gold and silver. The best divination what men are is at the parting-way, as Ezek. 21.21. When the fire comes to green wood, it will appear what's within: when the pond is empty, what's in the bottom. It is not known what corn will yield, till it come to the flail: nor what grapes, till it come to the press. Grace is like the stone Chrysolampis, quem lux celat prodit obscurum, which shine brightest in the dark. The skill of a Pilot is unknown but in a tempest: Solinus. the valour of a Captain, but in a battle: the faithfulness of a wife, but in an assault. The wicked tried are found to be but reprobate silver: or at best, but Alchymy-gold, that endureth not the seventh fire. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Crocodiles, Chameleons, Bats, Sponges, etc. They murmur when tried, as Psal. 78.40, 41. Or curse, as Micah's mother, judg. 17. Or fret, and howl upward, as Wolves when hungerbit, Esay 8.21. Or faint in the day of affliction, as Saul, who lay upon the ground like a beast, 1 Sam. 28.20. Or Nabal, who lay in his bed like a block. Or desert God and his cause, as those Renegadoes, Dan. 11.32. and those in the Palatinate, who fell to Popery as fast as leaves fall off the trees in Autumn. Many titular Christians amongst us, were, in times of peace, but as wolves in a cage, but as lions tamed by art: they wanted nothing but liberty and opportunity to show their wolvish and worrying natures, which now these late shedding and discriminating times have sufficiently discovered. Have all these workers of iniquity no knowledge, who eat up God's people as they eat bread, and call not upon God? They shall call upon my name, and I will hear them. Psal. 14.4. No time for hearing of prayers and obtaining of suits like that of affliction. Those be mollissima fandi Tempora, the time of affliction is the very time of supplication: then our hearts are largest, than God's ear is openest. Then the saints may have any thing for ask, Psal. 50.15. and 91.15. Thus Lot had Zoar at his request, Deut. 29.23. Paul had all the souls in the ship given him, Act. 27. Jacob greatly fearing to be bereft of his Benjamin prayed, God give you bowels of mercy before the man, Gen. 43.14. He prayed it, and he had it, ver. 30. For joseph made haste: for his bowels did yern upon his brother, etc. God reserves his best comforts for the worst times: as the feast-maker kept his best wine till the last, joh. 2. as the mother brings forth her conserveses and cordials, when the child sis at sickest, Israel was never so royally provided for, as in the wilderness. I will bring her into the wilderness and speak to her heart, Hos. 2.13. As a bone once broken is stronger after setting: and as lovers are never greater friends then after a falling out: so is it betwixt God and his people. Affliction exciteth devotion,- as the bellows doth the fire, and excited devotion prevaileth much, jam. 5.16. I will say, It is my people and they shall say, The Lord is my God] by a gracious compliance they shall with highest estimations, most vigorous affections and utmost endeavours bestow themselves upon that God that hath so far owned and honoured them as tossed rike a covenant with them: the fruits whereof are sure mercies, compassions that fail not, all the blessings of this and a better life. A covenant is the collection of many promises; as a constellation is the collection of many stars: and though it be (in sum) but one promise, I will be thy God, yet it is such an one as comprehends all: and is therefore fifteen times, at least, mentioned in scripture. It is the substance of the Covenant of grace, saith Junius: the soul of it, saith Pareus: the head or top of it, saith Musculus: Deus meus & omnia, saith Luther, God is mine, all's therefore mine. But then, as God must be our All-sufficient, so we must be his Altogether: and when he cries out, Who is on my side, who? One shall say I am the Lords: and another shall call himself by the name of jacob: and another shall subscribe with his hand to the Lord, and surname himself by the name of Israel Esay 44.5. O it is ablessed sign that God hath chosen us first 1 joh. 4.19. when we choose God as Psal. 73.25. sincerely avouching him for our God. Sincerity (or Evangelicall perfection) is the only absolute condition of the Covenant of grace Gen. 17.1. God and the Saints have ever judged of men by this: Judge me, O Lord, according to mine integrity, saith David, The promises are made to it Psal. 119.1. Mat. 5.8. God's eye is upon it as in David the man after Gods own heart. He blesseth the little that such have, as in Nathanael, Cornelius, the Eunuch. He passeth by their infirmities, as in Asa 1 King. 15.14. and accepteth their services nevertheless. as 2 Chron. 30.19, 20. CHAP. XIV. Verse 1. BEhold the day of the Lord cometh] Jerusalem had her day, and knew it not Luke 19.42. (Jerusalem was not Jerusalem: the vision of peace, saw not the things that belonged to her peace) God therefore will have his day of vengeance, as she had of visitation. He hath his season, his harvest for judgement Mat. 13.30. and when wickedness is ripe in the field, he will suffer it to grow no longer, lest it shed and spread: but cuts it up by a just and seasonable vengeance. These Jews were by their own confession the children of them which had killed the Prophets: Act. 2 23. and, by killing the Lord Christ with wicked hands, they had filled up the measure of their fathers Mat. 23.31, 32. what could therefore the Lord do less to a nation so incorrigibly flagitious, then bring wrath upon them to the utmost 1 Thess. 2.16? then send forth his armies and destroy those murderers, and burn up their cities? When God did this execution here mentioned, is hard to say: Mat. 22.7. Whether by Antiochus Epiphanes (or rather Epimanes, as some truly called him, Act. 26.11. Gal. 1.13. for that being exceedingly mad against the Jews, he persecuted the Church of God and wasted it) Or by the Roman spoilers at that last devastation under the command of Titus. Or by Cosroes the Persian, and Homar the Arabian, who successively harased and razed Jerusalem, rifling the houses, ravishing the women, killing whom they pleased, and making the rest pay dear for the very heads they wore: which servitude lasted till Godfrey of Bullin set them at liberty: so the Gloss here senseth it. Or lastly by Gog and Magog, that is, by the great Turk (for Magog is the Scythian nation from whom came the Turks, Lords of Meshec and Tubal, that is, of Cappadocia and Iberia where they first began to reign) as is before hinted; I take not upon me to determine. The most understand it of the last overthrow of the Romans. The Spirit might have an eye to the Antichristian persecutions of the Orthodox Professors of the Romish Edomites. and the spoil shall be divided in the midst of thee] Freely and fearelesly, none rising up to make them afraid, the vanquished shall be so disabled and dispirited. Thus the silly doves are glad to save themselves by flight, not fight; sometimes they sit in their deve-coats, and see their nests destroyed, and young ones killed, not daring once to rescue or revenge. Verse 2. For I will gather all nations] The Romans that styled and held themselves Lords of all nations, and who had levied a mighty army out of all nations to fight against jerusalem. See Joseph. lib. 3. belli jud. chap. 1. and 3. Or Gog and Magog with all his armies and aslociates Ezek. 37.4, 5, 6. shall compass the beloved city Rev. 20.8, 9 See Verse 1. with the Note. Would any man take the Church's picture? Lec. come. then let him, saith Luther, paint a silly poor maid sitting in a wood or wilderness, and compassed about with hungry lions, wolves, boars and bears etc. and in the midst of a great many surious men assaulting her every moment: Let him give her say I, that of Martial for her Motto. In me omnis terraeque, aviumque, marisque rapina est. and the city shall be taken] Non tamen ad exitium, sed ad exercitium. I have forsaken mine house: I have lest mine heritage (saith the Lord jer. 12.7.) I have given the dear beloved of my soul into the hand of her enemies. At which times there is usually, as at Athens when taken by Sylla 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bloody butchery. and the houses risled] As at the sack of Constantinople by the Turks: where the soldiers are said to have divided money among themselves by whole hat-fuls: and were therewith so enriched, that 'tis a proverb amongst them at this day, if any grow suddenly rich, to say, he hath been at the sacking of Constantinople. Turk. bist. 347 The Emperor had in vain many times with tears requested to have borrowed money of his covetous subjects, to have been employed in the defence of the city; Hid. 345. but they would still swear that they had it not: as men grown poor for want of trade. Which in few days after, their enemies found in such abundance, that they wondered at their wealth, and derided their folly, that possessing so much they would bestow so little in the defence of themselves and their country. and the women ravished] These are the common calamities of war: in the in the lawless violence whereof those three commandments, Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal: as they are ranked together in the law, so they are usually violated together, Hence Isa. 13.16. Their children also shall be dashed to pieces before their eyes, their houses shall be spoiled, and their wives ravished. The Irish rebels bound the husband to the bedpost, whiles they abused his wife before his face. In the time of K. Edward the third, Donec mulier fatigata spiritum exhalare●. Walsing. the French soldiers at Winchelsey in Sussex took their lustful turns upon a beautiful woman in the Church, and at the time of divine service, until they had turned her out of the world, as a learned man phraseth it. and half of the city shall go forth into captivity] An evil, an only evil, threatened Deut. 28. and fulfilled to the utmost upon this nation, so shamelessly, so lawlessly wicked, as can hardly be peered or parallelled. I have noted before, that this their last captivity and dispersion is such, as that one of their own Rabbins concludeth from thence, that their Messiah must needs be come, and they must needs suffer so much for killing him. They use to say that there is still an ounce of the golden calf in all their public calamities. There is another thing lieth more heavily upon them to this day, were they but sensible of it. Let us be sending up, and sighing out for them that of the Psalmist, O that the salvation of Israel were come out of Zion! when the Lord bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad. Psa. 14.7. and the residue of the people shall not be cut off from the city] A remnant shall be reserved as it were for royal use: whether a third part as chap. 13.8. or an half, as here, 'tis not much material: in numeris non est anxiè laborandum, saith Calvin here; for the direct number, it is neither here nor there as we say. God shall reserve unto himself a set and select number. He who comforteth those that are cast down, speaketh this to his, for encouragement. The Church may be shaken, not shivered: persecuted, but not forsaken: cast down, but not destroyed 2 Cor. 4.9. Verse 3. Then shall the Lord go forth, and fight against those nations] Some read it, Among those nations: He shall be the Archistrategus, the Commander in chief of those Armies, which he hath brought together against jerusalem, to revenge upon her the quarrel of his Covenant. But I like the other way better: because it is purposely spoken for the comfort of Saints in evil times. When therefore there is dignus vindice nodus, & periculum par animo Alexandri, as he was wont to say, when it is time for God to arise, that his enemies may be scattered, and those that hate him, fly before him; he will arise and have mercy upon Zion; he will awake as in the days of old: he will come forth from his holy place to the relcue of his praying people. There broke he the arrows of the bow, the shield, and the sword, and the battle, Selab. Psal. 76.3, 4. There he appeared more glorious and excellent than the mountains of prey. There he did, and there he will: for this is a common and current Scripture-medium. Esay 10. God shall fight against those nations, the very rod of his wrath: which after he hath worn to the stump, he will cast it into the fire. The wicked are called God's sword Psal. 17.13. But it will fall out with them, as with that sword which Hector gave Ajax; which so long as he used against his enemies, served for help and defence: but after he began to abuse it to the hurt of hurtless beasts, it turned into his own bowels. as when he fought in the day of battle] with his own bare hand as it were, Esay 52.10. and in a miraculous manner, as he did for Israel at the red sea, for joshua, jehoshaphat, Hezekiah etc. and as he shall do at that last great battle against Antichrist and his Adherents Rev. 20.8, 9, 10. which is here (haply) pointed at. Let the Lord but arise only and his enemies shall be scattered: but if he once take hold of shield and buckler, (for defence) he draw out the spear and sword (those weapons of offence) and appear as a man of war Exod. 15.3. or as a Lord and Victor of wars (so the Chaldee there hath it) he will charge through and thorough, he will burn them together Esay 27.4. and in the same place 2 Sam. 23.7. Verse 4. And his fcet shall stand in that day upon the mount of Olives] that is, he shall so put forth his power for defence of his people, as if he did visibly appear amongst them, and beheld the fight from the top of a mountain: like as Zerxes used to pitch his tent on high, and stand looking on his army when in fight, to encourage them, and to send out orders. From this Mount it was, that God departed after many former removes, from jerusalem Ezech. 11.23. And what wonder, when as Har Hamischa the mount of Unction was become Har Hamaschith the mount of Corruption 2 King. 23.13? the bold lews having let up their Idol in this mount Olivet, even in the sight of the Lord: so that he never looked out of the Sanctuary, john 18. Mat. 26.30. but he beheld that vile hill of abominations. From this mount it was that our Lord Christ ascended into heaven, Act. 1.11. There he was apprehended by the Jews: there therefore it is prophesied that he shall stand against them by the Romans, say some, out of Josep. de Bello Jud. lib. 6. cap. 3. And that when these things should come to paste the Jews might know that their utter destruction was near at hand. So God shown unto the Ninivites on what side their city should be taken: and what at that time should be the power and the attempts of the enemy against them, Nah. 2. and 3. and yet neither of these repent for all this. Others (more probably) hold that here is promised such a powerful presence of God for the relief of his people, as shall far exceed the glory that appeared at the promulgation of the law, when the mountains skipped like rams, and the little hills like lambs: Psal. 114.6. Heb. 12.21. so terrible also was the sight, that Moscs said, I exceedingly fear and quake. I also see and tremble at the resemblance (said an holy man) betwixt that giving of the law, and the requiring of it at the last day. In the one Mount Sinai only was on a flame: all the world shall be so in the other. To the One, Moses (that climbed up that hill, and alone saw it) says, God came with ten thousand of his Saints. In the other, thousand thousands shall minister to him, and ten thousand thousands shall stand before him. Hereunto some refer that obscure passage in the next verse, The Lord my God shall come, and all the Saints with thee: and that at the day of judgement Christ shall descend with all his Angels into mount Olivet, which hangs over the valley of Jehoshaphar, that there he may plead with all nations, for his people, and for his heritage Isracl, whom they have scattered, and parted their land joel. 3.2. Further they say, that mount Olivet shall then be shaken with a very great earthquake: so that it shall cleave in the midst, and leave a very great valley: it shall enlarge the valley of jehosaphat, that it may be able to receive those that are there to be judged by Christ. Thus Lessius, Sa, à Costa, à Lapide, who also citeth for his purpose Clemens Romanus lib. 7. Constit. Ap. cap. 33. speaking thus, Mons ipse Oliveti gloriae venientis cedet & in quaetuor partes dissectus longissimè diffugiel, ut tribunali judicis theatrum totius orbis assistat. i e. Mount Olivet shall give place to the glory of Christ when he cometh; and being cleft into four parts, it shall fly far afonder, to the end that the theatre of the whole world may stand before the tribunal of the Judge. Thus Herald and surely the following verses, 6, 7, 8, etc. seem to favour this interpretation, and to have relation to the last Day. But in Prophecies not yet fulfilled (as this may be one) it is better and more sure to expect and stay for the explication by the event, then to give it without any certain ground. Verse 5. And ye shall slay to the valley of the mountains] Or, ye shall flee the valley of the mountains, sc. of mount Olivet, made by God (verse 4.) by whom the Romans were set a-work to garrison Mount Olivet against the Jews: and, Joseph. lib. 6. cap 13. by digging down a great part of it, to fill up the brook Cedron or the town-ditch, and to bring a wall (wherewith they compassed about the whole city) thorough the midst of this mount: whereby the city was greatly pressed, and much annoyed. This Mountain ye shall flee (as many of you as are Azal; that is separated: confer Exod. 24.11. Esay 4●. 4.) and repair to Pella, a place of rest provided for you. Not without some perturbation of spirit (though causeless) as in common calamities it falleth out; and the like shall befall the very Elect also at the last day, till they have recollected themselves, till they remember that now their redemption draweth nigh. And ye shall flec] sc. with utmost haste and fright j death being that terrible of terribles, as the Philosopher calleth it, Nature's slaughterman, Hell's Purveyour, etc. like as ye fled from before the earthquake] which might be as sad and as sudden as that at Pleures in Rhetia, Anno 1618. Aug. 25. Alst. Chronol. the whole town was overcovered with with a mountain, which with its most swift motion oppressed 1500. people. in the days of Vzzaah king of Juda] Whether this earthquake fell out just at that instant time when Vzzaah offered incense, and was therefore smitten with leprosy (as the lewish Doctors affirm) i have not to say. But of the horror of it (besides Am. 1.1. Joscphus relateth, that a mountain towards the West cleft in sunder and removed from its proper place the space of four furlongs, or half a mile: and farther it had proceeded, had not a great mountain towards the East stayed its course. Camden reporteth the like hereunto to have fallen out in Heresord hire, Anno 1571. Cal. Martij 12. about six of the clock in the evening, a great hill lifted up itself with a huge noise, and ascending into an higher place, carried along with it trees, Camd. Britan. flocks of cattle, sheep-coates, walked about from Saturday night till Monday noon, overturned a certain Chapel that stood in its way, etc. This kind of earthquake Philosophers call Brasmatia. and the Lord my God shall come] q. d. Let scoffers doubt and deride, saying, where is the promise of his coming? My God will effect with his hand what he hath spoken with his mouth, he will, he will, Habac. 2.3. There is an Emphasis in the word My (q.d. The God whose I am, yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly his, as Aristotle saith of a servant) and another in the following Apostrophe. and all the saints with thee] The Prophet in an holy indignation at his hearers obstinacy and untractableness, turns him thus to God: like as doth old Jacob, Gen. 49.18. and our blessed Saviour tired out with the people's perverseness, Mat. 11.25, 26. See the Note on both places. Verse 6. And it shall come to pass in that day] that is, saith Diod uc, after the destruction of Antichrist shall the son of God come in, who shall bring the Church into its glory: where, without any vicissitude or variation of day and night, of calamity and prosperity, of knowledge and ignorance, it shall enjoy eternal light by the sight of God, Isai. 16.19, 20. Rev. 21.23. and 22.5. Thus he. Betwixt this fall of Antichrist and the Consummation of all, some place the full and final restauration of the jews, and make this a description of that glorious Church they shall then erect. There shall be no darkness, but perpetual light. It shall not be saith our Prophet here, sometime clear, sometimes misty, (variable and uncertain weather, now fair, now foul) but one day, not of day and night: for in the evening when night is wont to come it shall be light: as if he should say, it shall be always day and no night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a nightlesse day, a morning without clouds, a clear shining after rain, as David in another case, 2 Sam. 22.4. Heres●ath d● re rust. and as●vith the Hyperborians the whole half year is said to be but one continuate day; so that they sow and reap in a day. Verse 7. Which shall be known to the Lord] And that should suffice us, without further curious inquiries, Calvin. de re nobis & toti mundo abscondita, concerning the set times and the seasons which the Father hath put in his own power, Act. 1.7. The Muscovites use to say in a dark point, in a difficult question, God and our great Duke know all this; Heyl. Geor.: And in other talk, all we enjoy health, and life, & all from our great Duke: therefore let us leave all to him. hold not we much more to God? Time hath already confuted those learned men, who from Dan. 12.11. pitched their calculation for the Jews restauration upon the year 1650. Those that shall live a few years longer shall see what will become of their confidence? who have undertaken to prove out of Daniel and the Revelation, Clavis Apocalypt p. 134.136. that the Prophetical numbers come to an end with the year of our Lord 1655. because then the seventh Trumpet shall sound; and then the six thousand years from the Creation of the world do expire as they compute. Verse 8. Living waters shall go out from Jerusalem] i.e. Abundance of spiritual graces frequently in scripture compared to waters, for their cooling, cleansing, quickening property, Isai. 44.3. Ezek; 36.25. and 47.1. John 7.38 .. And of these waters without all doubt, our baptism ordained of God is a figure and sacrament. Living waters they are called: that is running as a Spring, not standing as a pool. The godly esteem of life by that stirring they find in their souls, Isa. 38.15, 16. In all these things is the life of my spirit: else they lament as over a dead soul." O live, D. H●rris. live (saith a Reverend man) live quickly, live much, live long. Many live more in a day than others in a year: for life consisteth in action: and so much every man liveth, as he acteth graciously. Up therefore and be doing something of worth: whereof ye may testify that ye have lived. And for this, get a principle of life, the spirit of life which is in Christ Jesus, and then, if ye live in the Spirit, y●●hall also walk in the spirit, Gal. 5.25. and not fulfil the lusts of the siesh, verse 16. The waters of the sea, though by their natural course they follow the centre, yet by obedience to the Moon they are subject to her motion; and so turn, and return, ebb and flow, and are kept in continual motion, to keep them from corruption: so those that are spiritual, though naturally they are carried downward, and the best that of themselves they can do is but dead work: Yet so fare as they are spiritualised, heavenlized, they are acting for God, and all their deeds are wrought in him, John 3.21. It is their great care to wear out, not rust out: to burn out, not to be blown out: yea to flame out, not to smother out: to serve out their generation, as David did not to idle it out: to live their utmost, and not (as Job. 27.15. with 23.) to be buried, before half dead. in summer and winter shall it be] such is the perennity and perpetuity of true grace: it ever flows— more perennis aquae. As it is not like the River Araxis of which Cesar saith, C●s de bell. Gal. l. 1. that it cannot with eyes be discerned whether it flow forward or backward (so slow and still is its motion:) so neither is it like the brook Cherith, that dried up before the Prophet, 1 Kin. 17.7. because there had been no rain in the Land: or like the River Novanus in Lombardy which (saith Pliny) at every Midsummer solstice swelleth and runneth over the banks; but at midwinter, is clean dry. But as the waters of the Sanctuary, Lib. 2. cap. 130 Ezek. 47.4, etc. And as the poople of Siloe, which served all Jerusalem, and was for every use to the citizens: or Hezakiah's watercourses, 2 Kin. 20.20. Neh. 3.15, 16. whereunto some think that the Prophet here alludeth. He that believeth on me, as the Scripture hath said, out of his belly shall flow Rivers of living waters. But this he spoke (saith the Evangelist) of the sp●rit which they that believe on him should receive, John 7.38, 39 Verse 9 And the Lord shall be King over all the earth] At the sounding of the seventh Angel, the Kingdoms of this world shall become the Kingdoms of our Lord and of his Christ: and he shall reign for ever and ever, Rev. 11.15, 17. Cosmographers tell us, that if we divide all the known world into thirty parts, the Heathens part is as nineteen of this thirty: the Mahometans as six, the Christians as five only. And of those that profess the name of Christ, three parts at least of those five are possessed by Idolatrous Papists; who say they believe in one only true God, but indeed set up many He-saints and She-saints, whom they adore with divine worship: and therein are no better than Pagans. Hence they are called Gentiles, Rev. 11.2. and are said to worship Devils, R●v. 9.20 with 1 Cor. 10.20. Cardinal Bombus saith of their Saint Franci●, that he was in numcrum Deorum ab● Ecclesia Rom. relatus. At Ruremund in Gelderland, a play was acted by the Jesuits, In Hist. Ven. Anno Dom. 1622. under the title of the Apotheosis of St. Ignatius the founder of that Order. In the year 610. Boniface the fourth ordained the feast of All-saints, after that he had obtained of the Emperor the Idol-temple at Rome called the Pantheon; Jac. Ren. de vit. Pont. 309. wherein he placed the Virgin Mary in the room of Cybcle the Mother of the Heathen Gods. Now the time is yet to come (and oh that it were come!) that, all false worship laid aside and abandoned, the fullness of the Gentiles shall be brought in: and from the Jews (as some gather from this Text compared with others) shall the Gospel go out to all Nations of the world, Isay. 2.3. who with one consent shall submit themselves to Christ. Ashur and Egypt, all those large and vast Countries, the whole tract of the East and of the South shall embrace the faith of Christ and be converted, Isa. 19.23, 24, 25. and 27.12, 13. Mich. 7.11, 12. Psal. 68 31. and 72.9, 10, 11. Rev. 21.14. O dieculam illam! Neither need we think it incredible: God can hisse for them and fetch them in ' suddenly: he can cause a Nation to conceive and bring forth in one day, Esay 66.8, 9 A Text that Cardinal Poole in a letter to Pope Julius the third abused: by applying it to the bringing in of Popery again so universally and suddenly in Queen Mary's days. shall there be one Lord] Be the Gods of the Heathen good-fellows saith One, the true God is a jealous God, and will not share his glory with another. Be it that to Pagans and Papagans there are Gods many and Lords many: to us there is but one God, and but one Mediator betwixt God and man, the man Christ Jesus. As for all others, say we of them, as that Heathen once did, Comemno minutos istos Deos modò Jovem propitium habeam, I care not for those petty-deities, so long as Jehovah favoureth me. Hear O Israel (saith Moses, Deut. 6.4.) Jehovah thy God, Jehovah is one. The Hebrew word there used for One hath Daleth the last letter (which also stands in number for ●our) extraordinary great in the Original: to signify say the Jew-Doctors, that this one God shall be worshipped in the four corners of the earth. and his Name one] that is, One way of worship; all Superstitions being abolished, see Mich. 4.5. Or, his Name, that is, his glory as Psal. 8.1. his transcendent excellency shall be supereminent: He shall have a name above all names, that at the name of Jesus every knee may bow. Thus the word Name is used both in Divine and Humane Authors, Gen. 6.14. Men of Name, that is, of Renown: so Numb. 1.16. and 16.2. Acts 1.15. the number of Names, that is, of the chiestaines that were fit to act in the Election. Contrary whereunto is men without name, Job 30.8. men written in the earth, Jer. 17.30. shrouded in the sheet of shame, — ingloria vita recedit. and whose happiness it is to be forgotten in the City, Eccles. 8.10. So the Poets call Eminent and famous men Nomina, as Ovid doth Augustus: Vive tibi, & longè No nina magna fuge. And speaking of some famous person he saith Claros inter habens nomina clara viros. Vers. 10. All the land shall be turned as a plain.] Or, shall be compassed about as a plain, ut aquore plano, so the Tigurine translation. Godshal enlarge the bounds of his Church; he shall lay all level, that people may come in amain from all parts. Every valley shall be filled, and every mountain and hill brought low; and the crooked shall be made strait, and the rough-wayes smooth, Luk. 3.5. The wilderness, and the folitary place shall be glad for them, and the desert shall rejoice and blossom as the rose: It shall blossom abundantly, and rejoice even with joy and singing. The glory of Lebanon shall be given unto it; the excellency of Carmel and Sharon, they shall see the glory of the Lord, and the excellency of our God, Esa. 35.1, 2. The Prophet here showeth that all the land shall be inhabited from one end unto another; From Geba the North-confine, to Rimmon, the South-●order, Josh. 15.32, 57 And from Benjamins' gate unto the place of the first (or old) gate, Neh. 3.6. which stood Westward, unto the corner gate (See 2 Chron. 26.9. & 25.23.) or the gate that looketh Eastward. The limits of the Church shall be greatly enlarged; the rough and rugged mountains being made as the smooth and pleasant champions. The saithful shall pass from Geba to Rimmon, Cant. 4.6 from the mountains of Myrrh and hills of Frankincense, to the Pomegranates (for so Rimmon signifieth, and from the plenty of that fruit there, Masius in Josh. 19.13. this place seemeth to have taken its name) that is, from Humiliation and Supplication for pardon and power against corruption, to Love and good Works, looking up, and pressing hard toward the high prize proposed unto them; as the many grains within the case of the pomegranate do point, and as it were all look up together unto the crown or circle that is without, upon the head of it. To the kings wine-presses] which were on the Westside, where the so rmer two half-compasses did meet to make up a whole compass. Certain it is, that Jerusalem was a very large and spacious city, comprehending thirty furlongs at least, say those that have written of it. There was in it the upper and the nether town, Vide typ. Jerosol. ap. Adricho. whence it is called, jie-rushalaiim in the dual. There was afterwards the old town and the new, called Boretha, or Caenopolis. But Ezech. 40.41, 42. etc. God showeth the Prophet a new Temple bigger than all the old Jerusalem put all together: and a new Jerusalem bigger than all the land of Canaan; by these very dimensions showing, that these things cannot be understood but spiritually. And the new Jerusalem in the Revelation as it lieth four square, looking every way to the four corners of the earth (like as Constantinople doth, Turk. Hist. which is theresore said to be a city fatally founded to command) so the measure of it is twelve thousand furlongs: Rev. 21.16. which (according to some) make no less than 1500 miles. Vers. 11. And men shall dwell in it.] Heb. They shall dwell in it, sc. Multitudes of men. The new Jerusalem, the Church gathered by the preaching of the Gospel shall not be thinly inhabited, as the wilderness of Judea was: it shall not lie waste for want of people, as divers parts of Turkey do. It shall not need to call in the country, Neh. 11 as in Nehemiahs' days, to replenish it: but it shall be full thrust as an hive is with bees, where they hang out on heaps through want of room within or as Jerusalem was wont to be at the three solemn feasts; or lastly, as the Temple was at those feasts where the people were so crowded, that they were glad to stand and pray, for kneel or bow they could not. See Esay 51.3. Jer. 31 38, 39, 40. Obad. 19.20. And there shall be no more utter destruction.] Heb. Cherem, which the vulgar Interpreter rendereth, Anathema; There shall be no more curse, no execrable or accursed thing; no casting out by excommunication; no cause to do so. (See the same, Rev. 22.3. No Canaanite in the Lord's house, as verse 21. Then shall Jerusalem be holy, and there shall no stranger pass thorough her any more, Joel 3.17. such shall be her sanctity. Others expound it of her safety and security (as in the following words, Jerusalem shall be safely inhabited. See the like, Jer. 23.6. & 33.16. In those days shall ludah be saved, and jerusalem shall dwell safely: and this is the name wherewith she shall be called, jehovah tsidkenu, The Lord our righteousness. A stately name indeed, and that which carries safety in the front of it. In Ezekiel the Church is called, I●hovah Shamma, The Lord is there: and the Psalmist gives the notation, and this note upon it, God is in the midst of her, she shall not be moved: God shall help her, and that right early. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 1.21 Psal. 130.8 But the Lord our righteousness is a more August name. It is Christ's own name: and imports that Christ will save his people from their sins (which would lay them naked to the wrath of God, and rage of enemies) he will redeem Israel from all his iniquities, and then he need not fear what man can do unto him. It was said of Achilles, that he was Styge armatus: But every child of the Church is, Coelo, Christo, Deo armatus: he hath the peace of God within him, and the power of God without him; and therefore cannot but be safe as in a tower of brass, or town of war. Ps. 90.1. Verse 12. And this shall be the plague where with the Lord will smite, &c] The precedent promises that were so great and glorious, the Prophet doth now farther enlarge, and illustrate in the following verses: and first the conquest of the enemies, verse 12, 13, 14, 15. Next, the profession of Christ among all nations of the world, verse 16, 17, 18, 19 And lastly, the sanctity of the Church, verse 20, 21. The conquest of the enemies is set forth, First by God's strange judgements upon them, verse 12. Secondly, By the means, both they shall dispatch one another; and Judah shall fight bravely against them, verse 13, & 14. Thirdly, their wealth and substance shall become a prey, verse 14. Fourthly, their horses of service, and all the beasts they bring with them shallbe as strangely plagued as the men themselves, verse 15. That have fought against jerusalem.] God will go forth and fight against them, verse 2 so that they shall wish they had never meddled. Haec erit plaga qua plagabit. God hath a mighty hand, jam. 4.9. and it is a fearful thing to fall into it, Heb. 10.31. for, who knoweth the power of his wrath? Psal. 90.11. One stroke of this hard and heavy hand, broke the angels backs, and cast them into chains of darkness, to be reserved unto judgement, 2 Pet. 2. ●4. job felt but his little finger, as it were, and yet cries out for help, Have pity upon me, have pity upon me, O ye my friends; for the hand of God hath touched me, job 19.21. It had but lightly tonched him, and yet he was hardly able to endure it. Oh the bloody wails that God's hand hath left upon the backs of his best children! woe then to his enemies when he comes forth to fight against them. Their flesh shall consume away, whiles they stand upon their feet.] They shall pine away in their iniquities, Levit. 26.30. their beauty shall consume away like a moth. Psal. 39.11. they shall melt as wax before the sun, or as the fat of lambs before the fire. God if he be not unto them as a lion to tear the kell of their hearts in sunder, yet he will be as a moth, and as a worm, insensibly to consume them, Hos. 5.12, 14. If he break not their teeth in their mouths by smiting them upon the cheekbone, yet he will make them to melt away as waters which run continually; as a snail which melteth, and as the untimely birth of a woman that never seethe the sun, Psa. 58.6, 7, 8. God hath secret ways to waste his enemies, and to bring them on their knees when they are best under-set. He can trip up their heels when they are standing upon their feet, and lay them low enough in the slimy valley where are many already like them, and more shall come after them, job 21.31, 32. God hath a Marasmus, an evil messenger for a malicious persecutor; as he had for Antiochus Epiphanes; for both the Herod's; for Maximinus the Tyrant; 1 Machab. 6. Joseph. Antiq. l. 12. c. 11. for Philip the second of Spain, Charles the ninth of France, Queen Mary of England, Steven Gardiner, Archbishop Arundel, Nestorius, Arrius, and other odious Heretics, and enemies of the Church: amongst whom à Lapide the jesuit reckons here Calvin, and saith, That like another here, he died a lousy loathsome death: and for his authority thinks it enough to say, uti refert Bolsecus in ejus vita. But it must be understood, that the lives of Calvin and Beza were spitefully written by this Bolsecus their sworn enemy, that twice banished and thrice runagate Friar (liar I might have said) and Physician: for those names his often changes and hard chances have given him. This man being requested by the popish side (and it's likely hired by them) to write thus, Spec. Eur is in all their writings alleged as Canonical. And their eyes shall consume away in their holes.] Physicians tell us of two thousand diseases that annoy man's body, two hundred whereof affect the eyes: All these are part of God's hosts, which are as much at God's command as the Centurion's servants and soldiers were at his, when he said but, Go, or come, and they did accordingly. He can make men's eyes drop and cease, not without any intermission, as Lam. 3.49. till they melt out, Mat. 8.9. as the Hebrew here hath it; even the very same word as before. he can smite men with sudden blindness (as he did the sinful Sodomites, that had eyes full of adultery) such as tormented their eyes, as if they had been pricked with thorns, as the Hebrew word signifieth, Gen. 19.11. Failing of eyes, and sorrow of mind, is threatened as a judgement, Deut. 28.65. yea thou shalt be mad for the fight of thine eyes, which thou shalt see is another piece of the curse, verse 34. See 1 Sam. 2.33. And their tongue shall consume away in their mouth.] As did the tongue of Nestorius the Heresiarch eaten out of his mouth with worms: Tho. Arundel, and Steven Gardiner, two bloody persecutors, died of a like disease. Diodate understands all this to be a description of hel-torments. Their flesh shall consume, yet never be consumed; for they still stand upon their feet, or subsist, that they may still suffer; having no end, that their pain may be endless. Their eyes shall consume, &c, that is, saith he, though they be alive and can see, yet shall they be deprived of light in infernal darkness: having neither eyes nor understanding, but only to see and judge of their extreme misery. Their tongue shall consume away, etc. as did the rich gluttons, Luke 16.24. M. Calvin observeth here, that all is delivered in the singular number; his flesh shall consume; his eyes shall melt; his tongue, etc. (for so runs the Original) to note that every of jerusalems' enemies shall taste of God's wrath; though some of them may haply hold themselves out of the reach of his rod. And, Secondly, that God can as easily destroy them all, as if he had to do but with one fingle man. Verse 13. A great tumult from the Lord shall be among them.] He shall fright them as he did the Philistines by a sound of a going in the tops of the mulberry trees, 2 Sam. 5.24. and the Syrians by a hurry noise in the air, causing a Panic terror, 2 King. 7.6. Therefore some render it, Erit strepitus vel fragor Domini magnus in eyes, ut 1 Sam. 7.10. with 1 Sam. 2.10. Or, he shall exasperate and embitter them one against another; as he did Abimelech, and the men of Shechem, by sending an evil spirit between them, Judg. 9.23. that is by letting lose Satan upon them, that old , that kindle-coal and makebate of the world: and this in a way of just revenge for their treacherous conspiracy against the house of Gideon. Thus God first divided, and then destroyed the Midianites by setting every one's sword against his fellow, Judg. 7.23. So he dealt by the Philistims, 1 Sam. 14.15, 20. So the Kings of Syria and Egypt that succeeded Alexander, and were enemies to the Jews, destroyed one another: So did the Primitive Persecutors, the Turk and the Persian, the Spaniard and the French. In the year 1526. Charles the fifth Emperor of Germany, set at liberty his prisoner Francis King of France, Scultet Annal. Dec. 2. pag. 2 upon this condition (among others) that they should join their forces and do their utmost to suppress and root out the Lutheran Heresy; that is, the truth of the Gospel, out of both their Dominions. But soon after they fell at variance amongst themselves, (the Pope blowing the bellows) whereby the Church had her Halcyons, sic canes lingunt ulcera Lazari. shall take the hand of his neighbour] as those yonkers of Helcath-hazzurim did, that sheathed their swords in their fellows bowels, 2 Sam. 2.16. Verse 14. And judah also shall fight at jerusalem] Shall fight like a lion, and do great exploits for his country; as Judas Maccabeus did: as Hunniades, that Maul of the Turks, and Scanderbag, who killed 800. Turk's with his own hand, and fought so earnestly sometimes, that the very blood burst out at his lips. So did Zisea, and the rest of Christ's worthy warriors: who by faith, (and yet by force of arms too) waxed valiant in fight, turned to flight the armies of the aliens, subdued kingdoms, fought the Lords battles, Heb. 11.32, 34. They saw by faith, what is on the other side of the shore of this mortality: and that put mettle into them. The valour of the Gauls was admired by the Romans: it proceeded from that instruction they had from their Druids, The life of the K of Sweden by M. Clark. of the immortality of the soul. The Swedes upon the same ground shown incredible courage in the late Germane wars: running into apparent danger, like flies into the candle (saith One) as if they had not seen it. Faith fears no colours. What brave spirits hath God raised up amongst us o'late, fight as it were in blood to the knees for Religion and liberty, resolved either to vanquish or die, as the Black Prince; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with that Lacedaemonian, either to live with the Gospel, or to die for it? And how valiant the restored Jews shall once be upon their enemies the Turks, who now hold their country till their iniquities be full, who can tell? Sure it is that Israel after their victory over Gog, shall spoil those that spoilt them, and rob those that rob them, saith the Lord God, Ezek. 39.10. And then perhaps it is, that the wealth of all the heathen round about shall be gathered together (as a prize or booty) gold, and silver, and apparel in great abundance] Look how Abraham stripped the four kings of their plunder, Gen. 14.16. Gideon, the Midianites, judge, 8. David, the Amalekites, 1 Sam. 30.18. jehosaphat, the Ammonites, (they were three days in gathering the spoil it was so much, 2 Chron. 20.25.) so it may fall out one day with their posterity. The Jew Doctors, as they have a saying, that whatsoever befell unto the Fathers is a signe unto the children: so of Abraham's victory over the four kings, they writ, that it befell unto him, to teach that four kingdoms (those kingdoms spoken of in Daniel) should stand up to rule over the world: and that in the end his children should rule over them, and they should all fall by their hand, R. Menachem on Gen. 14. and they should bring again all their captives, and all their substance. Verse 15. And so shall be the plague of the horse, of the mule, of the camel] All the beasts of service, made use of by the enemy, shall consume in like sort, as their masters. First, for a punishment to their owners, who must needs suffer loss thereby. Hence Saul was so sedulous in seeking the lost asses. Secondly, to show how God is displeased with, and will severely punish all that are instrumental to the Church's calamities, or serviceable to their sin. The serpent is cursed, cut shorter by the feet, and made to wriggle upon his belly, yea confined to the dust for his diet. So God curseth and abhorreth all instruments of idolatry, Esay 30.22. Num. 31.22, 23. Deut. 7.25. The graven images of their gods shall ye burn with fire: the very visible heavens, because defiled with man's sin, are to be purged by the fire of the last day. Verse 16. Every one that is left of all the nations] i.e. that hath escaped the plague, verse 12. and is beaten into a better mind: as those Huns, that, vanquished by the Christians, concluded that Christ was the true God, and became his subjects. God had promised before to subvert the Church's enemies, but here to convert them, which is fare better. And it shall appear to be so (as conversion cannot be hid; you cannot turn a bell, but it will make a sound: and report its own motion. See Gal. 1.23.) for they shall even go up] sc. to the Temple, which stood upon mount Moriah: to worship the king the Lord of Hosts]. Esay 16. 1● to send a lamb (or an homage penny) to the Lord of the whole earth. and to keep the feast of Tabernacles] In a due manner, which had not been rightly done (a marvellous thing) all along during the reign of David, Solomon, and all those succeeding Reformers, till about these times; as appears Neb. 8.16, 17, 19 The sense of this text is, that the converted Gentiles shall join with the Jews, in the sincere service of God according to his will, and not according to their own brains and fancies: that they shall worship him with the same rites, in the same places and assemblies which they do: that Jehovah may be one, and his name one amongst them, as verse 9 that there may be no more Jew, and Gentile, Barbarian or Scythian, bond or free, but Christ may be all, and in all. Col. 3.11 That those two sticks being joined into one, Ezek. 37.16. all Israel may be saved, Rom. 11.26. and raised as from the dead, verse 15. the Gentiles also may have their part in the same resurrection. All this is here set forth in such terms, and under such types as were then most in request: as of going up to the Temple, keeping the feast of Tabernacles, etc. All which expressions are parabolical, symbolical, and enigmatical: framed to the capacity of the Jews, much addicted to these legal rites and shadows, then in use, but now done away, Col. 2.17. Heb. 10.1. whatever the Jews conclude from this text for their continuance under Messiah his kingdom. Christians have their feasts or holy-days too, 1 Cor. 5.8. yea their feast of Tabernacles in a mystieall sense, 1 Pet. 2.11. Heb. 11.1, 9 Verse 17. Even upon them shall be no rain] i. e. Nullam misericordiam assequentur, saith Theodoret: They shall get no good at God's hand. Judaea was sumen totius orbis, as One saith, a very fat and fertile country: but yet so, as that her fruitfulness depended much upon seasonable showers, the former and latter rain: and the Prophet seemeth here to allude to that of Moses, Deut. 11.10, &c, If God did not hear the heaven, and the heaven the earth, the earth could not hear the corn, wine, and oil, nor those hear Jezreel, Hos. 2.19. Judaea was not like that country in Pliny, ubi siccitas dat lutum, imbres pulverem, where drought made dirt, rain made dust: but if the heaven were iron over them, the earth would soon be brass under them, and not yield her increase, (See Psal. 65.9. Esay 30.23.) and then where would they be quickly? sigh Animantis cujusque vita in fuga est, life would be lost, if not maintained by daily food. Rain is in Scripture put 1. Properly, for water coming out of the clouds, Deut. 11.11, Prov. 16.15. nourishing the herbs and trees. 2. Metaphorically for Christ, his Gospel, and his graces, wherewith the souls of men are made fruitful in good works, Esay 45.8. Deut. 32.2. Hos. 6.3. The want of rain is on the contrary made here, and Rev. 11.5. a sign of a curse. It waiteth not for the sons of men, Mic. 5.7. but it accomplisheth what God appointeth, Esay 55.10, 11. Why it falleth here, and now, we know not, and wonder. Vers. 18. And if the family of Egypt] So called from one Aiguptos, a King there. In the Hebrew it is called, (mostly) Mizraim, from one of that name, Gen. 10.6. sometimes, for its power and pride, it is called, Rahab, Psal. 87.4. and 89.11. Esay 51.9. The family of Egypt is here put for the whole Nation (see the like Amos 3.1.) because, after the confusion of tongues especially, Nations took their original and denomination from the head of some family; as did the Egyptians from Mizraim, Cham's second son. go not up, and come not] But they did receive the Christian religion with the first: had Christian schools, Doctors, and Professors, after that Saint Mark had there planted a Church at Alexandria, now called Scanaeroon. This was fore-prophecred, Esay 19.21. The Lord shall be known to Egypt, &c And the Lord shall smite Egypt, he shall smite and heal it; etc. he shall cause them to pass under the rod, and to b●●g them into the bond of the covenant, as it is Ezek 20.37 th●● have no rain] Others read it thus, It shall not rain upon them. For they also needed rain in some measure, as well as other nations. See Psal. 105.32. though not so much, by reason of the overslowing of the river 〈◊〉: which if it arise to a just height, 〈…〉 sc. of fifteen or sixteen cubits, as Pliny ●ells us, it 〈◊〉 the land very fruitful: so that they do but throw in the seed, and have ●our 〈◊〉 harvests in less than four months. S. H. Blant● 〈◊〉 Indeed where the Nile arrives not, 〈◊〉 nothing, they say, in Egypt, but a whitish found, bearing no grass, but two ●tile weeds, colled Su●it and Gazul: which, burnt to ashes, and conveyed to Venice, make the finest thrystall-glasses. The Chal●ee ●enders it, Non cres●et ejus N●ns. God loves to confute men in their confidences, to dry up their Nilusses, (See Ezck. ●●●, 〈…〉 9 Isa●. 19.5, 6.) as he did for two years together in the time of Cloopatra, a little before Christ's birth: and once before for nine years' space. there shall be the plague] q.d. If they escape the forethreatened evil, a worse thing abides them: their preservation from famine is but a reservation to those everlasting burn Verse 12. And though here they abound even to satiety, and surfeit (the Egyptians were wont to boast that they could feed all men, and feast all the gods, without any sensible diminution of their provision) yet at the last day they shall be cut short enough, eat fire, drink brimstone, God himself uttering those or the like words Esay 65. 1●, Behold, my servants shall cat, but you shall ●e hurgry, behold, myservants shall drink, but you shrill be thirsty: behold, my servants shall rejoice, but none shall be ashamed. Behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit. Verse 19 This shall be the punishment of Egypt, and the punishment] Or sin: Indeed the sin of sins to slight Gods Ordinances and offers of grace; and to neglect so great salvation as is tendered in and by Christ. This very sin is it: own punishment. This is condemnation, or hell asorehand, John 3.19. This brought Capernaum down from heaven to hell, Mat. 11.23. Pagans that never heard of Christ shall havean easier judgement than such, Mat. 10.23. for they shall have a double condemnation. One from the law which they have broken, wherein Christ found them: another from the Gospel for rejecting Christ, and the bath of his blood, to the which even the Prince's of Sodo● are invited, Esai 1.10. See Iohn ●2. 48. Mat. 21.44. It is with such as with a malefactor that being dead in law, doth yet refuse a pardon. Danaeus observeth here that mention is made of the feast of Tabernacles especially. 1. Because this lest was now most solemnly kept among the Jews, Neh. 8. And secondly, because it was a most evident testimony of the first gathering together of the people of Israel. that is of a free ordained Church. Therefore it was better liked of the people, and a more evident sign of their uniting or knitting together within themselves, as is unto us the holy supper of our Lord Jesus Christ. Verse 20. In that day shall there be upon the bells of the horses] hanged upon their heads, or about their necks: as judg. 8.26. the Midianitish camels ●ad rich collars and chains about their necks, for ornament sake. It was a witty conceit of a modern Divine, D 〈…〉. that many deal with their Ministers, as carriers do with their horses; lay heavy burdens upon them, and then hang bells about their necks: they shall have har● work and great commendations: but easy commons, good words, but slight wages. This was better than that bald conceit of Theodoret 〈◊〉 others, Lib. 1. hist. cap. 18. Ruff. in lib. 1. c. 8. Soc●at. 1.1. that this Prophecy was then fulfilled when as Constantine the Great (or h●● mother 〈◊〉 for him) caused the bits of his horse-bridle to be made of the nails of the cross of Christ. I confess the word is by some rendered bridles, by others trappings, Frontals, collars. 'Tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read only here: and hence this variety of interpretations. Calvin renders it stables of horses: which although they are but contemptible places and usually stink: yet the Prophet saith, they shall be ●●ly to the Lord. Hereby the Prophet teacheth, saith He, that God shall so be king of the world; as that all things shall be applied to his worship: neither shall any thing be of so common and ordinary use that shall not change its nature, and be sanctified to God's service. The comparison here is made betwixt things profane, and the inscription on the high-Priests mitre, which was Holiness to the Lord. This is a manifest testimony of a godly mind, when godliness runs through a man's whole life, as the woose doth through the web: whenordinary actions are done from a right principle, and to a right purpose: according to that old and good Rule, Quicquid agas, propter Deum agas, Whether ye eat or drink, or what soever ye do, 1 Cor. 10.31. 1 Tim. 4.14. Holiness must be written upon our bridles when we war, upon our cups when we drink Dr. Harris. de all to the glory of God. Receive every creature with thank sgiving: in serving men, serve the Lord Christ: exercise your general calling in your particular: do earthly business with heavenly minds: Content not yourself with a natural use of the creature, as bruit beasts do, but taste the sweetness of God in all: and in all thy ways acknowledge Him, depending upon him for direction and success, consulting with him, and approving thine heart and life unto him. This is to go the upper way Pro. 15.24. which indeed is both cleaner, shorter, and safer. This is to be of that royal Priesthood, that hath for its posy, Holiness to the Lord. This is to be harmless, and blameless, the sons of God; known by their holiness as David's children were by their garments of divers colours. For as he that hath called them is holy, so are they also holy, and that in all manner of conversation and communion too, even when they deal with carnal men, and in common matters. and the pots in the Lord's house shall be like the bowls before the Altar] All this must be understood of the spiritual service, which should be in the Christian church: described by the ancient ceremonial service, as Isa. 60.7. and 66.23. Mal. 1.11. And it is to show, that the efficacy, force, and operation of the holy Ghost, shall be far more plentiful through Christ in the Church of the Gospel, than it was in times past, under the law. See Heb. 8.6. Eph. 3.5. Isa. 44.3, 4. Verse 21. Yea, every pot in jerusalem etc.] That is, saith Danaeus, God shall as Godlike be worshipped of every faithful person in his own house, as he was of old in his Temple by the Jews. Calvin adds, ut quicquid aggrediantur homines sit sacrificium, so that whatsoever good men enterprise, shall be a sacrifice. God shall smell a savour of rest from them, they of life and peace from him. there shall be no more the Canaanite] The merchant, saith the vulgar after Aquila, and the Chaldee; that is, the Simoniack, the Church-chopper, such mony-merchants as Christ whipped out of the Temple Mat. 21.12. joh. 2.15. But better render it Canaanite, The Phoenicians those great merchants were Canaanites. who were indeed great Merchants Hos. 12.7. Ezek. 17.4. but here it stands for a wicked man, an hypocrite, that botch of Christian society. Pura erit Ecclesia ab omnibus inquinamentis, saith Calvin: the Church shall be purged of all such Pests. See Rev. 22.27. no such owls shall be seen flying in the Church's welkin. God will, by the due exercise of discipline, and otherwise, be daily purging out all scandals, as such men are called Mat. 13.41. and causing the unclean spirit to pass out of the land Zach. 13.2. I conclude with Theodoret, Dominus Omnipotens hanc vocem veram esse hoc tempore praestet etc. God Almighty make good this promise unto us at this time: that there may be no cursed Canaanite found amongst us; but that we may all live according to the doctrine of the Gospel, and expect that blessed hope and coming of the great God our Saviour Jesus; to whom with the Father and holy Spirit be glory for ever. Amen. A COMMENT OR, EXPOSITION Upon the Prophecy of MALACHI. CHAP. I. Verse 1. THE burden] that is, the burdenous Prophecy (as Tremellius renders it) A burden; as 1. enjoined and imposed upon the Prophet to utter, Lyra. Figuicr. to cry aloud, and not spare, to life up his voice as a trumpet etc. straining every vein in his heart to do it; declaiming lustily against sin and sinners, and proclaiming hellfire for them in case they amend not. This is a business of some burden, Chrysost. onus ipsis etiam Angelis tremendum. This was typified in the staff-rings that were made to continue upon the Ark: the Kohathites shoulders felt wherefore. If God had not helped those Levites, they could never have borne the Ark 1 Chron. 15.26. St. Paul was very sensible of the ministerial burden, rolling upon him daily 2 Cor. 11.28. And Latimer leapt, when lighted of his Bishopric. 2. As burdening the people with their sins, and breathing out threaten for the same; for sin (how lightly soever accounted of) hales hell at the heels of it, and procures divine vengeance, which is a burden unsupportable. It broke the Angels backs, and made the son of God groan piteously, 1 Pet. 2.24. then when he bore our sins in his body on the tree. His soul was heavy therewith even to the death: and had he not had the better shoulders, had not God laid help on One that was mighty (even the mighty strong God, as he is styled Esay 6.6.) he had fainted and failed under his burden. David complains, that his sins were gone over his head, and like a sore burden, were too heavy for him to bear Psal. 38.4. That which comforted him was, that no sooner he had said Peccavi I have sinned, 2 Sam. 12. but the Prophet Nathan said, Transtulit Deus peccatum tuum, God hath translated thy sin upon Christ, hath caused thy sin to pass over to him, and (as it were) by a writ of Remove, hath cast thy burden upon his shoulders. And this incomparable merey David afterwards celebrateth Psa. 32 4, 5. For day and night thy hand was heavy upon me: the guilt of fin, and sense of wrath quelled him and killed him almost; for his natural moisture was turned into the drought of summer: he was turned into a very skeleton, or a bag of bones, a bottle in the smoke, woefully wanzed he was, and wasted. But for remedy, I acknowledge my sin unto thee (saith he) I fled by faith to the true Scape-goat Christ Jesus on whom was laid (as a burden) the iniquity of us all, Isai. 53.6. Rom. 5.8. And thou presently forgavest the iniquity of my sin, that is, the guilt of it, that till then lay like a load of lead upon my conscience, and, as an obligation, bound me over to condign punishment. Cam for want of this comfort, ran roaring up and down, my sin, Gen. 4.13. that is, my punishment is greater than I can heave. And a fare better man than Cain (even holy Job, with whom God was but in jest, as it were) cries out that his calamity was havier than the sand of the sea, Job 6.3. and that yet his stroke was heavier than his groaning, Chap. 23.2. Those that have ever felt the misery of a laden conscience, can tell what an evil and bitter thing sin is. Jer. ● Those that now run away with it, and make as light of it as Samson did of the gate of Gaza, shall one day groan out Woe and alas, when God shall set himself to load them with tortures in hell, who do now load him with their sins, and weary him out with their imquities, Esay 43.24. For prevention, oh that they would be persuaded to believe the Prophets, that their souls might prosper, to be sensible of sins burden, that Christ might ease them: to take upon them his burden which is onus sine onere, and would be no more burden to them then the wings are to the bird, whereby he is born aloft, that they would imitate porters, who being called and offered money to bear a burden, will poise it and weigh it in their hands first, which when they see they are not able to stand under, no gain will entice them to undertake it. Do we provoke the Lord to anger? are we stronger than he? Heb. 10. Is it not a fearful thing to fall into the punishing hands of the living God? Is the the wrath of a King as the roaring of a lion, as the messengers of death? surely they that tremble not in hearing, Bradsord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3.3. Job. 41.27. shall be crushed in pieces in feeling, as that Martyr said, and let all those scoffers that make children's play of God's dreadful menaces (as St. Peter's word importeth) that (Leviathan-like) esteem God's iron as straw, that read his Prophetic burdens, as they do the old stories of foreign wars, or as they behold the wounds and blood in a picture or piece of Arras, which never makes them smart or fear; Let all these, I say, read and ruminate that flaming place, Jer. 23.33, 37. and let them know, that if they belong to God, Am. 5.12. he will cripple their iron sinews by the sense of their many and massy or bony sins. As if otherwise, he will fall upon them with his full weight, and grind them to powder, Mat. 21.44. Cavete: cavebitis autem si pavebitis. to 〈◊〉] The two Tribes of Judah and Benjamin, with those few of the ten Tribes that returned amongst them from the Babylonish captivity. These, though we never find them again going a whoring after Idols (the sin that they had paid so dear for, and had now bought their wit) yet forgetful of former both beat and benefits; (as children) are, they soon returned to their old flagitions practices of Polygamy, blasphemy, sacrilege, defilement of Divine Worship, unlawful marriages, etc. and so had lost in a manner, the fruit of their sufferings: putting God to his old complaint, why should ye be smitten any more, etc. and causing him to sigh out, as even sick of them, Ah sinful nation, etc. Reprobate silver shall men call them, etc. by Malachi] Heb. by the hand of Malachi, i. e. by his mouth and Ministry. Isai. ●● Jer. 6. Hand is put for Mouth by a Catachresis: because the hand is the Instrument of Instruments, as saith the Philosopher. See the like, Exod. 9.35. Numb. 4.37, 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isai. 8.11. One Expositor noteth here, that this expression by the hand is used to teach us, that Prophets and Ministers must preach not with their Tongues only, but with their hands too: lest they be found in number of those Pharisees that say but do not, that bind heavy burdens, and hard to be born, upon other m●ns shoulders, but they themselves touch them not with one of their fingers, Mat. 23.3, 4. Let our hands also preach as well as our tongues, nè dicta factis deficientibus erubescant, as Tertullian speaketh, lest talking by the Talon, and working by the the Ounce, our hands give our tongues the lie. by Malachi] i. e. Mine Angel, or an Angelical man. Not an heavenly Angel, as Origen held: Litera Jod in fine format nomen adjectivum, ut in Nochri alienus Chopshi liber. nor as told and taught by an Angel how to deliver and deport himself in his office; like as when that Bath●gol or voice from heaven came to Christ, Joh. 12.28. the people that stood by and heard it, said, that it thundered, others said, an Angel spoke to him, ver. 29. But either he was so called by his parents at his birth and circumcision (as Angelus Politianus and others) or else so surnamed by the good people of those times; as whose disposition, communication, conversation, countenance and whole carriage were Angelical. Chrysostom, for like cause, calleth Paul, Angelum terrestrem an earthly Angel. And the Author to the Hebrews speaking of those faithful Martyrs that lived and suffered soon after Malachi's time, he saith, Of whom the world was not worthy, Heb. 11.38. Meaning, that they were fit to be set as Angels in heaven, to be fixed in the region of happiness, to shine full fair upon the Celestial shelf (as that Martyr said) then to abide here among sinners. Act. and Mon. Chrysostom in his 55. Homily upon Matthew calleth certain religious men of his time Angels, for their sanctimony and celestial conversation. And Dr. Tailor Martyr blessed God, that ever he came in company with that Angel of God John Bradford. Verse 2. I have loved you saith the Lord] Thou hast loved us (might they reply) whilst we were willing and obedient. Thou lovest them that love thee, Prov. 8.17. and showest mercy to thousands of them that love thee and keep thy commandments, Lam. 5.22. Exod. 20. But now thou hast utterly re ecled us, thou art very wroth against us. Nay saith God, I do love you, so Tremelline renders this Text: I am Jehovahs, I change not, Chap. 3.6. I do rest in my love, and will seek no further, Zeph. 3.17. Surely Israel hath not been forsaken nor Judah of his God, of the Lord of Hosts, though their land was filled with sin against the Holy One of Israel, Jer. 51.5. Thus it was before the captivity. But how after? See Zach. 1.17. The Lord had professed before, that he had been sore displeased with their Fathers, verse 2. and it appears ver. 3, 4. they were no better than their Fathers: all which notwithstanding, see a sweet promise, ver. 17. Cry yet saying, Thus saith the Lord of Hosts, My cities through prosperity shall yet be spread abroad, and the Lord shall yet comfort Zion, and shall yet choose Jerusalem. There are four Yets in the Text, and all very gracious ones: to show, that the fullness sin in us doth not abate the fullness of love in God toward his people. And the same in effect is thankfully acknowledged by those holy Levites at their solemn fast, held much about the time of our Prophet Malachy, Nehem. 9 where they make a catalogue of the many fruits and expressions of God's love to themselves and their fathers. Besides extraordinary favours not a few, he gave them good Laws, verse 13. good Sabbaths, verse 14. his good spirit to instruct them. 20. He forsook them not when they dealt proudly against him, 16, 17. but crowned them with outward comforts, 21, 25. afflicted them when they provoked him, 26, 27. sent them Saviour's when they cried to him, 27. after often revolts, was often entreated, 28. with held his worst and consuming judgements for a long time, 30, 31. And was there not love in all this? Might not God well say, I have loved you? Ribera thinks there is an Aposiopesis in the words, as if God would have said more: but very grief breaks off his speech, out of a deep sense of their detestable ingratitude. David hath such an abrupt expression, Psal. 116.1. I love: because the Lord hath heard my voice. Such a pang, such a passion he felt, that he was not able to say, I love the Lord, but I love, and so●breakes off abruptly. The like whereunto may here be conceived of God; who cannot endure to have his love lost, his grace undervalved, as it was by these obstreperous Questionists, who put him to his proof, as those did, Jer. 2.25. yet ye say, wherein hast thou loved us] Their late captivity and calamity so stuck still in their stomaches, that they could not see wherein he had showed them any love. But had they considered daniel's weeks, they might have known that (besides their free election, all blessings flowing therefrom, as verse 3.4.5.) for their seventy years' captivity, they had seven seventies of years granted them afterwards for the comfortable enjoyment of their own country. Sed ingrato quod donatur, deperditur, saith Seneca. And Amare non redamantem est amoris impendia perdere, saith Hierome. All's lost that is laid out upon an unthankful people, who devour Gods best blessings as bruit beasts their prey: haunch them up and swallow them, as swine do swil: bury them as the barren earth doth the seed: use them as homely, as R●chel did her father's gods, which she laid among the litter, and sat upon; yea, sighting against God with his own weapons (mercies, I mean) as John. did against Ichoram with his own messengers, as David did against Goliath with his own sword, as Benhadad against Ahab with that life that he had given him: as i● God had hired them to be wicked etc. was not Esau jacob's brother] Did they not both tumble in a belly? Isay 51.1. were they not both digged out of the same pit, hewn out of the same rock? and yet (as the great Turk, and his brethren born of the same parents, the eldest is destined to a diadem, the rest to an halter, so here) Esau, though the elder, and heir, was rejected, at least he was less loved (for so the word hated is to be taken, Gen. 29.31. Luke 14.20. M●●. 10.37.) Jacob though the younger and weaker (for Esau was born a manly child, born with a beard, as some think, and was therefore called Esau, that is, Factus & pers●●●us pilis, a man already, rather than a babe) yet was Gods beloved one. And so were his posterity too, the people of God's choice, above the Edomites; who were now left in captivity at Babylo●, when as the Jews were returned into their own country: yea, for the Jews sakes, and as a testimony of Godslove to them, were these Edomites still held captives, and their land irreparably ruinated because they shown themselves merciless, and bloody in the day of Jerusalem's calamity, Obad. 10.11. Psal. 137.7. God had charged the ●raelites, saying, Thou shalt not abhor an Edo●●●te: for he is thy brother Deut. 23.7. But as E●au began betime to persecute Jacob, bristling at him, and bruising him in their mother's womb Gen. 25.22. so his posterity were bitter enemies to the Church, joying in her misery, and joining with her enemies. wherefore thus saith the Lord God, I will also stretch our mine hand upon Edom, and will cut off man and beast from ●t etc. Ezck. 25.13, 14. yet I loved Jacob] And preordained him to a crown that never fadeth, as Paul expoundeth this text Rom. 9.13. of election to eternal life, which is the sweetest and surest seal of God's love. Let us secure our election (and so God's special love to our souls) by those two infallible marks 2 Thes. 2.13. First, belief of the truth, that particularity and propriety of assurance. Secondly ●●●●●●sication of the Spirit, ●●●o the obedience of the truth. And as God loved jacobs' person, so he loved his posterity the Israelites above all other people: not because they were more in number, or better in disposition, ex meliore luto etc. But because the Lord loved you, therefore be set his love upon you, and chose you, saith Moses D●ut. 7.7, 8. the ground of his love was wholly in himself; there being nothing in man, nothing our of God's self, that can primarily move, and incline the eternal immutable, and omnipotent will of God. The true original and first motive of his love to his creature is, the good pleasure of his will. See. Eph. 1.5. where all the four causes of Election are showed to be without us. Verse 3. And I hated Esau] i. e. I loved him not as I did I●●ob: I passed him by, and let him alone to perish in his corruption, and for his sin. And for his posterity; whereas they were carried captives by Nebuchadnez●zar (as Isreal also was) I have not turned again their captivity, but laid their land desolate; razed and harased their cities and castles made them an habitation of dragons and devil●● and all this as an argument of my deep hatred and utter detestation of them. True it is, that Judea lay utterly waste, during the seventy years of their captivity; the land kept her sabbaths resting from tillage. Upon the slaughter of Gedal●ah all the Jews that were left in the land fled into Egypt: and God kept the room empty, and free from invasion of foreigners, until the return of the Natives out of Babylon. Now it was far otherwise with Idumea: the desolation whereof is here described to be both total and perpetual, (according to that foretold by Ezechiel Chap. 35. O mount Seir, I will make thee to be most desolate, Ezech. 35 3, 7, 15. or (as the Hebrew hath it emphatically and eloquently) wasteness, and wasteness, extreme and and irrecoverable. A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or utter ruin befell that country, being part of Arabia Petrea (hence mention of their mountains) and abounding naturally with with serpents, or dragons; it being in the wilderness of this country of Edom where the Israelites were so stung with fiery serpents: Num. 21.6. hence it became afterwards a very den of dragons lurking there. Verse 4. Whereas Edom saith we are impoverished] Or, thrust out of house and home, and reduced to extreme indigency: yet we will return, and build the desolate places. We will do it all, despito di Deo (as that profane Pope said:) if it be but to cross God's prediction, and to withstand his power and providence. Thus these earthen pots will be dashing themselves against the rocks, against those mountains of brass (so Gods immutable decrees are called Zech. 6.1. Thus Lamech will have the odds of God seventy to seven (so junius interprets it) Gen. 4.24. Thus, when God had threatened to root out Ahab and his posterity, he would try that: and to prevent it, took more wives, and so followed the work of generation, that he left seventy sons behinds him, 2 Kin. 10.1. Thus Pharaoh (that sturdy rebel) holds out against God to the utmost, and sends away his servant Moses, threatening death to him, even then when he was compassed on all hands with that palpable darkness. Thus the Philistin Princes (while some plagued) gather themselves together again against the humbling Israelites at Mizpch: 1 Sam. 7. and so rum to meet their bane. Thus the proud Ephraimites Isai. 9.10. The bricks indeed, say they, are fallen down, but we will build it again with hewn stones. The The wild sigtrees are cut down, but we will change them into Cedars. Thus the Pharisees and Lawyers rejected the counsel of God against themselves Luk. 7.30. yea would needs be found fighters against God, Act. 5.39. as Gamaliel truly told them. Thus those primitive persecutors would needs attempt to root our Christian religion; the Jews by the leave and help of julian, to despite the Christians, would re-edify their city and Temple, Job. de Columna in Marihistor. but were hindered from heaven. Otho the Emperor would make the city of Rome his Imperial seat (which was long before pointed and painted out for the Nest of Antichrist) but could not effect it. The ●esuits would fain heal the Beasts wounded head, and re-establish their kingdom of Idolatry, But this they must never look for. Christ shall reign, and all his foes shall be his footstool; The Romish Edomites shall come to rheum. thus saith the Lord, They shall build, but I will throw down] Ruit alto à culmine Roma, Babylon the great is fallen, is fallen: her downfall is sure, sore, and sudden, Versa eris in cineres quasi nunquam Rema swiss, said Sibylla of old. And there was something surely in that which we have read, that when the wars began in Germany Anno 1619. a great brass image of the Apostle Peter (that had Tu es Pet rus etc. fairly embossed upon it) standing in Saint Peter's Church at Rome, there was a great and massy stone fell down upon it, and so shattered it to pieces, that not a letter of all that sentence (whereon Rome found'st her claim) was left whole so as to be read; saving that one piece of that sentence Aedificabo Ecclesiam meam, I will build my Church, which was left fair and entire. Surely when popish mountains and Monasteries shall be desolated and demolished, when the Pope (who was wont to say that he could never want money as long as he was able to hold a pen in his hand) shall be miserably impoverished, Rev. 16.12. and his Euphrates of revenues dried up, the mountain of the Lords house shall be set above all the mountains, Ezek. 21.29. and the Lord Christ alone shall reign in glory: he shall overturn, overturn, overturn all Antichristian power and policy: he will utterly destroy those crows-nests (as Henry the eighth called the religious houses that he pulled down) ne iterum ad cohabitandum convolent, Sanderus. lest those unclean birds should build again. they shall build but I will destroy] It is the Lord than that both plants and pulls up kingdoms, nations and peoples: that makes and destroys States public or private at his pleasure: they are all in his hand and done by him, and fall not out by any fortune, or fatal revolution, and vicissitude. Dan. 2.21. Luk. 1.52. And they shall call them the border of wickedness.] Chief for their insulting over the people of God in their affliction, Obad. 10. That wicked one, the Pope, is grossy guilty of this Edomitish inhumanity. What feasting and sending of gifts was there, when the two witnesses were slain? What joy and jollity when the Waldenses (those ancient Protestants) were worsted in battle? What processions and bonfires at Rome upon the news of the Parisian massacre? Thuanus tells us, that the Pope caused it to be painted in his Palace: and that the Cardinal of Lorraine gave him that brought the first tidings of it to Rome, thirty thousand crowns for a reward. I do the rather parallel the Edomites and Romists, because the Rabbins usually by Edom, understand Rome: and the Thargum renders O daughter of Edom, Lam. 4.21. thus; Romi Reshignah, O wicked Rome, which is answerable to this in the Text, The border of wickedness, that is, the land of wickedness, haply called the border, or limit, as the Non ultra of impiety, Philip of Macedony assembled all the infamous and wicked persons into a certain city of Thracia and then called it Poneropolis The Preachers travels, 106. of imparallel impiety: Or else because men shall only come to the bounds and borders; and standing there aloof off, as abhorring to go further, shall as it were point and say, Ah, wicked, Ah, wicked place, Terra de diables, as the Spaniards call one country in America, or the Mouth of hell, as another place is named. Italy is at this day little better; a second Sodom. M. Ascham, Queen Elizabeth's Tutor, was but seven days in Venice, but he saw more wickedness there, than he had seen in seven years in London. As for Rome (that Radix omnium malorum) that once faithful city is now become an harlot; yea the great harlot, Rev. 17. yea the mother of harlots and abominations of the earth, verse 5. tota est jam Roma lupanar, it is turned into a great brothelhouse, the habitation of devils, Petrarch. and the hold of every foul spirit, Rev. 18.2. Bethel is become Bethaven; the house of God, the border of wickedness: Har hamishcah, is become Har-hamaschith, the Mount of Unction, the mount of Corruption, 2 King. 23.13. What is the transgression of jacob? Is it not Samaria? And what are the high places of judah? Are they not jerusalem? Micah 1.5. And the people amongst whom the Lord hath indignation.] The people of God's wrath, Isay 10.6. and of his curse (so Idumea is called) Isa. 34.5. And such a people was Amalck, with whom God (laid his hand upon his throne, and) swore that he would have perpetual war for their ill usage of his Israel Exod. 17.16. He charged also his people never to forget them, Deut. 25.19. Neither did they: Saul was sent to make an utter end of them, 1 Sam. 15. And wherein he failed of doing it, God stirred up the Simeonites in Hezekiah's days to smite the rest of the Amalakites that were escaped, 1 Chron. 4.42, 43. The like judgement whereunto is befallen the Edomites long since: their very name is extinct, no memory of them being left in posterity. The destiny of Doeg their countryman is come upon them, Psal. 52.5. God hath beaten them down for ever: he hath taken them away, and plucked them out of their dwelling place, and rooted them out of the land of the living. Selah. It is ill angering the Ancient of days. His wrath lasts longer than the coals of Juniper, Psal. 120.4. his judgements are severe and durable; as we use to say of winter, they never rot in the sky, but shall fall; if late, yet surely, yet seasonably. He that saith, Vengeance is mine, I will repay, repayeth oft times when we have forgiven, when we have forgotten; and calls to reckoning after our discharges, as he did Nabal. It is dangerous offending any favourite of him who can have (as here) indignation for ever: whose wrath and revenge is (as that of the Athenians is said to be) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Everlasting, whose destructions are perpetual. Verse 5. And your eyes shall see.] The righteous shall see and fear, and shall laugh at him, and say, Lo, this is the man, etc. said David of Doeg the Edomite: Psal. 52. And the same is here promised by God to his people as a pledge of his love, and a special privilege: Others should hisse at Edom, and say by way of byword, This is the border of wickedness, etc. but the saints should make more of it (a Bee can suck honey out of a flower, so cannot a fly) they should busy their eyes, and regard the work of the Lord; Isai 5.12. Psal. 35.27. Ezek. 3.12. yea they should so consider the operation of his hand, as to say sensibly, Let the Lord be magnified: Blessed be the glory of the Lord from his place. God hath delivered me out of all trouble, saith David, and mine eye hath seen his desire upon mine enemies. The Edomites stood looking on, and laughing at the Israelites destruction, Obad. 12.13. God saw this and it displeased him, (as he is wondrous sensible of the least indignity done to his people) He therefore pays them home in their own coin, and promiseth his Israel that they shall rejoice when they see the vengeance; Psal. 58.10. they shall wash their feet in the blood of these wicked ones; become more cantelous by their just destruction. Learn we hence, First, To have our eyes open upon the judgements of God, whether general, or personal: that nothing of this nature pass our observation, lest we incur the curse denounced, Isa. 5.12. and be made examples to others, because we would not be warned by the example of others. Lege historiam ne fias, historiae. Sodom and Domorrah are thrown forth (as Saint jude hath it) for an example; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. June 7. Ingentia, beneficia, flagitia, supplicia. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lib. 2. suffering the vengeance of eternal fire. And Herodotus saith, That the ruins and rubbish of Troy are set forth for an example of this rule, That National sins bring national plagues, and that God greatly punisheth great offences. Let him that looketh upon me, learn to fear God. These words were engraven upon the standing picture of Sennacherib (after that God had by an Angel slain his Army, and sent him back with shame to his own country) as the same Herodotus testifieth. Secondly, Learn we how far forth we may look upon the overthrow of the wicked with delight: viz. Not as our own private, but as God's professed enemies. Not simply for their ruin, but as it is a clearing of God's glory, and of our integrity. Psal. 9.16. 1 Sam. 25.39. Not out of private revenge, but pure zeal for God and his cause. I say pure zeal: for it is difficult to kindle and keep quick the fire of Zeal, without all smoke of sinister and self-respects. And ye shall say, The Lord will be magnified, etc.] Or, The Lord hath magnified himself, i. e. hath declared himself mightily to be a great King above all Gods, by executing judgement upon these Grandees of the earth; Exod. 18.11 and making out, that In the thing wherein they dealt proudly, he was above them. H●nce it is that praise waiteth for God in Zion, 1 Sam. 12.28 his Name is great in Israel. He is sent unto (as sometime joab sent to David, to come and take the city of Rabbah) to take the glory of all their deliverances and victories. Not unto us, Lord, not unto us, say they, but to thy Name be the praise. Hunniades would not own or accept the people's applanses and acclamations, Turk. hist. but ascribed all to God. So did our Henry the fift at the battle of Agincourt, Speed 799. where he won the day. He would not admit his broken Crown, or bruised Armour to be born before him in show (which are the usual ensigns of warlike triumphs.) He also gave straight order that no ballad or song should be made or sung, more than of thanksgiving to the Lord for his happy victory and safe return, etc. Dan. 101 Polyd. Virg. lib. 19 So our Edward the third after his victory at Poitiers (where he took the French King prisoner, Anno 1356.) took speedy order by Simon, Archbishop of Canterbury, that eight days together should be spent in magnifying the Lord from the border of England. From the borders of Israel.] Or, from beyond the borders of Israel; viz. thronghout the wide world. The Saints have large hearts, and could beteem the Lord much more praise and service than they have for him. Psal. 1.45.2. Psal. 48.10. Psal. 103. They would praise him infinitely, and according to his excellent greatness, filling up the distance as it were, and calling in all the help they can get, of Angels, men, unreasonable and insensible creatures, as David did, etc. Verse 6. A son honoureth his father.] Heb. Will honour his father. Nature teacheth him this lesson, to reverence his father. Pater est, si pater non esset, said the young man in Terence; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierocl. It is my father, I must not cross him. Our parents are our household Gods, said another heathen, and to have all possible respect from us. To God and our parents, saith Aristotle, we can never make recompense. There is no nation so barbarous that acknowledgeth not this natural axiom, A son must honour his father, and a servant his master; as Eleazar did Abraham; the Centurion's servants him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. by being at his beck and check in all things. Servus est nomen officii; A servant is not one that moveth absolutely of himself: but he is the master's instrument, and wholly his, saith Aristo●le: and therefore oweth him all love, reverence and obedience, as if he were many Masters in one: the word here used for Master, is plural. Now from this Principle in nature thus laid down, the Lord tacitly accuseth them First, Of Ingratitude for his great love to them, evinced and evidenced in the former verses. Secondly, Of contempt cast upon him and his service: as appeareth, first, by the application of that natural law confirmed by the custom of all countries. If then I be a father, etc.] As you commonly call me, and claim me, jer. 3.4. john 8.41. We have one Father, even God. And you have been long since taught Io to do by Moses, and told by what right I come to be your Father, though with an exprobration of your detestable undutifulness Deut. 32.6. Do ye thus requite the Lord—? Is not he thy Father (and is not he by the same right and reason thy master too?) that hath bought thee? Hath he not made thee, and established, or preserved thee? Hath he not (more than all that) adopted and accepted thee for his child; 1 Pet. 1.3 begetting thee again unto a lively hope by the resurrection of Jesus Christ from the dead, unless thou be still in thy sins, than the which thou canst not choose unto thyself a worse condition? All which considered, what more equal than that I should have both love from thee as a father, and fear as a master? A mixture of both is required of all God's children and servants, that they yield unto him an amicable fear, and a reverend love, that they look at once upon his bounty and severity, Rom. 11.12. and so call God Father, that they spend the whole time of their sojourning here in fear: that they fear God and his goodness, and jacob-like, 1 Pet. 1.17 when they see nothing but visions of love and mercy, as he did at Bethel, yet then to cry out, How dreadful is this place? Psal. 130.4 There is mercy with thee that thou mayst be feared. unto you, O Priests] Whom I look upon as the chief of my children, given me in lieu of Israel's firstborn, the lot of mine own inheritance, that stand ever before me, and should by soundness of doctrine, and holiness of life, vindicate my name from contempt, and get me honour before the people. Singular holiness is required of ministers above others: a double spirit they had need to wish for, as Elisha. Things in the sanctuary were double to those that were common; as the shekel, cubit, etc. Ministers are called Angels, and they must walk as angels, ne sit nomen inane crimen immane, lest God renew his old complaint, The leaders of his people have caused them to err, Isa. 9.16. It was the complaint of Pope Pius the second, In hist. Austriaca. that there was no notorious wickedness committed in the Catholic Church cujus prima origo à sacerdotibus non dependeat, the first beginning whereof arose not from Churchmen. John Hus cries out of the priests of his time, Multa quae illi ordinem dicunt, etc. Bel. Hussit. p. 9 Many of those things that they call by the name of order, have brought all things in Christendom out of order. Cornelius à Lapide upon this text, in his popish way bewaileth it, that the ignorance and profaneness of many of their priests, had given occasion to Luther's heresy to spread the further. We also have no less cause to complain, that the insufficiency and impiety of some of our ministry hath opened the black mouth of Campian, and his popish complices to bark out, Ministris eorum nihil vilius, Their Ministers are very base. For prevention, let the souls of ministers be purer than the Sunbeams, as Chrysostom saith they should be; and let their lives be so unblameable, that no man may speak the least evil of them without a manifest lie, etc. that despise my name] This is the crime they are directly and expressly charged with. They had not honoured God as a Father, feared him as a Master; therefore they had despised and slighted him. Not to do God right, is to do him wrong: not to reverence him, is to rob him: not to bless him, is to blaspheme him, Job. 1.5. That's an excellent saying of Fulgentius, Deum si quis parum metuit, valde contemnit: hujus qui non memorat beneficentiam, anget injuriam. i e. whoso feareth God but a little, slights him overmuch: and he that maketh not honourable mention of his bounty, doth him a great deal of injury. The very not serving of God, the not sacrificing to him, is a crime, Mal. 3.18. Eccles. 9.2. How much more than a slubbered service, a corrupt sacrifice? There is a contempt in this latter, which is worse than a bare neglect; and displeasing service is double dishonour. Hence the present contest with those greasy priests that despised God's name: the Septuagint hath it, Ye that esteem my name at a low rate, that misprise it, (as the French translateth it) that have base and bald conceits of me and of my nomen Majestativum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Majestic Name (as Tertullian termeth it) that take me not into your hearts under the name and notion of an infinite Highness, the great and mighty Maker and Monarch of the whole world. Our safest eloquence concerning God, is our silence, saith Hooker: But if we take in hand to say any thing of him, Nullis vocibus tam plenè Deum significamus (saith learned Scaliger) quam its quae ignorantiam nostram praetendunt, We can set forth God so fully by no words, as by those that set forth our ignorance of his excellency. The very heathens when they would swear by their Jupiter, out of the mere dread and reverence of his name, forbore to mention him. The Jews would not pronounce the name Jehovah, Suidas. here used in the text. The first among the Christians that pronounced Jehovah, was Petrus Galatinus, Psal. 111. following the pronunciation of the Syriacks and Greeks. If at any time we take Gods holy and reverend Name into our thoughts, and (truly we should think of him almost at every breath we draw, according to that Let every breath praise the Lord) Remember to think of God as of One at all to be thought of; Psal. 150. as one whose Wisdom is his Justice, whose Justice is his Power, whose Power is his Mercy, and all himself, Good without quality, great without quantity, Everlasting without time, Omnipresent without place, containing all things without extent, etc. This is to magnify God, to make roomth for him in our hearts, and the contrary is, to despise his name. And ye say wherein have we despised thy Name? Lo, the impudency of these frontless Hypocrites. They traverse their aceusation, stand upon their justification, and put God to his proofs. How ordinary is it with people still, to palliate their sins and plead their innocence? Hos. 12.8. In all my labours, they shall find none imquity in me: that were sin, that were a foul business. But men have learned to draw a fair gloss upon a foul hand, to cast a colour, as the Calf-fish doth, to deceive the fisherman: to hid their sins as Adam, Job 31.33. by down right denial as did Cain, Gehezi, Ananias and Sapphira, or else by excusing and extenuating, Gen. 4.9. 2 Kin. 5.25. Acts 5.8. as Saul, 1 Sam. 16.20, 21. Or at least by a senseless silence, not acknowleging their sins, or being affected with them; but rather out facing, as Judas, John 13.21. with Mat. 2.24. Sin and shifting came into the world together, and so they continue. Satan knows there's no way to purge the sick soul but upwards: therefore he holds the lips close, that the heart may not disburden itself, and have ease, Prov. 28.13. Verse 7. Ye offer polluted bread upon mine altar] Bread, that is, Sacrifices and Oblations (so Rabbi David expounds it out of Levit. 21.6. and Levit. 3.3. and Num. 28.2.) For the Hebrews call all kind of meat by the name of bread, though it be flesh of Ox, Lamb, or Goat, offered in sacrifice to God, whom they made account that they feasted in their sacrifices. Psal. 50.13. Hence that of the Psalmist in the person of God, will I eat the flesh of Bulls, or drink the blood of Goats? Now the bread was reckoned polluted when it was neither lawful, nor acceptable, but prohibited, and therefore abhorred; as much every whit, as Ezekiel's bread prepared with man's dung, Cap. 4.13. of which he saith, verse 14. Ah Lord God, behold my soul hath not been polluted: neither ever came there abominable flesh into my mouth. What sacrifices God had flatly forbidden, see Levit. 22.20, 21, 22, etc. Take we heed that we despite not the Lord with seeming honours: we pollute him with our sacrifices, whiles either for the matter of them, we present him with will-worship; as those of old that sacrificed their children (in a foolish imitation of Abraham's offering his son Isaac) and the Papists at this day in their unbloody sacrifice for the living and the dead, and many other unwarranted fopperies. Or else, when for the manner, devotion is placed more in the massy materiality of the outward works, than purity of the heart, from which they proceed. This made God complain, Isai. 1. that all his five senses, nay his very soul was offended and vexed at their hypocritical performances, verses 11, 12, 13, 14, 15. their very incense (that precious perfume) that was made up of so many sweet spices, and pure frankincense stank in his nostrils. God's sharp nose easily discerns, and is offended with the stinking breath of the hypocrites rotten lungs, though his words be never so scented and perfumed with shows of holiness. Never did the five cities of the plain send up such poisonous vapours to God, as the prayers and other performances of a corrupt and carnal person. And God, not able to abide these ill scents, sends down upon such, a counterpoison of fire and brimstone. Good actions from bad men displease: as a man may speak good words, but we cannot hear them, because of his stinking breath: and as we abhor to taste of a dainty dish, if brought to table by a foul nasty sloven that hath been tumbling in a jakes or wallowing in a quagmire. The very Heathens, as they were very curious in the choice of their sacrifices, that they were every way sound and of the best, Procul hine este profani. so they carefully shut out all profane persons: the Priest cried out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is here? those that were present at the sacrifice answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are many, Erasm. Adag● praefat: & those all good men. And hence it was that Jehu sees and searches that no servant of Jehovah be crept into the throng of Baal's worshippers. Well might this search have bred suspicion, were it not that in all those idolatrous sacrifices the first care was to avoid the profane. Even Baal will admit no mixture: how should the true God abide it? Let all Cainists take heed how they draw nigh to him: so Luther calleth offerentes non personam, sed opus personae, all those that offer to God the work done, but do not offer themselves withal. Luth. in decal. We may fitly call those also Caimsts that offer polluted bread: as if God's table were contemptible; that think any thing good enough for God, that comes next hand, Gen. 4.4. Heb. 11.14. as Cain did: when Abcl brought of the sirstlings of his flock, and so offered a more excellent sacrifice than Cain, God testifying of his gifts: as likewise Christ did of Mary's spicknard of great price, defending her against Judas the thief, that held it waste; whereas he secretly taxeth those rich wretches of baseness, who cast their brasse-money into the Treasury, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mar. 12.41 as holding the worst piece they had good enough for God and his poor. Surely Papists with their vowed presents of the very best they have to their He-saints and She-saints: and Turks with their Mosques or Temples stately built, when their private houses are low and homely, shall rise up in judgement and condemn such sordid Christians, as cannot beteem God the best of the best. Solon the Athenian Lawgiver appointed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rous Archae. pag. 57 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P●u●arch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plu●: Cypr, de oratione Chrysost. that their sacrifices should be chosen and selected: that the sacrificers should purify themselves some days before, and that none should serve God obiter, slightly and slenderly, but in all best manner, and with the best preparation they could make aforehand. Numa Fompilius King of Romans would not have them worship their God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for fashion and dissolutely: but freed from all other cares and cumbers: in the time of Divine Service, the Priests, to prevent distraction, cried out oft to the people, Hoc agite, mind the business you are about. So in the Primitive times of the Church, the Deacons called oft upon the people sursùm corda, lift up your hearts. And again, Oremus, attendamus, Let us pray, let us attend. For why? Prayer without intention, and hearing without attention, is as a body without a soul. This sentence is written in Hebrew upon the walls of the Jewish Synagogues, et si nullibi minus intentionis sit quam in ipsorum precibus, etc. saith mine Author, Buxtorf. Abbreviat. Spec. Europe. though there is as little true devotion to be seen amongst them in their services, as among any people, unless it be among the Papists (of whom perhaps they learned it) whose devotions are prized more by tale then by weight of zeal, whose holiness is the very outward work itself, being a brainless head, and soulless body. In the Isle of Sardinia, as they give way, in the very time of their Mass, to vain talking, and toying, and tumults, so after Mass done, they fall to dancing in the midst of the Church: Heyl. Geog. singing in the mean time songs too immodest for an Alehouse. Henry 3. King of France Processiones religiosas non intermittit, at tepidius celebrat, saith the Chronicler would not neglect their religious processions, but shown little devotion at them. For betwixt him and his Cardinal, there went at same time a Jester, whose work was to make sport then, when the business required greater seriousness. How much better the great Turk, who when he comes into his Temple lays aside all his state, and hath none to attend him, but a Professor of their law, whose Office is to proclaim before they begin, that nothing be done against religion? yet ye say wherein have we polluted thee?] They well understood that by offering polluted sacrifices they polluted God hinself (as much as in them lay) and that the dishonour done to God's service reflected upon himself, and was a despising of his name verse 6. whereof his true worship is a part Mic. 4.5. and 1 King. 5.3, 5. Hence they say not, wherein have we polluted thine Altar? but Wherein have we polluted thee? This is much more done under the New Testament by all unworthy Communicants, and Unhallowed Worshippers, that present the great God with dough-baked duties, slubbered services, careless and customary performances; which they turn over as a task, holding a certain daily stint of them, as malt-horses do their pace, or mill-horses their round, merely out of form and for fashion sake. These do enough to pollute the God of purity, and to cast contempt upon him from the sons of men; who will be apt to conclude, that he is a contemptible God, sigh he will be content to take up with such contemptible sacrifices and services. But more especially those that come hand over head, and without due preparation to the Lords supper, are guilty of polluting Gods holy things, and of crucifying afresh the Lord of glory, putting him to an open shame. Dum enim sacramenta violantur, ipse cujus sunt Sacramenta, violatur, saith Hierome. When the Sacraments are violated, he also, whose the Sacraments are, is no less violated. And as these in the text are said to pollute God, in that they offered polluted sacrifices, though they never touched God himself: so unworthy Receivers are guilty of the Lords body and blood, 1 Cor. 11.27. although they never touched either his body or blood with their impure mouths. They are as very Kill-christs' as Judas was in a proportion: And look whatsoever blasphemies, irrisions, scorns, contumelies, reproaches, the miscreant Jews belched forth, and practised corporally against Christ, the same are spiritually repeated and iterated by the unworthy Receiver: who polluteth the very outward elements that he toucheth, and so offereth indignity to Christ whom they represent: like as he that doth rend, deface, trample under foot, and villainously abuse the image, scal, or Letters Patents of a Prince or State, is guilty of high treason: so is it here: The Donatists that cast the holy Elements to dogs, did it to the disgrace of Christ: and by a just judgement from him, were themselves afterward devoured of dogs. Dr. Monton reports a story of his own knowledge, of one Sr. Booth a Bachelor of Arts in St. john's College in Cambridge, who being Popishly affected, at the time of the Communion took the consecrated bread, and forbearing to eat it, conveyed and kept it closely for a time, and afterwards threw it over the College wall. But a short time after, Instit. of the Sacr. lib. 5. cap. 3. Sect. 5. not enduring the torment of his guilty conscience, he threw himself headlong over the battlements of the chapel: and some sew hours after, ended his life. God seemeth to say of every one that cometh to the supper of his son, as sometime Solomon said of Adoniah, If he will show himself a worthy man, there shall not an bair of him fall to the earth: but if wickedness shall be found in him, he shall die 1 King. 1.52. in that ye say, The table of the Lord is contemptible] Gods infinite patience in vouchsafing not only to reply to these malapert Priests, but thus to rejoin, and to approve the Assumption of the last Syllogism, which they so shamelessly denied, is much to be admired. How justly might he have answered them with blows instead of arguments: and have dealt with them as he did with Pharaoh, that sturdy rebel, that proudly asked, who is the Lord? Hereunto God made a large reply by a great many plagues, one after another, till Pharaoh was forced to answer himself, The Lord is righteous, but I and my people am wicked. And as God's patience appeareth in his proceeding with these Priests in the text, so hiswisdome too, in his thus instancing in particulars of their sins, that he might the sooner evict them, and bring them to a saving sense and sight thereof. Thus he dealt by our first parents in paradise: and afterwards by Cain. Whereas, without any more ado, the Lord God said unto the serpent, Because thou hast done this. cursed art thou etc. Gen. 3. He was not so much as questioned, or convinced, because God meant him no mercy: but presently doomed, because of mere malice he had offended. ye have said] i. e. ye have thought, as Psa. 32.5. and 30.7. and as good ye might have spoken out: for I hear the language of your hearts: I understand your thoughts long before, Psal. 139.2: or at a great distance. the table of the Lord] that is, the Altar of offerings See Ezek. 41.22. which is therefore called a table, because by their sacrifices God did as it were feast the Lord, as is above noted. And as God prepared the Israelites a table in the wilderness, so they also (in a sense) prepared him a table: Hence Moses tells Pharaoh, Exod. 5.1. that they must go to keep a feast to the Lord. And how God accepted of their kindness, See Hos. 9.10. I found Israel, saith He, like grapes in the wilderness: which, to a wearied parehed traveller, how welcome are they? And how the good soul still entertaineth her Christ, as Esther once did Ahashuerosh at the banquet of wine, is sweetly set forth in many passages of Solomon's song. See cap. 1.12. with the Note. is contemptible] Or, lightly set by. Some are poor and cannot: others are profane and care not to cover God's Altar with their sacrifices. Hence the whole ministry is slighted, because impoverished. For ad tenuitatem beneficiorum, necessario sequitur contemptus Sacerdotum, Panormit. Horat. R. David. Lean benefices make contemptible Incumbents: And Nil habet infelix paupertas etc. Poverty rendereth men ridiculous. Or thus, The table of the Lord is contemptible, so they esteemed it, because the fat and blood poured upon the Altar were things but base and despicable in themselves: and they considered not for what end God had appointed these sacrifices, and how they were to be led to Christ by them. For the ceremonial law was or ought to have been their Gospel, it was Christ in figure. And this, if these Buzzards had seen, they would never have counted the Table of the Lord contemptible; as holding forth the Lord Christ unto them, that Pearl of Price, who is better than Rubies; and the Altar or Table, that typified him, or presented him to his people, was not an oyster-board as the Papists in K. Edw. 6. Act. and Men Joseth Antiq. lib. 12. cap. 2. Cedron. comp. hist. pag. 817. time scornfully termed our communion-table; but far more precious than either that rich table sent by Ptolemy Philadelph to Eleazar the Jews high-Priest, or that costly communion-table that had in it all the riches of land and sea, offered up by Justinian in the temyle of Sophia in Constantinople. Ver. 8. And if ye offer the blind for sacrifice etc.] Their profaneness in polluting God's Altar is here further evinced and evidenced. 1. By the Illegallity of their practice, whiles they offered the blind and lame as good enough for such a contemptible Altar. 2. By the incivility and indecency thereof; whilst they presented that to the Emperor of the world, that they would have been ashamed or afraid to present to some petty Prince, that had any power to punish such an affcont. The Law for sacrifices see Levit. 22.20. Deut. 15.21. A blind sacrifice he offereth, who worshippeth he knoweth not what joh. 4.22. that is, to seek, and grope in the dark Act. 17. when they yield not the obedience of faith, bring not to God an intelligible reasonable service, Rom. 12.1. such as whereof they can render a sound reason out of the word of God; who binds us not to any blind obedience, as the Popish Padres do their Novices. And yet the most people are to this day woefully to seek for the warrant of their worships; resting on that old Popish rule, to follow the drove, and believe as the Church believes. Act. 19.32. As at Ephesus (so in our Church-assemblies) the more part knew not wherefore they were come together. They will say in general, to serve God. But who he is, how to be served, wherein and in whom to be served, they know not. There is in a printed sermon a memorable story of an old man, above threescore, who lived and died in a parish, Mr. Pemble Serm. misch. of l●●●r. where there had been preaching almost all his time. This man was a constant hearer as any might be, and seemed forward in the love of the word. On his deathbed being questioned by a minister touching his faith and hope in God, he made these strange answers. Being demanded what he thought of God? he answered that he was a good old man. And what of Christ? that he was a towardly young youth. And of his soul, that it was a great bone in his body. And what should become of his soul after he was dead? That if he had done well, he should be put into a pleasant green meadow. These answers astonished those that were present to think how it were possible for a man of good understanding, and one that in his days had heard at the least two or three thousand sermons: yet upon his deathbed in serious manner thus to deliver his opinion, in such main points of Religion, which infants and sucklings should not be ignorant of. But we may be sure this man is not alone: there be many hundreds whose grey hairs show they have had time enough to learn more wit, who yet are in case to be set to their A. B. C. again for their admirable simplicity in matters of religion. Blind they are, and blind sacrifices they offer: never once opening their eyes till death (if then) as Pliny reporteth of the Mole; but always rooting and digging in the earth, as if through the bowels of it they would dig themselves a new way to hell. is it not evil?] Or, as some read it, It is not evil. q. d. 'tis good enough, and may serve turn well enough. Or thus, It is not evil in your opinion, who rather than you would lose any gain, say, Melius est ill quàm Nil ('tis Osianders' rhyme) better that which is ill and bad, than nothing at all. But they which count all good fish that comes to net, will in the end catch the devil and all. The sense is much clearer in the interrogative, Is it not evil? It is, It is: and therefore studiously to be declined and avoided, as poison in your meat, or a serpent in your way, 1 Thess. 5.22. Abstain from all appearance of evil, saith that great Apostle: how much more from all apparent evils, such as stare you in the face, and are so directly contrary to the plain word of God? Such are sins with an accent, wickedness with a witness, great transgressions Psal. 19.13. and if ye offer the lame and languishing] He offers the lame that brings his sacrifice with a wicked mind, Pro. 21.27. as Balac and Balaam did Num. 21.1, 2. that walks not evenly before the Lord, and with an upright foot Gen. 17.1. that halts between two opinions, as the people did 1 King. 18.21. inter coelum, terramque penduli hanging betwixt heaven and earth, as Meteors; uncertain whether to hang or fall. Such were Ecebolus, Baldwin, Spalatensis, Erasmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cyprian calleth such ancipites, palpatores temporum, in levitate tantum constantes, doubtfull-minded men. St. James calleth them double-minded men, unstable in all their ways, Jam. 1.8. Bradsords' letters. Rev. 3.14. as he is that stands on one leg, or as a howl upon a smooth table. But what said that Martyr? If God be God, follow him: if the Mass be God, let him that will, see it, hear it, and be present at it, and go to the devil with it. But let him do what he doth, with all his heart. God cannot abide these Neuter-passives (I would thou wert either hot or cold.) He requires to be served truly that there be no halting, and totally, that there be no halving. To halt between two opinions, to hang in fuspence, to be in religion as idle beggars are in their way, ready to go which way soever the staff falleth, how hateful is it? When some took Christ for john Baptist, some for Elias, some for Jeremias, But whom say you that I am? said our Saviour: to teach us that Christ hates to have men stand doubtful and adhere to nothing certainly: to have them as mills fit to be driven about by the devil with every wind of doctrine: or as hunting dogs betwixt two hares, running assoon after this, assoon after that; and so losing both. This for point of judgement: And for matter of practice, the soul is well carried, when neither so becalmed that it moves not when it should, not yet tossed with tempests to move disorderly. A wise man's course is of one colour, like itself: he is homo quadratus, a square stone fet into the spiritual building 1 Pet. 2.7. he is Semper idem as Joseph was; no changeling, but one and the same in all places and estates of life: his fcet stand in an even place (as david's did Psa. 26.12.) that is, in an equal tenor. Uniformity and ubiquity of obedience are sure signs of his sincerity: when godliness runs through his whole life, as the woof runs through the warp. But the legs of the lame are not equal saith Solomon Pro. 26.7. The hypocrites life is a crooked life, he turneth aside to his crooked ways, Psal. 125.5. saith David, as the crabfish goes backwards: or as the Planets though hurried from East to West, yet by a retrograde motion of their own, steal their passage from West to East. It's a crooked life when all the parts of the line of a man's life be not strait before God; when he lifteth not up the hands that hang down, and the feeble knees, and maketh strait paths for his feet, lest that which is lame be turned out of the way, Heb. 12.12, 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not rather healed and rectified, or set to rights, as the Apostles word signifieth. That's a sick soul that is not right set for heaven: and that's a gasping devotion, a languishing sacrifice that leaneth not upon Christ, and that is not quickened by his spirit, fitly called by the Apostle, a spirit of power, and of love, and of a sound mind 2 Tim. 1.7. Surely as a rotten rag hath no strength, so an unsound mind hath no power to do aught that may please God. Frustra nititur qui Christo non innititur, saith a Father. He loseth his labour that leaneth not upon Christ (who is the power of God and the wisdom of God) that leaneth not wholly upon him, but will needs have one leg upon the earth, and the other upon the water, as that Angel in the Revelation: one foot upon the solid ground, and the other upon a quagmire: that rest upon Christ, but as a part-Saviour, as Papists: or trust to him, as the Apricock tree that leaneth against the wall, but it's fast rooted in the earth: so some seem to lean upon Christ in their performances, but are rooted (meanwhile) in the world, in pride, filthiness etc. Or, lastly as the Ivy, which though it clasp about the oak and draweth much from it, yet brings forth all its berries by virtue of its own root. Thus hypocrites also offer sacrifice, but it's a sick sacrifice, because it is from themselves and in themselves: they do all in their own strength, that is, in their own weakness. For our strength is to sit still, Isa. 30.7. Isa. 26.4. and to work ourselves into the Rock of ages. Trust ye in the Lord for ever: for in the Lord Jehovah is everlasting strength. The blind and the lame Jebusites when they had secured themselves in the strong hold of Zion, insulted over David, as if he could not come in thither, 2 Sam. 5, 6, 7 though he did his utmost to get in to them: the very blind and lame there enclosed should be able to withstand him. But both their hold and their hope deceived them. Nevertheless, saith the Text, David took the strong-hold of Zion, the same is the city of David. But they that get into the Rock Christ Jesus, shall neve be visited of evil, Deo confist nunquam confust. nor disappointed of their hopes: but of weak they shall be made strong, Heb. 11.34. able to present their bodies a lively (not a languishing) sacrifice, holy, acceptable unto God, Rom. 12.16. they shall do all things through Christ which strengtheneth them, Philip. 4.13. Offer it now unto thy Governor] Be it but some petty Provincial Precedent, some Duke of Venice, or Despot of Servia. Jacob can tell, that the Lord of Egypt will look for a present: and therefore biddeth his sons take of the best fruits in the land in their vessels, and carry down the man a present, a little balm, Gen. 42.11. and a little honey; spices and myrrh, nuts and almonds, of every good thing somewhat, though it were the less: for to do much, it was not in the power of their hands; but see that it be of the best, saith Herald The poor Persian that met Artaxerxes with a handful of water, out of the river Cyrus, went away well rewarded. So did the gardener that presented the Duke of Burgundy with a rape-root, because it was the best they were able to do. Semblably, the Almighty takes any thing well aworth from those that are willing indeed, but alas, not able to bring a better present. Vow and perform (saith He) unto the Lord your God: bring presents unto him, that aught to be feared, Psal. 76.11. Say not, I fear to present, because I have nothing worthy of him. Send a lamb to the Ruler of the earth, Esay 16.1. Or, if thou hast not a lamb, offer a pair of turtle doves, or two young pigeons: but see they be young, and that thy lamb be the best in thy fold, and it shall be accepted. Every man cannot do as Solomon did at the dedication of the Temple: 1 King. 8.63 when he offered two and twenty thousand oxen, and an hundred and twenty thousand sheep: Or, as great Alexander, of whom Pliny reporteth, that in his childhood when he threw incense upon the Altar in great plenty, his Schoolmaster checked him for so doing; and bade him sacrifice on that sort when he had conquered the incense-bearing countries, and not till then. Alexander when he had subdued Arabia remembered his Schoolmaster, and presented him with a ship laden with frankincense: largely exhorting him to spare for no cost, when he sacrificed to the gods. But no man must come before the Lord : if it be but an handful or two of flour, or a corn or two of salt. Leu. 5.6, 11, 12. & 14.30, 31. Casaub. in Theoph. Scholiost. Aristop. So the Athenians thought the gods would be well-pleased with a poor man, if he offered but meal; especially if he could mingle it with oil and wine: for they held that every man was bound to bring his best, and not to be base in saving charges in this case. Hence it was, that when the famous Artificer Phidias advised them to make the statue of Minerva rather of marble then of ivory. 1. Because it was more durable: this passed with allowance. 2. Because less chargeable: at the mention hereof with infinite indignation they commanded him silence. Their meat-offerings were to be sound and without blemish, whether it were an ox, sheep, goat, swine, calf. The more wealthy did cast frankincense on the altars: and in their blind devotion, Vide Pollucem. lib. 1. thought they could hardly in honour of their dunghill-deities. What then shall become of those base wretches amongst us, that think every thing too good for God, too much for his Ministers? that study to beat down the price of heaven, and will not deal except they may have it under foot? Will he be pleased with thee?] I trow not. The Vulgar renders it, Si placuerit, etc. If it please him, or if he accept thy person: q. d. then let me never be believed. But the other reading is better, and more agreeable to the Original. Or accept thy person?] Heb. Accept thy face, that whore's forehead of thine, hatched with so much impudence, that thou darest bring him a worse present, when thou hast a better at hand, but holdest it too good for him. Araunab, 2 Sam. 24.23 though a subject, yet as a king, he gave unto the king, oxen for sacrifice, and threshing instruments for wood. And although David accepted of his courtesy, but not of his cost, yet God hath crowned him and chronicled him for his munificence, Zach. 9.7. Ekron, that is, the barbarous people of Palestina, shall be as the Jebusite, that is, as this famous Jebusite Araunah, a Proselyte, a true Convert, as appeared by his ready parting with his freehold to God, and the best that he had to his Prince. Let all those that look for acceptance in heaven, honour the Lord with the prime of their age, with the choice of their days, (as the Hebrew hath it, Eccles. 12.1.) with the primrose of their childhood, with the best of their time, and of their talents: and not unworthily, and woefully waste and cast away the fat and marrow, the flower of their age, the strength of their bodies, the vigour of their spirits in sinful pleasures and sensual delights, in pursuing their fleshy lusts that hale hell at the heels of them. Will they give the devil the best, and then think to serve God with the dregs, the bottom, the snuff, the very last sands, their extreme dotage, that themselves and their friends are weary of? Surely, God takes no pleasure to pledge the devil, or drink the snuffs that he hath left. If men reserve the dregs of their days for him, He will likewise reserve the dregs of his wrath for them. He will put them over to the gods whom they had chosen. as Judg. 10. and make them to know the worth of his good acceptance, by the want of it. He that should set before his Prince, a dish of meat that had been half-eaten before by hogs, or dogs, would he not be punished with all severity? What then shall become of those that serve God with the devils leave? that sacrifice to themselves, as Sejanus did, Dio in Tiberio. that serve not the Lord Jesus Christ but their own bellies, as those Seducers, Rom. 16. that say to God, Depart from us, and to the devil, Reign thou over us, that are serious at his work, sleighty in Gods, etc. Verse 9 And now I pray you, besecch God] Heb. Weary God with your prayers, press him till he be even sick of you: improve your uttermost interest in him, if at least you have any. Pray hard, if ye can at least: for all men cannot pray, wicked men are gagged by the devil: and their character is, They call not upon God. They may cant or chatter out a charm when Gods chastening is upon them, yea, be with child, as it were, of a prayer, and yet bring forth nothing better than wind Isai. 26.16, 17, 18. In prosperity, they may have some few shortwinded wishes as Balaam (satins spelman) had; yea, they may by strength of wit or memory devise an handsome prayer, and seem to set it forth with much life, that they may pass for men of parts and gifts: But will the hypocrite pray always? job 27.10. will he persevere in prayer when God seems to cast out his prayers, and to multiply his crosses? will he not rather curse in that case: as Iob's wife, and Micah's mother? will he not how lagainst heaven as the wolf, when hungerbit? and as the Parrot when beaten, leave imitating man, and turn to his own natural harsh voice? But say that wicked men do (joab like) run to the horns of God's altar, when in distress or danger: say they roar out a confession, when they are upon the rack, Hos. 6. Psal. 78.34 (as Pharaoh) and call for good prayers: say they seek him with their sacrifices as Israel did, when he slew them, than they sought unto him etc. and made their voices to be heard on high, as the prisoner at the bar, as the hog under the knife, as a bull in a net; Say they weary out God with their many words, as those sacrificing Sodomites Isai. 11. & those hypocrites in the Gofpel, that hoped to be heard for their much babbling: Mat. 6. yet all this is but the prayer of the flesh for ease, and not of the spirit for grace: it is but the fruit of sinful self-love, to rid themselves of God's rod, or to still the noise of their consciences, or out of a vain hope to stop God's judgements, etc. And hence it is that they miscarry, that they pray to so little purpose (as here is hinted) and that they are not a button the better for all their long prayers. For either God answers them not at all, he hath no respect to their sacrifices (which was cain's and saul's unhappiness. The Philistims were upon him, and God was departed from him) Or else he answers them according to the idols of their hearts, bitter answers; Or if better, it's but as he answered the Israelites importunity for a king, for a scourge to them, and for quails to choke them: Deus saepe dat iratus quod vegat proprtius, God often gives that in anger which he denies in mercy. If it were otherwise, the devil should have received mercy from God, when, upon his suit, he was suffered to enter into the swine. Let our chief and constant Petition therefore be in all our our addresses to God, that he would be gracious unto us:] that he would cast a loving aspect upon us, that what ever else he deny us, corn, wine etc. yet that he would lift up the light of his countenance upon us. This David preferred before his crown and sceptre. He had a crown of gold, but he valued not that, in comparison of that other crown, Psal. 103.4. he crowneth thee with loving kindness and tender mercies. Hence Saint Paul having himself obtained mercy, beginneth and concludeth all his Epistles with wishes of Grace, mercy, and peace: as not knowing what better to wish those whom he wished best unto. This was Abraham's prayer for Ishmael, O that he might live in thy sight, that is, be joynt-heire of the promise of grace with Isaac. God answers, Divers Dukes shall come of Ishmael, but with Isaac (as a token of special grace) will I make my covenant. This was also josephs' prayer for Benjamin Gen. 43.29. God be gracious unto thee my son. This the priests were appointed to pray for, as a blessing upon the people, Num. 6.24, 25. The Lord make his face to shine upon thee, and be gracious unto thee. And hereunto the Prophet seems to allude in this text, q. d. you are the Lords Priests, and your office is to preach and pray Deut. 33.10. They shall teach jacob, they shall put incense before thee. Show now what ye can do in a time of necessity: Beseech the Lord that he would be gracious unto us. This is the main, the mother-blessing that comprehends all the rest. Every man seeks the face of the Ruler, Prov. 29.26. I humbly beseech thee that I may finde grace in thy sight, my Lord O king: q. d. that's better to me then all the land thou hast given me, said that crafty Sycophant Ziba 2 Sam. 16.4. How much more is the grace of God to be preferred before all outward blessings whatsoever? The Lord that made heaven and earth, bless thee out of Zion, Psal. 134.3. saith the Psalmist, intimating that blessings out of Zion are above all the blessings besides, that heaven and earth can yield us; What is the air without light? what was Haman the better for all his honours, when the king frowned upon him? How can a wicked man be happy though wealthy, so long as God is his enemy? As that father speaks of Ahab: he describes him sitting in his ivory palace in the time of the three year's famine in Samaria: he had gold, silver, and jewels in every place: but what good did all that when the heaven was brass above, and the earth iron beneath? Cry therefore as those in Zachary, Grace, Grace unto us, pray for ourselves and others, as David did for Ittai the Gittite, mercy and truth be with thee, 2 Sam. 15.20. Stir we up ourselves to take hold of God, and to get of him Gaius-his-prosperity, dona throni, soul-blessings, and such as accompany salvation. Jesus Christ when he came into the world, brought grace and truth with John 1.17. And God was in Christ reconciling the world to himself, Not imputing our sins, but stretching out to us the golden sceptre of his grace. Get in to him therefore till this be done; though thou shouldest spend thy time in gathering up pearls and jewels, thou art an undone creature. this hath been by your means] Heb. From your hand q. d. You Priests have effected it, and are in fault about it. It is long of you that I and my service are so slighted, as hath been before demonstrated, you have eaused the people to abhor the offering, 1 Sam. 2.17. you should have better instructed the people in their duties, and not have suffered them so to pollute mine altar with their carrion-sacrifices, and if God reject your prayers, as here, and even curse your blessings as Chap. 2.2. and curse your seed, ver. 3. you have to thank yourselves. All this is by your means. Accept therefore of the chastisement of your iniquity, leave quarrelling, and lay the blame of all where it should be, wash you, make it clean etc. For till then will he regard your persons? will he receive you to favour, and hear your prayer? Or will he think the better of you, for your office and dignity of Priesthood? No sure, but the worse; For, scdes prima & vita ima, the highest place, and the basest life agree not. Dignit as in indigno est ornamentum in luto, even royalty without righteousness is but eminent dishonour: and men of mark are therefore the worse, because they should have been better. Height of place ever adds two wings to fin, Example, and Scandal, whereby it soars higher, and flies much further. If the Sun be eclipsed and obscured, a thousand eyes gaze upon it: a lesser star may be darkened, and none take notice. A small flaw is noticed and noted in a jewel; a small spot in a swan, not so in a swine. One fly may corrupt a box of precious ointment: when a hundred flies in a tar-barrel, do no hurt to it. Verse 10. Who is there amongst you that would shut the doors] To be a doorkeeper in God's house, to have any the meanest employment about him, David (though destined to a Diadem) looked upon, as an high preferment. Those Nethinims, mentioned in Ezra and Nehemiah, were none other but the Gibeonites, who were made drawers of water to the Temple, as a kind of punishment. God (who is a liberal paymaster) made this cross a mercy. Their employment so near the House of God, gave them fit occasion to be partakers of the things of God. The Lord did wonderfully both reward and honour them. So he did all others, though but porters, that had any office about his house. Know ye not, saith Paul, that they which minister about holy things, live of the things of the Temple? and they which wait at the Altar (though but to kindle a fire upon it) are partakers with the altar? 1 Cor. 9.13. Even so hath the Lord ordained that they which preach the Gospel should live of the Gospel. Should have, if not tithes as they had, yet honorary stipends, double honour, Calvin. 1 Tim. 5.17. daplex, id est, multiplex, as Esay 40.1, 2. Jer. 17, 18. Or, double, comparatively to that of widows indeed, verse 2. which yet was honourable maintenance, Et ex publico alebantur. The Priests of the old Testament were plentifully provided for by tithes and other revenues appointed them by God. True it is, that in the captivity little commodity was made of the priesthood: whereupon some priests who had married themselves into the noble family of Barzillai, took scorn to be in the priest's register, but called themselves after the family of then wives. Now after the return from Babylon, the priesthood grew into some gain and grace again: and then these degenerate priests, would fain have thrust in among the priests of the Lord: but the Tirshatha would not suffer them, Ezra 2.61. Howbeit those priests that had stuck to their offices, and been faithful in them, did not serve God on free-cost: neither was he behind hand, or in arrere with any of them, as appears by this text: but as they did their work, so they had their wages. God put into the heart of good Nehemiah to take order, that these tithes were duly paid in to the treasurers for that purpose appointed, Neh. 13.10, 11. What reason had these priests therefore to be so gripple and greedy of filthy lucre? as to take such lame and lean sacrifices of the people, or if fat and good, to change them for worse of their own, as holding any thing good enough for God? which because they did, I have no pleasnre in you, saith the Lord of Hosts, neither will I accept an offering at your hands] I care not for your persons, I respect not your performances. The Lord had respect, first to Abel, and then to his offering, Gen. 4.4. and Psal. 4.3. But know (saith David, to those that vilipended him) that the Lord hath set apart him that is godly for himself: and this he makes the ground why his prayer should be heard. The blood of a swine may look better, and brighter than the blood of a sheep; yet might it not be offered unto the Lord, because it was of a swine. Sordet in conspectu judicis, quod fulget in conspectu operantis. A piece of wood may shine in the night from its rottenness: and that be fair in the sight of men that is abomination before God, Luke 16. The swan was rejected for sacrifice, because of his black skin, notwithstanding his fair feather, Leu. 11.18. The wicked man's incense stinks of the hand that offereth it: and all his devotion is but a beautiful abomination. There is in Lombard this sentence quoted out of Augustin, Omnis vita infidelium peccatum est: & nihil bonum sine summo bono, The whole life of unbelievers is sin, neither is there any good without the chiefest good. Ambros Spiera the Postiller saith, Crudelis est illa sententia, This is a cruel sentence. But saith not the holy Scripture the very same in effect, Prov. 15.8. Heb. 11.6. Joh. 15.5? What though Papists talk much of Opus operatum? and teach that good works by whomsoever performed are accepted of the Lord, as justice in an Atheist is a good and acceptable work to him? Jam. 5.16 Saint James assures us, that it is the effectual fervent prayer of a righteous man only, and of one reconciled to God, that availeth much. Psal. 32.6 Psal. 50 And, for this shall every one that is godly prey unto thee, saith David. The lepers lips should be covered according to the law. And to the wicked God saith, What hast thou to do, & c? It is said of witches and their good prayers, (as they call them) Si magicae, Deus non vult tales: si piae, non per tales. If those prayers be abused to witchcraft, God will have none of them: and if they be never so good, God will not have them from such kind of people. Before they pray, men should see whether they are persons fit to pray: for God accepts not of a good motion from an ill mouth, Jer. 11.10, 11. Joh. 9.31. 1 Joh. 3.22. Psal. 66.16. A wicked man wants contrition, humility, faith, hope, feeling, fervency: he hath not a spirit of grace and supplication, to indite his prayers; he hath not an Intercessor in heaven to present and perfume his prayers. The breath wherein our prayers ascend should be like pillars of smoke perfumed with Christ's myrrh and incense. Otherwise our words will be like the Egyptian pots, recking out the strong smelling onions and garlic of our own corruption, such as God can take no pleasure in, neither will he accept such an offering at our hands. Verse 11. For from the rising of the sun etc.] where as they might object, If you will not have service from us, you can have none at all: for other people walk every one in the name of his God Mic. 4.5. and the Gentiles have their vanities, and doctrines of vanities jer. 14.22. and 10.8. wherewith they are wholly taken up. Take you no care for that, saith God here. for from the rising of the sun, to the going down of the same, my name shall be great among the Gentiles] I will provide for mine own great Name, that is, for my glory (for so God's Name is used in that sense Exod. 9.16. Psal. 8.1.) I will be no loser by your rejection: for I have other people that will more reverence me, and do me better service; so that I need not be beholding to you. I have from East to West those that will make hard shift but I shall have service done me. I can set a sign, and send to Tarshish, Pull, and Lud etc. that have not heard my fame, neither have seen my glory, Isa. 66.19, 20. and they shall declare my glory among the Gentiles. And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in charrets, and in litters etc. that though sick, weakly, and unfft for travel, yet they shall come on end; and rather in litters then not at all: they shall be content to suffer any hardship for heaven, as the stone will fall down to come to it's own centre, though it break itself in an hundred pieces. The Gentiles once converted shall fly as a cloud Isa. 60.8. that is, with greatest pernicity and swiftness: yea they shall in such flocks come to the Church, as if a whole flight of doves, driven by some hawk or tempest, should scour into the columbary, and rush into the windows. There are that have observed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Deus, Dieu Gott etc. that the name of God in all the maternal languages consisteth of four letters, to intimate that he hath his people in all the four quarters of the earth, out of all countries, nations, and languages, Deut. 6.4. Hear, O Israeh The Lord our God is one Lord. In the Original, the last letter of the word. Hear, is greater than the rest, as calling for all possible heed and attention. So likewise is the last letter in the word One, which being Daleth, and standing usually for Four (as a numeral letter) signifieth, say the Hebrew-Doctours, that this One God shall be worshipped in all the four corners of the earth. This, Cyprian hath also gathered from the Greek letters of the name Adam: A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. M 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which do severally signify the four quarters of the world, East, West, North and South: to teach, that Christ, the second Adam, will fetch his people from all parts: and hath therefore built his Church, his new jerusalem four-squar Rev. 21.16. and placed on the East three gates, on the North three gates, on the South three gates, and on the West three gates, ver. 13. that all from all parts may have free and open access unto him. Babylon was in like manner built four square, as Heredotus testifieth: Lib. 1. and Constantinople is so situate betwixt Europe and Asia, as if it were fatally founded to command both. This is much more true of Vranople, the city of the great King, Turk hist. 1153. open to all comers, as the Aedilis or Chamberlains house in Rome was. O thou that hearest prayers, to thee shall all flesh come (saith the Psalmist) come with a courage, Psal. 65.2. sigh they are sure as of access, so of success in all their suits through Christ the Mediator, who hath made both one, Eph. 2.14. and hath broken down the middle-wall of partition between jews and Gentiles. This the perverse Jews could never abide to hear of: nor can they to this day. And therehence is it that they have in their expositions basely depraved this text, and corrupted the true sense of it, as is to be seen in the Chaldee Paraphrast, and David Kimchi: calling us still Goi Mamzer bastard Gentiles, and cursing us in their daily prayers, which are not (sure) that pure offering mentioned in this verse, and interpreted by them of the prayers of the holy Jews every where dispersed. The rejection of the Jews and acception of the Gentiles into grace and favour is a hidden mystery: such as maketh the Apostle of the Gentiles cry out, O the depth 1 Rom. 11.23. yea it is a part of that great mystery of Godliness 1 Tim. 3.16. that God manifested in the flesh should be preached unto the Gentiles, and believed on in the world. Let us pity the poor hardened Jews: and pray the rending of the vail that is yet spread over them: that the rebuke of God's people may be taken away from off all the earth Isa. 25.7, 8. Let us also praise God who hath made us Gentiles meet to be partakers of the inheritance of the Saints in light Col. 1.12. And take heed that we sin not away our light, and cause God to take his kingdom from us, giving it to a nation that will bring him better fruit Mat. 21.43. we have a fair warning given us by the example of the Jews Rom. 11. Seest thou another shipwreck? look to thy tackling. from the rising of the sun] from the East of Judaea the sun of Christ's Gospel passed by the south of Greece to the West of the Latin Church, and these Islands of ours that lie in the Sea, Vide Scapul. in Them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. into which the Sun is said to go down, or to lie down, as in its tabernacle of rest (which is an expression of the old Greek Poets, and the Original word here used agreeth to it.) All the danger is, lest the Gospel in this it's Solar motion, be travelling for the West of that other world, the American parts; and quitting its present places of residence and unworthy possessors; And then sarewell England. Oh let us pray that that dismal day may never arise, wherein it shall be said, that the glory is departed from our English Israel. my name shall be great] Name for fame as Exod. 34.5, 6. Philip. 2.9. Gen. 11.4. Renowned men are called men of name Gen. 6.4. and base men are called men of no name job 30.8. shall be great] Not that God is great, or less. Magnum & parvum sunt ex ijs, quae sunt ad aliquid, saith Aristotle. But God's name is said to be great, when he is declared or acknowledged to be great, as the word (sanctified) is used Mat. 6.9. and the word (justified) Mat. 11.19. jam. 2.21. God's fame and glory is (as himself) eternal and infinite; and so abides in itself, not capable of our addition or detraction. As the Sun which would shine in its own brightness and glory, though all the world were blind, and did wilfully wink. Howbeit, to try how we prise his Name, and how industrious we will be to magnify and exalt it, he hath declared that he esteems himself made glorious; and accounts that he hath received, as it were, a new being by those inward conceptions we have of his glory, and those outward honours we do to his name. and in every place incense shall be offered] Not at Ie●usalem only, as the Jews held; nor in mount Gerizim, as the Samaritans job. 4.20, 21. but any place (without difference) be it but a chimney might make a goodly Oratory 1 Tim. 2.8. All religious difference of places was taken away by Christ's death. Therefore so soon as he had said joh. 19.30. It is finished, he gave up the Ghost, and presently the vail of the Temple was rend from the top to the bottom Mat. 27.51. And from that hour there was no more holiness in the Temple, then in any other place. Though till then, the Temple was so holy a place, and such religious reverence did God's people bear to it, that after the Chaldeans had burnt it, they honoured the very place where it had stood, and esteemed it holier than any other. This appears by those eighty persons whom Ishmael murdered jer. 41.5. and by daniel's opening his windows toward jerusalem, when he prayed Dan. 6.10. Incense shall be offered, and a pure offering] Insigne testimonium pro sacrificio Missae. saith Bellarmine. This text is a notable testimony for the sacrisicing of the Mass, which Papists will needsly have to be the sacrifice here meant and mentioned. Much like that Sorbonist that finding it written at the end of S. Paul's epistles, Missa est, Beehive of Rome fol. 93. etc. bragged he had found the Mass in his Bible: So another reading John 1.4. Invenimus Messiam, made the same conclusion. We shall wave their arguments as sufficiently answered by others: and take the meaning of the holy Ghost here to be of such spiritual sacrifices of the new Testament, as all Christians, even the whole royal priesthood, 1 Pet. 2.5. are bound to offer up to God. These are called Incense and Offering by Analogy, the type for the thing thereby shadowed, as Ireneus, Tertullian, Rev. 5.8. Rev. 8.3, 4. and Augustine interpret the Text. This incense is prayer, and praise, Psal. 141.2. Heb. 13.15. Hos. 14.4. Psal. 51.21. This pure offering is every saithful Christian together with all the good things that he hath or can do. It is simplex oratio de oonscientia pura, Cont. Martion. lib. 4. saith Tertullian. Thus those good Macedovians gave themselves to the Lord, saith S. Paul, and unto us by the will of God. 2 Cor. 8.5. I hus the Romans had delivered themselves up to the form of Doctrine, Rom. 12.1. that had been delivered unto them, Rom. 6.17. and are yet further exhorted to exhibit, present, make tender, yield up and offer as spiritual priests, their bodies (and much more their souls) to God, as a living sacrifice, by a willingness to do what he requireth, Psal. 40.6 Rom. 15.16. and to die for his fake if called thereunto. Phil. 2.17. 2 Tim. 4.6. Swenk feldians took away all external service, saith Zanchy. Libertines say, it is sufficient that we sacrifice to God the hidden man of the heart. The Pope saith to his vassals, My Son, give me thy heart: be a papist in heart, and then go to Church, dissemble, do what ye will. But God requires to be Glorified with our spirits and bodies both, because both are his. 1 Cor. 6.20 The very Manichees that denied God to he the Author of the body, fasted on sundays, and in fasting exercised an humiliation of the body. But (2) as the true christian sacrificeth himself to God, so all that he hath, or can; and is ready to say as that Grecian did to the Emperor, If I had more, more I would bring thee. It comforts him to consider, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 8. 1 Tim. 1.5 That if there be a willing mind, God accepts according to that a man hath, and not ac-according to that he hath not. Noah's sacrifice could not be great, yet was it greatly accepted, because of clean beasts, and offered in faith. It is the godly man's care, that his offering though it be poor, yet may be a pure offering, proceeding from a pure heart, a good conscience, and faith unfeigned; and then he is sure it is pure by divine acceptation through Christ. 1 Pet. 2.5. In confidence whereof he lifts up holy hands, 1 Tim. 2.8. And although sensible of his impurities & imperfections, his heart misgives him sometimes as jacob's did, lest his father should discern him; yet when heremembreth that he is clothed as Jacob was, with the garment of his elder brother, the robe of Christ's righteousness (which is not a scant garment, as Bernard saith, but reaching to the heels and covering all the parts of the soul) he goeth boldly to the throne of grace, and covers God's altar with his evangelical sacrifices. Such as are contrition and self-denial, Ps. 51.17. Confidence in God, Ps. 4.6. Obedience to the preaching of the gospel, Rom. 15.16. Beneficence to the poor, Phil. 4.8. etc. In all which his aim and endeavour is to worship God in spirit, and to do all, more out of thankfulness, and less out of constraint of conscience. For he knows that as the greatest growth of sinners is in spiritual wickedness (as in those that sin against the holy Ghost) so the greatest growth of grace is in spiritual holiness; in worshipping God more in spirit and truth. Verse 12. But ye have profaned it.] Ye Jews in general, though my peculiar people, and called by my name. You that quarter arms with me as it were, and should therefore lift up my Name as an ensign: that you should use me thus coursely, and cast dirt upon my name by your irreligion: this moves me not a little: so that I cannot but once and again complain of it. Had it been an enemy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I should better have born it. But it was thou my familiar, etc. What, thou my son Brutus? Friend, betrayest thou the Son of man, and that with a kiss? Scipio had rather Hannibal should eat his heart with salt, than Laelius his friend do him the least discourtesy. God will take that of a profane person, that he will not of a professor. Philistines may cart the ark, & scape scotfree. But if David do it, God will punish him in the death of Vzzah. Augustus Caesar may send forth a decree that all the (Roman) world should be taxed or numbered, Luk. 1.2. but if David number his people, God will make bloody wails upon his back: & if he make God's name to stink among the heathen, God will scour out that blemish cast upon his name with David's tears and blood, See Ezek. 36.21. & 39.7. Amos 2.7. Levit. 10.3, I will be sanctified in all th●● that draw near unto me. Sanctified he will be either actively or passively: either in the sincerity of their conversation, or else in the severity of their condemmnation. If Solomon forsake the Lord that appeared unto him twice, God will chastise him with the rods of men at least. If Israel profess God's name, and yet profane it, God will cast them off, and turn to the Gentiles. And indeed what could he do less to a nation so incorrigibly flagitious, a nation so unthankful for mercies, so impatient of remedies, so uncapable of repentance, so obliged, so warned, so shamelessly, so lawlessly wicked? The table of the Lord] that is the Altar: see verse 7. And the fruit thereof.] Or the revenue, the income of it: It is a base allowance that the Priests have; prisoners pittance: they live that's all. Or thus, The table of the Lord is polluted, etc. That is, it is no better worth then to be polluted; neither do his Priests deserve either countenance or maintenance. So many wretched people in these days think there is more ado made then needs in the worship and service of God, Colo Deum, ut par est. Whereas indeed we that have received so many mercies, and have lived in such an age of miracles, should not only servire Deo, sed & adulari as Tertullian phraseth it, serve God, but be unsatisfiable in serving him. And as God's service is slighted, so his ministers are well night starved in many places: the vulgar holding the ministry no better than a idle useless trade, taken up to make a living of. How Shamefully are God's ablest servants defrauded, mocked, misused. A sad prognostic of a dying State, 2 Chron. 36.16. Verse 13. And ye have said also, Behold what a weariness is it, and ye have snuffed at i: etc.] At what? At the chiding you have had for your lame and lean sacrifices. A little offensive breath hath blown you up into rage: This is a kind of blasphemy, Ezek. 20.27. when graceless men fall into a fustian-sume, as they say, by hearing of their faults: and bristle against a reproof, though never so just. Or thus, Ye have puffed and blown, as almost breathless, by carrying some carrion sheep for a sacrifice: as if it were so fat and full of flesh, that you could hardly bring it without breaking your wind; whereas ye might have blown it away, it is so thin and light. Bern. Hateful Hypocrisy! And it sped accordingly. For should I accept this at your hand? No, no; Sapiens nummularius est Deus: nummum fictum non reciptet. God is a wise mint-man: he will take no counterfeit coin. He not only detects the cozener, and detests him as here, but curseth him bitterly in the next verse. He rejects the hypocrites sacrifice and plagueth such Prometheusses; when as he wipes not out any of the good services of his sincere people, Neh. 13.4. but abundantly blesseth them. Labour therefore for that truth in the inward parts, that we may be with Appelles approved in Christ, Psal. 51 5 John 1 Rom. 16. and with Nathancel, an Israelite indeed. Be we the same that we would seem to be: and, if not as the windows of the Temple were, wider within the a without; yet to be no more in show than we are in truth. It stands us in hand when to deal with God, to have the greater part of our ware in the inner part of the shop, and not all on the foreside, on the board or stall: and to see, that though our work be but mean, yet it may be clean; though not fine, yet not foul; soiled and slubbered with the slur of a rotten heart. Sweet powders can make even leather an ornament, when the Sanies of a plague-sore will render a rich robe loathsome, and infections. Verse 14. But cursed be that deceiver] Cursed with a curse both verbal and penal; temporal and spiritual. These last light heavy (such as are hardness of heart, Mal. 3 9 Rom. 1 28 Mat. 27 5 Psal. 109 18 and horror of conscience) though less observed; because they come into the deceivers bowels like water, and like oil into his bones: They soak and sink into his soul insensibly. He hath his death about him (as we say of one that hath drunk poison, or eatenah Italian fig) though he fall not down dead immediately. He is accursed, and he shall be so, as (in a contrary sense) Isaac said of his son Jacob, He is blessed, and he shall be blessed. But usually the visible vengeance of God, dogs the deceiver at the heels: his sin finds him out, and lays him open to others, as an accursed person. This was cain's case and curse, Gen. 4.15. God sets a mark upon him; probably it was the perpetual trembling of his hands and whole body through the horror of his conscience. So, not long before, when Adam had played the deceiver, and harkened to that old Impostor the subtle Serpent, God spared him, but cursed the ground (as the Persians, when their Nobleman's sons had made a fault, hanged up their coats and whipped them in their presence) Cursed is the ground for thy sake: Gen. 3 17 Thorns also and thistles shall it bring forth. And the truth is, it was never beautiful nor cheerful since that curse inflicted: but lies bedrid, waiting for the coming of the second Adam to free it from that heavy curse. Rom. 8.20. The barren figtree felt the power of Christ's curse even to admication Mat. 21.20. For when the disciples saw it, they marvelled saying, How soon is the sigtree withered away? They might marvel well enough: for the figtree is the most juycefull of any tree: and bears the brunt of winter-blasts, without withering. But the blasts of Christ's mouth are more powerful. Hecan blow men to destruction Job. 4.9. as so many dust-heaps; yea frown, not some single figtree only, but the whole vineyard to desolation. It is burnt with fire, it is consumed: they perish at the rebuke of thy countenance, Psal. 80.16. Men may curse, and no hurt follow; the curse causeless shall not come, Prov. 26.2. Michah's mother cursed when she lost her money, Jud. 17.2. Act. & Mon. But who cared or fared the worse for that? And the like may be said of Julius Palmer the Martyr's mother, when he craved her blessing upon his knees, she drove him out of doors for an heretic, and said, God's curse and mine go with thee. What was David the worse for Shemei's cursing of him, or Jeremy for the peoples, Jer. 15.10. or the reformed Churches for the Popes? the silly people in Italy are made to believe, that ever since the Pope excommunicated Queen Elizabeth, the people of England are all as black as devils. The Pope is like a wasp, no sooner angered, but out comes a sting: which being out is like a fools dagger rattling and snaping without an edge. We may say of his curses (with bell, book, and candle) as Vegetius saith of chariots armed with scythes and hooks, that at first they were a terror, and after a scorn. But God's curses are terrible, and light heavy. lib: 1. cap. 24. Together with word there goes forth a power (as it is said in another case) and what he speaketh with his mouth, he maketh good with his hand. And it is a fearful thing to fall into the punishing hands of the living God: those that have felt his fingers will say so. This the deceiver is sure to do if timely course be not taken. Currat ergo poenit entia, ne praecurr at sententia. that deceiver] That fraudulent fellow, that crafty companion, that coz'ner, Quadruplator, Machinator, that dealeth subtilely with the Lord, as the Egyptians did with his people, and thinks to out-wit him, as the Medianites did the Israelites. (See Num. 25.18. Psal. 10.25. in both which places the same word is used, as here) that casteth and fetcheth about (versutulus & versatilis) how to deceive both God and man with shows of devotion; not afraid to be damned, so he may seem to be saved, and seeking so long to deceive others, that in fine he deceiveth his own soul, (which is the worst kind of deceit, as self-murder is the worst sort of murder) winding himself into the fools paradise of a sublime dotage, and that in matters of greatest consequence and concernment. Imposturam faciunt & patiuntur, as that Emperor said of them that sold glass for pearl; they mock and are mocked, deceiving or being deceived, as Paul saith, like some drunken stage-player, they have acted a king's part so long, that now they begin to think themselves kings indeed: and like sleeping Sisera they dream of a kingdom, when as Jaels' nail is nearer his temples then a crown. A curse he is sure of, set on by God (who then shall take it off?) and seconded by men, yea by men that were without God in the world. Witness that law of the twelve tables in Rome, Sacrum, sacrove commendatum qui clepserit rapseritve, parricida esto. Let him be punished for a parricide, that shall commit sacrilege of any sort. Now an hypocrite is by Basil rightly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sacrilegious Church-robber: because he steals from God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself dedicated to God by profession of Christianity: and so becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accursed, yea, Anathema Maranatha double accursed, and put over to God to punish: who hath prepared the hottest fire in hell for such, because their sin is increased by their knowledge: as the sin of Solomon in honouring idols which he knew to be no gods, was far greater than that of his wives, which believed them them to be gods, as Tostatus truly observeth. which hath in his flock a male] A flock he hath then, and is a sheep-master: able perhaps to say as he in the Poet— mille meis errant in montibus agni. Were he a poor man, he might be the better excused: of a little God accepts a little. Again, he hath a male in his flock, a sound, tidy, fat lamb, or ram: and reserving that for his own use, though he had voluntarily vowed it to God, he brings a corrupt carrion, or a lean starv'ling for a sacrifice. This deceitful dealing is his sin, that subjects him to the curse. This was the sin, (and became the calamity) of those in Jeremy Chap. 4.22. that served not God with the best of their understanding: of those in Haggee. that dwelled in their ceiled houses, and let the Lords house lie waste: Hag. 4.4. of Solomon (some think) that bestowed twice as much time in building his own house as God's house: of all those that seek not God's kingdom in the first place, that give not God the best of the best, the primrose of their age, the first thoughts in the morning, the fittest and freest times of the day for prayer etc. Scipio went first to the Capitol every day, and then to the Senate-house. David prevented the night watches to pray. Christ was at it a great while before day Mar. 1.35. Of Charles the Great it is reported, that he spoke and conversed more with God then with man. Dan. hist. sol. 13. Our King Alfred cast the natural day into three parts; Eight hours he spent in prayer, study and writing: eight in the service of his body, and eight in the affairs of his State. The Jews divided the business of the day into three parts. The first, ad Tephilla, that is for prayer: the second ad Terah, for the study of the Law: the third ad Malchah, for work: this they did on working-days; besides their weekly sabbath and other holy-days strictly observed, which made Seneca (that profane Heathen) say of them, that they lost more than a seventh part of their time. How much better might he have bewailed his own loss of time, and neglect of the one thing necessary in the words of Bernard, Totum vitae meae tempus perdidi, quia perdite vixi, I have lost my whole life, because I have lived without God in the world? what a happiness had it been to him, if he had observed Aristotle's rule (and Thales his examples, viz. that a Philosopher may get riches, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Pelit. lib. 1. cap. vlt. but that's not their main business. Many are so busied in the world, that they think not of God's kingdom (which yet they vowed to do when they were baptised) as the Duke of Alva told the king of France, who asked him, whether he had observed the late great Eclipse? No, said he, I have so much to do upon earth, that I have no leisure to behold the heaven. How much better Anaxagoras the Philosopher, who being asked wherefore he came into the world? answered, Ut coelum contempler, that I may contemplate heaven? men should certainly mind heaven most and first; and not suffer the lean kine to eat up the fat, the thin ears of corn the good: but honour God with the best of their substance and with the best of their abilities (if they stand bound by vow especially, if they have vowed a male to God.) Let it not be according to the Italian Proverb with us, Sciapat il morbo fraudato il Santo, when the danger is escaped, the vow is neglected) lest else God curse them, as here, for a company of cozeners: and make them know and rue his breach of promise. Num. 14.34. Surely if Jacob was afraid when he went about to seek a blessing, lest his blind father should discern him, and his deceit in dealing with him, Gen. 27.12. and so he might get a curse instead of a blessing; How ought men to take heed and fear to dissemble or deal deceitfully with the Allseeing God? especially since he is so great a God (see him set forth in his greatness Deut. 10.17) and therefore less patiented of affronts and indignities: he looks to be served like himself, and according to his excellent greatness. for I am a great king saith the Lord of Hosts] Yea a great King, because Lord of Hosts. See the Note on Chap. 3.17) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He is absolute Monarch of the whole world: and by him it is that all other king's reign, and Prince's rule Prov. 8.15. All other Sovereigns are but his substitutes, his Viceroys; he makes them, and unmakes them at his pleasure, as proud Nabuchadnezzar was forced to acknowledge. Hence he is rightly styled a great King (a title anciently given to the kings of Persia, Dan. 4: and now to the Grand Signior) yea, Joh. Manl. loc. come. he is King of Kings, and Lord of Lords, in another sense than Maximilian the Emperor of Germany said that he was, because the Princes and cities of the Empire were free states, and yielded him little obedience. God hath all the Kings of the earth at his beck and check: Constantine the great, Valentinian, and Theodosius, three Emperors, called themselves Vasallos Christ's, the vassals of Christ, as Socrates reporteth. And well they might; inasmuch as all nations (taken together) are in comparison of him, but as a drop of a bucket, and as the dust of the balance: behold he taketh up the Isles as a very little thing, as one would take up a feather at his foot. And if a sacrifice fitting for him should be prepared, Lebanon would not be sufficient to burn, nor all the beasts thereof for a burnt-offering. All nations to him are as nothing etc. Act. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esau. 40.15, 16. Simon Magus gave out, that he was some great matter: and the world hath been troubled with Alexander the Great, and Pompey the Great etc. But what's now become of all these Grandees, with their swelling titles, and loud braggs. Hath not God long since cut off the spirits of these petty- Princes, and become terrible to the kings of the earth? Psal. 76.12. where the word rendered cut off, signifieth that he slips them off, as one would slip a flower betwixt ones fingers, or a bunch of grapes off the vine. The kings of Persia were wont to give laws to their people, sitting in a chair of State, under a vine tree of gold, that had as it were bunches of grapes made up of sinaragds, or em'ralds, and other stones of greatest price. Athen●us lib. 12. The King of heaven sits upon a throne far more costly and stately: as may be seen Ezek. 1. Esai. 6. Dan. 7. Omnino igit ur ●portet nos, orationis tempore, curiam intrare coelestem, in qua Rex Regum stellato sedet solio etc. as Bernard excellently inferreth, it behoveth us therefore at prayer-time, to enter into the Court of heaven, Bern de divers 25. where the King of Kings sits in his starry and stately throne, environed with an innumerable number of glorious Angels, and crowned Saints; with how great reverence therefore, with how great fears, with how great humility ought a poor base toad creeping and crawling out of his ditch to approach so dreadful a presence? and my Name is dreadful among the Heathen] It was ever so from the very distinction of men into Hebrews, and Heathens. At the first, before the covenant made with Abraham, all Nations were alike before the Lord. But as soon as it was said, I will be thy God, and the God of thy seed after thee, the Church was evidently divided from the world, as light was from darkness at the first creation. The Heathens God suffered to walk in their own ways. Nevertheless, he left not himself without witness: but his Name was ever terrible and tremend amongst them. Act. 24.16, 17. The Hittites honoured Abraham as a Prince of God, Pharaoh was raised up on purpose, that on him God might get him a name throughout all the earth, Exod. 9.16. Jethro heard of his do in Egypt, and became a Proselyte. The hearts of the Canaanites melted, and they were made to say, The Lord your God, he is God in heaven above, and in earth beneath, Josh. 2.11. The Philistines were woe-begon when they beheld the Ark of the God of Israel brought into the field: and were ready, as worms, to wriggle into their holes. The king of Babylon sent Ambassadors and a present to Hezechiah, because he had heard that for his sake God had caused the Sun to go back. Daniel records what a Name God had gotten him in his days all the world over. And after the captivity near Malachi's time, the famous victories gotten by the Maccabees were far and near discoursed of. Judis M ccabaeus had his name from the capital letters of this motto written in his Ensign Mi camocha Elohim Jehovah, who is like unto thee O Lord among the Gods? But besides, and above all this, God's name is dreadful among the Heathen in a special manner now; since the calling of the Gentiles, and the conversion of so many nations to the faith of Jesus Christ, Maugre the malice of earth and of hell. This made Calocerius an Heathen say, Verè magnus es● Deus Christ anorum the God of the Christians is a great God indeed. And another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your God is a most Majestic God. What a mouth of blasphemy than opened that desperate Papist John Hunt in his humble appeal to King James? The God of the Protestants, saith he, (whom he knows to be the Father, Son, Chap. 6. of that Pamphlet. and holy Ghost) is the most uncivil, & evil-mannered God of all those who have born the name of gods upon the earth: yea, worse than Pan God of the clowns, which can endure no ceremonies, nor good manners at all; True it is, that humane inventions in his service, and Popish will-worships, our God will not away with. Such strange fire if any presume to bring before him, they may look to speed as N●dab and Abihu, Core and his complices did: but he expects and requires that all his worshippers should come before him with reverence and godly fear: For even our God (no less than the Jews God) is a consuming fire. He is terrible out of his holy places Psal. 68.35. Heb. 12.28. And albeit he loves to be acquainted with his people in the walks of their obedience: yet (as a great King) he takes state upon him in his ordinances, and willbe trembled at in his word and Sacraments. Hence chrysostom calls the Lords table, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that dreadful table: and other Ancients call Sacraments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terrible mysteries. He that comes to this table without his wedding garment may look to be taken from the table to the tormentor. That's a remarkable Text Exod. 34.10, 11. upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink. So dreadful is God, and so infinite is the distance betwixt him and the greatest Noble that comes to his table, that it is an honour they may be suffered to live in his sight: how much more than to partake of his ordinances. Kings and judges are instructed to serve the Lord with fear, and to rejoice before him with trembling, Psal. 2.10, 11. This is horror saccr, saith à Lapide upon this text descanting upon their vulgar interpreter, who rendereth the word dreadful horrible, Et nomen meum horribile. But what an odd conceit was that of a certain Sophister at Paris, L. Vives de cause. corr. art. l. 3 who would needs be called the horrible Sophister, non minerem eam appellationem ratus q●●● Africani aut Asiatici, saith Vives. Perhaps he had read this Text in the vulgar Translation. Unless they had the same law at Paris that they had in Italy, Espenc. in Tit. 1 that none should read the Bible, lest they should thereby be made heretics: but rather study Aristotle (whom Peter Lombard had brought into more request than Saint Paul, as the Sorbon at Paris complained (or the Canon-Law, whereof Carolostadius had been eight year's Doctor, ere he began to read the Scripture: and yet at the taking of his degree had been pronounced, Sussicientissimus. CHAP. II. Verse 1. ANd now, O ye priests, etc. Now, that is, Now again, I must have the other bout with you, besides what I had chap. 1.6, 7, etc. for as once from the Prophets (so now from the Priests) in Jerusalem profamesse is gone forth into all the land. Jer. 23.15 Their white Ephods covered many foul sins: and their evil example proved a public mischief. Hence the Prophet is so round with them: for he knew that a wicked Priest is the worst creature upon earth. Unsavoury salt is fit for no place; no not for the dunghill. It is an old proverb, that hell is paved with the shaved crowns of evil priests. The word priest is never used by the Apostles for a Minister of the Gospel: De culiu Sanct. l. 3. c. 4. Hem. 3. in Act. no not by the most ancient Fathers, as Bellarmine himself confesseth. Indeed in Chrysoscome I finde this piercing passage; Non arbitror inter sacerdotes multos esse qui salvi fiant, I do not think, saith He, that among all our priests, there be many that shall be saved. Bernard comes after him and complains, that in the court of Rome good men failed, bad men grew amain: Lib. 4. de Consid. and that the Bishops of his time, were not Doctors but seducers, not Pastors but Impostors, not Prelates but pilate's. Yea Pope Pius the second hath left it in writing, that no villainous act had been for a long time committed in the Catholic Church, In hist. Austr. apud Callenat. hist. Neap. l. 4. the first beginning whereof proceeded not from the priests. Cornelius à Lapide upon this chapter, cries out of the ignorance and wickedness of the Popish Clergy, as the cause of the contempt cast by us upon them. And I would we had not cause to say, that many of our Ministers neither feed liberally by charity, nor sound by doctrine, nor religiously by life: which opened once the mouth of that dead dog Campian, maliciously to bark out, Ministris corum nihil vilius, Their Ministers are most vile and vicious. this commandment is for you] i. e. that curse, chap. 1.14. implying a commandment: that if you desire to escape that heavy curse, you forthwith obey this commandment (Aut faciendum enim aut patiendum) to procure the purity and integrity of my worships, and to see that there be a present reformation of Religion. Reformation is a work that hath ever gone heavily on, and hath met with much opposition. As that made by Elias, by josiah, by Nehemiah, and by Hezekiah, who found the Priests and Levites very backward: which the good king perceiving, began first himself, and awaked those sluggards with these words. Oh be not deceived, my sons: God hath chosen you for this service, 2 Chron. 29.11. The like backwardness was found in the Popish Clergy to a general Council, so much urged and called for by the Bohemians, Germans, and other Nations, that groaned under the yoke of Papal tyranny. Luther truly and trimly compared the Cardinals and Prelates that met at Rome about Reformation of the Church, to foxes, Sleidan Comment that came to sweep an house full of dust with their tails: and instead of sweeping it out, swept it all about the house, and made a great smoke for the while: but when they were gone, the dust fell all down again. When nothing could be obtained of the Pope, Luther began to reform in Germany, where he had a great door open, but many adversaries, and none more violent than the Pope, whose triple crown, and the Monks, whose fat paunches he so nearly touched, as Erasmus merrily told the Elector of Saxony. Bucer and Melancthon framed a form of Reformation with approbation of the Peers and States. But the Clergy of Collen rejected it with scorn and slander, saying that they would rather submit to the government of the great Turk, Melch. Ad. in vita Enc. then to a Magistrate that followed or furthered such a Reformation. Here in England something began to be done in the time of Henry the 8. but it was so envied and opposed by the Churchmen, that little could be done to what was expected. There are many (said He, sitting in Parliament) that are too busy with their new Sumpsimus, and others that dote too much upon their old Mumpsimus. The new religion though true, He and his Clergy envied: the old, though his own, he despised. Magistrates are to have the main stroke in Reformation of Religion, (though Papists would utterly exclude them for having to do in matters Ecclesiastical) but Ministers also must move in their own Orb, and do their part too. (why else are the priests here commanded and menaced?) 1. By teaching. 2. By exercising discipline. And here Magistrates must hem Ministers in with boards of Cedar, Cant. 8.9. provide for their security, whiles they do their duty, that they may be without fear among them, as Timothy, 1 Cor. 16.10. Envied they must look to be, and hated for their zeal to God's house, which they seek to purge. But public respects must (like the rapt motion) carry our hearts contrary to the ways of our own private respects, or concernments: and consider, that as it is not the tossing in a ship, but the stomach that causeth sickness; the choler within, and not the waves without: So the frowardness of men, that quarrel with reformation; and not the work itself, which is God's commandment, as here the Prophet calls it. Verse 2. If ye will not hear] that your souls may live, Isa. 55.3. but forbear, and so show yourselves a rebellious house, Ezek. 2.8. so adding rebellion to your sin. If you will needs resemble the deaf adder, which although by spitting out his poison, he might renew his age, stoppeth his ears by applying one to the earth, and covering the other with his tail, lest he should hear the voice of the charmer. Or, if ye do hear with that gristle that grows upon your head only, and will not lay it to heart] Heb. upon your heart, as a weight to keep it down from rising in rebellion against the Lord. If you esteem my command a light matter, and instead of pondering it in your hearts with Mary, cast it behind your backs, Psal. 50.17. or, suffer it to run thorough you as water runs thorough a riven vessel, Heb. 2.4. If thirdly, you will not give glory unto my Name, by confessing your sins, Iosh. 7.19. (so submitting to my justice, and imploring my mercy, which will make much to my glory) and redresling your ways, Psal. 50.23. by breaking off your sins, and bearing much fruit, joh. 15.8. studying mine ends more than your own, and drowning all self-respects in my glory. If you will not observe and fulfil these three conditions of exemption; I will even send a curse upon you] that evil Angel of mine, that shall bring with him fierceness of anger, wrath, indignation and trouble Psa. 78.49. The Vulgar Interpreter renders it, I will even send poverty upon you; a curse well suiting with their covetousness, and agreeable to that threatened by another Prophet: As the Partridge sitteth on eggs and hatcheth them not: so he that getteth riches and not by right (as these Priests had done) shall leave them in the midst of his days, Jer. 17.12 and at his end be a fool. A poor fool God will soon make of the covetous caitiff: and reduce him to extreme want; than the which he knows no greater hell, no curse comparable. But the Original is more general, I will execrate you, or pronounce a curse against you. Howbeit, Non nist coactus, No otherwise then as compelled to it; as that Emperor said, laying his hand upon his mouth for a good while, before he would pronounce sentence of death upon one that had deserved it. Histories tell us of Augustus, that it went as much against the heart with him, as it did against the hair with the malefactor, when he adjudged him to condign punishment. Vespasian wept over those he sentenced. Nero, in his first five years, being to sign a warrant for execution of certain Malefactors said, Act. & Mon. O utinam literas nescirem, O that I could not write. Our King Edw. 6. could not be persuaded by all his Council to put his hand to a warrant for the burning of one jone Butcher, that had well deserved it. Our gracious God might well say As I live, I delight not in the death of sinners, but rather would they should convert and live: Ezek. 33.11. why else doth he here in threatening a curse, interpose condition of repentance? why doth he warn before he wounds, and premonish before he punish? Well might the Heathen Historian say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H redot. God loves to foresig nisie. Well might that Father say, Minatur Deus ut non puniat. God therefore menaceth misery that he may not inflict it. And another, Ideo prolata est sententia, ut non fiat. The sentence is, therefore pronounced, that it may not be executed. Witness that we read Am. 4.12. Therefore thus will I do unto thee. Thus? how? He nameth not how, that they may fear the utmost, (as Ribera noteth) and yet he addeth, Because I will do this unto thee, prepare to meet thy God, O Israel. Surely as a woman brings not forth without pain; And as a be (usually) stings not, till much provoked: so neither doth God curse his creature, till there be no other remedy 2 Chron. 36.16 And then, Patientia laesa fit furor: abused mercy turns into fury. If men will not accept of conditions of peace, though never so fair and reasonable (as here) but pervert his mercies to wantonness, his patience to presumption, he will not always bear with their evil manners: but, repenting him of his kindness so cast away upon those that prized it not, as David repent of the good he had done unworthy Nabal, 1 Sam. 25.21. he will make them know the worth of his blessings by the want of them. I will curse your blessings] saith He here, I will recover mine own and be gone, as Hos. 2.9. I will cut off the meat from their mouths, and blast all your hopes of abundance, and destroy you after that I had done you good Iosh. 24.20. Thus God dealt by his unfruitful vineyard Esay 5.5. he pulled up the hedges and let in the wildbore. Thus also he dealt by the unprefitable servant: he took away his talon, and turned him over to the tormentor. And thus he deals by divers now adays, in whom it is no hard matter to observe a wain and decay of their gifts and abilities, upon their disuse, or misuse thereof. How many have we that are woefully fallen from the affections of prayer they were wont to find and express? how many idle and therefore evil ministers, rejected by God, and laid aside, as so many broken vessels: whiles he causeth the night to come upon their divination, puts out their right eyes and dries up their right aermes Zach. 11.17? till at length they may say with Zedekiah, When did the spirit depart from me? Woe to me, for I am spoiled jer. 4.13. And in very deed what should a Prince do but take away a sword from a rebel? what should a mother do, but snatch away the meat from the child that mars it? And what can God do less than take away his corn, Hos. 2.5, 9 wine and wool from those that not only own him to it, but go after other sweetheart's with it? yea I have cursed them already] for a pledge of more malediction. For as in blessings, every former is a pledge of a future: so in curses. As one cloud follows another till the Sun disperse them: so doth one curse succeed another till Repentance remove them. No sooner doth that rainbow appear in our hearts, but God remembering his covenant, clears up our coasts, and lifteth up the light of his countenance upon us. Take the bark from the tree, and the sap can never find its way to the branches. Take sin from the soul, and God will soon be reconciled. But if ye walk contrary unto me, I will punish you yet seven times more, and seven times, Leu. 26. and seven to that; till I have dashed you in pieces: as Dagon, never left falling before the Ark till his neck was broke. Sin doth as naturally draw and suck curses to it, as the Loadstone doth iron, or Turpentine, fire. The Chaldee and the Vulgar make these words but a repetition of the former: for they read the Text thus: Idem repetit & in culcat. à Lapide. I will curse your blessings, and I will curse them: to intimate his peremptoriness in the thing, and that he was unchangably resolved upon it. Now when God will do a thing, who shall hinder it? Nature may be resisted and hindered in its course; as when the fire burned not the three worthies, when the Sun stood still in heaven, yea went backward. Men and devils though never so potent may want of their will, and be crossed in their designs and desires. But if God will have this or that to be done, there's no gain-standing him. If he have a mind to bless his people, they shall be blessed. If he will have pity for his own names sake, which the house of Israel had profaned Ezek. 36.21. If he will come in with his Nonobstante, Nevertheless he saved them etc. and dealt with his servants not according to his ordinary rule, but according to his prerogative, who shall contradict him? In like sort, if he will redouble his strokes upon his enemies, and not only curse them, but curse them bitterly, as the Angel did Meroz, who can hinder or object against his proceeding in that behalf? Judg. 5 His judgements are sometimes secret, but always just: and if he once say, I will curse, yea that I will, there is as little hope of altering him, as there was of Pilate, when he had once pronounced, what I have written, I have written, It shall surely stand. because ye do not lay it to heart] As he had repeated their curse, so he doth here their sin; instancing in that branch of it that most offended him: and that was their stupidity and senselessness either of their sin, or danger. This is a God-provoking evil, oft complained of, but especially when it proceeds from presumption, as Deut. 29.19. Esay 22.12, 13, 14. Ezek. 24.13. The Lord cannot satisfy himself in threatening such: as if the very naming of it had enraged his jealousy: neither is he more absolute in threatening, than he will be resolute in punishing. Verse 3. Behold, I will corrupt your seed] And so mar your hopes of an harvest: I will bring famine upon you, that fore judgement, worse than that of the sword, Lam. 4.9. which yet is the slaughter-house of mankind, and the very hell of this present world. By this scourge God will tame his prodigals, and starve their bodies; Hag. 1.4. who by the contempt of his ordinances starve their own souls. Either by immoderate drought God can cause a famine, joel 1.10. Or by immoderate moisture, Verse 17. The seed rotting under the clods etc. to revenge the quarrel of his covenant. Israel was plagued with famine for breaking their faith with the Gibeonites. What may they expect that keep not touch with God? 2 Sam. 21.1. David knew that the natural cause of that famine was drought: but he enquired (though, 'ttwere long first) after the supernatural. As Jacob enquired who stood on the top of the ladder and sent the Angels to and fro? so must we in case of public calamities, Gen. 28.13. ascend, to the top of them, and see who sends them, and what is the cause of them, that we may cast the traitors head over the wall, and he may return and repent and leave a blessing behind him. For till then, we may look that he should cut off our provision and victuals, as wise Princes use to do from their rebels whom they have gotten up into a walled town. and spread dung upon your faces] cast contempt upon you, and cover you with confusion: make you to stink above ground, so that men shall shun and abhor your company. This is another fruit of sin, and piece of the curse: and many wicked men are more afraid of it, then of the sin that causeth it: as Chaereas in Terence not ashamed to deflower a virgin, was yet ashamed to be seen in an Eunuch's habit the sign of that sin. True it is, that the best may have dung cast into their faces, as St. Paul and his precious companions had 1 Cor. 4.13. We are faith he, the filth of the world, and the offscouring of all things. The later word signifieth the dung-cart that goes through the city, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. into which every one brings and casts his filth: to note, that every fool had some filth to cast upon those Worthies of whom the world was not worthy. And truly all public persons that are faithful to their trust, had need carry a spare handkerchief to wipe off dirt and drivel: which yet many times will hardly stick, as dirt will not upon marble, though it will upon a mudwall. The wise shall inherit glory: when shame shall be the promotion of fools Pro. 3.35. A fair promotion: but good enough for them, unless they were better. If the precious sons of Zion comparable to fine gold, be at any time esteemed as earthen pitchers as Lam. 4.2. or trodden in the dirt by the fat bulls of Basan, God will in due time make all his that have lain sullied and slurred among the pots, to become as the wings of a dove covered with silver, and her feathers with pure gold Psal. 68.13. In the mean while, they have the Euge of a good conscience, which is better than the worlds Plaudite. But profane and profligate persons with their spiritual nastiness and super fluity of naughtiness, stink worse than these cities of the plain in the nostrils of God and all good men, whiles they live, (according to that, The name of the wicked shall rot, And again, Pro. 10.7. & 9 He that perverteth his ways shall be known.) And when they die they shall be carried through the dung-gate of death, to the town-ditch of utter destruction. At which time, job. 20.6, 7. that in job shall be verified of them, Though his excellency mount up to the heavens, and his head reach unto the clouds, yet he shall perish for ever like his own dung: they which have seen him (in his flourish) shall say, Where is be? Let those dehonest amenta Cleri look to this; all idle and evil Ministers, who as unsavoury salt are fit for no place but the dunghill, even to be buried in a dunghill, as Bishop Bonner was, and (meanwhile) to be trodden under foot, which is a thing not only calamitous, but extremely ignominious. Mat. 5.13. even the dung of your solemn feasts] i. e. for the iniquity of your most solemn services, which you have slubbered over and made to stink, I will make you also abject and abominable: as the dung of sacrifices offered in great number on festival days, was carried into some by-corner, and set out of sight. And here it is remarkable that God calleth the solemn feasts their solemn-feasts, as if they had been none of his: he would not own them. So jer. 7.21. in scorn he calls their sacrifices flesh, ordinary flesh, such as was bought and sold in the shambles. And Hos. 9.4. he calleth the same sacrifices, their bread for their soul, or for their natural sustenance, and saith it shall not come into his house. And yet he speaks there of that meat-offering Leu. 2.5. appointed by God himself for a spiritual use, which is nevertheless called the bread for their life, or livelihood: because God esteemed it no other than common meat. In a like sense it was, that after the people of Israel had set up the golden calf, God would own them no longer, but fathers them upon Moses: Behold thy people, saith He to Moses, whom thou broughtest out of Egypt etc. Exod. 32.7. David also, when he had sinned in numbering the people, was counted and called but plain David, Go and say to David etc. 2 Sam. 24.12. whereas before that, when he purposed to build the Lord a Temple etc. 2 Sam. 7. then it was, Go tell my servant David etc. The Saints themselves, when they sin against God, are in a sort suspended from the covenant. Therefore it is usual with them, when they seek the Lord for any special mercy, to begin with humbling themselves, and taking pains with their own hearts, as David, Daniel, Ezra, etc. Verse. 4. And ye shall know that I have sent etc.] That is, ye shall know by woeful experience: your punishment shall advertise you: the curse appendent to the commandment shall teach you as Gideon taught the men of Succoth so. with thorns and and briers of the wilderness, Jud. 8.16. and as David taught the children of Ammon better behaviour, by making them pass through the brick-kilne, 2 Sam. 12.31 and as the Phrygians wax not wise, unless they be beaten to it, when God's judgements are in the earth, Judg. 3.20. the inhabitants of the world will learn righteousness Isai. 26.9. Smart makes wit, and vexation giveth understanding. ehud's poniard was a message from God; who as he is said to hold his peace when he punisheth not Psal. 50.21. Esay 42.14. so to preach and teach when he doth Esay 28.19. his scourges are men's schoolmasters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, One calls them, God's free-school-masters,) curstand crabbed enough, but such as whereby he openeth men's ears to discipline, and commandeth them to return from iniquity: job 36.8, 9, 10. Then he showeth them their work, and their transgressions that they have exceeded, that they have slighted the commandment which he had sent them, and that now he would plead with them another way, so. with patience, and with blood, Ezek. 38.22. and so would cause them to pass under the rod, that thereby he might bring them into the bond of the covenant, purging out the rebels, and them that transgress, Ezek. 20.37, 38. God should have no tribute from men (as those Malignants suggested against the returned captives, Ezra 4.13: if he did not make them know his breach of promise Num. 14.34. if he did not break covenant with them that first play false with him, and keep no condition on their part required. See 2 Chron. 15.2. and when thou art making a covenant with sin, say to thy soul, as Boaz said to his kinsman Ruth 4.4. At what time thou buyest it, thom must have Ruth with it. If thou wilt have the pleasure of sin, the wages of wickedness, thou must also have the curse etc. and let thy soul answer as he there doth, No, I may not do it, I shall mar and spoil a better inheritance. Polanus and others dislike the reading of this text in the future tense ye shall know that I have sent this commandment, and tell us that the scope of the Prophecy requires, that it be read in the present tense thus, Nam citis, For ye do know that I have sent etc. You know your dignity and duty as Priests: Vos probe cognitum habetis etc. Polan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and yet ye wilfully cross your own knowledge and conscience. Knowledge is a divine gift: it is the great talon of all other: there is a (much) set upon it, Lak. 12.48. there is a special d●p●suum in it, as the word there used importeth. To know heavenly things is to scend into heaven saith Agur Prov. 30.4. But as the devil (that knowing creature, that hath his name in Greek from the largeness of his objective knowledge) was once an Angel of light till he fell from his dignity, Jud. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so those that corrupt themselves in that they know Judas 10. Rom. 1.18. that imprison the light they have (as a prophet from God) in unrighteousness: that know the commandment sent from God, as here, and yet after that they have known the way of righteousness, do turn from the holy commundement delivered unto them, the latter end will be worse with those men than the beginning 2 Pet. 2.20, 21. they have but aspired to an higher pitch that their fall might be the more desperate. Neronis illud, Quantus artifex perco quadrabi t●in te peritum & periturum saith One. Thou dost but carry Uri h's letters about thee to thine own utter destruction. Thou mayst go to hell with much knowledge in thy head: as a bull with a coronet and garland goes to the slaughter. Thou mayest also, for this one fault meet with an hell aforehand in thine own conscience, as Spira did; crying out to those about him, to learn of him to take heed of severing knowledge and practice. What else was it that brought such ●o ●ring and troubles both inward and outward on those Esay 59.11, 12. and that when salvation was looked for? Our iniquities, say they, testify to our faces, and we know them. All sins offend conscience: but sins against knowledge waste and destroy it. A dangerous degree, drawing near that sin to which sacrifice is denied. For sins against the law, though against knowledge, there was an atonement, Levit. 6.1. to the 8. and he instanceth in perjury. But to persecute the known truth with malice, Heb. 19 26. for this there's no sacrifice. that my covenant might be with Levi] Levi did not thrust himself into the Priesthood: but was taken by God into special covenant. See Num. 8.13, 14. 1 Sam. 2.28. Heb. 5.4. No man taketh this honour unto himself, but he that is called of God, as was Aaron. Or if he do he shall smoke and smart for it, as Saul, Vzziah and others: no man might come uncalled to the king of Persia, upon pain of death: much less to the King of heaven, as Kore and his complices, whom God hath hanged up in gibbets, as it were, for example to all bold intruders upon that tremend function of the Ministry. Men out of office are not sent of God, therefore they may not preach though gifted men Rom. 10.15. with Esay 52.8. All that are in office to preach are Apostles, Evangelists, Prophets, Pastors or Teachers Eph. 4.11. Elders only my preach Tit. 1.5. And the contrary would prevent, the Apostle willeth that in the Church all things be done decent'y and in order, 1 Cor. 14.4. which could not be if all were teachers: for then there would be no distinction of Ministers and people. But Are all teachers? saith the Apostle 1 Cor. 12.29. And he answers himself, No, but only those whom God did set, verse 13. like as he set apart the tribe of Levi, to execute the Priest's office: which whiles Corah, Dathan and Abiram sought to impugn, and levelly, they went quick into the pit Num. 16.30. Meddle not therefore without a calling; that in the day of God's displeasure you may appeal unto him with Jeremy, and say, As for me I have not hastened or thrust in myself for a Pastor after thee: neither have I desired the woeful day, thou knowest: that which came out of my lips was right before thee. Jer. 17.16. And being able safely to say this, thou mayest bind upon it, that God who is in covenant with all his Levi's, his faithful Ministers, will be their shield and their exceeding great reward, how ever the world deal with them. Verse 5. My covenant was with him of life and peace] Now God's covenant (saith an expositor here) is of four sorts. 1. General made with all creatures Gen 9.2. 2. With the Church in general Gen. 17. 3. With the Church of the Elect Jer. 31.33. 4. With some particulars of some special graces, as here with Levi, of life and peace. So then to ministers (above others) hath the Lord bound himself by special covenant to be their mighty Protector, and rewarder: to give them life and peace! that is, long life and prosperous. See Num. 25.12, 13. Life of itself, though pestered with many miseries, is a sweet mercy, and highly to be prized. Better is a living dog then a dead lion, Eccles. 9.4. And why is the living man sorrowful, a man for the punishment of his sins? Lam. 3.39. As who should say, let a man suffer never so much, yet if he be suffered to live, he hath cause to be contented. It is the Lords mercy he is not consismed. When Baruc sought great things for himself, Jeremy tells him he may be glad (in those dear years of life, Jer. 45.5. Gen. 45.26. when the arrows of death came so thick whisking by him) that he had his life for a prey. Jacob took more comfort of his son joseph's life, then of his honour. Joseph is yet alive etc. Quis vitam non vult? saith Austin, who is it that desires not life? When David moveth the question, what man is he that desireth life, and loveth many days, that he may see good? Austin brings in every man answering I do, and I do. Long life and happy days is every man's desire. If God give these blessings to those that are graceless, it is by virtue of a providence only, and not of a promise, and that's nothing so comfortable; life in God's displeasure is worse than death, said that Martyr, if wicked men live long, it is that they may make up the measure of their sins; and by heaping up sin, increase their torment. If godly men die soon, God taketh them away from the evil to come: as when there is a fire in an house or town, men secure their Jewels: And though they fall in wars, yet they die in peace, 2 Chron. 34.28. Hieren. as good Josiah did: who also in brevi vitae spacio tempora vir●utum multareplevit, lived quickly, lived apace, lived long in a little time. For life consists in action Esay 38.15, 16. The Hebrews call running water living water. Now Gods faithful Ministers, if they work hard, and so wear out themselves to do good to others, (as a lamp wasteth itself to give light, or as that herb mentioned by Pl●y, that cures the patiented but rots the hand that administereth it) if like clouds they sweat themselves to death to bring souls to God, yet shall they be sure to find it a blessed way of dying: they shall mori vitaliter die to live for ever. God will not send any of his to bed, till they have done their work. The two witnesses could not be slain, till their testimony was finished. No malice of man can antedate their ends a minute. The days of mourning for my father will come said Esae, and then Hek●ll my brother Jacob, Gen. 27.41. Here Es●u●, that rough reprobate, threateneth his father also, as Luther conceiveth. For it is as if he should have said, I will be avenged by being the death of my brother: though it be to the breaking of my father's heart. But what's the proverb? Threatened falk live long: for even Isaac who died soon, lived above forty years beyond this. My times are in thy hands saith David, and that's a safe hand; And blessed be God that Christ liveth and reigneth, alioqui tot us desperassem, or else I had been in ill case, said Miconius in a letter of his to Calvin. Ren. 1. Ministers are stars in Christ's right hand, and it will be hard pulling them thence; They must carry their lives in their hands, and be ready to lay them down, when it may be for the glory of their Master: but they shall be sure not to die (whether by a natural or by a violent death) till the best time; not till that time when, if they were but rightly informed, they would desire to die. But whether their death be a burnt-offering (of Martyrdom) or a peace-offering, (whether they die in their beds as Elisha, or be carried to heaven in a fiery chariot as Elijah) let it be a free-will-offering, and then it shall be a sweet sacrifice to him who hath covenanted with them for life and peace. They shall by death, as by a door of hope, Esay 56.2 Eccles. 5.12. enter into peace, they shall rest in their beds, yea, in Abraham's bosom: and as the sleep of the labouring man is sweet unto him, whether he eat little or much: so heaven shall be so much the more heaven to such as have here had their purgatory. Mark the upright man, Psal. 37.37. saith holy David, and behold the just, for (how troublesome soever his beginning and middle is) the end of that man is peace. and I gave them to him] Here's the performance of God's covenant to Levi and his posterity. God doth not pay his promises with fair words only, as Sertorius is said to do: Neither is he like Amigonus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ignominiously so called, because) forward in promising, slack in performing. But as he hath hitherto kept promise with nights and days, Jer. 33.20, 25. that one should succeed the other, so much more doth he keep promise with his people: for as his love moved him to promise, so his truth bindeth him to perform. See both these together, 2 Sam. 18, 21. For thy words sake, and according to thine own heart hast thou done all these things. According to thine own heart, that is, of thine own mere motion; out of pure and unexcited love thou didst give thy word and promise: and for thy words sake hast thou performed it. There was nothing in Aaron or his seed that God should make his special covenant with him of life and peace. His rod was as dry and dead as any of the rest, till God made it to blossom. But when God had once passed his promise, and so made himself a voluntary debtor, he failed not to perform it to him and his. Aaron himself lived one hundred & three years, Phineas three hundred, as it is thought, and as some Chronologers do observe. Joshua the son of Josedech lived (according to Helvicus) 110 years in the office of the high-priesthood. To these and others was expressly fulfilled a Covenant of life and peace: and God would have been ready to have performed it to these to whom Malachy prophesieth, had not themselves hindered. For they like men (or like Adam) transgressed the covenant: Or (as Junius and Tremellius read it) not tanquam homines, Hos. 6.7 but tanquam hominis, they made no more of breaking it, then if they had had to do with dust and ashes like themselves, and not with the great God. Remember them, Neh. 13.29 O my God, saith good Nehemiah concerning these covenant-breakers, because they have defiled the priesthood, and the covenant of the Priesthood and of the Levites. for the fear wherewith he feared me, etc.] that is, the good priests did so, the bad did otherwise: but God reckons of men by their righteousness. and this was the restipulation, or the condition on the priests part performed: for in a covenant both parties undertake to do somewhat. As in the general covenant of grace, God promiseth to be the God of his people, that is, an universal good, All-sufficient, satisfactory, and every way proportionable and fitting to their souls. And they (interchangeably) promise to be his people; that is, to bestow themselves wholly upon him with highest estimation, most vigorous affections, and utmost endeavours, giving up their names and hearts to the profession of his truth. So that when he eryes out, Who is on my side? Who? one says, Esay 44.5 I am the Lords: another calls himself by the name of Jacob: another subscribes, etc. Semblably in this particular covenant with the tribe of Levi, God promised them life and peace; and they assured him of fear and humility. Fear is an affection of the soul shrinking in itself from some imminent evil. Hereof there are three sorts, natural, carnal and spiritual. The first is not to be disliked, if it do not degenerate into the second. The next is a base fear of the creature more than of the Creator, who is God blessed for ever. The third is nothing else but an awful respect to the Divine Majesty. Spiritual fear we called it in respect, 1. Of the Author of it, Gods holy Spirit, called therefore, A Spirit of knowledge, and of the fear of the Lord. 2. Of the object of it, The Father of Spirits, who is therefore, by an Appellative proper, called Fear, Ps. 76.11. 3. Of the effect, which is to spiritualise both us and our services: and was therefore fitly vowed to God by those of the spirituality that stood before him continually, and were to be exact in their whole deportment, at their peril: God is of purer eyes then to behold evil. He cannot look on iniquity in any, Hab. 1.13. Moses ' and Aaron among his priests, and Samuel among them that call upon his name: They called upon the Lord, and he answered them: he forgave their iniquities: howbeit he took vengeance of their inventions. Psal. 99.8. He met Moses in the Inn and had much ado to forbear killing him Exod. 4.44. And for Aaron; when, (together with Miriam) he murmured against Moses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l'olan. Conterchatur Consternebatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 14.72. and Mari●m was thereupon smitten with leprosy, Aaron was spared, not so much for the honour of the Priesthood (as Chrysostom gives the reason, but because of the fear wherewith he feared the Lord, and his humiliation that followed upon that fear. for he was afraid before God's name] Or, as others better render this text, Propter nomen meum humiliatus est, He was amazed, affeighted, humbled because of my name, he withdrew himself (so some render it) or threw himself out of doors, as Peter did into alone place where he might souse himself in the salt tears of godly sorrow. Or, he shrunk and shriveld up, and so testified the trouble of his mind by the horror of his body. Horripilatus est, his heart fell down, his hair stood upright. See Psal. 119.53, & 120. His humiliation was deep, and downright, soaking and souring his heart, Psal. 73.21. The word here used is pailive, but Levi his humiliation was active: he was not humbled only, but humble; low, but lowly: he knew that no sacrifice could be accepted, but that which was laid on the low altar of a contrite heart, which sanctifies the sacrifice. Verse 6. The law of truth was in his mouth] Hitherto hath been set forth what the Priests of old were for their own particular, and as private persons: they were not highminded but feared God. Now as Pulpit-men and public Teachers, they have here a commendation. And first, that Truth was their study and trade: they were expert in it, and had an excellent faculty in communicating their conceptions of it to others; so that if they did but open their mouths almost, it was a sermon: they had a ready and easy way of discourse, an holy volubility and dexterity of delivering themselves to the benefit of others: as the law of God was in their hearts, so their mouths spoke wisdom, and their tongues talked of judgement, Psal. 37.30, 31. Out of the good treasure of their hearts they could throw forth at pleasure good things, for the edification of others: yea, like full clouds, they willingly distilled, and like full paps they were in pain till eased of their milk. Neither meddled they only with toothless truths, lest themselves should be lest toothless, (as One said, Truth is a good mistress, but he that followeth her too close at heels, shall have his teeth struck out) as Balac bade Bala●m neither curse nor bless at all: and as the Papists were wont to say, Missa non mordet, the Mass biteth no man: Ezek 13.10 But they held, that truth must be spoken however it be taken: and abhorred to be looked upon as the devils dire-dawbers, and upholsters, to dawb with untempered mortar, or to sow pillows under their elbows. They affected rather to be styled (as Arrianus the Historian was) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lovers of Truth, plain-dealers: Eâ libertate scripsit Imperatorum vitas ●ua ipsi vixe●●nt. Lib. ult hist. Exod. 28.30 and, as it is reported of Suetonius, they took the same liberty to cry down sin, that men did to commit it. Elian tells us that the Highpriest among the Egyptians wore about his neck a Saphir-stone, which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Truth. This was but an apish imitation of Aaron's Vrim and Thummim, s. e. light of truth, and integrity of life. Mercury's Priests were wont to feed upon figs, and then to say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Truth is sweet. It is so indeed to those that have their senses exercised to discern good and evil. Heb. 5. ult. But most men cannot brook down right truth: the hearing of it galls them, as they writ of some creatures, that they have in aure, their gall in their ears. Hence Truth breeds hatred, and plaindealing is generally disgusted: it is bitter in the stomaches of those that hear it, though sweet in the mouth of those that utter it, Rev. 10.9. Micaiah would not budge, or be base in his errand to Ahab, though he were sure to kiss the stocks for his stoutness. Azariah the high-Priest withstood king Vzziah to his face, and put him out of the Temple. Which whiles Vriah did not, but wickedly complied with idolatrous Ahaz, in making and setting up the altar of Damascus, 2 King. 16.11, 16. he is branded with a black-cole for a court-parasite, and shall be infamous to all posterity. His contemporary Esay was of another spirit, Implevit post me. Num. 14.24. and fulfilled after God. (as it is said of Caleb) He kept the law of truth in his mouth, and rolled it as sugar under his tongue, though he suffered for it. For (as Hierom tells us) he was sawn asunder by his wicked countrymen, for two causes. First, because he said he had seen the lord Hier. in Isa. 1. ex Rabbin. Secondly, because he called the great Ones of Judah, Princes of Sodom, and Rulers of Gomorrah, Quintilian saith of Vespasian the Emperor, that he was patientissimus veri, very patiented of truth, though it never so much touched him. But not many such to be met with. Asa though otherwise a good Prince, yet fell out grievously with God's Prophet, for his plain-dealing, and laid him by the heels. Queen Elizabeth dealt little better with a Bishop that had in a zealous Sermon admonished her to think on her last end, The Newlanders cure by Sr. Will Vaugh. by reason of her great age, which few Princes had attained unto, and of the Clymactericall year of her life, which happened at that time. The Bishop had the Queen's Apage, but God's Enge. And so shall all Truths-Chaplains have, however the world entertain them. Wisdom shall be justified of her children, Act. 20.26, 27 and God will see to their safety, modo audeant quae sentiunt, so they show men all the counsel of God, and keep back nothing, that they have in charge to deliver. and iniquity was not found in his lips] Heb. Crossness or Crookedness: Chaldee, No falseness. He did not preach distorted doctrines that produce convulsions of conscience, as those Seducers did Act. 20.30. He did not handle the word of God deceitfully, or fraudulently, as those deceitful workers did 2 Cor. 11.13. Neither did he broach errors, and writh from the right way for self-respects, setting his dial by that Sun; 1 Thess. 2.3. But being of a most masculine, disengaged, and noble spirit, that hath received the truth in the love of it, he will not be drawn to falsity or falter, to huckster the word, or handle it craftily and covetously: but as of sincerity, but as of God, in the sight of God etc. 2 Cor. 2.17. Without mixture of errors, or humane inventions. Let Pharisees sour men's souls with their leaven of false doctrine. Let those Inhabitants of the Sea (as they are called Rev. 12.12.) Popish Padres set abroach gross, troubled, brackish Tenants which rather bring barrenness to their hearers, and gnaw their bowels, then either quench thirst, or yield good fruit: He that fears God can pity poor souls made prize of by Sectaries and Seducers; Col. 2.8. and knowing that he that breaketh the least of God's commandments and teacheth men so, shall be least in the kingdom of heaven Mat. 5.19. (that is, nothing at all there Mat. 20.16.) Psal. 19.104 he hateth every false way with David: and takes care that no iniquity be found in his lips. he walked with me in peace and equity] i. e. He kept constant correspondency and communion with me, so that we never disagreed or differed. For can two walk together, and they not agreed? He was to me in all things, and observed my law in every point and part thereof. An high commendation and a necessary qualification in a minister, that he not only talk of God, but walk with him: and that not loosely and at all adventures, but strictly and exactly, as a pattern of the rule, as a transcript of his own sermon, ne verba factis deficientibus erubescant, lest his words blush for want of deeds accordingy: Tertull. ne virtutis stragulum pudefaciat, lest he put honesty to an open shame, as Antipater did, when being vicious he wore a white cloak, the ensign of innocency: lest his life gives his lips the lie, as it fared with those Pharisees that said and did not Mat. 23.3. The foolish Virgins were found with their Sic dicentes so saying, but the faithful servants shall be found with their Sic facientes so doing. And when men come to give account, it shall be enquired non quid legerint, sed quid egerint non quid dixerint, sed quomodo vixerint, not what they have taught others, but what they have practised themselves. origen's preaching and living were said to be both one. Quod jussit & gessit. So did Mr. Bucer, whom his friends could never sufficiently praise: nor his foes in any point find fault with his singular life and sincere doctrine. Bern. Act. and Mon. and did turn away many from iniquity] The effect of his unspeakable labours and unblameable life was conversion of souls, and those not a few. God sometimes gives a Pastor after his own heart to such places, where he takes but one of a city, or two of a family. jer. 3.14, 15. Quod si decimus quisque, si unus persuasus fuerit etc. saith Chrysostom. If one in ten be gained, nay if one of ten thousand be turned from iniquity, it is a great mercy. Nay (saith He) say that none be converted, the faithful Minister that endeavours their conversion, though he effect it not, non minus praemii, shall have no less reward, then if he had prevailed for their conversion. Some good Divines think he shall have more than those that do convert; because they have praemium ante praemium, that which may encourage them in God's work: but he does his utmost amidst all discouragement. Well may Ephraim love to tread out the corn, because while he treads, Hos. 10.11. he seeds on the corn: but to bear and draw, to blow and work, where no refreshing was to be had till the work was done, this that delicate heifer cared not to do. But he is an happy man that hath any hand in turning men from iniquity, though fruit, for present, appear not. The new birth of some is like the birth of the Elephant, fourteen years after the seed injected into the womb. And that divine Proverb is not seldom verified, One seweth, and Another reapeth. joh. 4.37. The Ministry is God's arm to gather people into his bosom: and the weapons of our warfare are mighty through God 2 Cor. 10.4. Surely as the rain cometh down and the snow from heaven etc. Esay 55.10, 11. And as the rain from heaven hath a fatness with it, and a special influence more than standing water: so hath preaching more than reading. Howbeit there may be fruit and yet invisible, as in Elias his time. Act. 18.10. And that which doth not yet appear, may hereafter, when the day of visitation comes. See job 33.14. etc. God may have much people in the city, and Paul, for the present, not know so much. A master doth not use to setup a light, but there is some work to be done by it: and seldom doth he send his servants afield with their siths, to mow thistles only. Let Gods faithful witnesses prophesy out their 1260. Rev. 11.3. days: bending themselves to that office uncessantly, being instant in season, and out of season, and turning themselves, as it were, into all shapes and fashions, both of speech, and of spirit, to turn people from iniquity: 2 Chron. 19 and then God will be with the good, as that Prophet speaks in another case. The fruit of the righteous is a tree of life: and he that winneth souls, is wise Prov. 11.30. Say he cannot win as he would, but labour all night and take nothing, yet he shall be paid for his pains: as the Physician is, though the patiented dye. Curam exigeris, non curationem, saith Bern. It is the care, not the cure of your charge that is charged upon you. You may speak perswasively, but it is God only that can persuade Japhet to dwell in the tents of Sem: Paul may plant etc. but God only giveth the increase. You shall be held wise, and shine as stars in heaven, whether you win souls or not. As there are diversity of gifts, so of operations 1 Cor. 12.6. and the Holy Ghost may and doth work when and how he pleaseth: but usually he delights to honour those of most sincerity, with most success as 1 Cor. 15.10. Verse 7. For the Priests lips should keep knowledge] How else should he be instant in lip-feeding? Dan. 12.3. how should his lips present it, unless they preserve it? How should he wise others, unless he be wise himself? The Pope brags of an infalibillity, and pleads this Text for it: avouching, that he knows all things knowable, and hath all wisdom and skill locked up in scrinio pectoris, in the cabinet of his breast. But what will they say of sundry of their Popes that have been manifest heretics? john the 23. was accused in the Council of Constance, for denying the Resurrection of the body, and everlasting life. And of all their Popes we may safely say as the Venetian Ambassadors did: when the Pope laid his hand upon his breast and said, Hic est Arca Noae, Lo here is Noah's Ark (meaning that he was the Church virtual, and was enriched in all knowledge and in all utterance) One of them presently replied, that in Noah's Ark there were unclean beasts, as well as clean: and so lest him further to apply. The Priest's lips indeed should keep knowledge. But those of Malachi his times, had forsaken the way, and caused many to stumble ver. 8. How this was we shall see when we come to it. Meanwhile, we may take notice, that non libro sacerdotis, sed labro, non codice; sed cord, conservatur scientia: knowledge should be kept, not in the Priest's book, but in his bosom, as a storehouse: neither should it lie low or long there, but sit upon his lips, that all may have benefit by it. For the manifestation of the spirit is given to profit withal. 1 Cor. 12.7. And it was death for the Priest to enter into the sanctuary without his golden bells about him, that he might be heard by all. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Pa●tor. A minister must be both able and apt to teach. Praedicationis officium suscipit quisquis ad sacerdotium accedit, saith Gregory. he's no minister, that's no preacher. Nor can he be a Preacher, that is not stored with knowledge of God's will, and people's duty. See Mat. 13.32. with the Note. Walter surnamed Malclerk was surely no fit man to be Bishop of Carlisle; as he was by evil and corrupt means Anno. Dom. 1223. If the blind lead the blind both will fall into the ditch Mat. 15.14. but the blind guides will lie lowermost, Vives in Aug. de civ. Dei lib. 4. cap. 1. Pompon. Laet. de Rom. Sacerdot. and have the worst of it. Varro complained of the Roman priests, that they were ignorant of many things about their own rites and Religions. Mucius Scaevola (being their Highpriest) derived Pontifex of Posse & facere. This derivation pleased not Varro: but it intimated that such should both be able and active to teach the people knowledge. B. Andr. It was a witty observation of a Bishop who (was called in his time the gulf of learning) that Doceo to teach governs two accusative cases: according to that Esay 28.9. Whom shall I teach knowledge? Ministers, saith He, must have whom to teach, & what to teach, viz. knowledge; and must therefore give attendance to reading, that they may the better to exhortation and doctrine. 1 Tim. jer. 3.15. 4.13. that they may feed the people with knowledge and understanding. And they should sack the law at his mouth] as at an oracle; they should depend upon the ministry, as the people hung upon our Saviour's lips, Luk. 19 vlt. as David went into the Sanctuary to be resolved of his doubt Psal. 73. though himself were a prophet: and as Cornelius was appointed by the Angel, to send for Peter, for further information. But what must men seek at the Minister's mouth? The law, 1 Pet. 2.2. 1 Cor. 2. 2 Cor. 1. Lib. 1 de Consider. the sincere milk of God's word, the mind of Christ, the testimony of Jesus, non nugas & fabulas, saith Bernard, not trifles and fables, not strong lines, and strains of wit, but the simple and plain words of God. Non Oratorum fili● sumus sed Piscatorum, said Nazianzen. Ministers are not to study so much to please as to profit, to tickle men's ears, as to work upon their hearts. They must not so paint the window as to keep out the light: nor so put the sword of the spirit into a velvet scabbard, that it cannot prick and pierce the heart. Let them handle, and set out the Law as skilfully, and adornedly as they can: but still remember, that it must he dispensed, sanctè magis quàm scitè, solidè potius quàm floridè, with fear and reverence, rather than with wit and dalliance. If in King Edward the fourth's days a citizen in Cheapside was executed as a traitor for saying he would make his son heir to the crown, Speed (though he only meant his own house having a crown for the sign) more dangerous it must needs be to witwanton it with the Majesty of God, Loquamur verba scripturae, utamur sermone spiritus sancti etc. Let us speak scripture-language, Pet. Ramus let us use the speech of the holy spirit, and not go about to correct the divine wisdom and eloquence with our sophistry and vain-babling. To the ears of that which Saint Peter calls the hid man of the heart, the plainsong always makes the best music. 1 Pet. 3. 〈◊〉 If heaven door may be opened to it by a key of iron, it cares not for a key of gold. A sermon works not upon the heart as it is thus elegant or admirable, but as well fraught with testimonies of holy scripture (that most powerful Rhetoric) it is an instrument of God appointed to such an end. Let the people hear often, This is the law, this is ipsissimum Dei verbum, the very word of God; Show scripture for what you deliver, and that will carry it. But ut drachmam auri sine imagine principis, sic verba hortantis sine authoritate Dei contemnunt homines. Lipsius. The Law carrieth a Majesty in it: and if Tully durst say that the law of the twelve tables did exceed all the Libraries of Philosophers, both in weight of authority, and worth of matter, how much rather is this true of the Law of God? Wherefore as Aeschines said of an Orators, so let a ministers discourse, and the Law be unisons: and let the people ask the Priests concerning the law, as they did Haggee 2.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and not be like tidling, that will not eat their milk unless it be in a silver-dish: but account it a singular happiness to live under those lips (how thick soever, a thin lip is a sign of eloquence Job. 12.20.) which both keep knowledge, and utter it. for he is the messenger of the Lord of Hosts] Heb. the Angel (See the Note on Chap. 1.1.) and so the Septuagint and Vulgar render it. His office is as to stand before God and praise Him, so to carry messages from him to his people, and to be in his stead, 2 Cor. 5.20. Knowest thou not, (saith Chrysostom) who the Minister is? He is God's Angel: he speaketh not of himself, if thou despisest, thou despisest not him, but God that sent him. And to the same purpose Ambrose: The minister is God's Angel to set forth the kingdom of Christ and eternal life: non specie tibi aestimandus sed munere; he is not therefore to be judged of by his outside, Hom. 2. in ep. 2. ad Tim. Lib: de initiand cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by his office. Those Sodomites that sought to abuse the Angels, are thrown forth for an example, suffering the vengeance of eternal fire, jude 7. Behold, Christ himself hath assured us that Sodomy itself is not an heavier sin, nor more severely punished in hell, than the despising or abusing of a Minister in the faithful discharge of his duty. We should therefore welcome such with trembling, as the men of Bethlehem did Samuel, and as Cornelius did Peter; Comest thou peaceably? said the Bethlemites, as suspecting the purpose of some judgement. Now therefore are we all here present before God (not only before thee, Act. 10.33. said Cornelius) to hear all things that are commanded thee of God. If Ahab had been like-well-affected as these good souls, he would never have asked Eliah that absurd question, Art thou he that troubleth Israel? Alas what had the righteous Prophet done more than what by his office (as God's Ambassador or Messenger) he was bound to do? he taxed their sin, he foretold the judgement: he deserved it not, he inflicted it not: yet he smarts, and they are guilty. As if some fond people should accuse the Herald, or the trumpet, as the cause of their war: Or as some ignorant peasant, when he sees his fowls bathing in his pond, should cry out of them, as the causes of foul weather. Saith a Divine It is a good thing to stand in awe of God's Angels, and with reverence to receive their message howsoever distasteful unto us; considering they are but messengers. Verse 8. But ye are departed out of the way] Heb. from that way, viz. that good old way of your progenitors: you are nothing like Levi, but are woefully degenerated from the practice of your Predecessors, and have swerved from your father's footsteps: though ye have the same place, and enjoy the same privileges. This is a foul fault and condemned even by the Heathen Sages. Seneca tells us with indignation, that Socrates his sons were more like their mother, a froward woman, than their father the wisest of men: according to that, saying, Partus sequitur ventrem, the birth follows the belly. Young Cicero was for his intemperancy, Heroum filij nox●. and excess in drinking sir named Tricongius. Caligula, that monster, was the son of Noble Germanicus. But we have scripture instances not a few. Not to speak of Eli his sons, and of samuel's, Solomon degenerates from his father David who had carefully taught him better Prov. 4.4. and so had his mother Prov. 31. (which one calls Bathsheba's Catechism, another lemuel's lesson) Iehoran● is taxed for his not walking in the ways of his father jehoshaphat, and his Grandfather Asa, as if there had been no intervention of an Hezekiah. jonathan the son of Gershom the son of Manasseh that Idolatrous Priest mentioned jud. 18.30. is thought to have been the grandson of Moses: so the Hebrews tell us: and that therefore the Nun in Manasseh is suspended above the rest of the letters. Euxtorf. Certain it is that Nabal the fool was of the line of faithful Caleb 1 Sam. 25.3. to teach us, that virtue is not, as lands inheritable. All that is traduced with the seed is either evil, or not good. Grace is by gift, and not by descent. Hence that prayer of David's courtiers 1 King 1.47. God make the name of Solomom better than ●thy name. Agreeable whereunto is Hector's prayer in, Homer for his son— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I wish he may be a better man than his father. And that of Juvenal, Malo pater tibi sit Thersites, dummodò tu sis Aeacidae similis, Vulcaniaque arma capessas, Quam te Thersitae similem producat Achilles. ye have caused many to stumble at the law] Which is a very dangerous thing: like as it is to stumble on a bridge: A bridge is made to give us a safe passage over a dangerous river: but he who stumbles on the bridge is in no small danger to fall into the river. The word is given as a means to carry us over hell unto heaven: But he who stumbles at this means (as by snuffing at it Mal. 1.13. chatting against it and contesting with it, as oft in this prophecy, casting reproaches upon it, Jer. 20.8, 9 gathering odious consequences from it, Rom. 3.8. etc.) shall fall in thither, from whence otherwise he had been delivered by it. This mischief many fell into, in Malachi his days, by the means of those ungodly Priests who either taught them not better, or otherwise drew them into sinful courses by their corrupt glosses, or lewd practices. Evil examples of ministers have a strong influence upon their people: and the sins of Teachers are the teachers of sins: The leaders of this people have made them to err Esay 9 Corruption commonly (as in a fish) gins at the head; Cicero. neque solùm obsunt Principes, quòd illi ipsi corrumpuntur, sed etiam quòd corrumpunt: plusquam exemplo quam peccato nocent, saith the Orator: they that are in office do a great deal of mischief by encouraging others in evil, through their evil example. Jupiter's adulteries drew the people to like wantonness. Magis intuentur quid facerit Jupiter quam quid docuit Plato, saith Austin; They look more what Jupiter did, than what Plato taught. I have read of a woman, who living in professed doubt of the Godhead, after better illumination and repentance, did often protest, that the vicious life of a great scholar in that town did conjure up those damnable doubts in her soul. Mr Wards Serm. In the time of Pope Clemen● the fifth, the Church was so ill governed, and things so corruptly carried at the court of Rome, that Frederick King of Sicily duobted much of the truth of the Christian religion: but was confirmed, and his mind better settled by Arnoldus de villa nova who shown him, that Offences must come, but woe be to them by whom they come. Jacob. Reu. de vit Ponti. p. 198. A scandalous priest is a singular mischief: for he falls not alone, but (as when a main stone in a building, or a tall cedar falls) he draws many with him into fellowship of errors, and enormities: as did Hymenaeus and Philetus, 2 Tim. 2.18. and as the dragon with his long and strong tail, drew the third part of the stars of heaven, and threw them to the earth, Rev. 12.4. When the Pastors become brutish, all the flocks are scattered, jer. 10.21. ye have corrupted the covenant of Levi] The covenant on God's part with Levi was a covenant of salt, and could not be corrupted, Num. 18.19. non comutres●●t vetustate, saith Flaccius, it putrefieth not with age, or long standing: as that pillar of salt into which Loss wife was turned, and of which Josephus saith, that something of it was to be seen till his time. But these degenerate priests had abandoned Gods holy fear, they did not humble and tremble before his Name, as Lovi their father had done, verse 5. they had falsified with God, and so forfeited his favour. It was with them as Cajetan complains, and confesses of the Popish priests; that whereas by their places they should have been the salt of the earth, they had lost their savour, and were good for little else, but looking after the rites and revenues of the Church: therefore God held himself disobliged, Comment. Matth. and was resolved that they should bear the iniquity of their priesthood, Leu. 18.1. that is, the punishment of their iniquity notwithstanding the priesthood. That should be no protection to them, but an aggravation: because they fell as if they had not been anointed: Ideo deteriores sumus quia meliores e●e debemus Salvian: and were therefore the worse, because they should have been better. God holds himself not bound to perform covenant with them that break with him: for why should he give the children's bread to dogs? why should he cast away his favours upon those that value them not? We have the Covenant, the Seals, the Ministry, etc. (and this is a singular happiness, Esay 19.25. Assyria is the work of God's hands, but Israel his inheritance.) But alas, are not these blessings amongst us as the Ark was among the Philistines, rather as prisoners, then as privileges? rather in testimonium & rninam quam in salutem, for a testimony against us, and for our further ruin, then for our safety here, and salvation hereafter? O consider how God hath cast off the Israelites, notwithstanding his covenant with their fathers: and when in their necessity, they would have forced acquaintance with him, he would not look upon them, Judg. 10.14. The sword hath broken in pieces those seven golden candlesticks in Asia, merely for their covenant-breaking. See the Note on verse 5. Verse 9 Therefore have I also made you contemptible and base [And so have cried quittance with you, and returned you your own with usury. God loves to retaliate, and to proportion jealousy to jealousy, provocation to provocation, Deut. 32.21. frowardness to frowardness, Psal. 18.26. contrariety to contrariety, Leu. 26.18, 21. contempt to contempt, 1 Sam. 2.30. and here How these unworthy priests had slighted God, and exposed his Name and Service to contempt and obloquy, hath been before set forth sufficiently. And now it is come home to them. It was threatened before verse 3. (see the Notes there) and now it is executed. Graceless men are apt to imagine that God threateneth in terrorem only: and are ready, with those miscreants in the Gospel, to say, God forbidden: we hope he will be better than his word, and not be so unmerciful as the Preachers would make him. They believe the predictions of Scripture, but as they believe the predictions of an Almanac, which saith, such a day will be rain, and such a day wind: men think it may come to pass, and it may be not. But shall God say the word, and not see it fulfilled? Is not his dicere, his facere? his word, his deed? Yea, doth he not sometimes, dicte citiùs, break out upon his enemies, as he did upon Nadab and Abibu, Nabuchadnezzar, Herod, etc. God had poured contempt already upon these degenerate priests. And the like he had threatened to those, Jer. 23.40. See Mich. 3.7. Zach. 13.4. Ribera upon this Text bewails the business in their Romish Clergy, now become despicable by reason of their evil manners. Petrarch complained long before, that the stench of that sink the Court of Rome was come up to heaven. Erasmus laid them open in their colours, and did them more mischief jocando, by his jeering and jesting at them, than Luther did stomachando, by dry blows and invectives, as One well observeth. He made the world look up (that had been long lulled asleep) and take notice of the truth of that which Chrysostom had long before discovered and lamented, Multi sacerdotes, & pauci sacerdotes, multi in nomine, pauci in opere. There are many Priests, and yet but few: many so in name, few so indeed. Marcidi. rebaulde. Parisiens. Fie on such rascal rebaulds said the excommunicated Barons in K. john's time (in their declaration) concerning the Pope and his Cardinals, and yet they were no Protestants. No more are the Venetians: and yet how they slight their Pope (who is now, like the cuckoo in June, heard but not regarded by them) is sufficiently manifested by their Manifesto's to the Christian world. In Biscany (anciently Cantabria) a province of Spain, they admit no Bishops to come amongst them: such an hatred they have taken against that order of men. And when King Ferdinand came in progress thither, accompanied amongst others by the Bishop of Pampeluna, the people arose in arms, drove back the Bishop, and gathering all the dust on the which they thought he had trodden, Heyl. Geog. pag. 55. fling it into the sea. What our Bishops did in Q. mary's days we all know: that bloody Bonner especially, buried at length in a dung hill (too good a grave for him.) Sure it was an unhappy proverb that was then learned, The Bishop's foot hath trodden here. They are now utterly cashiered, and lie wrapped up in the sheet of shame for this very sin (amongst others) here charged upon these Priests, their dishonouring Gods great Name, his services, and servants. For it was come to that height of wickedness amongst us, a little before the late troubles, as to cast odium in religionis Professores tanquam in adversarios, an evil report upon the professors of religion, as so many adversarles, as Bede saith the ancient Britain's did immediately before their destruction by the Saxons. He that would not be an Arminian, was therefore accounted a practical Puritan. He that was not for the Jure divino of Episcopacy, was little better than a public enemy. If the Ministry of England be under any abasures at present, as they are through the iniquity of the times, and the overflow of errors and Atheism, let it serve to humble them for their desire of vainglory, and not seeking the honour that cometh from God only joh. 5.44. let it also work in them a greater care to approve themselves to God, that they may be glorious in his eyes and to his people, who dare not but honour such as fear the Lord Psal. 15.4. and have his Ministers in singular esteem for their works sake. 1 Thess. 5.13. according as ye have not kept my ways] q. d. your dignity is decayed, like as your duty hath been neglected: You are fallen out of the hearts of good people, and are aviled by all. Neither is it any wonder: for a vicious life breeds vileness of estimation: but virtue is a thousand escutcheons. Hence that close connexion, If there be any virtue, if any praise Phil. 4.8. this treads upon the heels of that as it were; follows it as close as the shadow doth the body. When Adam stood in innocency, the savage beasts did him reverence. And the same God which did at first put an awe of man in the fiercest creatures, hath stamped in the cruelest hearts a reverend respect to his own Image in his faithful ministers, as in Saul to Samuel, Herod to john Baptist, those gallants of Israel to that mad fellow, as they were pleased to call the Prophet that came to anoint Jehu: upon whose words (as mad as they made of him) they will presently adventure their lives, and change the crown. God's Image (as God's name Psal. 111.9.) is holy and reverend: And they that would have good repute and report amongst men, must carefully keep (or, as the word here used may be rendered) watch God's ways. He shall have enough that will watch for his halting, and take any little occasion to revile him with open mouth, as Shimei did David, when he had declined God's way. It is therefore excellent counsel that Solomon giveth, and worthy of all acceptation. Pro. 4.25, 26, 27. Let thine eyes look right on: and let thine eyelids look strait before thee. Ponder the path of thy feet: and let all thy ways be ordered aright. Turn not to the right hand, nor to the left: remove thy foot from evil. Lo, this is the ready road to honour and estimation. Do worthily in Ephrata, and so be famous in Bethlehem. Ruth 4.11. Sic famam extendere factis Hoc virtutis opus. But those Balaams that persuaded by their balacs, seek for honour by evil-doing, these seek the living among the dead, figs of thistles, heaven in hell etc. but have been partial in the law] Heb. ye have accepted or acknowledged faces in the law. i e. you accept persons; you deal partially in expounding and applying the law, making it pinch the poor, and favour the rich. The Church hath ever been pestered with such Aretalogi, such parasitical Preachers, whose practice hath been like Ahabs' Prophets, to speak magis ad voluntatem quàm ad veritatem, more to please then to profit. And there is a very great sympathy between great ones that have first flattered themselves, and these false flatterers, who prove a sit helve for such an hatchet, and meet lettuce for such lips. Such an one was Vriah the highpriest to Ahaz 2 Chron. 28. His motto seems to have been Mihi placet, quic quid regi placet. Such were those dirt-dawbers for the devil in Ezekiels days chap. 13.10, 11. etc. the Herodians, the Arians, the Arminians, Buchole. Vtenbogardus etc. the Queen of Navarr's Preachers, who persuaded her, out of politic respects, to consent to that unhappy match that gave opportunity for the Parisian Massacre. 1 Tim. 5 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle chargeth his son Timothy to do nothing of popularity or partiality, by tilting the balance on the one side, as the word signifieth: but as a just law is an heart without affection, an eye without lust, a mind without passion, a treasurer which keepeth for every man that he hath, and distributeth to every man that he ought to have: so should a Minister be; remembering that of job chap. 13.10. He will surely reprove you, if you secretly accept persons, that is, he will chide you, smite you, curse you for it, and so set it on, as no creature shall be able to take it off. If you reprove meaner men, and wink at the faults of great Ones, reproving he will repro●●● you, 〈◊〉 will not do it to halves: no, he will rather do it double; you shall have it both surely and severely. Let your resolution therefore be that of Elihu job 32 21.22. I will not now accept the person of any man, neither will I give flattering titles to man. For I may not give flattering titles, lest my Maker should suddenly take me away, lest my Master, whose steward I am, finding me unfaithful in the dispose of his mysteries, should confound me before you. jer. 1.17. Nisi fideliter dixerim, vobis erit damnosum, Timeo itaqu● damnum vestrum, timeo damnationem meam. Bern. de T. mp. 99 mihi periculosum, If I should not deal 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 gins 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 persuade to unity. See the like Eph. 4.3, 4, 5. Let those that take upon them to persuade others to equity and unanimity, learn to marshal their matter handsomely, and to fill their mouths with arguments, such as may fall thick, and prevail, job 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 tears, I would beseech you for God's sake, for your own sakes, Hei mihi qui vos alicubi invenire non possum etc. for weak Christians sake etc. not to suffer these dissensions 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 truth's sake, Act. and Mon. that you admit no doubting of God's final mercies toward you, howsoever you feel yourself. 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 itself and common humanity, to deal treacherously against another, or to hid thyself from thine own flesh Isa. 58.7. This is to be more unreasonable than 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 unnatural Man-eaters, that (not only fike a pickerel in a pond, or shark in the sea, devour the lesser fishes of another alloy, but also) eat up God's 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 Oppressors compared to hunters, for their cruelty, and fowlers for their craft? to show 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 robbed 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 God's hands, who is perfect love and goodness itself, was no other than a very lump of love to God, and kindness to his fellow-creatures. But now alas, we may sit and sing, O quantum haec Niobe, etc. 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, writ 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, etc. Lam. 5. The wonder was the less, because these that did all this were of a different re●●ion. ●●● for those that serve the same true God, the Creator of all, to jar and war (as we, alas, do at this day) this is lamentabile bellum, and speaks a great decay and defect of the power of godliness: true religion being of an uniting nature: and the strongest tye. Sanatior sane est copula cordis quam corporis. This josephs' brethren knew, and therefore held it their best plea, Gen. 50.17. And now we pray thee forgive the trespass of the servants of thy fathers God. They had one common father: but, as a better string to their bow, they had one common God. The very Turks are found to be much braver soldiers upon the Christian, Voyage into Levant. p. 89. then upon the Persian, because they begin o'late 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 general) 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 sin of cozenage, 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, Leu. 19.14. And considering that to deal treacherously with another (a brother especially) is a sin (as hath been abovesaid) both against nature and religion: both against Race and Grace (which teacheth righteousness as well as holiness, Tit. 2.12. and turning the leopard into the lamb, etc. causeth that none do hurt to, or destroy another in all Gods holy mountain, Esay 11.6.) let us so carry ourselves, 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, etc. 2 Cor. 7.2. by profaning the covenant of our fathers] i. e. by degenerating from the promises, and practices of our pious progenitors. Of this see verse 8. A certain popish Prince said, It is not amiss to make covenants: but woe be to him that is necessitated to keep them. He had learned, (belike of Machiavelli) fidem tamdiù servandam esse quamdiù expediat, that covenants are to be kept so long as a man shall see cause. Eos foedera nescire. That which was anciently said of the Thracians is now verified of the papists, that they keep no covenants, with heretics especially. The Turks (taught by them) say, There is no faith to be kept with dogs, that is with Christians. Their leagnes grounded upon the law of Nations, and solemnly confirmed by oath, have with them no longer force than standeth with their own pleasure and profit. And if Turks and Papists only were truce-breakers, and fedifragies, it were the better to be born with. But what shall we say to those Christianecategori (as Bellarmine saith a certain sort of heretics were called of old) those blots and botches of Christian religion, and holy society, that can say and unsay at pleasure, De. eccles. triumph. l. 2. c. 11. make vows to God in their distress, and break them as fast when delivered? Just like those Jews in jeremy, chap. 34. that set free their servants when the enemy lay before the walls: but reduced them into bondage, when the siege was raised, though they had cut the calf in twain, and passed between the parts thereof; a most solemn way of sealing up covenants. So dealt their fathers before them, Psal. 78.34, 35, 36, 37. And so dealt here their Nephews after them. They profaned the covenant of obedience to God's commandments, that their fathers, for themselves and their successors, entered into. But should men thus play with covenants as children do with nuts? should they slip them at pleasure, as Monkeys do their collars? should they snap them in sunder, as Samson did his cords? Had Shimei peace that broke his oath to Solomon? or Zedekiah that kept not touch with Nabuchadnezzar? etc. Verse. 11. Judah hath dealt treacherously] Judah the consessour) as his name imports) judah that once ruled with God, and was faithful with the Saints: Hos.: 1.12. Indish in whom God was known, his name was great in Israel Psal. 76, 2. Prospers conceit was, that judai were so called because thy received us Dei, the law from God's mouth: whence joscphus calls the Common wealth of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a God government. For, to them pertained (among sundry other precious privileges recited Rom. 9.4, 5.) the Covenants, that is, 1. The moral law in two tables. 2. The giving of the law, that is, the Judicial law. 3. The service, that is, the seremonial law, which was their Gospel: whence judea is called the glorious land Dan. 11.41. (or the land of delights, or ornaments as the Hebrew hath it) a pleasant land, or a land of desire jer. 3.19. because as it is Ezek 20.6, 15. it was the glory of all lands. Jerusalem the metropolis, was not only the most famous of all the cities of the East, as Pliny confesseth it, Psal. 31.21. but also of the whole world si insignia Dei spectemus benesicia, as one saith, if we consider Gods marvellous kind csse showed to it in a strong city, as David hath it. But, as ingentia beneficia, flagitia, supplicia, the greater the privileges of any place or people are, the more heinous are their offences, and the more hideous their punishments; so sell it out with this nation so advanced, so obliged, so shamelessly, so lawlessly wicked. They were but newly returned from captivity, scarce yet warm in their nests, when they fell afresh to their old trade of treachery, doing wickedly with both hands earnestly. Abomination was committed in Israel and in Jerusalem, even such as God's soul abhorred, and was ready to be loosened or dis ointed from them jer. 6.8. because in the land of uprightness they dealt unjustly, and would not behold the majesty f●he Lord say 26.10. Indah had profaned the holiness of the Lord which he loved, that is, the very place that he had espied out for himself, and that was dedicated to his name and service, the holy and separate land, the Isle, as it is called Tsai. 20.6. (though part of the continent) because compassied about with God's favour as with a shield. Psal. 5.12. In such a consecrated country to act their villainy, was no small aggravation of their wickedness: this made it swell like a toad in the eyes of the Almighty, it was an abomination. filthiness in a stews, in a strumpet, is nothing so odious, as in a pretended Virgin. A nettle on the waste is better born with then in a garden. To see the Devil in hell is no wonder: but what makes he in Paradise? England was anciently called the kingdom of God it may much better be so called now, Auglia reg●●●i Del. Pol. Vhg. that Gospel of the kingdom is preached amongst us. It was also called Albion quasi Olbion (Happy or fortunate, the fortunate Island say some) or ab albis rupibus from the whiteness of the rocks. True it is, we were black all over with superstition, first Pagan, and then Papagan; But Christ hath made us white again as snow in Salmon. And do we again sully and soil ourselves with sins filthiness, with that unclean kitchen-stuff? do we profane the holiness of the Lord, which he loved, to drive him away from us by degrees, as those Jews did, Ezek 8.9, 10, 11. sin is the leaven that defiles our ; and urgeth God to pass away and departed from us. Sin is the snuff that dims our candlestick, and threatens the removal of it. Let those that live in God's good land, but not in God's good Laws (as Aristotle complained of his Athenians to like purpose, Laert. l. 5. c. 1 and as Seneca said to the Romans, that they were become more filthy since they had baths to wash in) look forward to the following verse, and tremble at that utter destruction there threatened to such, Disperdet Dominus etc. And thereunto Saint Paul seemeth to allude 1 Cor. 3.17. If any man defile the Temple of God, him will God destroy. and hath married the daughter of a strange God] This is that particular sin whereby they had dealt treacherously against their brethren, profaned the Covenant, polluted the Church, and committed abomination in Israel: they had married with women of a strange worship, and joined in affinity with the people of those abominations, as holy Ezra phraseth it Chap. 9.14. and withal setteth it forth for such a sin in those newly-returned captives, as he thinks heaven and earth might well be ashamed of. A sin it is, flatly forbidden in both Testaments, Deut. 7.3. 2. Cor. 6.14. and reasons added: as 1. Danger of defection at least, from former forwardness: but most commonly of infection, as in Solomon 1 King. 11. Nehem. 13.26. what's the reason the Pope will not dispense in Spain and Italy, if a papist marry a Protestant; yet here he will, but in hope to draw more to them. See 1 King. 12.25. and 2 King. 8.27. 2 Great inconveniency: as 1. Of grief to the godly parents Gen. 26.35. and 27.36. 2. Ill education of children, who commonly take after the mother (as did most of those Idolatrous kings of Judah) and follow the worse side, though it be the weaker, as the conclusion in a Syllogism follows the weaker proposition. The birth, we say, followeth the belly: and most men, we see, do matrissare take after the mother, in matters of religion. Hereunto might be added, that God's service must by these unequal matches necessarily be hindered, if not altogether omitted, (to gratify a froward Zipporah, or a mocking Michol) and the better party forced to see and hear that, that cannot but grieve the Spirit of God. Besides danger of disloyalty, and a cursed posterity, as Edomites of the daughters of Heth. D. Hall. Here then I could join with that Reverend Contemplatour in that holy wish of his, that Manoah could speak so loud that all our Israelites might hear him; Is there never a woman among the daughters of thy brethren, or among all God's people, that thou goest to take a wife of the uncircumcised Philistines? If Religion be any other than a cipher, how dare we not regard it in our most important choices? how dare we yoke ourselves with any untamed heifer that beareth not Christ's yoke? what mad work made that noble pair of naughty-packs, jezabel and Athaliah in the kingdoms of Israel and Judah, the later beginning her reign in the same year that the former perished, as Bucholcer observeth? And who knoweth not what a deal of mischief was done to the poor people of God in France, by Katherine de Medici's, Q. Mother, with the advice and aslistance of the Cardinal of Lorraine? Concerning which two it was said, Non audet stygius Pluto tentare quod ander Effraenis Monachus plenaque frandis anus. Verse 12. The Lord will cut off the man that doth this] Though the Magistrate be careless and corrupt: though he either cannot punish this evil, it being grown so universal, or will not (and so impunity in the Magistrate maketh impenitency in the offenders) God will take the sword in hand, and cut off every mother's child that doth this, Metaphora est à Medicis ●●●la. Polan. (nisi currat poenitentia) as a chirurgeon cutteth off a rotten member, so will God destroy such for ever: he will take them away, and pluck them out of their dwelling places, and root them out of the land of the living, Psal. 52.5. Neither shall this be done to himself only, but to his wretched posterity (such a legacy like Joabs' leprosy, leaves every graceless man to his children) for so the Chaldee here rendereth and interpreteth that proverbial expression in the text, both the master and the scholar, Sic & R. Salom. filium & filium filii, his son, and his sous son, though he teach never so well by wholesome instruction, and politic● advisement, to prevent the mischief: Agreeably hereunto for sense Piscator rendereth this text thus, The Lord will cut off his children that doth thus, the children that he begets of the daughter of a strange god. An heavy curse surely, and frequently inflicted, as upon Ahab: though he to avoid it, so followed the work of generation, that he lest seventy sons behind him; which yet would not do. and him that offereth an offering etc.] that is, Although he be a Priest, Or Although he seek to make peace with me by an offering: as hoping thereby to stop my mouth or stay my hand to expiate his sin, or to purchase a dispensation as those Mic. 6.6, 7. and Esay 58.2, 3. Thus Saul sacrificeth, Ahab trembleth and humbleth, jeroboam wile goeth to the Prophet, joab taketh hold of the horns of the Altar: the king of Persia having lost some of his children by untimely death as Ciesias reporteth) sends earnestly to the Jews for prayers for him and his, Ezra 6.10. So did Maximinus in like case to the Christians. Tully tells us that they which prayed whole days together and offered sacrifice, 〈◊〉 D●vr. ut s●● liberi superstites sibi essent, that their children might outlive them, these were 〈◊〉 called superstition persons: afterwards the word was taken in a larger sense. But devotion without holy conversation avails nothing to avert God's judgements Isa. 1.12.15. and ●6. 3. He that killeth an Ox unless withal he kill his curruptions is as if he slew a man: he that sacrisiccth a lamb, unless by faith he ley hold upon the Lamb of God, is as if he cut off a dog's nick: he that effereth an old●tion etc. This men are hardly drawn to, viz. to part with their sins, to cail the traitors head over the wall, to hang up the heads of the people before the Sun. Sin harboured in the soul, is like Achan in the army, or Ionas in the ship; much pains the mariners were at, and much losle too, to have saved Ionas from the sea, they ventured their own casting away ere they would cast him overboard: but there could be no calm, till they had done it effectually. So it is here. Full fain men would keep their sins, and yet lave their fowls: but that's impossible. God will not be bribed Psal. 50. nor brought to sister sin unrepented to escape unpunished. Poor souls when stung by the Friar's sermons, they set them penunces, pilgrimages, all sorts of good works, which stilled them a while: and for them they thought they should have pardon. So many run now ●mongst us to holy duties, but with the same opinion they did them, a bribes for a pardon. These dig for pearl, in their own dunghills, make the means their mediate urs, 〈…〉 think to save themselves by riding on horses etc. Verse 13. And this have ye done again] Or, in the second place. q. ●. Nor content to have married strange wives, yea have brought them in to your lowfull wives, to their intolerable vexation, so adding this sin to the former, as a greater to the less. This is still the guise of graceless men, to add druake●●●sse to thirst, rebellion to sin, to amass and heap up one evil upon another, till wrath come upon them to the ut most. For three transgressions and for soxr I will not turn away their punishment Am. 1. that is, so long as the wicked commit one or two iniquities, I forbear them: but when it comes once to three and fours, (how much more to so many scores, hundreds, thousands, as one cipher added to a figure makes it so many tenns, two so many hundreds, three so many thousands etc.) God will bear with them no longer. Of those old Israelites it is demanded, not without great indignation on God's part. How oft did they provoke him in the wilderness, and grieve him in the desert? Yea they turned ba●● and tempted God etc. Psal. 78.40, 41. Good men, if they fall once into foul practices, they fall not often. Of Judah it is expressly recorded that he knew Tamar no more. Lot indeed committed incest two night; together: but the orifice of his lust was not yet stopped by repentance. Think the same of Solomon, Samson, jonah, etc. their acts were as it were continued acts: and, in the interim, little or no remorse or regret. Let us that have received merey, be admonished to sin no more, lest a worse thing come unto us. I●h. 5 There is a woe to such as draw iniquiey with cords of vanity, and sin as it were with a cartrope Isa. 5.20. Babylon's sins in the Revelation reached up to heaven, or they were thwacked together thick and threefold one upon another Rev. 18.5. there was a concatenation, or a continued series of them: therefore she fell surely and suddenly. When wickedness is once ripe in the field, God will not let it shed to grow again: but cuts it up by a just and seasonable vengeance. covering the Altar of the Lord with tears] That is, You caused your poor wives, when they should have been cheerful in God's service, as 1 Sam. 1. and in many other places it was required of the Israelites to rejoice whensoever they appeared before the Lord, Earthly Princes love not the company of mourners Esth. 4.4. to cover the Lords Altar with tears, with weeping, and with crying out, to throw themselves, blubbered and swollen with tears, upon the Altar, which was a profanation of it: so that God regarded not the offering any more. 'Twere happy if we could be so affected with our unkindness to Christ, our husband, that we could cover his Table, when we come to it, with our tears. How should the Lord regard our service so much the more? how should it be unto him as Music upon the waters, fare more harmonious! What a gracious respect had He to the weeping women that followed him to the cross; and what an honour was that to one of them, (Marry Magdalen I mean) that she had the first sight of the revived Phoenix, Psal. 91.13. whom she held fast by those feet that she had once washed with her tears, and that had now lately trod upon the lion, and adder, & c? It was appointed by Moses law that the bondwoman should bewail her father and mother a full monet before she might become an Israelites wife. Deut. 21.13. We, that are strangers to the Commonwealth of Israel, as we cannot be presented a chaste virgin to Christ, but as weeping over him that bled over us, so we never please him better, then when we weep over our tears, Ipsae lachrymae sunt lachryabiles, etc. sigh over our sobs, mourn over our griefs, as not proportionable to our miscarriages. But to return to the Text: The Jews as they are noted for a nation overmuch effeminate, and given to women, (as they say) so when they have satisfied their lust, and served their own turns, they are as willing to be rid of them as Amnon was of Tamar. Hence those many cautions in the law to put bounds to their petulancy: and that politic permistion of a divorce, for the relief of the poor despised woman, lest she should come to a mischief, by the hatred of the churl her husband, Deut. 22.13, 14 with chap. 24.3. At this day they look upon women, as not having so divine a soul as men, but are of a lower creation, made only for the propagation and pleasure of man. They use them as their drudges, lay upon them with their unmanly fists, are ready to cut out their tongues (as the Welsh-men dealt by their French wives, Heyl. Geng. pag. 93. lest they should corrupt the language of their children) put them away upon every slight occasion, covering that violence with the garment of the law, as verse 16. Or if they kept them, they took other wives to them, to vex them, and to make them to sr●t, 1 Sam. 1.6. or (as the word there signisies) to thunder: not only tabring upon their breasts, with the voice of doves, (as Nahums expression is) but filling the air, yea covering the altar (as it is here) with their laments and l●wings, Nah. 2.7. Lamentis gemituque & foeminco ululatu Tecta fremunt-Virg. Aeneid. fl●ctu & mugitu, (so the Vulgar rendereth it) for their husband's harshness, and their concubines insolences, and indignities. Hierom tells us, that these returned captives slighted their old wives brought with them from Babylon, (as being by that tedions journey become infirm and deformed) and matched with slrangers, who were fresh, fair, rich, etc. this he gathers out of Ezra 9 and 10. whereas they should rather have nourished and cherished them as their own flesh, Ephes. 5.29. they should have handled them gently, because of their weakness, as so many chrystall-glasses. They should have given them all lawful content, as Abraham did Saral, his faithful fellow-traveller. They should have given all honour unto them, saith Saint Peter; and why? 1 Pet. 3.7. Mark his many reasons. 1. They are the weaker vessels, and are therefore to be handled with all tenderness. Some translate it the weaker instrument: and (as Luther speaks of it) as a knife with a tender edge men will not cut stones, brass, or iron with it: so here. 2. They are heirs together of the grace of life, that is, of the life of grace, and of glory too: for souls have no sexes, and as every one is in Christ, all are equal, so that the husband is bound, in this respect, to make his wife's yoke as easy as may be, sigh she draws even with him, though on the left side. 3. That your prayers be not hindered, as they will be, where there is not so much conjugium, as conjurgium. How can they pray together comfortably, that live so discontentedly? How can they bring their gift to that altar that is covered with the tears, and moans of their justly aggrieved and abused wives? Or, if they do, will God regard their offering any more, or receive it with good will at their hands? Will not the tears and groans of their distressed wives (who yet hold out their devotion, and will not be hindered by their just grief, from praying to God, and pouring out their souls before him) move God more than their sacrifices can do? Especially if they bring them with a wicked mind, as Solomon hath it: and as Lyra maketh it to be the sense of this Text: Prov. 21.27 Ye have covered the Altar of the Lord with tears, etc. but he regardeth not the offering any more, etc. that is, (saith Lyra, and he hath it from Chrysostom) you are resolved to retain your idolatrous wives, though God have declared against it: And that ye may expiate this wickednesle, and make amends by your good deeds for your bad; you run to the Temple, and there with many tears, and groans you beg pardon. But all in vain, because you have no purpose at all to break off your sins, but will needs persist in your unlawful marriages. See more of this in the Note on chap. 3.16. doct. 4. use 1. Verse 14. Yet ye say wherefore?] A senseless question: but there is nothing more stupid, and stubborn than an hypocrite: he will not yield, though never so clearly convinced, but will have still somewhat to say though to small purpose, as had Saul to Samuel, 1 Sam. 15. and these Questionists here to God, whom (as before oft, and again after) they put to his proofs. (See the Note on chap. 1. verse 2, 6.) and his answer is ready: Because the Lord hath been winesse between thee and the wife of thy youth] The Heathen could say, Maxima debetur pueris reverentia siquid Turpe paras:— And again, Turpe quid acturus te, sine teste, time. We should not do wickedly if but a child be by. And, when thou art about to do aught amiss, fear thine own conscience, which is a thousand witnesses. But if God be by as a witness, should not men fear to offend him? Tremble thou earth, at the presence of the Lord, at the presence of the God of Jacob. He that dares sin, though he know God be an eyewitness, is more impudent in sinning then was Absalon, when he spread a tent upon the top of the house, and went in to his father's concubines, in the sight of all Israel, and of the Sun. These treacherous husbands could not but know that they had entered into a covenant of God, Prov. 2.17. when they married: that the bond was made to God, and that upon the violation of it, he would be ready enough to take the forfeiture: for whoremongers and adulterers God will judge, Heb. 13.3. That God had been witness, Protestatus est. or had protested (so Montanus renders it) and withal had, by interposing of his own authority, confirmed the contract and compact, saying, verbis concept is, as Hos. 3.3. Thou shalt not be for another man, so will I also be for thee, and not for another woman, till God shall separate us by death. Indeed if the husband or the wife be dead, Rom. 7.2. the surviving party is at liberty to marry again (whatsoever the Canonists say against bigamy.) Hierome tells us of an old man in Rome that had buried twenty wives, which he had married one after the death of another: and that he had taken to wife the one and twentieth, who also had buried nineteen husbands. And that, Hier. apud Lonicer in Theat. histor. p. 734. burying that wife too, he followed the corpse to the Church (so his neighbours would needs have it) with a garland of bays upon his head in manner of a triumpher. But against Polygamy (which is, when a man or woman couples himself or herself in marriage to more than one) here are an heap of arguments in the text, which we shall take as they lie in order. Meanwhile it is worthy our observation, that the first Author of Polygamy was that Thrasonical Lamech, noted for a profane and wicked person: as was likewise Esau another Polygamist. Laban though he had cheted Jacob into the having of his two daughters to wife, yet he could not but confess it to be a sin against the light of Nature. Hence at parting he takes a solemn oath of Jacob, Gen. 31.50. If thou shalt afflict my daughters, or if thou shalt take other wives besides my daughters: no man is with us: see God is witness betwixt me and thee. Some of the Fathers were herein faulty, as Abraham, David, etc. and some say it was their privilege: but that's not likely. Rather it was their ignorance or incogitancy, (they considered not that it was a breach of the first institution of marriage) or, as some conceive, it was their mere mistake of that Text, Leu. 18.18. Thou shalt not take a wife to her sister, to vex her, Confer Ezek. 1.9. to uncover her naked esse, besides the other, in her life time. Here they took the word (sister) for one so by blood, which was spoken of a sister by nation, as those clauses to vex her, and da●●ghter life, do evince. One thing was, the commonness of the sin, and the 〈◊〉 custom of it. So long had it continued, and was grown so fashionable, that it seemed to be no sin. But debt is debt, whether a man know of it, or not: And sin, as a debt, may sleep a long time, and not be called for of many years, as saul's sin in killing the Gibeonites slept forty years; and Joabs' killing of Abner slept all David's days, etc. Another thing that might cause desire of many wives, was want of love and chaste affection to the wife of their youth. Isaac is noted for a most loving husband to his Rebecca: and he never desired more wives than her. Re oyce in the wife of thy youth: Let her be as the loving Hind, and pleasant Roe, etc. This will keep thee from being ravished with a strange woman, or ombracing the bosomc of a stranger, Prov. 5.18, 19, 20. The Hind and the Roe are most loving to their mates, and therefore most faithful to them. So, among birds, are the turtle-dove, and the stork. The former, they say, as he keeps close to his mate, while she lives; so when she dies, he groans and moans continually, and never sits upon a green bough. The later are chaste, and severe, in punishing those of the kind that are not. It iscredibly reported by some that have seen it, that whole flocks of Storks meeting in a meadow, they have set in the midst of them two of their company that have been found disloyal, Sphi●●. Philos. pag. 231. and running upon them with main force have killed them with their beaks. So that the company breaking up, and all the rest flying away, the two offending Storks only have been found dead in the place. against whom thou hast dealt treacherously] viz by superinducing another wife contrary to thy covenant, This is not a simple injury against thy lawful wife; but such as is joined with contumely, which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and the children that come of such copulation they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they are subject to contumelies. The Hebrews call them brambles; A●imelech was such an one, judg. 9.14. a right bramble indeed, who grew in the base hedge-row of a concubine; and scratched and drew blood to purpose. Lo, this is the Prophet's first argument against Polygamy: it is treachery against both God, who is deeply interested in the marriage-covenant, and against the true wife, who is hereby extremely desrauded, and defeated. Follows not the second: yet she is thy companion] thy compeer, and copartner, thy consort, and fellow-friend, such another as thyself (so the woman is called, Gen. 2.18.) a second-self, a mate meet for thee, a piece so just cut out for thee, as answereth thee rightly in every point, in every joint. A wife is not a slave, (saith One) but a companion: a yoke-fellow, standing on even ground with thee, though drawing on the left side. From the left side (say some) she was taken where the heart is, to teach, that hearty love should be betwixt married couples. Made she was of a rib, a bone of the side; not of the head, (the wife must not usurp authority over her husband) nor yet of the foot, she may not be trampled upon, or disregarded as an underling. A bone, not of any anterior part; she is not ●raela●a, preferred before the man: neither yet of any hinder-part, she is not postposita, set behind the man: but a bone of the side, of the middle, of the indifferent part, to show that she is thy companion and the wife of thy covenant. A bone she is from under the arm: to put man in mind of protection, and defence to the woman. A bone, not far from his heart; to put him in mind of dilection and love to the woman. Neither can the rib challenge any more of her, than the earth can do of him. And as he was ignorant when himself was made, so he knew as little when his second-self was made out of him: both that the comfort might be greater than was expected; as also that he might not upbraid his wife with any great dependence or obligation; he neither willing the work, nor suffering any pain to have it done. Shine she must with the beams of her husband: Share she must with him, in his masterly government of the family, as Sarah did with Abraham by God's allowance, Gen. 16. and as the Roman Ladies were wont to say to their husbands, Vbi tu Caius, ibi ego Caia, where you are Lord, I am Lady. That over-lordly carriage of husbands towards their wives, and that usage of them as drudges, is condemned by the Heathen Philosophers, in the very Barbarians themselves, as a great ataxy, and disorder in the family. and the wife of thy covenant] And is it nothing to be covenant-breaker with a wife; especially where God also is engaged, as above said? Foedus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ab eadem radice, perform your trust, make good the troth you have plighted. Otherwise, if the fruits of the flesh grow out of the trees of your hearts, surely, Ser. of Rep. p. 70. surely, saith Master Bradford Martyr, the devil is at inn with you: you are his birds, whom when he hath well fed, he will broach you, and eat you, chaw you, and champ you world without end, in eternal woe and misery. Verse 15. And did not he make one] Another forcible argument against Polygamy, and adultery. See our Saviour's explanation of it, Mat. 19.4, 5, 6. with the Notes there. The only wise God made but one woman for one man at the first creation: and ordained that those two should be one flesh, two in one flesh, not three, or four, or as many wives as a man is able to maintain, as among the Turks, who (as a just hand of God upon them) are grievously vexed with jealousy, not suffering their women to go to Church: nor so much as look out at their own windows: B●unt. 106. Or if they go abroad upon any occasion, they must go muffled, all but the eyes. Sardus tells us, that the old Britain's would ten or twelve of them take one woman to wife. Belike women were rare commodities with them. As likewise men were in Judaea, when seven women took hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach, Esay 4.1. That is, we will maintain ourselves and thee: only be thou an husband to us, and let us have children by thee. yet had he the residue of the spirit] Or, breath: so that he could as easily have made more, and breathed into their faces the breath of life. And although it is not said of the woman, that God breathed into her the breath of life, as of Adam, (whence Tertullian concludes, that she had both body and soul too from Adam) yet Austin rightly gathereth, that their souls were both alike imbreathed by God: 10. Lib sup. Genes. Otherwise, the scripture would not have been silent in it, no more than it is in the new manner of the creation of her body. Thence also it is that Adam saith not, This is soul of my soul, but bone of my bone, and flesh of my flesh, Gen. 2.23. Souls are not propagated by the Parents, but created of God, and joined to the body, by an occult operation. Augustine following Origen, held the contrary for a long time. At length he began to doubt, and after a while changed his opinion: Hierom stoutly defending the contrary against him: Aristotle also understood the truth hereof, and concluded, that the soul was divine, and came from above: and. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lib. 2. c. 9 de gen. anim. though of nothing, yet is it made a matter more excellent than the matter of the heavens, in nature not inferior to the Angels. An abridgement it is of the invisible world, as the body is of the visible. And why may we not say, that the soul as it came from God, being divinae particula aurae, so it is like him? One, immaterial, immortal, understanding spirit, distinguished into three powers, which all make up one Spirit. In this respect it is said, Gen. 9.6. that in the image of God made he man. There is a double image of God in the soul. One in the substance of it: this is never lost, and of this that text is to be understood. The other is the supernatural grace, which is an image of the knowledge, holiness, and righteousness of God, and this is utterly lost, and must be recovered. This the ancient Heathens hammered at, when they feigned that the soul once had wings: but, those being broken, it fell head long into the body; where when it hath recovered its wings, it flies up to heaven again. That was very good counsel given by a godly man to his friend, not to busy his brains so much in enquiring how the soul entered into the body, as how it may departed comfortably out of the body. And seeing the soul is more excellent than the body, (saith another grave Divine) like as Jacob laid his right hand upon the younger, but his left upon the elder, so our best care, and the strength of our thoughts should be for the soul, younger as much as it is, than the body; they should be but lefthand thoughts for the body. and wherefore one? that he might seek a godly seed] Heb. a seed of God: not a bastardly brood, a spurious issue, a Mamzer, as the Hebrews call such, that is, labes aliena, a strange blot, a seed of the adulterer and the whore, Esay 57.3. but such as God appointeth, and approveth, such as may be holy, with a federal holiness at least, if not sanctified from the womb, as some have been, and are.: lastly, 1 Cor. 7.14. such as in and by whom the Church and religion may be propagated and not idolatry spread and increased. therefore take heed to your spirit] that is, to your wife, which is the residue of your spirit; keep and cherish her: so Remigius and Lyra interpret it. But they do better that expound it by that of Solomon, Keep thy heart with all diligence, Prov. 4.23. and by that of the Apostle, Mortific therefore your members which are upon earth, fornication, uncleanness, inordinate affection, evil concupiscence, etc. Col. 3.5. These are those that defile the man, Mat. 15.19, 20. These make his heart a filthy dunghill of all abominable lusts, and his life a long chain of sinful actions, a very continued web of wickedness, therefore take head to your spirits, that is, to your affections, keep those pure and chaste: abstain from fleshly lusts that fight against the soul. Take heed where you set gunpowder, sigh fire is in your heart. Austin thanks God that the heart and temptation did not meet together. Look well to the affections: for by those maids Satan woes the mistress. Look to the cinque-ports, the five senses: shut those windows that death enter not in thereby. Take heed to thy fancy: we allow an horse to prance and skip in a pasture; which if he doth when backed by the rider, we count him an unruly and unbroken jade. So, howsoever in other creatures we deny them not liberty of fancy, yet we may not allow it in ourselves, to frisk and rove at pleasure, but by reason bridle them, and set them their bounds that they shall not pass. The Lord quieteth the sea, and turns the storm into a calm, Psal. 107.29. If then the voluptuous humours in our body (which is but as a cup made of the husk of an acorn in respect of the Sea) will not be pacified when the Lord saith unto them, Be still, every drop of water in the sea will witness of our rebellion and disobedience. and let none deal treacherously against the wife of his youth] He had convinced them of this sin before, verse 14. Now he admonisheth them to abrenounce and abandon it. Lo this is the true method and manner of proceeding, in administering admonitions. The judgement must be convinced, ere the affections can be wrought to any thing: like as in the law, the lamps were first lighted, before the incense was burned: First, know thine iniquity, and then turn from it, Jer. 3.13, 14. Exhortation is the end of doctrine, science of conscience, reformation of information, conversion of conviction: and woe be to those that being convinced, or reproved for their faults, get the bit between the teeth, as it were, and run away with their rider. When I would have healed Ephraim, than his iniquity broke out (as if it were to cross me) like the leprosy in his forehead, Hos. 7.1. what can such sturdy rebels expect better, then that God should resolve, as Ezek. 24.13. as if he should say, Thou shalt have thy will, but then I will have mine too: I shall take another course with thee, sigh thou refusest to be reform, hatest to be healed: thou shalt pine away in thine iniquities, Levit. 26.39. O fearful! Verse 16. For the Lord the God of Israel saith, that he hateth putting away] Heb. Put away, q. d. God hates that Put her away, Put her away, that is so much in your mouths. For, because you are justly reproved for Polygamy, for keeping two wives, you think to mend that fault by putting away your old ones, and plead you may do it by a law, licensing divorces. But the Lord would ye should know, that he hates such your practices: and the rather because you maliciously abuse his law, as a cloak of your wickedness. Divorce is a thing that God's soul hateth, unless it be in case of adultery, (which breaks the marriage knot) and malicious perpetual desertion. This last was the case of that noble Italian convert, 1 Cor. 7.15. Galeacius Caracciolus marquis of Vico (as is to be seen in his life, written by my much honoured brother, Mr. Sam●el Clark, in the second part of his Marrow of Ecclesiastical history, pag. 101.) who by the consent of Mr. Calvin, Peter Martyr, and other learned Divines (who met and seriously debated the case) sued out a divorce against his former wife, who had first maliciously deserted him, and had it legally by the Magistrate at Geneva granted unto him: after which he married another, Anno 1560. The Civil Law of the Empire permitted divorce for divers other causes. And these Jews, for every light cause (if but a blemish in the body, or crookedness of manners) pretending to hate their wives, would write them a Bill of divorce, and turn them off. Our Saviour deals against this, matth. 5. and 18. See the Notes there. This sin was also rife among both the Athenians (who were wont to put away their wives upon discontent, Archcol Attic. 140. or hope of greater portions, etc.) and the Romans, whose Abscessionale, or Writ of divorce was this only, Res tuas tibi habeto; Take what is thine, and be gone. It is ordinary also among the Mahometans: But the Lord God of Israel saith here, that he hateth it: and it appeareth so by his practice to his Spouse the Church. See Jer. 3.1. Joh. 13.1. and then say, that God's mercy is matehlesse; and that he takes not advantages against his revolting people, but follows them with his favour: no otherwise then as when a man goes from the Sun, yet the Sunbeams follow him, shine upon him, warm him, etc. Zanchy (and some others) reads the text thus, If thou hatest her, put her away, in that discourse of divorces, which he wrote upon occasion of Andreas Pixzardus his divorce, as indeed agreeing best with the matter he undertook to defend. But in another book of his he utterly disliketh the do of Luther, and some other Dutch Divines, who advised Philip, Landgrave of Hesse to marry, alteram, hoc est, Zanch. Misc. Epist dedit. adulieram, his former lawful wife being yet alive. Archbishop Grindall, by cunning practices of his adversaries, Leicester and others, lost Queen Elizabeth's favour, Camb. Elizab. Arslibishop Abbots also died in disgrace for opposing Semmersets abhorred match with the Countess of Essex. Figuier. as if he favoured prophesyings, etc. but in truth, because he had condemned an unlawful marriage of Julio an Italian Physician with another man's wife, whilst Leicester in vain opposed against his proceed therein. for one covereth violence with his garment] This Text had been easy, had not Commentatours (the Hebrew Doctors especially) made it knotty. Rabbi David in opening of it, obscurior videtur, quam ipsa verba quae explicare conatur, seems to be more obscure than the words themselves which he undertaketh to open; saith Figueir, who also reciteth the expositions of several Rabbins. Concerning which, I may say as One did once, when being asked by another, whether he should read such a Comment upon Aristotle? answered, Yes; when Aristotle is understood, then read the Comment. The plain sense is this: These wicked Jews pretended the Law of God, as a cloak and cover of their sin, that it might be no sin to them. And though the Lord had protested to hate their divorces, yet they pleaded I know not what liberty permitted them by Moses: but this was but a politic coverture of iniquity, Mat. 18.8, 9 The like hereunto was the sin of Saul, 1 Sam. 15. of Jezabel, 1 King. 21.13. of those Jews, Joh. 19.7. of those Libertines, 2 Pet. 2. Jam. 2.8, 9 of all Heretics, that plead Scripture for their heresies: and some others impudently impious, who lest they should seem to be mad without reason abuse Gods holy word to the defence of their unreasonable and irreligious practices. These men's judgement now of a long time lingereth not, and their damnation sleepeth not, 2 Pet. 2, 3. therefore take heed to your spirit] A repetition of the dehortation: of which see verse 16. Good things must be often inculcated, Phil. 3.1. one exhortation must peg in another, till they stick in our souls, as forked arrows in the flesh. Men do not use to lay ointments only upon their lame limbs, but rub them, and chafe them in; so here. Austin persuades the Preacher, so long to insist upon a necessary point, till by the gesture and countenance of the hearers he perceiveth, that they understand and relish it. chrysostom being asked by his people, when he would give over preaching against swearing? answered, Never till you leave your swearing. Verse 17. Ye have wearied the Lord with your words] Laborare sc●●stis Dommun●, so the Vulgar renders it. Ye have put the Lord to pain, as it were; ye have even tired out his patience, whilst ye have made him to serve with your sins, and have wearied him with your iniquities, Esay 43.24. I have long time holdon my peace, I have been still and refrained myself, saith the Lord: Esay 42.14 Now will I cry like a travailing woman, that hath long time bitten in her pain, I will destroy and divour at once. God can bear and forbear as well as any other: Who is a God like unto thee for this, saith Micah, chap. 7.17? Were the patientest man upon earth in God's room, but for a very short space, to see and hear the provocations, and indignities daily done unto him by the sinful sons of men, he would soon be weary of it, he would quickly make a short work upon the earth, Rom. 9.28. It would trouble his patience to spread out his hands all a day long to a rebellious people, Esay 65.2. to give forty day's respite to Nineveh that bloody city, full of lies and robbery, Nahum 3.1. to be grieved forty years long with a perverse people, and to suffer their evil manners in the wilderness, Acts 13.18. to bear four hundred years with those wretched Amorites, who had filled the land from one end to the other, Ezek. 4.5, 6 with their abominable uncleannesses, Ezra 9.11. In the fourth of Ezekiel God is brought in as lying upon his left side for three hundred and ninety years: a long while to lie on one side, without turning on the other) and all to set forth his longsufferance. Our text tells us, that he is patiented even ad defatigationem usque, toward the wicked: he bears till he can bear no longer. See the like Rom. 9.22. and the reason, Rom. 2.4. and the ill use that is made of it, Eccles. 8.11, 12, 13. till they tyre out him that is indefatigable, Jer. 15.6. and make him weary of repenting. But is this a safe course they take? 1 Cor. 10.22 Do they provoke the Lord to wrath? Are they stronger than he? Hear ye now, O house of David: Is it a small thing for you to weary men, but ye will weary my God also? Esay 7.13. Will he not put an end to his abused patience, that justice, Deut. 16.20 Ezek. 1. justice, (as Moses hath it) actual and active justice may take place? God in Ezekiel is said to sit upon a throne, to show his slowness: but this throne hath wings, to show his swiftness to come, if need require. His patience passeth along as a pleasant river. But if men stop the course of it by their blasphemies, and contumelies as here, and press him with their provocations, as a cart that is loaden with sheaves, Am. 2.13. God will surely have his full blow at them, Nah. 1.2, 6. Rom. 2.4. Heb. 12.29 with your words] that is, with your continual contentions and quibblings: or with those ensuing words, blasphemous enough, and Atheistical: together with your bold justification of them: yet ye say, wherein, etc. when ye say, every one that doth evil, etc.] As if they should say, God punisheth not but prospereth the wicked: therefore he loveth and favoureth them above better men. Job, Jeremy, and David were once, for a fit, in the same error, but soon recanted it, when once the waters of the Sanctuary had cured their eyesight, Psal. 73.17. for such are sand-blind, and cannot see far off, 2 Pet. 1.9. or where is the God of judgement?] q. d. No where: either there is no God: or at least, Corn. à Lapid. not a God of that exact, precise, impartial judgement. (such an Emphasis there is in the Heb.) Diagoras turned Atheist, because his adversary that had rob him was not presently thunderstruck. The like is recorded of Porphyry, Lucian, Averro, and others. See the Notes, on chap. 3.14, 15. CHAP. III. Verse 1. BEhold, I will send my messenger] It is well observed by the learned, that this whole Prophecy of Malachy, though distinguished (as now) into several Chapters, yet is but one entire Sermon, at once delivered. Those Atheists that asked in the precedent verse, (and they did it with an accent too, that they might not be slighted) where is the God of judgement? are here fully answered: and that they might the better attend, they have it with a note of pregnancy. Behold, I will send, etc. q. d. differtur quidem judicium sed non aufertur. Tandem veniet, profectò veniet. Judgement comes not so soon as you call for it: but come it will, be sure it will. For behold, I send (in the present tense) my messenger, the Baptist, and (at his heels, as it were) Messiah the Prince, who shall reform and rectify all disorders. For judgement, saith He, come I into the world, that they which see not might see, and that they which see, might be made blind, Joh. 9.39. And then, you that call for judgement shall have enough of it: when ye see my Messenger, harbinger, or herald, know that I am hard at hand. Behold, this is set here as the sound of a trumpet before some Proclamation, to arouse men's attention. I will send] Heb. I do send, or, am sending: though the thing was not done till four or five hundred years after: but in God's purpose and promise it was a done thing already. All things are present with him, for he is a pure act; his whole essence is wholly an eye, or a mind: he is all things eminently, exemplarily, and contains all things in himself. Hence he knows temporal things after an eternal manner, mutable things immutably, contingent things infallibly, future things presently. Hence he calleth things that yet are not, as if they were, Rom. 4.17. and this, as in the works of Creation, Renovation, Resurrection, so in the accomplishment of his promises, which we must not antedate, as we are apt to do; but learn to live by faith, Hab. 2.2. Possibly the Calendar of heaven hath a post-date to ours. Strive to be strong in faith, and glorify God. my messenger] Not Christ, as Ensebius doted: nor Meslias the son of J●seph, Lib. 5. de daemon. Evang. cap. 28. that is, of the tribe of Joseph, as Rabbi Abraham would have it. (For the Jews soolishly expect two Meslians', one the son of David, and the other the son of Joseph) Nor an Angel of heaven, as Rabbi David interprets it, according to Exod. 23.20. But John Baptist, as our Saviour expounds himself, Mat. 11.10. who is here called Christ's Messenger, or Angel, by reason of his office: one, by whom he would manifest his mind to his people. He was a burning and a shining light, Joh. 5.35 or lamp, and shone for a season, till the Sun of righteousness came in place: as lights and candles are of good use till the Sun riseth. See 1 Sam. 3.3. and he shall prepare the way] Expurgabit, Everret, emund●bit. He shall clear the way, sweep it, accoutre, or dress it. He shall remove all rubs, and remoras out of the way, he shall pair and pave a path for Christ into the soul, open those everlasting doors that the king of glory may come in, he shall make ready a people for the Lord. Luke 1.17. Man's heart is full of mountains and valleys, Luke 3.5. These must be leveled, ere Christ can be admitted: and that's not done but by repentance unto life. As John Baptist was Christ's forerunner into the world; so must repentance be his forerunner into the heart: for he that repenteth not, the kingdom of heaven is far from him: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viam apertam & oculis intuentium conspicuam faciet. so he that cannot see it (as the Hebrew word here used imports he must do) for his lusts that hang in his light. and the Lord whom ye seek] Dominator, that Lord Paramount of whom David speaketh, Psal. 110.1. and for whose sake Daniel desireth to be heard, chap. 9.17. Messiah the Prince, verse 25. the Prince and Saviour, Act. 5.31. Lord and Christ, Acts 2.36. the God of judgement, whom they called for, Mal. 2.17. and whom they are said to seek for. As God he is not very sar from any one of us, saith Paul Acts 17.27. not so far as the bark is from the tree; for in him we all live, and move, and subsist. And as God-Man he shall suddenly come to his Temple] suddenly, that is, in the fullness of time, (which is but a short time in respect of the long expectation of the patriarchs) and speedily after John Baptists birth; suddenly also, because unexpectedly to the most, who stood amazed at his preaching, and said, Whence hath this man this wisdom, and these mighty works? Is not this the carpenter, & c? To his Temple he came, when presented there to be circumcised, Luke 2. when he put forth a beam of his Divinity there, in his disputation with the Doctors, verse 46. But especially when he purged the Temple: 1. By his Doctrine, Matt. 5. and 15. and 2. By his Discipline, Joh 2.14, 15, 16. and 12.12. at which time, Tell ye the daughter of Zion, saith God, Behold, thy king cometh unto thee, Mat. 21.5. meek and sitting upon an ass, etc. Not upon a stately palsrey, as an earthly Potentate. And that was the very cause, that these in the text that are said to see him, when they had him amongst them, could by no means think well of him in respect of his mean and despicable condition. They had a certain notion of the Messiah: and were in expectation of him, and of temporal deliverance and felicity by 〈◊〉. Of which, when disappointed, they were as blank, as when they saw the hoped issue of their late Jewish Virgin turned to a daughter: or as when they saw Mahomet eat of a camel; whom till then, when they saw him arising in such powetr, D. Halfs Peacemaker. hay were ready to cry up for their long looked-for Messiah. even the messenger of the Covenant] viz. of the covenant of grace: for in Christ God reconciled the world to himself. And of this covenant Christ is the Angel, or Messenger, because 1. He revealeth it, and we must take heed how we slight it, Heb. 2.3. shift it, Heb. 12.25. 2. He mediateth it, 1 Tim. 2.5. and in, and by him it hath accomplishment, 2 Cor. 1.20. Hence Esay 9.6. he is called the Prince of peace, and (according to the Septuagint there) the Angel of the great Counsel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let all that would receive mercy from God, get into Chrst, and so into Covenant For as the Mercy-seat was no larger than the Ark, so neither is the grace of God, than the covenant of grace: And as the Ark and Mercy-seat were never separated, so neither are such from God, as are found in Christ. whom ye delight in] They delighted in his day (the better sort of them) though afar off, Joh. 8.56. they saluted him, and were resaluted by him, Heb. 11.13. They promised themselves through Christ malorum ademptionem, bonorum adeptionem, freedom from all evil, and fruition of all good. Hence he is called, the desire of all Nations, Hag. 2.8. The Church in the Canticles, saith he is totus desiderabilis, altogether , chap. 5.16. The Church in Esay desires him with her whole soul, chap. 26.9. and chap. 64.1. as impatient of further delays, crieth out, Oh that thou wouldst rend the heavens, and come down, that the mountains might flow down at thy presence. Drop down ye heavens from above, and let the skies pour aown righteousness: Let the earth open, and let them bring forth salvation, etc. chap. 45.8. Lo what earnest pant and inquietations were in those ancient believers after Christ, what continual sallies, as it were, and egressions of affection. behold, he shall come] He shall, he shall: nay he is even come already: for so the Hebrew hath it. Hinneh ba, behold, he is come: methinks I even see him. A like text there is, Habak 2.3. The duty required is, Wait: the promise is delivered, doubled, and trebled: It shall speak, it will come, it will surely come. Nay doubled again. It shall not lie, it will not tarry. It is as if God had said, Do but wait, and you shall be delivered, you shall be delivered, you shall be delivered; you shall, you shall. Oh the Rhetoric of God oh the certainty of the promises! A Lapide his Note is not here to be passed by. This word Behold, signifieth that this coming of Christ in the flesh, should be 1. New, admirable, and stupendious. 2. Sure and certain. 3. , and joyful. 4. Famous and renowned. saith the Lord of Hosts] And that's assurance good enough: for hath he said it, and shall he not do it? Here is firm footing for faith: and men are bound to rest in Gods Ipse dixit. Abraham did, and required no other evidence, Rom. 4. He cared not for the deadness of his own body, or of his wife's womb. He staggered not at the promise of God through unbeleef, etc. No more must we, if we will be heirs of the world, with faithful Abraham. God's truth and power are the Jachin and Bozez, the two pillars whereupon faith must repose: belee●ing God upon his bare word, and that against sense in things invisible, and against reason, in things incredible. Verse 2. But who may abide the day of his coming?] The Prophet Esay asketh, Who shall declare his generation? Esay 53.8. Daniel. 2.11. that is, the mystery of his incarnation, (that habitatio Dei cum carne, which the Magicians held imposlible) or the history of his birth, life, and death (as some sense it) whose tongue shall be able to speak it, or pen to write it? Who can think of the day of his coming? so the Vulgar reads this text: viz. of all the glory, graces, benefits of that day? But the Hebrew word is the same, as Prov. 18.14. The spirit of a man will sustain his infirmity: and is so rendered here by the Chaldee and Kimchi. Who can sustain, or abide the day of his coming, sc. in the flesh? What wicked man will be able to endre it? for he shall smite the earth with the rod of his mouth, (that is, the consciences of carnal men glued to the earth) and with the breath of his lips shall he slay the wicked, Esay 11.4. And this is spoken of the Branch that grew out of the root of Jesse, vers. 1. when th●● goodly family was sunk so low, as from David the king, to Joseph the Carpenter. With what terror struck he the hearts of Herod, and all Jerusalem by the news of his nativity? Mat. 2.3. And si praesepe vagientis Herodem tantum terruit, quid tribunal judicantis? If Christ in the cradle were so terrible, what will he be on the Tribunal? The Text that troubled those miscreants, was Mic. 5.2. which some (taking tsagnir in the Neuter Gender) render thus: And thou Bethlehem Ephrata, it is a small thing to be among the Princes of Judah: out of thee shall come a ruler, etc. This, Herod and his complices could not hear of without horror: as neither could that other Herod, of the same of Christ's mighty works, Mart. 14.1, 2. such a glimpse of Divine glory shone in them. The sinners in Zion are afraid: fearfulness surpriseth the hypocrites: and they run as fare, and as fast as they can from Christ, with these frightful words in their mouths. Who amongst us shall dwell with the devouring fire? who shall abide with the everlasting burn? The Ruffianly soldiers were fling flat on their backs, when he said no more but, Lam he, August. Joh. 18.6. Quid autem judicaturus saciet, qui udicandus hoc fecit? What will he do when he comes to judgement, who was thus terrible now that he was to be judged? Oh that the terror of the Lord might persuade people to forsake their sins, and to kiss the Son, lest he be angry. Though a lamb, he can be terrible to the kings of the earth: and though he break not the bruised reed, Matth. 12.20. yet his enemies he will break with a rod of iron, and dash them in pieces like a potter's vessel. Be wise now therefore, O ye kings, etc. Psal. 2.9, 10. And as the Sun, Moon, and eleven Stars in Joscphs vision, did obeisance to him; so let our souls, bodies, all our temporal, natural, moral, and spiritual abilities be subject and serviceable to Christ, as ever we hope to look him in the face with comfort. and who shall stand when he appeareth?] Heb. at the sight of him. True it is, that Christ coming to help us in distress, for the want of external pomp in his Ordinances, and worldly glory in his Ministers, and members, and splendour of humane Eloquence in his Doctrines, is despised by those that form and frame to themselves a Christ like to the mighty Monarches of the earth: like as Agesilaus King of Spartans', coming to help the King of Egypt, was slighted in that country for his mean habit, and contemptible outside. But if the Centurion were worthy of respect, because he loved the Jewish Nation, and built them a Synagogue; Shall not Christ much more, even as Prince of the Kings of the earth, sigh he loved us, and washed us with his own blood, and hath made us kings and priests unto God and his Father, Revel. 1.5, 6? By whom also he is made unto us, righteousness, (imputatively) wisdom, sanctisication, and redemption, effectively, by way of inherency and gracious operation? Who is able to stand before this holy Lord God? 1 Sam. 6.20. Jer. 10.7. as the men of Bethshemesh once said. Who would not fear this king of Nations, saith Jeremy, this king of Saints, saith John? for to him doth it appertain: Rev. 15.3, 4. sigh there is none like unto him: neither can any stand before him when he appeareth, any more than a glass bottle can stand before a Cannon shot. O come, let us worship, and bow aown, Psal. 95. let us keel before this Lord our maker. If we harden our hearts he will harden his hand, and hasten our destruction. There's no standing before this Lion, no bearing up sail in the tempest of his wrath: you must either be his subjects, or his footstool: either vail to him, or perish by him. Thine arrows are sharp i● the host of the king's enemtes, whereby the people shall under thee, Psal. 45.5. What a world of miseries have the refractory Jews suffered, and do yet, for rejecting the Lord Jesus? They might have known out of their own Cabalists (besides D●ntels seventy weeks, and other Scripture-evidences) that the Mesliah was amongst them: for it is there expressly recorded, Vide Malcolin. in Act. 18.28. that Messiah should come in the time of Hillels disciples: one of whom was S●●●on the 〈◊〉, who embraced the child Jesus in his arms: who also foretold that that child was set for the 〈◊〉 and rising again of many in Israel, and so● a sign which shoui●●● spoken against, Luk. 2.34, 35. th●u the thoughts of many hearts might be revealed. And to the same purpose St. Peter 1 Epist. cap. 2. ver. 7, 8. But before them both, Our Prophet here. For he is like a refiners fire] Intimating, that the times of the Messiah would be discriminating, shedding times: and that he would separate the precious from the vile, the gold from the dross, the sheep from the goats: That Nabal should no more be called Nadib, the vile person liberali, the churl bountiful, Esay 32.5. but that good people should be discerned, and honoured; hypocrites detected, and detested, as was Judas, Magus, Denias, etc. slit up and slain by Christ's two-edged sword, by his presence and preaching,. Surely his sanne is ●● his hand, though the devil and his imps would fain wring it out, Augustin. Mat. 3.12. Jer 23.20. and he will thoroughly pur●ge his ●loo (mali in area nobiscum esse possum, in horrco non pessunt) he will drive the chaff one way, and the wheat another: for what is the chiff to the wheat, saith the Lord? he will purify the souls of his Saints, in obeying the truth through the spirit, unto unfeigned love of the brethren, 1 Pet. 1.22. So that they shall be united to such, and separated from sinners. Fire, we know, congregat homog nea, segregat heterogenea: for what fellowship hath light with darkness? The spirit of Christ, called a spirit of judgement, and of burning, washeth away (lo here resiners fire, and sullers' 〈◊〉) the filth of the daughter of Zion, and purgeth the blood of Jerusalem from the midst thereof, Esay 4.4. By silth and blood understand their exceslive bravery, mentioned chap. 3. which now they had learned to call by another name, since their own names were written among the living in Jerusalem, verse 3. And here God made good to them that he had promised, Chap. 1.25. that he would purely purge away theeir dross, and take away all their tin: and that though their sins were as sear let, they should be white as 〈◊〉: though red like crimson, they should be as wool verse 18. Fuller's 〈…〉, as some render it) is of singular use to fetch out stains and spots, and to a biter wool: 5 P●naria. ●●de Puin. lib. 1●. chap. 3. 〈…〉. So (much more) is the blood and spirit of Christ, to whiten sinful 〈◊〉, and to make men his Candidates. Such were those Corinthians 1 Eph. 6.11. Such were some of you, (that is, as bad as bad might be, lepers all over) but ye are washed sc. by that Fuller of souls Christ Jesus. And if any ask, How washed? It sollowes, but ye are sanctified, but ye are just ified in the name, that is, 〈◊〉. by the merit of the Lord Jesus, and by the spirit of our God. The Jews in their Talmud hammer at this, when they question, What is the name of Messiah? Their answer is Hhevara Leprous (sc. by imputation 2 Cor. 5. ●0. Esay 53.6. August. de R●●na in Concil. Basil. whence also he is said by one to be Maximus peccatorum, the greatest of sinners) and he sitteth among the poor in the gates of Rome, carrying their sicknesses, according to that, Himself took our infirmities, and here our sicknesses. There are two things in guilt. 1. The meit and desert of it 〈…〉 took not. 2. The obligation to punishment: this he took, and so he 〈◊〉, that is, bound to the punishment of sin: which also he suffered even to the ●●●sion of his blood (that true Pactolus, or rather Jordan) whereby he hath cleamed his people from sins both guiltiness and filthiness. We have inveterate stains, which will hardly be got out till the cloth be almost rubbed to pieces 〈…〉 leaves so close to us, Jer. 1●. 13. that fire and fullers soap is but needful to fetch it off. Nature and custom have made our spots like that of the Leopard, which no art can cure, no water wash off: because they are not in the skin only, but in the flesh and bones, in the sinews and in the most inner parts. Hence David prayeth again and again to be washed thoroughly, to be purged with hyssop, to be washed and wrung in this fullers soap of Christ's blood, and with the clean water of his holy spirit. This is the only true Purgatory, the King's bath, the fountain opened for sin and for uncleannesle Zach. 13.1. Here Christ washeth his, not only from outward defilement, but from their swinish nature: that when washed clean they may not, (as else they would) wallow in the next guzzle. Here are those sovereign mundifying waters of the Sanctuary, which so wash off the corruption of the ulcer, that they cool the heat, and stay the spread of the infection: and by degrees heal the same. Hither poor sinners need not come as to the pool of Bethesda one by one, but, as Turks to their Mahomet, Papists to their Lady, by troops and Caravans, true Christians to their All-sufficient Saviour, how much more? In that pool of Bethesda, the Priests used to wash their sacrifices; because no unclean thing might come within the Temple. Itinerar. Scrip. pag. 20. The water was of reddish colour, and ran into that place in great abundance; and therefore it was called saith One, the house of effusion. This shadowed out, that every of Christ's sheep must be washed in the pool of his blood, before they can be meet sacrifices, an offering unto the Lord in righteousness, as it is in the next verse. Other blood slaines what is washed in it: this blood of the spotless lamb whiteneth as fuilers' soap, and purifieth from all pollution of flesh and spirit Rev. 7.14. This is he that came by water and blood, even Jesus Christ: not by water only but by water and blood 1 joh. 5.6. The Priests of the old law were consecrated first with oil, and then with blood: So was Christ, first with the spirit Esa. 61.1. and then with his own blood for our benefit. Verse 3. And he shall sit as refiner] i. e. he shall stick to the work, and not start from it, till he bring forth judgement to victory Mat. 12.20. that is, till he have perfected the work of grace begun in his people, (for he is Author and finisher of their faith Heb. 12.2.) and by patience, made them perfict and entire, wanting nothing, jam. 1.4. Christ, who is the God of all grace, and hath called them to his eternal glory, will, after they have suffered 〈◊〉, in his furnace or fining-pot (Pro. 17.3.) of afflictions, wake them perfect, establish, strengthen, settle them 1 Pet. 2 Cor. 9 8. 5.10. yea make all grace to abound toward them: that they always having all sufficiency in all things may abound to every good work. For which holy purpose, Christ our Refiner hath his fire in Zion, and his furnace in jerusalem Isai. 31.9. his conslatories, and his crucibles, wherein his third part being brought through the fire shall be resined as silver is resened, and tried as gold is tried Zach. 13.9. that the trial of their faith (who have glorified him in the very fires Isa. 24.15.) being much more precious than that of gold that perisheth, may be found to praise and honour and glory 1 Pet. 1.7. True gold will undergo the trial of the seventh fire, which Alchemy gold will not. Christ Jesus after that he hath been to his people as a refiners fire, and fullers soap, that is, after that he hath justified, and sanctified them also in some part, will sit as a refiner and purifier of silver, that is, he will be serious, accurate, and assiduous in scouring them from corruption by correption, in purging out the remnants of sin by affliction sanctified. For by this shall the iniquity of Jacob be purged, and this is all the fruit, to take away his sin, Isa. 27.9. Christ hath bought off all our corruptions, redeemed us from all iniquity Tit. 2.14. and God will have the price of Christ's blood out: what the word purgeth not, the rod must; like as what evil humours Summer purgeth not out by sweeting. Winter concocts by driving in the heat. And as winter is of use for mellowing the ground, and for kill worms and weed etc. so is the cross sanctified for quelling and killing fleshly lusts that fight against the soul. He that hold, the winds in his fist, stays his rough wind, Esay 27.8. and lets out of his treasury such a wind as shall make his young plants fruitful, and blow away their unkindly blossoms and leaves. Black soap makes white clothes, if God set in and set it on with his battle-dore, as that Martyr phrased it. Fowl and stained garments are whitened and purified, by laying abroad in cold srosty nights. Scouring and beating of them with a stick, beats out the moths and the dust: so do afflictions, corruptions from the heart. Aloes kills worms: so do bitter crosses crawling lusts. Rhubarb is full of choler, yet doth mightily purge choler. Hemlock is a deadly plant, yet the juice applied heals ignis sacer and hot corroding ulcors: and much assuageth the inflammation of the eyes. The sting of a scorpion, though arrant poison, yet is an antidote against poison. Nothing is better to cure a leprosy, than the drinking of that wine wherein a viper hach been drowned. The viper (the head and tail being cut off) beaten and applied cures her own biting. Affliction is in itself an evil, a fruit of God's wrath, and a piece of the curse. Christ altars the property to his, and makes one poison antidotary to another, and cures security by misery: as Physicians oft cure a letharby a fever. Every affliction sanctified rubs off some rust, melts off some dross, empties and evacuates some superfluity of naughtiness, strains out some corruption. job 10.10. Christ strains out our motes, whiles our hearts are poured out like milk, with grief and fear: he also keeps us from settling on the lees, by emptying us from vessel to vessel: jer. 48.11. when as the wicked have no changes, and therefore they fear not God: Psal. 73. they come not in trouble like other men, therefore they face the heavens, and their tongues walk through the earth: All that are Christ's people are sure of sore and sharp afflictions, fiery trials and tribulations, piercing and pressing crosles Psal. 34.19. jam. 1.2. He will be sure to blow his own ground, whatsoever becomes of the waist; and to weed his own garden, though the rest of the world should be let alone to grow wild. He will cast his purest gold into the fire of afflictions: but they shall lose nothing by it. Gold cast into the fire wasteth not, cast into the water rusteth not. No saint was ever the worse for his sufferings, but the better: the least that can come of it, is to do good duties with greater zeal, and large affection Esay 26.9. Now, who would not fetch such gold out of a fiery crucible? and he shall purify the sons of Levi] Whom he had before faulted chap. 1. and 2. Or he may mean the Ministers of the Gospel, called Priests and Levites Esay 66.21. Or rather, all the royal Priesthood of God's people, whose office is to ●ffer up spiritual sacrifices, acceptable to God by Jesus christ. 1 Pet. 2.5, 9 Rom. 12.1, 2. Now for these, Christ 1. Of bad make them good, as he did Joses the Levite Act. 4.36. and many priests Act. 6.7. He makes them pass under the rod, and so brings them into the bond of the covenant Ezek. 20.37. 2. Of good he makes them better and brighter, he pours them forth as molten mettle, so the Septuagint read this text. Gold that is melted in the furnace, is not only purified, but also made malleable: yea fit for the mould. Their bearts are brought down, they speak as out of the ground Esay 29.4. in a low language, and like broken men: they put their mouths in the dust, they lie low at Christ's feet, and say, Speak Lord, for thy servant heareth. Thus haughty Hagar humbled by a s●●tion harkeneth to the Angel, and submits to her mistress: that young gallant, that in the pride of his prosperity, in the ruff of his jollity would not be warned; when ●s flesh and his body was consumed, when his bones clattered in his skin, Prov. 5.11, 12, 13. and the mourners expected him at the doors, he is of another mind, and he 〈◊〉 talked with: then like the beaten viper casteth up his poison both of high mindedness and of earthly-mindedness, and if you have any good 〈◊〉 to give him, he is ready to receive it. See the like job 33.19, 20, 21. etc. and purge them as gold and silver] Colabit eos, Si● 〈…〉 saith the Vulgar. He shall 〈◊〉 them as some liquor or liquid matter: so that the purer part shall go thoro. the strainer or colander, and the dreggy may be left. The same thing is again and again promised, as for more certainty sake, so to show that the purity should be very great in the days of the gospel. Howbeit for the comfort of his poor people who are conscious of more dross then good oar, Christ hath promised that he will resire them, but not as silver, he will not be over-exact with them, Isa. 48. 1●. he will not mark all that's amiss he will not contend very much, lest the choice spiri●● of his afflicted people should fail before him Isae. 57.16. when the child swarms in the whipping, Christ lets fal● the rod, and falls a kissing it, to fetch life 〈◊〉 it again. As 'tis a rule in physic still to maintain nature: so God 〈…〉 to keep up his people's spirits by cordials; though he purge them 〈…〉 till he bring them almost to skin and bone, that there may be a spring of bet 〈…〉 its. 〈…〉 the Lord an affering in righteousness] Or a right offering, a 〈…〉 holy duties from a right principle, and to a right purpose. Two things make a good Christian, good 〈◊〉, and good aims. Though a good a●me doth not in ●e a bad action good (as we see in Vzza) yet a bad aim makes a good action bad, as we see in John. If God's work be not duly done, we may meet with breaches instead of blessings 1 Chron. 15.17. David fa●led but in a ceremony: yet God wa●angry. J●h●'s ●eal was rewarded in an act of justice quoad sub●●●●tion, aperis, in regard of the substance of the work: and yet punished as an act of policy, quoad m●dum for the perverse end. Let no man measure himself by the matter of things done; for there may be malum opus in bona materia, an evil ●●●k in a good matter: Works materially good may never prove so formally and 〈…〉 gion is a curious clockwork: if but one wheel be distempered, all may go wrong. David in numbering the people omitted that duty Exod. 30.12, 13, 14, 15. a●● thence, the plagne. Verse 4. Then shall the offerings of Judah and Jerusalem] That is, of the Latin Church, and of Rome, saith Ribera. A partial fancy of a Ponish Interpreter boldly pr●pou 〈◊〉, barely proved: and therefore as he affirmeth without reason, so h● may b● dismissed without refutation. Uaderstand it rather of the whole church wh●●●so●ver, in Cities, or Countries: and observe, that neither Judah nor Jeru●d●m, how highly soever honoured or favoured otherwise, shall have their oftering accepted in heaven, unless their hearts be first purified by faith. Till then, Rom. 12.1 their sacrifices, how specious soever, are neither living (but dead works, as the ●uthow to the Hebrews calls it) nor holy, that is, pure and unpolluted 1 Cor. 7.34. unless themselves be partakers of the grace of life 1 Pet. 3.7. and can boldly say with David, preserve my soul, for I am holy, or one whom thou favourest. Psal. 86.2. So Psal. 4.3. he makes this the ground of his hope, that his prayer sh●●ld ●● heard, that the Lord looked upon him as a godly person. God regards 〈◊〉 the prey, if the man be not right. The blood of a sheep and of a swine are like: yea, it may be the blood of a swine is better and sweeter than of a sheep, yet was ●t not to be offered, because of a swine. See Heb. 13.16. Philip. 4.18. Joh. 15.16. Psal. 147 11. Esay 62.4. Heb. 11.6. Look how light, saith Chrys●st●ne, maketh all things pleasing to men: so doth faith to God. True faith is like t●e salt that healed the waters 2 King. 2.21. O pray Christ to cast in a curseful●●● it into our hearts, or else we lose all our services; nay we do worse than lose our labour, for displeasing service is double dishonour: we do but take pains to go to hell. See more of this matter in the Notes on chap. 1. verse 9, 10. as in the days of old, as in former years] i. e. As the sacrifices of Abel, Abraham, Aaron, etc. as the prayers and holy performances of David, Eliah, Samuel (who is thought to be the same with Pethu●l lo● 1.1. which signifieth a I'erswader of God, and that he was so called, because he could have what he would of God) Cornelius, Paul etc. were very effectual and available, and did wonders even to the opening and shutting of heaven, job. 41 14. as Eliab to the opening of the doors of Leviathan, as jonah, to the delivering even graves of their dead, as Heb. 11.35. etc. so they shall be still, as effectual, as those Ancient Saints, we draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water Heb. 10.22. See jam. 5.16, 17, 18. and Hos. 12.4. The Prophet speaking of Jacob his wrestling with God by weeping, and his prevailing by praying (so that he was knighted for his good service, and dubbed Israel, or a Prince of God) subjoins for our comfort, God found him in Bethel, and there he spoke with us. So then, what encouragement access and success jacob had at Bethel, the same have we: provided that we so carry the matter, that it may be said of us, as Psal. 24.6. This is the generation of them that seek him; of them that seek thy face: this is Jacob: Provided that as Jarob wrestled in the night, and alone, and when God was leaving him, and upon one leg: so do we, amidst all difficulties and discouragements. Verse 5. And I will come near to you to judgement] q. d. You conceit mea great way off, and put far from you the thoughts of my coming, having been so bold as to ask, Where is the God of judgement etc. Behold, I come quickly, and my reward is with me. Not, as you desired, to avenge you of your enemies, but as justice requireth, to be avenged of you for your impieties which I have here billed up against you. And that ye may not think to escape, know that as I am a Judge at hand, so a present witness, test is festinantissimus a most swift witness, to evict and punish you, for your most secret sins. So then, howsoever the Lord spare long, yet he will be at length, both a hasty witness and a severe Judge against those that abuse his patience: he will not always stand them for a sinning-stock, but pay them home for the new and the old. jer. 6.6. Mic. 1.3 God owed a revenge to the house of Eli: and yet at length, by the delation of Doeg, takes occasion to pay it. It is a vain hope that is raised from the delay of judgement: No time can be any prejudice to the Ancient of days. If his word sleep, it shall not die: but after long intermissions breaks forth into those effects which men had forgotten to look for, and ceased to fear. The sleeping of vengeance causeth the overslow of sin Eccles. 8.11. and the overslow of sin causeth the a wakening of vengeance Psal. 50.21. so that sometimes he strikes ere he gives any sinther warning: as Absalon intending to kill Amnon, spoke neither good nor evil to him. Subito tollitur qui diu toleratur. Till the fiery serpents, God had ever consolted with Moses, and threatened ere he punished. Now he strikes and says nothing. The anger is so much more, by how much less notified. Still revenges are ever most dangerous and deadly, when God is not heard before he is felt (as in hewing of wood, the blow is not heard, till the axe be seen to have struck) or if he be heard to say as Neh. 1.9. what do ye imagine against the Lord? he will make an utter end: affliction shall not arise up the second time: it's a sign he is implacably hent, and means to have but one blow. The wickeds happiness will take its end surely and swiftly. The end is come, is come, is come, saith Ezechiel chap. 7. The Lord is come near to you to judgement, and he will be a speedy witness, Judge and witness both: which in men's courts cannot be: but God being infinitely both wise and holy, may be and will be both witness and Judge against the workers of iniquity: and when they are (as Adonijahs guests were 1 King. 1.) at the height of their joys and hopes, he confounds all their devices, and lays them open to the scorn of the world, to the anguish of their own guilty hearts, and the dint of his own unsupportable displeasure, which is such as none can avert or avoid. Ad poenam tardus Deus est, ad praemia velox, Sed pensare solet vi graviore moram. Poena venit grovior, quò magè sera venit. against the sorcerers] Or Jugglers, Wizzards, Negromancers etc. See the several sorts forbidden, and to be punished Deut. 18.10. By God's law such might not be suffered to live, Exod 22.8. yet did this evil prevail in Israel 2 Chron. 33.6. Jer. 27.9. and here, It was done by unlawful means, as Saul said to the witch, Divine unto me by the familiar spirit, 1 Sam. 28.8. and it was a thing hateful to God, even as high rebellion, 1 Sam. 15.23. sigh the ground of this familiarity is a diobolical contract ovort, or covert, explicit or implicit. It is fitly called the black Art, for there's no true light in them that use it Isai. 8.19. they depart from God and his testimony, ib. and so tempt the devil to tempt them. This was saul's sin, for which the Lord killed him 1 Chron. 10.13. and hath threatened to cut off all from among his people, that do inquire of such, Levit. 20.6. Thou hast been partaker with the adulterer, Psal. 50.18. so are such with sorcerers. Surely the wounds of God are better than the salves of Satan; as Ahaziah found it. And they which in case of loss or sickness etc. make hell their refuge, shall smoke and smart for it in the end. Satan seeks to them in his temptations, they in their consultations seek to him: and now that they have mutually found each other, if ever they part, it is a miracle: He is an unspeakable proud spirit, and yet will stoop to the meanest man or woman to be at their command (the witch of Endor is twice in one verse 1 Sam. 28.7. called the Mistress of the Spirit, because in covenant with him) whereby he may cheat them, and their clients of Salvation. Every one that consults with him, worships him, though he bow not, as Saul did: neither doth that old desire any other reverence, then to be sought unto. and against the adulterers] Sept. the adulteresses. Adultrinum, qu ●si ad alterum, out alterius torum, a going up to another man's bed, as Reuben did, and was severely sentenced for it, Gen. 49.4 It was to be punished with death, even by the law of Nature: because the society and purity of posterity could not otherwise continue amongst men. Nebuchad. nazzar roasted in the fire Zedekiah and Ahab two false prophets of Judah, because they committed adultery with their neighbour's wives, Jer. 29.22, 23. The Egyptians used to cut off the nose of the adulteress: the Prophet alludes to this Ezek. 23.25. The Athenians, Lacedemomans, and Romans were very severe against this sin; as Plutarch recordeth in his parallels. The old French and Saxons also, as Tacitus tells us. By God's law they were to be stoned to death; and the High-priests daughter was to be burned for this fault, Leu. ●1. 9. a peculiar punishment, and not to be paralleled in the whole law. If men fail to fall upon such (it is an heinous crime saith holy Job, and an iniquity to be punished by the Judges, Venus' ab antiquis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicla See Pro. 5.8. Chap. 31.10.) God himself will do it, Heb. 13.4. and did it effectually, 1 Cor. 10.8. and on the filthy Sodomites, Gen. 19 and on Charles 2. King of Navarre who was much addicted to this sin, which so wasted his spirits, that in his old age he fell into a Lethargy. To comfort his benumbed joints he was bound and sewed up in a sheet steeped in boiling Aquavitae. The Surgeon having made an end of sewing him, and wanting a knife to cut off his thread, took a wax candle that stood lighted by him. But the flame running down by the thread, caught hold on the sheet, which according to the nature of the Aquavitae burned with that vehemency, that the miserable king ended his days in the fire. But say the adulterer be neither stoned, nor burned: yet God usually stoneth such with a stony heart, Hos. 4.11. which is a most fearful judgement: and when they die burneth them with the hottest fire in hell. Prov. 2.18. the whore's guests go down to the dead. Heb. el Rephaim, to the Giants: to that part of hell where those damned monsters are. See 2 Peter 2.10. and mark the word Chief. and against false swearers] A sin of an high nature, condemned by the height of nature, and punished by the Heathens. Perjurij poena divina exitium; humana, dedecus; This was one of the laws of the twelve tables in Rome. God punisheth perjury with destruction: men with disgrace. Tissaphernes the Persian General, being ovecrome by Agesilaus King of Spartans', craved three-moneths truce, and had it: They both swore to be quiet on both sides. Tissaphernes soon broke his oath: Cornel Nepos in vit. Ages. but Agesilaus religiously kept it, saying, that Gods and men would favour him for his fidelity, but curse and execrate the other for his perjury. God shown Zachary a flying role long and large, ten yards long, and five broad, full of curses against the false swearer, with commission to rest upon his house, Zac. 5.3.4. which he he holds his castle, and where he thinks himself most secure. Michael Paleologus Emperor of Constantinople made the Greek Church acknowledge the Pope's supremacy, and did many other things contrary to his oath: and therefore lieth obscurely buried, shrouded in the sheet of defame, saith the Historian. Turk. hist. So doth Rodulphus Duke of Sueveland, who by the Pope's instigation broke his oath of allegiance to Henry the Emperor, and by the cutting off his faithless right hand lost his life. So doth Sigismond the Emperor, for his false dealing with John Husse. Ladislaus king of Hungary, for his perjurious setting upon Amurath the great Turk at the battle of Varna, where he was deservedly defeated. What a blur was that to the old Romans, if true, that Mirchanes the Persian General should say of them, Roman is promitcere promptum est etc. Procop. 1. de. bello Persic. The Romans will promise any thing, and swear to it, but perform nothing that makes against their profit? There were at Rome such as could lend an oath at need: and would not stick to swear that their friend or foe was at Rome and at Interamna both at once. How slippery the Papists are, and how bloody, both in their Postions and dispositions, is well known to all. But God is the avenger of all such: because they call him to witness a falsehood: and dare him to his face to execute his vengeance. See Zach. 8.17. and against those that oppress etc. Either by denying, diminishing, or delaying their wages. The vulgar rendereth it, Who calamniate, or make cavils to detain wages, which is the poor hirelings livelihood, whereupon he setteth his heart Deut. 24.15. and maintaineth his life; which is therefore called the life of his hands, Isai. 57.10. because upheld by the labour of his Hands. He gets it, and eats it: and is in his house like a snail in his shell; crush that, and you kill him. This is a crying cruelty Jam. 5.4. and hath a woe against it Jer. 22.13. Jam. 2.13. Laban is taxed for it Gen. 31.7. and for those that are guilty, if they mend not, and make restitution, Master Latimer tells them they shall cough in hell. the widow] A calamitous name: she is called in Hebrew from her dumbness Almanan: because, death having cut off her head, she hath lost her tongue, and hath none to speak for her. A vine, whose root is uncovered, thrives not: so a widow, the covering of whose eyes is taken away, joys not. God therefore pleads for such as his clients, and takes special care for them: the Deacons were anciently ordained specially for their sakes Act. 6.1. 1 Tim 5.3. and Pharisees doomed to a deeper damnation for devouring widows houses, Mat. 23.14. and Magistrates charged to plead for the widow, Isai. 1.17. as judge Job did Chap. 31.16. and all sorts to make much of her, and communicate to her, Deut. 24.19, 20, ●●. and the fatherless] We are Orphans, and fatherless, saith the Church Lam. 5.3. And we are all Orphans, said Queen Elizabeth (in her speech to the children of Christ's Hospital) let me have your prayers, and you shall have my protection. That Hospital was founded by her brother King Edward the sixth for the relief of father less children, after the example of the ancient Church, which had her Orphanotroph Orphan-breeders. With God the fatherless findeth mercy Hos. 14.3. and all his vice-gods are commanded the like, Psal. 82.1, 2, 3, 4. unless they will consult shame and misery to their own houses, and Joab-like, leave the leprosy to their little ones for a legacy. Better leave them a wallet to beg from door to door, than a cursed hoard of Orphan's goods. and that turn aside the stranger] The right of strangers is so holy (saith Master Fox) that there was never nation so barbarous that would violate the same. When Steven Gardiner had in his power the renowned Peter Martyr then teaching at Oxford, Act. and Mon. fol. 1783. he would not keep him to punish him: but when he should go his way, gave him wherewith to bear his charges. and fear not me] This is set last as the source of all the former evils. See the like Rom. 3.18. and Psal. 14.1. where Atheism and irreligion is made the root of all the sin in the world. God's holy fear is to the soul, as the banks are to the sea, or the bridle to the horse, it was so to Isaac, who reigned in the reverend fear of God, when he saw that he had done unwilling justice, durst not reverse jacob's blessing, though prompted to it by natural affection and Esau's howl, Gen. 27.33. It was so to Job, Joseph, Nehemiah, Daniel etc. who could easily have born out their oppressions by their greatness. And indeed whereas other men have other bits and restraints, great men, if they fear not God, have nothing else to fear: but dare obtrude and justify to the world the most malapert misdemenours, because it is facinus major is abollae, Juvenal. the fact of a great one, who do many times as easily break through the lattice of the laws, as the bigger flies do through a spider-web, as Anacharsis was wont to say of his Scythians. Exod. 18. Hence Jethro would have his Justice of peace to be a man fearing God: And this qualification he fitly placeth in the midst of the other graces requisite to him, as the heart in the body, for conveying life to all the parts, or as a dram of musk perfuming the whole box of ointment Exod. 18.21. Nothing makes a man so good a patriot as the true fear of God's blessed name, and a zealous forwardness for his glory, goodness, and good causes. This, this alone is it that can truly beautify and adorn all other personal sufficiencies, and indeed sanctify and bless all public employments, and services of state. Whereas on the contrary, sublat à pietate, sides tollitur, take away piety, and fidelity is gone; as we see in the unjust judge Luk. 18.2. in Abraham's judgement of the Philistines Gen. 20.11. and in Constantinus Chlorus his experiment of his Counsellors and Courtiers: whence that famous Maxim of his recorded by Eusebius, He cannot be faithful to me, that is unfaithful to God: religion being the ground of all true fidelity and loyalty to king and Country. Hence that close connexion Fear God, honour the king: And that again of Solomon, My son, fear thou the Lord, and the king: and meddle not with them that are given to change Prov. 24.21. Verse 6. For I am the Lord, I change not] I am Jehovah. This is God's proper and incommunicable name. It imports three things. 1. That God is of himself. This Plato acknowledged calling God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Julius Scaliger by a wonderful word calleth God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One that hath his being or existence of himself, before the world was, Esay 44 6. 2. That he giveth being to all things else, for in him they both are and consist. He sustains all, both in respect of being, excellencies and operations, Heb. 1.3. The greatest excellencies in us do as much depend upon God, as the essigies in the giasse upon the presence of the face that causeth it. 3. That he giveth being to his word, effecting whatsoever he speaketh. Hence when either some special mercy is promised, or some extraordinary judgement threatened, the name of jehovah is affixed. See Exod. 6.3. Esay 45.2, 3. Ezek. 5.17. The Ancient Jew-Doctours make this distinction between Elohim and jehovah. By Elohim say they, is signified Middath dir, a quality or property of judgement. By jehovah, middath Rachamim, a quality or property of mercy. And here unto they apply that text Psal. 56.11. In God (Elohim) I will praise the word, in jehovah I will praise the word, that is, five ●ure agate mecum, five ex aequo & bono, whether he deal strictly with me, or graciously, I will praise him howsoever. But this distinction, as it holds not always; so not here. For to show the certainty of the judgement denounced verse 5. is this subjoined, I am jehovah etc. And if jehovah come of Hovah (which signifies Contrition or destruction) as Heronymus ab Oleastro will have it, what can be more suitable to the Prophet's purpose? it is somewhat like that in Esay chap. 13.6. Shod shall come from Shaddai, destruction from the Almighty, or from the Destroyer as some interpret God's Name Shaddai. I change not] I am neither false nor fickle, to say, and unsay, to alter my mind, or to eat my word Psalm 89.34. The eternity of Israel cannot he, nor repent, said Samuel to Saul (and it was heavy tidings to him, as Ahi ah said to jeroboams wife, 1 Sam. 15.29. I come unto thee with heavy tidings) For, he is not a man that he should repent. Men are mutable, and there's no hold to be taken of what they say. Of many it may be said, as Tertullian of the Peacock, all in changeable colours: as often changed as moved. Italians all, as Aeneas Silvius said of Italy, Novitate quadam nihil habet stabile, there's no taking their words. Of a certain Pope and his Nephew it is storied, that the one never spoke as he thought, the other never performed what he spoke. But God is not a man that he should repent: or if he do, it is after another manner than man reputes. 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. God's repentance is not a change of his will, but of his work. It noteth only, (saith Mr. Perkins) the alteration of things and actions done by him, and no change of high 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 entreaties of peace agree with him quickly: who knows if he will return and repent? for he is gracious and merciful, slow to anger and of great kindness, 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 sons of Jacob are not consumed. A strange inference, (considering the sense 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 days of Baalim— she went after her lovers, and forgot me, saith the Lord. Therefore (mark that Therefore) behold I will allure her, and bring her into the wilderness, and speak comfortably to her: And I will give her, etc. So Esay 57.17, 18. For the iniquity of his covetousness was I wroth, and smote him: I hide me, and was wroth, and he went on frowardly, etc. I have sten his ways, and will heal him: Ways? what ways? his covetousness, frowardness, etc. 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 name's 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 sinful sons 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 country: and God's 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 smote 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 several times God raiseth his note of threatening, and he raiseth it by sevens, and those are discords in Music. Such say will be heavy songs: and their execution heavy pangs to the impenitent. Verse 7. Even from the days of your fathers ye are gone away from mine ordinances] The more to magnify 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 unworthiness of any such free favour, by a double aggravation of their sins. First, their long continuance therein, so that their sins were grown inveterate, and ingrained, and themselves aged and even crooked therein, so that they could hardly ever be set straight again. from the days of your fathers, etc.] q d. Non hoc nuper facitis: nee somel ut erroris mereamini veniam: sed haereditariam habetis impiet●tem, &c as Hi●rom paraphraseth this Text. You are no young sinners: it is not yesterday, or a few days since you transgressed against me: you are a seed of serpenis, a ra●e of rebels: you are as good atresisting the Holy Ghost, as ever your fathers were. Act. 7.51. Secondly, their pervicacy and stiffness: they would not yield 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 show themselves an unperswadeable, and gainsaying people, Esay 65.2, and this had been their mutner from their youth, Jer. 22.21. when they were in Egypt they served idols there, Ezek. 16. and 23. In the wilderness they tempted God ten times, and harkened 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 effectual arguments, if any thing will work: and ratifieth all with his own authority, which is most authentic, 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 show 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 puffed up by their carnal 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 weighs not: till by long trading in wickedness, they grow to that dead and dedolent disposition, Ephes. 4.14. their heart fat as grease, their conscience cauterised, 1 Tim. 4.2. that is, so benumbed, blotted, lenselesse, filthy, and gangrenate, that it must be seared with an hot iron: whereupon it grows so crusty and brawny, that though cut or pierced with the sword of the spirit, it doth neither bleed nor feel: and though handfuls of hellfire be fling in the face of it, yet it starts not, stirs not: but is deprived of all even paslive power, and so Satanized, that there's no help for them. Verse 8. Will a man rob God?] Adam pillage Elohim? frail weak man seek to supplant (so the Septuagint render it) the great and mighty God? Giantlike boldness! Cacus met with his match, when he robbed Hercules. Mercury (say the Poets) had a mind to steal Jupiter's thunderbolts, but durst not meddle, lest he should speed as Prometheus had done, for stealing fire: or lest they should burn his fingers. The Eagle in the fable, that stole a piece of flesh from the Altar, and carried it together with a live-coal that stuck to it, to his nest, set his young and all on a light fire. Dionysius, that robbed his god, was cast out of his kingdom, though he was wont to boast, Aelian. lib. 2. Var. hist. that he had it bound to him with chains of Ademant. Belshazzar paid dear for his bowzing in the bowls of the Sanctuary. Cardinal Wolsey and five of his servants, employed by him in interverting consecrated goods, though perhaps to better purposes, came all to fearful ends, as Scultetus noteth, and thereupon wisheth, utinam his & similibus exemplis edocti discant homines res semel Deo consecratas timidè attrectare. Scult. Annal. 332. It is a snare to the man that devoureth that which to holy, Prov. 20.25. They may be compared to those that, being of a cold and phlegmatic stomach, eat hard and choleric meats: well they may please their palates, but it cannot be for their health: no more can the murdering morsels of such sacrilegious persons, as devouring holy things, have their meat sauced and their drink spiced with the bitter wrath of God. See Job 20.23. Polanus reads the Text thus, Will a man rob his Gods? q d. Will any Heathen do so? did not they that worshipped Idols, abhor sacrilege? Ws it not one of the laws of the twelve tables in Rome, Sacrum sacrove commendatum qui clepserit rapseritque, parricida esto; Let every sacrilegious person pass and be punished for a parricide? And doth not Tully affirm of those Laws, that they did exceed all the libraries of the Philosophers, in weight and worth? Did not those old Idolaters freely bestow their most precious things upon their Idols, Ezech. 16.16, 17, 18, 19 Exod. 32.3? yea their very children in sacrifice to Moloch, or Saturn? 2 King. 16.3. and 17.17. being as mad upon their Idols, as ever was any wicked wanton upon his harlot, lavishing out of the bag, & c? And are not our modern Idolaters the Papists, as bountiful to their He-saints, and she-saints? so that their Churches are not able to hold their vowed presents and memories, Spec. Europe. but that in many places (as at Loretto, Sichem, etc.) they are fain to hang their Cloisters and Churchyards with them? Shall they in their petitions to our Parliaments plead for favour and forbearance upon this ground, because their ancestors (they say) bestowed so great cost upon this land for church-maintenance: and shall it be said (now that they are worthily cast out) Possidebant Papistae, possident Rapistae, Wicked Papists had them, ungodly Rapists have them: Improprietaries, I mean, that hold by an improper title, and all others that appropriate that to them and theirs which the Almighty is invested in. This is here instanced as a capital crime, and called robbing of God, as well it may; forasmuch as ministers maintenance (being tithes) is called the Lords, and holy to the Lord Leu. 27.30. because separated from man and man's use, and therefore might not be altered. Verse 28. Or if any had a mind to redeem them, they were bound to add to the price every fifth penny above the true value. Verse 31. Nunquid homo fraudabit Deum? sic vertunt Aquila, Symmachus & Theodotion. Let all those look to this whether Impropriators false Patrons (Latrones rather) or others that either by force or fraud rob God of his right, doteyning part of the due at least, as Ananias and Sapphira did; God hath a Quare Impedit against them, which one day they must make answer to. yet ye have rob me] Because ye have rob my Ministers who are in my stead 2 Cor. 5.20. and in whom he receiveth tithes, of whom it is witnessed that he liveth, like as did Melchisedeck, as a Priest and tyth-taker, and type of Christ. Heb. 7.7, 8, 9 And as God is sensible of the least courtesy done to a Prophet to reward it, even to a cup of cold water Mat. 10.42. (so that he is anggard to himself, that scants his beneficence to a Minister) so for those that wrong and rob them, that deny them that double honour of countenance and maintenance that he hath appointed them, and hold them to hard allowance: muzzling the Ox, or giving him but straw at the best, for treading out the corn, they will dear answer it before God, who holds all done to them as done to himself. Legati quòd erant appella i superbius, Corinthum Patres vestri totius Graeciae lumen extinctum esse moluerunt. Cic. pro lege Man. Surely as David could not but feel his own cheeks shaved, and his own coat cut in his Ambassadors; they did but carry his person to Hanun: So here. And as there was never any king so poor and weak, but thought himself strong enough to revenge any wrong done, or abuse offered to his Ambassadors: So the king of heaven will not fail to curse with a curse whole nations that forget God and forsake his Levites Deut. 13.19. it being all one to God to deal in this case against a nation or against a man only. joh 34.29. in tithes and offerings] He had told them before they had robbd him: or (as some ●ead it) stabbed him as with a poniard. And here they should have confessed the action and craved pardon. But because they did nothing less; standing upon their justification (as before often) God descends to the particular wherein they rob him, In tithes and offerings: The original hath it, Tithes and offerings, without the particle (in) and it is as if the Lord should say, you may easily know my meaning without so many words, but that you love to contest. You cannot be ignorant, that the Levites, for want of maintenance, are fled every man to his field, and so my work and worship is lest undone. Good Nehemiah was sensible of it chap. 13.10. and because he knew that, by this means, religion itself would be soon undermined and overturned, he contended with the Rulers, and made all the people pay their tithes: and this he worthily reckons among his good deeds, praying God to remember him for it, and not wise it out chap. 13.10. Hezekiah, that great Reformer, shown the like zeal in commanding the people that dwelled in jerusalem to give the portion of the Priests and Levites, that they might attend upon the law of the Lord (so the Vulgar) that they might be encouraged in the law of the Lord, so we read 2 Chron. 31.4. that is, that they might not follow their callings heavily for want of maintenance, but cheerfully bend themselves wholly to the service of the Lord. And here (as Ferus once wished for the Romish synagogue) I would we had some Moses, said He, to take away the evils of the times: non enim unum tantum vitulum sed multos habemus, for we have not one golden calf, but many: So have we of these times cause to wish we had some zealous Nehemiahs and Hezekiahs to stickle and stand for Christ's Ministers, not defrauded of their due maintenance only (a sign of gasping devotion) but trampled upon by the foul feet of the basest of the people, as the filth of the world and the offcouring of all things. Tithes they say are jewish: but if Melchisedech tythed Abraham, by the same right whereby he blessed him: Heb. 7. and if tithes by all laws of God, Nature, Nations, have been hallowed to God, as Junius and other modern Divines allege and argue: and lastly, if things consecratd to God's service may not be alienated, out of case of necessity Pro. 20.25. Gal. 3.15. it will appear to be otherwise. Or if tithes be Jewish, and yet Ministers must have a maintenance (Christ having so ordained 1 Cor. 9.14.) and that both honourable 1 Tim. 5.17, 18. and liberal Gal. 6.6. how else shall they be given to hospitality, 1 Tim. 2.2? (if they be not hospitable, they will be despicable) how will men satisfy their consciences in the quota pars: the particular quantity they must bestow upon them? The scripture speaketh only of the tenth part. Sed manum de tabula. Enough of this, if not more then enough. Verse 9 Ye are cursea with a curse] Vuig. ye are cursed with penury and scarcity of victuals, according to Deut. 28.23. etc. and so great was this people's poverty, that they were forced for food to sell not their fields only, but their sons and daughters Neh. 5. They had pinched on God's side, and he had paid them home in the same kind: they thought in the famine to have kept the more to themselves, and they had the less, for keeping from him that which was his. A just hand of God upon all church-robbers: for most part they are always in want and needy, their wealth melting away as snow before the sun, and their fields of blood purchased with the spoils of Christ, proving as unfortunate and fatal to them as the gold of the Temple of Tholose did to Scipio's soldiers: of which whoever carried any part away, never prospered afterward. What get men by such a detiny that shall prove their fatal destiny? Say they leave the gold behind them, yet they are likely to carry the guilt to hell with them gem. 5.1, 2. yea to cough in hell, as Latimer phrased it, unless they make restitution, to digest in hell, what they have devoured on earth, as Austin. Because Pharaoh faith the river is mine own, therefore faith God, I will dry up the river Ezek. 29.3, 9 The Merchant that denyeth to pay his custom, forseits all his commodities: so here. for ye have rob me] And therefore I have cursed you. God never punisheth people, but there is just cause for it, could they but see it: but that the are hardly drawn to, as here, and Esay 26.11. the root of the matter is in themselves, as job speaks in another case; the plague of their own hearts 1 King. 8 38. procureth them all the mischief, and may say to them as the heart of Apo●●●● us the tyrant seemed to say to him; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who dreamt one night that he was steaed by the Scythians, and boiled in a caldron, and that his heart spoke to him out of the kettle, It is I that have drawn thee to all this. Let men therefore, when under any misery, lay their hand upon their heart, thrust their hand into their besom with Moses, they shall be sure to bring it out lepious: let them turn short again upon themselves, and say every man, What have I done? what evil have I committed, or at least admitted? what good have I omitted, or intermitted? Profane Esau, beguiled of the blessing cries out of his father's store, of his brother's subtlety: not a word of his own profaneness in slighting and selling his birthright: he had forgot since he did eat and drink, and went his way Gen. 25.4. The lerusalem-Paraphrast adds, that he also despised his portion in the world to come, and denied the resurrection. But this he never taketh notice of. So Pompey beaten by Caesar out of the field blamed the divine providence for his ill success: when he should rather have faulted his own reckless security (that he never considered into what place he were best to retire if worsted) and especially his sacrilege not long before that defeat, when he sacked Jerusalem, and ransacked the Temple. He might have considered what became (a little before his time) for the same offence of Alcimus, 1 Maccah. 9.54, 55, 56. 2 Maccah. 3.24, 25. and 4.39, 41.42. and 5.15, 16. and 13.4, 8. and 15.30. 34 Heliodorus, Lysimachus, Antiochus, Menclaus, and Nicanor, all notorious Church-robbers, and all hanged u in gibbets, as it were, for example and admonition to all that should come after. Sacrilege is a share (saith Solomon, Pro. 20.25.) that 1. catcheth suddenly. 2. holdeth surely. 3. desroyeth certainly. Cavete. even this whole nation] The disease was grown Epidemical, like that which Physicians call corruptio totius substantiae, or that which: he Prophet Esay also complaineth of chap. 1.5, 6. The whole head is sick, the whole heart is faint etc. This sin of sacrilege was grown Nationall: there was a conjuncture of all sorts in this wickedness; a rabble of rebels they were, ripe for judgement: yea though God's judgements were upon them, yet they persisted Neh. 13.18. and increased wrath Ezra. 9.13. God had smitten them, but they sorrowed not: jer. 5.3. but to be revenged on him, as it were, for laying famine upon them, they took away his tithes etc. Verse 10. Bring ye all the tithes into the store-house] All, whether praedial, or personal, all, and of every kind. into the store-house] the standing place for tithes, as it is called Neh. 13.11, 12, 13. the tyth-barn, as the Vulgar hath it. that there may be meat in my house] Tereph, unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and the English, prey: that there may be maintenance for my Ministers; Cibus qui discerpi, dividi, disiribuiq, polest. enough not for themselves only, but for to be distributed to those that are about them: that they may not cat their morsels alone, that they may not be slaves to others, servant's to themselves: that they may not by't with their teeth, and cry peace, teach for hire, and divine for money Mic. 3.5, 11. that is, be fain to maintain themselves with sordid and unworthy flatteries. Balaam the false Prophet road with his two men Num. 22. God; Levite had one man judg. 19.11. Aug●●stin lived neither like a Lord, for he cate his meat in wooden and marble dishes: neither lived he like a beggar, for he used to eat with silver spoons. Possidon. in vit. Aug. What pity was it that Luther was forced to cry out in his Comment on Gen. 47. Nisi superesser spolium Egypti quod rapuimus Papae, omnibus ministris verbi fame percundum osset. Quod si sustentandi essent die contributione populi miserc profectò & d●●iter viverent. If it were not for the spoil of Egypt which we have snatched from the Pope, all the Ministers of the word must have been affamished. For if they should be put to live upon the free contribution of the people, they would certainly have a miserable hard living of it. Alimar ergo etc. We are maintained then, as I said of the spoils of Egypt: and yet that little that we have is preyed upon by the Magistrate: for the parishes and Schools are so spoilt and peeled, as if they meant to starve us all. Thus Luther. Melancthon comes after him and complains in the year 1559. Principes favebant Luthero: sed jam iterum vi letis ing ratitudinem mundi orga ministros etc. The Princes did at first favour Luther: but now ye see again the unkindness of the world to the Ministers of the word. Calvia was so ill dealt with at Geneva (together with other faithful Ministers there that he was forced once to say, Certè si hominibus servivissem etc. Truly if I had served men in my Ministry, I had been very ill requited. Melch. Adam. in vita. But it's well that I have served Him who never fails his: but faithfully performeth with the better who sever he hath promised them. Our Doctor Stoughton observed, that the manner of very many in the City was to deal with their minister as Carriers do with their horses; viz. to lay heavy burdens upon them, and then to hang bells about their necks; they shall have hard work, and great commendations, Serm. ●n 1 Sam. 2.30. but easy commons; be applauded for excellent preachers, have good words, but slight wages. Thus in the City; but what measure meet men with in the Country? Hear it from a Countrey-Minister mouth. How many thousands in this land (faith He) stand obnexious in an high-degree to the judgements of God for this sin of sacrilege, which is the bane of our people, and blemish of our Church? Some there are who rob God of his main tithes, yet are content to leave him still the loesses: they pluck our fleeces, and leave us the taglocks, poor Vicarage tithes, whilst themselves and children are kept warm in our wool, the Parsonage. And and others yet more injurious, who think that too much, would the law but allow them a pair of shears, they would clip the very taglocks off. Mr. Reg. his Strange Vin. in Valest pag. 303. These (with the deceitful tailor) are not content to shrink the whole and fair broadcloth to a dozen of buttons, but they must likewise take part of them away, and nimme the very shreds, which only we have left. After they have full gorged themselves with the Parsonage grains, they can finde means either by uncoscionable leases or compositions, to pick the Vicaridge-bones etc. Thus He and much more to the like purpose. Our blessings (faith Another eminent Divine) are more than those of old, our burden less. And yet how unwilling comes even a little to the painsullest Minister? And those, that upon a kind of conscience pay other duties, think all lost that goes to the maintenance of the Ministry, D. Sclaiter. and that wish such repining, as if that were money of all other worst bestowed etc. and prove me now herewith] Dignatio stupenda, A wonderful condescension, that God should call upon man to take experiment of him, to make but a trial, to put it to the proof whether he will not prosper the penitent. This is somewhat like that other passage Psal. 34. O taste and see that the Lord is good etc. or that, Come and let us reason together. O the never-enough adored depth of God's goodness, that he should stoop so low to us clay and dirt, dung and wormsmeat 1 He is so high, Psal 113.6. that he is said to humble himself to behold things done in heaven. If he look at all out of himself, to see but what the Angels do, he doth therein abase himself. That he will deal so familiarly with us (who are no better than so many walking-dunghils) as to bid us prove him what he will do for us, this deserves acknowledgement and admiration in the highest degree. Should he have used martial law with these malapert miscreants in the text that had rob him of his rights: and not only have reproved them and cursed them wit a curse of penury, but have (Draco-like) written his laws in blood upon them, he might have justified his proceed. But thus to commune with them, and not only to prescribe them a remedy for removal of the curse, Bring ye all the Tithes etc. but thus to persuade with them, Suhest jurandi spectes. Figuier. and to permit them to prove his bountifulness in giving, and his faithfulness in keeping promise with them, and that with an oath (as some conceive.) if I will not open the windows of heaven] then never believe me more; what a wonderful goodness was this? Surely we may well say of it, as Chrysostom doth of the happiness of heaven, Sermo non valet exprimere: experimento opus est; We can never sufficiently praise it, but must take the counsel he gives us, and prove it, Prove me etc. There is an unlawful and damnable proving or rather provoking of God, when men separate the means from the end, holiness from happiness, will needs live as they lift, and yet presume they shall be saved by the unknown mercies of God. Such were those that tempted and provoked he most high God, and kept not his testimonies Psal. 78.56. like as before they had lusted exceedingly in the wilderness, Psal. 106.14. and tempted God in the desert; whilst, bearing themselves overbold upon their external privileges, they refused to observe his statutes, and keep his laws. This sin, in the new Testament is called tempting the Spirit of the Lord Act. 5.9. Ananias and Sapphira did so, when by a cunning concrivance they would needs prove and make trial whether God could deicry and would punish their hypocrisy: So did Judas the traitor when he boldly demanded, Is it I Lord. So do all gross hypocrites that present unto God acarcase of holiness, like Cham, or that cursed Cozener Mal. 1.14. Such also as refuse Christ's offers of grace: and when he bids them as here, Prove him if upon their obedience to the laws of his kingdom, he will not open the windows of heaven and rain down righteousness upon them, even mercies without measure: and (for confirmation) wills them as once he did wicked Ahaz, Ask thee a sign of the Lord thy God, Ask it either in the depth, or height above; they churlishly answer him in effect as he did, I will not ask, neither will I try the Lord. Whereupon the Prophet that made the motion, in an holy indignation, Hear ye now saith He, ye house of David, Is it a small thing for you to weary men, but ye will weary my God also? Isa. 7.12.13. if I will no open you the windows of heaven] Vulg. the cataracts or floodgates, or spouts of heaven: meaning the clouds, those bottles of rain, which God here promiseth to shower down abundantly, Gorn. & Lapid. tantâ copiâ, impetu, & fragore, ut ruere potius quam fluere videatur. A phrase noting great plenty 2 King. 7.2. for in those hot country's drought ever made a dearth. Hence the proud Egyptians whose land is watered and made fruitful by the overflow of the river Nilus, were wont in mockery to tell the neighbour nations, that if God should forget to rain, they might chance to starve for it. They thought the rain was of God, but not the river. God therefore threateneth to dry it up Ezech 29.9. Isa. 19.5.6. and so he did: Creditur Aegyptus caruisse juvantibus arva. Imbribus, Ovid. atque annis sicca fuisse novem. To teach both them and us, that both plenty and scarcity, drought, and rain are his work: he carries the keys of the grave, of the heart, and of the windows of heaven the clouds, under his own girose. Vessels they are as thin as the Equ●●● which is contained in them. There they hang and move, though weighty with their. burden. How they are upheld, and why they fall here, and now, we know not, but wonder at it, as Gods handy work. In the island of ●t. Thomas, ●●●●s Grg. pag 251. on the backside of Airike, in the midst of it is an hill: and over that, a continual cloud, wherewith the whole Island is watered. In the middle region of the air, God 〈◊〉 made druk●esse his secret place: has pavilion round about 〈◊〉 is d●●k 〈…〉 cloud of the sky, Psal. 18.11. These he weighs by measure, so that not a dr●●● falls in vain, nor in a wrong place, Job 28.15. When he uttereth his voice 〈◊〉 is a multitude (or noise) or waters in the heavens, and he causeth the 〈◊〉 to ascend from the ends of the earth: he maketh lightnings with rain, etc. Job. 10. ●●. A wonderful thing surely, that out of the midst or water, God fetcheth 〈◊〉, and hard stones out of the midst of thin vapours. This is the Lords own do●●● and it is (worthily) marvellous in our eyes. Are there any among the vanities or the Gentiles that can given rain? or can the heavens give snowres? (So the ●●●●ralisis will needs have it: but what saith the Prophet?) 〈…〉 Gad? therefore we will wan upon thee: for 〈…〉, Jer. 〈◊〉 A pious resolution surely, and that which the Lord here would have this people to take up: viz. in the way of his judgements to wait upon him, Esay 25.3. and work b●●●●● him, to honour him with their substance, and with the first fruits of al● their increase. So should their barns be filled with piency, and their presses burst out with new wine, Prov. 2.9, 10. The 〈…〉 〈◊〉 shall be 〈…〉, Prov. 11.25. God will pour him our a blessing] because he 〈…〉, as the Hebrew hath it in that place of the Proverbs last cited, and he shall have rain 〈…〉 pleura erir, as K●●chr rendereth the last words there. ●e shall be a sweet and 〈◊〉 shower to himself and others. Theresore they shall 〈…〉 of Zion, and shall flow together to the goodness of the Lord, for whe●●, 〈…〉 and for oil, and for the young of the stock, and of the he●d: and their 〈…〉 a wa●ered garden, and they shall not sorrow any more 〈…〉, Gen. 31.12. O precious promise, every syllable whereof drops myrrh, and merey! 〈…〉 that 〈◊〉 of 〈◊〉, (so we may call him as the 〈…〉 the ●ather of Vows, because he is the first we read of in Scripture that vowed a vow unto the Lord) had this promise of abundance plentifully performed unto him. So had 〈◊〉 the first Christian Emperor, the Churches great Benesactour. 〈…〉, De civ. Dei i 5. c 25. faith A●g●stine, Constimum Alagnum 〈…〉 mullus under et. The good Lord filled 〈…〉, with so many temporal blessings, as never any man durst with for. There shall not be 〈…〉] 〈…〉, Nop tan●●m quod sufficiat, sed●ti mquod supersit Rah. Drvil. Vltra sufficiens. Montat. so that you shall say, It is enough: Thus the Chaldee rendereth it. 〈…〉 shall have more then enough, as the areptan had, ● King. 〈◊〉 the cruse never ceased running till there was no room. Borrow of 〈…〉, 〈◊〉 the Prophet, but sh●●: the doors 〈◊〉. It was time to shut the doors, 〈◊〉 One, when many greater vessels must be supplied from one little one. she had a Prephets reword with a witness. And so had the Shunamite. Her table, and bed, and stool was well bestowed: That candlestick repaid her the light of her future life and condition; that table, the means of maintenance; that stool, a seat of 〈…〉 bed, a quiet rest from the common calamities of her nation. So 〈◊〉 a paymaster is God: his retributions are more than bountiful: he will not be overcome by his creature in liberality, Jam. 1.5. They shall be sure to have their own again with usury, either in money, or moneys-worth. What they want in temporals (a sufficiency whereof they shall be sure of, if not a 〈◊〉) he will a 〈◊〉 up in spirituals, joy and peace through believing, as much, or more than heart can hold. Some holy men have so over-abounded exceedingly with joy, that they have been forced to cry out, Hold Lord, stay thine hand, etc. their spirits were even ready to expire, with an exuberancy of spiritual ravishment: as the Church in the Canticles was sick of love, and therefore calls to the Ministers, Cmt. 2.5. to stay her from sinking and swooning, to bolsier her up, being surprised with a love-qualme: as the Queen of Sheba rapt with admiration, had no more spirit in her: as jacob's heart saintd, Godfr. in ult. Bern. Epist I 1. Confess. l. 6. e. 22. when he heard the good news of Joseph alive. Bernard, for a certain time after his conversion, remained as it were, deprived of his senses, by the excessive consolations he had from God. Cypran and Austin testify the like of themselves. Ve●se 11. And I will rebuke the devourer for your sakes] Caterpillars, Cankerworms, and such hurtiull creatures, Gods terrible army, as they are notably set forth in their march and mischief, Joel 2.2, 3, 4, 5, etc. with chap. 1.4. to tame his rebels to ease him of his adversaries, and to avenge him of his enemies, Esay 1.24. These he will rebuke (for every creature is at his beck, and check) as he rebuked the red-sea, and it was dried up, Psal. 105. and as he rebuked the winds, Mat. 8.26. the fever, Luk. 4.39. the devil, Mat. 7.18. he will say unto them, Abite 〈◊〉 hine. Get you hence, and that's enough, for they are all his servants, Psal. 119.91, He is the great Centurion (or rather Lord of Hosts) that faith to this creature Go, and he goeth, and to another, Come, and he cometh, etc. if he do but say, Who is on my side, who? all creatures look out at their windows, as ready pressed to do his pleasure: neither is there any so mean amongst them, or so despicable that cannot, if set on by him, make the proudest on earth stoop, and say, This is the sing of God. But of this see more in the 1. Dost. on vers. 18. of this Chapter. Let all that look for God's blessing, either upon their persons or possessions, make their peace with God (the genealogy of corn, and wine is resolved into him, Hos. 2.22.) and bring him all his tithes into the store-house, etc. les he blast their fair hopes, out off the meat from their mouths, take his own and be gone, take away his corn in the time thereof, and his wine in the season thereof, etc. Hos. 2.9. The Jews in our Saviour's time, suis malis edosthi, were punctuail in paying their tithes, even to a potherb, March. 23. And at this day, though not in their own country, nor have a beviticall Priesthood, yet those of them that would be reputed religious, Godw. Heb. Antiq p. 277. do distribute, in lieu of tithes, the tenth of their increase unto the poor: being persuaded that God doth bless their increase the more: For their usual proverb is, Dectma in dives fias, ●ythe and be rich. Of the young Lord Harrington (the last of that name) it is reported by Mr. Stock, who preached his Funeral, that he constantly gave the tenth of his yearly revenue to pious and charitable uses. And of reverend Mr. Will Whately Minister of Banbary, it is likewise recorded in his life, that he set apart and expended for many years before he died for good uses, the tenth part of his yearly come in, both out of his temporal and ecclesiastical means of maintenance: and that he never thrived in his outward estate, till he took that course. Besides the sweet comfort that the spirits of his wealth thus distilled, as it were, brought to his conscience, both in life and at death: and the blessing of a good name left behind him, according to that which follows next in the text, And all nations, etc. Verse 12. And all nations shall call you Hessed] viz. for the abundance of outward comforts and commodities, by the which the Nations measured men's happiness saying, Blessed is the people that is in such a ease, Psal. 144.15. Cyprus was for this cause anciently called Macaria, that is, the blessed country, as having a sufficiency of all things within itself: and England was called Regnum Dci, the kingdom of God, or the Fortunate Island, and Englishmen Deires, as those that were set safe de ira Dei, from the wrath of God. In the time of Pope lement the sixth (as Robert of Avesbury testifieth) when Lewis of Spain was chosen Prince of the Fortunate Islands, and for the conquest thereof was to raise an Army in France and Italy; the English Agent at Rome, together with his company departed and got home, as conceiving that the Prince was bound for England, than the which they thought there was not a more fortunate Island in the world. Of the Island of Lycia, Sol nus saith, Lyciam Horatius claram dicit. that all the day long, the sky is never so cloudy, but that the Sun may be seen there. Semper in Sole siva est Rhodos, The Rhodes is ever in the Sunshine, saith Aeneas Silvius. And of Alexandria in Egypt, Ammianus Marcellizus observeth, that once in the day the Sun hath been seen to shine over it. I confess the same cannot be said of England: I remember also what I have read of a certain Frenchman, who returning home out of England, and being asked by a countryman of his that was bound for England, what service he would command him into this country? Nothing but this, said the other; When you see the Sun, Per duos enim menses quibus ibi fui, mihi videre non licuit. Garincieres de tabe Anglica. p 84. finem atque initium lucis exiguo discrimine in ternoscas. Nomentque ex eo sortitam. Polyh. c. 17. have me commended to him: for I have been there two months, and could never see him in all that space. Belike he was here in the deep of winter. For at Summer Solistice Tacitus (in the life of Agricola) hath observed, that the Sun shineth continually in Britanny, and neither setteth nor riseth there; but passeth so light by us by night, that you can searce say, we have any night at all: But if we speak of the Sunshine of God's grace and favour, either for spirituals or temporals: as Delos is said by Solinus, to have been the first country that had the Sun shining upon it, after the general deluge, and therehence to have had its name: so was England one of the first Hands that both received Christ, and that shook off Antichrist. And for temporal blessings, all nations call us blessed, and count us a delightsome land indeed, a land of desires, such as all men would desire to dwell in, for the exceeding fruitfulness and pleasantness of it: it being the Court of Queen Ceres, the granary of the Western world, as foreign Writers have termed it, the paradise of pleasure, and garden of God, as our own Chronicler. The truth is, We may well say of England, as the Italians do of Venice, by way of proverb: He that hath not seen it, cannot believe what a dainty place it is: and he that hath not lived there some good space, cannot understand the worth of it. Our Mr. Ascham, Schoolmaster to Q. Eizabeth, had lived there some time, and had soon enough of it: for though he admired the place, he utterly disliked the people for their lose living. And the like (alas) may be too truly affirmed of us. We live in God's good land, but not by God's good laws: we eat the fat and drink the sweet, but we sanctify not the Lord God in our hearts, we live not as becometh Christians. Our hearts (like our Climate) hath much more light than heat; light of knowledge, than heat of zeal; our lukewarmness is like to be our bane, our sins our snuffs, that dim our candlestick, and threaten the removal of it. O si fiat id in nobis (saith One) quoth in Sole videtur, qui quibus affulserit, ijs etiam calrem & colorem impertire solet! O that the Sun of righteousness would so shine upon us, as to warm us, and transform us into the same image from glory to glory, as by his Spirit! O that he would set up his own kingdom here more and more amongst us! then should were be more happy than the Israelites were under the reign of king Solomon, or the Spaniards under their Ferdinand the third, who reigned 35. years: in all which time there was neither famine nor pestilence in the land. Lopez Gloss. in prolog par. 1 Vers. 13. Your words have been stout against me] Or, reenforced, or strongly confirmed. Superant me verba vestra, so some have rendered it. By your hard and hateful words you have been too hard for me, as it were. And it is, as if God should say, I have given you my best advice o break off your sins, and to bring me my tithes, that I might bless you both with store, and honour. But I have lost my labour: I see well, my sweet words are worse than spilt upon you, who are so hardened in your error and blasphemy, Prov. 23.8. Verba quid incassum non proficientia perdo. Mal. 2.17. that you are still clamouring and casting out odious words against me. Once before you had set your foul mouths against me, and like so many wolves (that were wood) you held up your heads and howled out these ugly words, Every one that doth evil is good in the sight of the Lord, and he delighteth in them, etc. (was it possible that the wit of malice could devise so high a slander?) And now you are at it again, creaking like doors that move upon rusty hinges, nay clattering and blustering out such hellish and hideous blasphemies, as at the hearing whereof, it is great wonder if the heavens sweat not, earth gape not, sea roar not, all creatures conspire not to be avenged upon you: as the very stones in the wall of Aphek turned executioners of those blasphemous Aramites, when as being but ignorant Pagans, their tongues might seem no slander. Your words have been stout against me] Yea stouter and stouter: your wickedness frets like a canker, and increaseth still to more ungodliness, 2 Tim. 2.17. Evil men and deceivers grow worse and worse, 2 Tim. 3.13. as being given up by God, Rom. 1.28. acted and agitated by the devil, Ephes. 2.2. serving divers lusts and pleasures, Tit. 3.3. which to satisfy is an endless piece of business. Neither let any here say, they were but words that these are charged with, and words are but wind, etc. for words have their weight, and are marvellous provoking. Leviter volant, sed non leviter violant. You shall find some, saith Erasmus, that if death be threatened, can despise it: but to be belied they cannot brook, nor from revenge contain themselves. As a murthering-weapon in my bones, saith David, mine enemy's reproach me, Psal. 42.10. Desperate speeches and blasphemies that impose upon the Lord any thing unbeseeming his Majesty (a thing common among the Jews, even at this day) he can by no means away with. See how God stomacketh such proud contumelious language, Psal. 73.11. and 94.4, 5, 6, 7, etc. Zeph. 1.12. Ezech. 9.9. See how he punished it in him that bored through his great Name, Leu. 24.11. Ludovike commonly called St. Lewis, caused the lips of blasphemers to be seared with an hot iron. Philip the French King punished this sin with death, yea though it were committed in a Tavern. The very Turks have the Christians blaspheming of Christ in execration: and will punish their prisoners sorely, when as, through impatience, or desperateness, they wound the ears of heaven: Yea the Jews in their speculations of the causes of the strange success of the affairs of the world, Specul. Europae assign the reason of the Turks prevailing so against the Christians, to be their blasphemies: and among other scandals and lets of their conversion, are all those stout words darted with hellish mouths against God in their hearing, so ordinarily and openly, by the Italians especially, who blaspheme oftener than swear, and murder oftener than revile or slander. Andrew Musculus in his discourse, entitled, The devil of blasphemy, hath a memorable story of a desperate dice-player in Helvetia, Anno 1553. at a town three miles distant from Lucerna. Where, on a Lordsday, three wretched fellows were playing at dice, under the town-wall. One of them, named Vlricus Schraeterus, having lost a great deal of money, swore that if he lost the next cast, he would fling his dagger at the face of God. He lost it, and in a rage threw up his dagger with all his might toward heaven. The dagger vanished in the air, and was seen no more: five drops of blood fell down upon the table where they were playing, which could never be washed out, (part of it is still kept in that town for a monument) the blasphemer (to say the best of him) was fetched away presently body and soul by the devil, with such an horrible noise, as affrighted the whole town. The other two came to a miserable end shortly after. The truth of this relation is further attested by Job Fincelius, and Philip Lonicerus, Theat. histor. pag. 142. yet ye say, What have we spoken so much against thee?] Chald, What have we multiplied to speak before thee? As if they should say, ●t is not so much that we have spoken, that thou shouldest make such a business of it. Nothing more ordinary with graceless men, then to elevate and extenuate: great sins with them, are small sins, and small sins no sins: when as every sin should swell like a toad in their eyes, and the abundant hatred thereof in their hearts, should make them say all that can be said for the aggravation and detestation of it: sigh there is as much treason in coining pence as bigger pieces; because the supreme authority is as much violated in the one as in the other. But this sin of theirs was no peccadillo, as appeareth by the following instance. Verse 14. Ye have said, It is vain to serve God] Vulg. He is vain that serves God. Ye are idle, ye are idle said Pharaoh to the Israelites when they would needs go sacrifice, and to Moses and Aaron, Ye let the people from their works. Any thing seems due work to a carnal mind saving God's service: that's labour lost, time cast away, they think. But this is their want of spiritual judgement; they see not the beauty of holiness, they taste not how good the Lord is: they discern not things that are excellent, they measure all by present sight sense, and taste, as do children, swine and other bruit creatures: And therefore they themselves are vani & vanissimi, as an Expositor here speaketh, vain, and most vain, and that for two reasons, and in two respects. First, for that they take themselves to be servers of God. Secondly, they stick in the bark, serve him with the outside only, honour him with their lips, and not with their hearts, to bring him vein oblations, empty performances, serve him with shows and formalities which he delights not in, nay he rejects them with infinite scorn, as he did the Pharisees devotions, Luk. 16.15. because they were but skindeep, and not heart-sprung; therefore they were not a button the better for them. God loves and looks for truth in the inward parts, Psal. 51.6. he looks that men should do his will from the heart, Ephes. 6.6. and serve him in their spirits, Rom. 1.9. In doing whereof there is great reward, Psal. 19.11. praemium ante praemium, that Euge of a good conscience: this the stranger meddleth not with, conceives not of, the wealth of God's pilgrims standing more in Jewels, and gold, things light o● carriage, and well portable, then in house and land. His servants have that here that doth abundantly pay them for their pains aforehand: righteousness being it own reward; and they knowing within themselves, that they have in heaven a better and an enduring substance. Heb. 10. But hereaster o the rich recompense that God shall make them! oh the heaped up happiness of such at the last! when these vain talkers in the text, and all that are of their mind, shall roar out Nos insensati, We fools counted their lives madness: But now etc. See more of this in the following Note on ver. 16. doctr. 5. what profit is it that we have kept his ordinance] The Chaldee hath it, Quod mammon adeptisumus? what mammon or wealth have we gained? Mammonists are all for gain, their very godliness is gain, still they have an Eagles-eye to the prey, when they seem to sly highest toward heaven: If they may not get by God, they soon grow weary of his work. What shows soever they make of better, sure it is their belly is their God, they mind earthly things. These will follow the chase, as Jonathan, till they meet with the honeycomb; or as a cur follows his master till he meet with a 〈◊〉, These come to Christ (as that young Pharisee did) hastily, but the 〈…〉; because they consider not. that with the Lord are durable riches Pru. 8.18. and that godliness as it hath many cross, so it hath many con●●●ts against 〈◊〉; Virtus lecy●●●● habet in malis like as no countly hath more venomous creatures than Egypt, 〈…〉 Antidotes. This there Sensualists, having not the spirit, understand not 〈…〉 hence their complaint of a disappointment; casting a stir upon Gods 〈…〉 as those spies did upon the promised land, Num. 14. and ready to run back into Egypt tooth air fleshpots, garlic, and onions there. Lo, this is the guise of 〈…〉, wath whom th● ' the best religion that brings greatest advantage 〈…〉 thi● life. if the Ark bring a bl●ling with it, as it did to Ohed-Edom, it 〈…〉 upon as worthy of entertainment; but if a plague of poverty 〈…〉, these Philistines will be glad to ●id their hands of it. The garishness of ho 〈◊〉, wealth, and pleasures do so ●azle their eyes, that they think it the only happiness to have and to hold. Such fools they are, and such great beasts, if David may judge Psal. 73.22. to fly a fooles-pitch, and to goc hawking after that that cannot be had, as Solomon faith Pro. 23.5. Or if had, yet cannot be held, as being of swisrest wing, and 〈◊〉 soon gone, as a post that passeth by. Godliness hath the preomise of ●●th lives: and we read of some godly men in scripture, that were richer than any other. But God will have it sometims to be otherwise that godimesse might be ad●●●●d for itself: and to show that his people serve him not for 〈…〉 job 1.9. But that none serves God for nought, no not so much as 〈◊〉 a d●● or 〈…〉. See before ch. p. 1.10. that 〈◊〉 have kept his ordinances] which if they had done indeed, they would never have th●●●●gged, much less blasphemed: they would have accused themselves, 〈…〉 livine providence; they would have said with holy Ezra, All this is come upon us for our ●vill deeds, and for 〈…〉: and thou, our God, hast punished us less than our iniquities deserve. A●●●●test thou not be justly angry with us till thou hadst consumed us, so that there should the no remnant nor eseaping? Ezr. 9. 1●, 14. Thus the good wheat falls low at the feet of the fan●er, when th● chaff 〈◊〉 and flies at his face. Thus the sheep, when shorn, H●at and looks downward: whereas the hang rbit wolf looks up and howlesagainst heaven. Hypocrites use to wrangle with God and expostulate the unkindness of his non-acceptance of their services as Esay 58.3. Wherefore have we fasted, say they, and thou seest not? wherefore have we aslicted our soul, and thou takest no knowledge? God was, in their opinion, far too short and much behind with them; and therefore much to blame, and they must give him the telling of it; They do so: and they have their answer. So they shall have here in the following verses, and the next chapter, which ought not to be divided from this, as some conceive. They upbraid the Lord as with their observances, so with their humiliations. and that we have walked mournfully] Or, in black, the habit of mourners: whence that of the Heathen Orator, Athenienses non nisi atrati etc. The Athenians are never so good as when they are all in black; that is, under some heavy affliction. And a great Satesman of this kingdom had this verse written upon his study door. Anglica gens est optima flens & pessima ridens. Great Britain all in black, is in its best condition. But what is it to wear sackcloth, 1 K●ng. 21.27. and walk softly, with Ahab, when he had sold himself to do wickedly? what is an humbling day without an humbled heart? not only an irreligious incongruity, but an high provocation; like Zimri's act, when all the congregation were weeping before the door of the Tabernacle. Surely God may say to such pretenders, as Isaac did to his father, Behold the fire and the wood, but where's the lamb for a sacrifice? or as Jacob did to his sons that brought him the bloody coat, Lo her's the coat, but where's my child? your garments are black, but your hearts and lives are much blacker. Go, cleanse your hands ye sinners, and purify your hearts, you double-minded. Be afflicted, in good earnest, and mourn to some purpose, and weep, soak and souse yourselves in tears of true repentance: let your sorrow for sin be deep and downright: turn your laughter to mourning, and your joy to heaviness. Jam. 4.8, 9 And then come, let us reason together, saith the Lord. All these unkind contestations shall cease, and all loving correspondencies shall pass betwixt us. God had said as much as all this before to them verse 7, 10, 11. Sed surdo fabulam, their adamant was too hard to be mollified. Their bulrushes, though bowed down for a day, while some storm of trouble was upon them, was now so pierkt up, as if it would threaten heaven. witness their continued contumacy, their robustious language in the next verse also, stouting it out still with God. Verse 15. And now we call the proud happy] Such as, boiling and swelling with spite and spleen against God and his people, deal arrogantly and insolently, doing wickedly with both hands earnestly Exod. 18.11. and 21.11. and working their own ends confidently and daringly: these we call and count happy, because wealthy and well underlayed, as they say, because they live in the height of the world's blandishments. But the whole book of Ecclesiastes is a clear and full confutation of this fond conceit, had they but ever read or regarded it. How can the proud person be happy that hath God for his professed enemy? what was all Hamans' honour to him, when the king frowned upon him? what was Ahah the better for his ivory palace, his gold, and his jewels in every place, when the heaven was brass above, the earth iron beneath? Surely God abhorreth pride as an abomination of desolation: Psal. 31.23. and though he preserveth the faithful, yet sooner or later he plensifully rewardeth the proud doer. Like metal in the fire when they shine brightest, they are nearest to melting: and like a bulging wall, they will shortly fall. Swelling is a dangerous symptom in the body, so is pride in the soul. Telluntur in altum, ut lapsu graviore ruant. Neither are they therefore to be reputed ever awhit the more happy, because they come not in trouble like other men, but prosper in their wickedness. For God is never more angry with such, then when he seems best pleased. Pharaeh had fair weather made him, till he was in the midst of the Sea: fatting cattle are but fitting for the shambles. Never was Jerusalem's condition so desperate, as when God said unto her, My fury shall departed from thee, I will be quiet and no more angry Ezek. 16.42. Nor Ephraim's, as when he said, I will not punish your daughters when they commit whoredom. And, Ephraim is joined to idols, let him alone Hos. 4.14, 17. sc. till I come and fetch my full blow at him. Clem. Alexandrinus citys Plato expressing himself thus: Although a righteous man be tormented, although his eyes be digged out, yet he remains a blessed man: and the contrary. they that work wickedness are set up] Heb. they are built up] sc. in posterity, and prosperity of all sorts. The Psalmist expresseth it thus: They are full of children, and leave the rest of their substance to their babes. Psal. 17. Thus God built the midwives' houset, that is, he gave them children, for their mercy to those new-born-babes Exod. 2.21. Thus he builded David an house 2 Sam. 7. And thus those that return to the Almighty have a gracious promise that they shall be built up job 22.23. That these stout and stift Stigmatics were built up and prospered, though (after so sweet an invitation) they turned not to him that smote them, we need not wonder, sigh it is their portion, as David showeth, all they are like to have, or must everlook for. Besides, Is not God the true proprietary of all? Is not the earth the Lord; purse, with the fullness thereof, Mat. 20.13. and may he not do with his own as he pleaseth? Add hereunto that what wicked men have, they have it with a curse, and for mischief: their table is a snare to them; they are like to pay dear for their sweet morsels, as Haman did for his wine at esther's banquet. Bernard calls the wicked man's prosperity misericordiam omni indignatione crudeliorem, In Psal 91. a merey more cruel, than any adversity. Austin affirmeth, Nullum mare tam profundum, quam est Dei cogitatio ut mali floreant etc. No sea is so deep as the divine dispensation that good men should suffer, bad men prosper. They are built up with blessings, as they say the Phoenix builds her nest with hot spices, wherein she is afterwards burned. They build as those at Babel, and feather their nests, as if their lives were riveted upon eternity: but as their foundation is laid upon firework, so brimstone is scattered upon their habitations job 18.15. If the fire of God's wrath but touch it, all will be quickly consumed. Dioclesian that bloody persecutor despairing of ever rooting out the Christian religion as he had endeavoured to do, gave over his empire in a discontent, and decreed to lead the rest of his life quietly. But he could not escape so: For, after that, Fuseb. de vita Constant. lib. 5. his house was wholly consumed with lightning, and a flame of fire that fell from heaven, he hiding himself for fear of the lightning, died within a little after. Their inward thought is (saith the Psalmist of such wicked Atheists) that their houses, (honours, riches, nephews) shall continue for ever: and their dwelling place to all generations; they call their houses after their own names; as Cain called his new-built city Enoch after the name of his son, that he might leave him Lord Enoch of Enoch. Nevertheless man being in honour abideth not: he is like the beasts that perish Psal. 49.11, 12. The use to be made hereof see ver. 16. Be not thou afraid when (a wicked) one is made rich, when the glory of his house is increased etc. yea they that tempt God are even delivered] Still these Miscreants are grunting out their grudges against God. What this sin here instanced, viz. of tempting God is, hath been showed before in the note on ver. 10. of this chapter: Here it is to be taken for an audacious daring of God to take vengeance, as Num. 15. These very worst fort of sinners are sometimes not only spared, but prospered jer. 12.1. etc. Their Epha is not yet full, their iniquity not found to be hateful enough yet. But the wicked is kept (by the patience of God) unto the day of destruction: and shall be brought forth to the day of wrath, as condemned Malefactors are to execution, some by posterns and by-gates, others through the market place: so here. He that hath stolen a good ho●se, ride gallantly mounted for present, till shortly after, followed close by Hu● and cry he is soon apprehended, sentenced, and brought to condign punishment. And this is the very state of presumptuous sinners, and will be. I know well, that because sentence is not presently executed, therefore the hearts of the sons of men are set in them to do wickedly. Felix scelus virtus vocatur, as we see here, The proud are called happy, Eccles. 8. Cicero. because, for present, in prosperity. See the like jer. 44.11. Gen. 30.18. Dionysius, after the spoil of an Idol-temple, finding the winds favourable in his navigation, Lo, said he, how the Gods approve of Sacrilege. But the weakness of this argument see set forth by Solomon Eccles. 9.1, 2, 3. with the Notes there. God gives outward things to the wicked, no otherwise then as if a man should cast a purse full of gold into a jakes. He gives them riches to furnish their indictment out of them: as Joseph put his cup into their fack to pick a quarrel with them, and lay theft to their 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 etc.] Then: Gen 6.12. Hos. 4.1. when all flesh had corrupted their ways: 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 profaneness, as Egypt was with those very grievous locusts that covered the eye thereof, Exod. 10.14, 15. Then when the faithful city was become an harlot: Esay 1.21, 22. her silver turned into dross, her wine mixed with water: her people not dilute only, but dissolute: herself 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 defiled 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 establish one another in persuasion of God's holy truth, and constant care of his dear children. spoke often one to another] Montanus renders it, Tune vastati sunt timentes Deminum; sc. ab impijs & Atheis impune eos 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 mutual 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 L●●k. by Mr Clack pag 85. Of whom it is also storted, that he was much cheered 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 suppliant 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, etc. How were the Ap●●ies persecuted for their Christian meetings, the primitive Christians banished and confined to Hes and Mines, Judas 2●, 23. where they could not have access one to another, as Cypria complains: the poor faints here in times of Popery, 〈…〉 meeting as they could for mutual 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 Jesuits straight 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 man's Recomponse. Chap. 4. Docl. 3. annexed to this Commentary. and the Lord harkened and heard] He not only heard, but harkened, or lisiened; Gist us hit est diligenter auscultantis, Esay 32.3. It imports, not only attention of body, but intention of mind, (as when a man listeneth as for life, and makes hard shift to hear all) and retention of memory. For which purpose also a book 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 custom of Kings. See Esth. 2.23. Tamerlan (that warlike Scythian) had always by him a catalogue of the names and good deserts of his servants, Turk, hist. sol. 227. which he daily perused, and whom he duly rewarded: not needing by them, or any others in their behalf, to be put in remembrance. Much less doth the Lord, who bottles up the tears of his people, files up their prayers, puts all their holy speeches and practices on record, that he may make all honourable mention of them at the last day, in that great Amphitheatre, that general Assembly: not once remembering any of their misdeeds, Mat. 25.35. Heb. 8.12. See more of this in the Righteous man's 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 commandments 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 sum of them, Psal. 139.17. See more of this verse in my Righteous man's 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 chooseth them for his love: and loves them for his choice. I will be a Father unto them: and they shall be my sons 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 man's Recompense, Part 2. Chap. 1. and 3. In the day when I make up my jewels] viz. from the world's 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 Christ's hands, Job. 10.29. they that attempt it, shall find it a work not seisable. When one desired to see Great Alexander's treasure, he bade one of his servants show him not his gold and silver, but his friends. Liban. prog●●. Chria. 1. Henceforth I call you not servants— but I have called you friends, Joh. 15.15. And a friend is as a man's own soul, Deut. 13.6. The Church is the dearly beloved of God's soul, Jer. 12.7. yea his dearly beloved soul, as the Septuagint, and Vulgar render it, etc. See my Righteous man's Recompense, Part 2. Chap. 2. and I will spare them] Or, indulge them, as David did Mephibosheth, 2 Sam. 21.7. Vide ubi supra, Chap. 4. & 5. Verse 18. Then shall ye return and discern] See The Righteous men's Recompense, ad calcem. CHAP. FOUR Verse 1. FOR behold the day cometh] This Chapter should not be divided from the former: for here Gods different dealing with the righteous and the wicked, proposed in the former verse, is further amplified by divers effects of Christ's coming in the flesh. And if any ask, saith an Interpreter, how this was verified of that his first coming? we answer, It was inchoative, and by way of preparation then: and shall be consummate in the day of the last judgement, This day comprehendeth all that time that is called by the Apostle, the ends of the world, 1 Cor. 10.11. and the world to come, Heb. 2.5. all the administrations of Christ's kingdom, from his Incarnation to the end of all things, which also is at hand, and, as it were, under view already, Behold, The day, that notable day, so long-looked for by the Jews, who boasted of a Redeemer, and promised themselves all possible comforts then: Tune ●n●m Deus nos dignabitur clarissima visione, (saith Jachiades on Dan. 12.4.) tunc intelligemus res ipsas prout sunt. Then shall we have a most clear vision of things as they are, etc. Lo that day cometh: not such a day as you imagined, but like that in Amos, A day of darkness, and not light: even very dark, Am. 5.20. Dan. 3. Ezek 7.6. and no brightness in it. A day that shall burn like an oven: Nebuchadnezars oven, seven times more heated than it was wont. This day is come, the end is come, it watcheth for thee, behold it is come. It was fulfilled in part upon this people at the destruction of Jerusalem by the Romans, and their miserable exile ever since for their unbelief. Howbeit, all these are but the beginning of sorrows: their present sorrows but a typical hell, the pile whereof is sire and much wood, the breath of the Lord, like a stream of fire, doth kindle it. Isa. 30 33. It is said to be prepared for the devil and his angels, Mat. 25.41. as if the All-powerfull wisdom did deliberate, and, as it were, sit down and devise most tormenting temper, for that most formidable fire. The fire of the last day shall surely be very terrible, when all the world shall be on a light fire, and wicked men shall give account with flames about their ears, with the elements melting and falling like scalding lead, or burning bell-mettall on their heads. But all this will be but a shadow, or spark of that fire of hell, the smoke whereof ascendeth for ever and ever, Rev. 19.3. Some have held the fie of hell to be no true material, and corporeal fire, but metaphorical, qualem novit Deus. The most conspire in the contrary Tenent: because bodies are to be punished by it. De civ. Dei lib. 21. c. 10. How spu its are also thus tormented as the rich gluttons Luk. 16. Austin sits down and admires he mystery: He tells us that for vehemency of heat, it exceeds our sire, as far as ours doth fire that's painted on a wall. I would we had not cause to complain that preaching of hell is but as the painting of fire: which men can look on and handle without hurt or affrightment. Esse aliquos Manes Nec pueri credunt, nisi qui nondum are lavantur. Juven. Surely he that observes the impiety of this age, may say to us as Cato did to Caesar, Credo, quae de info is dicuntur, falsa existimas, I believe you think hell to be a very fable. and all the proud, yea and all that do wickedly etc.] Those proud whom you pronounced happy chap. 3.15. because jolly, and full of worldly prosperity, rich and renowned: those workers of wickedness whom you looked upon as set up, built upon a firm basis: God shall abase every one that is lifted up, he shall repay the wicked-doer to his face Deut. 7.10. and into his bosom Esay 65.6. What ever arrows are in the bowstring, will one day sly and hit, and strike deep. They shall be as stubble, saith the text, as stubble that is fully dried Nah. 1.18. even when they be folden together as thorns. Who would set these briers and thorns against me in battle? saith the Lord: I would go through them, I would burn them together Esay 27.4. Did he not deal so by Pharaoh, Senacherib, Herod, the Primitive persecutors, & c? Those mighty Magnificoes that here seemed forts, ferrei, & aenei, strong, and made up, as it were of brass and iron, shall appear to be but as stubble that cannot stand before God's fire. the day that cometh shall burn them up] Heb. shall so burn them ut flamma ex ipsis excitetur, as to set them aflame. Here Ghrist burneth up his enemies with invisible judgements, inward terrors and torments, pangs and plunges, a very hell in their consciences, a foretaste of eternal torment, (as was to be seen in Belshazzar, and our Rich. 3.) But what willthey do at the last day, when the law they shall be judged by is a fiery law Deut. 33.2. the tribunal of fire. Ezak. 1.27 the Judge a consuming fire. Heb. 12.29. his attendants flaming Seraphims, his pleaing with sinners in flames of fire 2 Thess. 1.7. the place of punishment, a lake of fire fed with a river of brimstone Isa. 30.33? what can be the fruit of such a fiery proceeding but utter excision? Surely this fi●e will leave them neither root, nor branch. Verse 2. But unto you that fear my name What shall be the condition of gra●●esse persons, hath been said already. Now for the righteous, that they have not served God in vain, it shall well appear by the many benefits they shall reap and receive by Christ: five whereof are he●e recited. 1 Imputation of Christ's righteousness; which is compared to the illightening of this lower world by the beams of the Sun. 2. Remission of sins, which is compared to the healing or diseases. 3. Regeneration, which is likened to a sick man's walking forth, when he is somewhat recovered. 4. Spirunall growth, as calves of the stall. 5. Victory over all enemies corporal and spiritual, which shall be trodden under foot, as ashes of the furnace ver. 3. shall the Sun of righteousness arise] So Christ is called (as by other Prophets Isa. Psal. 84.11. 60.1, 2, 19 Luks 1.78. joh. 8.12.) to signific the joy of Gods elect at the sight of him: as those that have long laid in darkness count it a Pleasant thing to see the light. A Sun of righteousness he is said to be. 1. As afferting and vindicaing the righteousness of God, called in question by those Blasphemers 2. As bestowing upon his people a double righteousness (Imputed and Imparted) as the Sun doth his light joh. 1.16. It is further said here, that he shall arise, that is, he shall appear and show himself on earth, who now lieth hid, as it were in heaven; as the material Sun doth under the Horizon. God was manifested is the stesh 1 Tim. 3.16. Manifested out of the bosom of his father, out of the womb of his mother, out of the types of the law etc. In his Nativity he came forth as the Sun doth, as a bridegroom out of his chamber. In the whole course of his life he rejoiced as a Giant to run his race. He enlightened and warmed the dark and dry hearts of men, he filled them with the fruits of righteousness joh. 15.5. He could not be stayed or stopped in his course: He made his gospel to run and be glorified. He was and is still in continual motion for the good of his Church: as the Sun in heaven is for the good of the world. He went under a cloud in his passion, and broke forth again in his Resurrection. From heaven he daily darts forth his beams of righteousness, and showers down all spiritual blessings in heavenly privileges Eph. 1.3. The Sun sucks up foul water from the earth, draws it up into the ayte, not to hold it there; but first purifies it, and then distills it down again with a fattening and fructifying property. Hereupon the thankful earth brings forth most fair and fragrant fruits and flowers etc. Semblably this ●un of righteousness took on him our sins and miseries, sordes nostras induit, assumed our humane nature, not to retain it, and glorify it in himself alone, Philip. 1 10 but that we might be conglorisied, and, in the mean space, filled with those fruits of holiness, which are by Jesus Christ unto the glory and praise of God. And as the Sun the nearer he runs to the earth, the weaker he is in operation (as in wintertime) But the higher in heaven, the more effectual: So while Christ was not yet ascended, the holy Ghost and his grace, were not in that full measure imparted, nor Churches gathered as afterwards joh. 7.39. Lastly at that last and great day he will show himself in special manner a Sun of righteousness: clearing all obscurities, bringing to light the hidden things of darkness, causing his people's most holy faith, that now lies hid in great part, to be found to praise, honour and glory, Cheering up their spirits after manifold tribulations, healing all their spiritual maladies; for he comes with healing under his wings] and making them as so many sampson's (whose name signifies, a little Sun) in the Noon of their full strength. Ipse est ergo nester Apolle sanitatis praeses. A Lap. Solisus. For the righteous shall shine as he Sun in the kingdom of their Father Mat. 13. I shall shalt up this discourse with that observation of an Ancient: When the Sun of righteousness was yet in his Mother's womb, he might be said to be in Virgo: when on the Cross, in Taurus: when he risen from death, in Leo: when he shall come again to judgement, in Libra. And as when the Sun is in Libra the day is of an equal length: so when Christ cometh, all shall be perfected. with healing in his wings] that is, in his beams. This implies sickness in all, to whom Christ comes: the world being as it were a great Hospital, or Nesoromium (though few feel it) and that true of every person that is spoke of the whole people Esay 1.6. The whole head is sick etc. O my head, my head, said the Shunamites son: my belly, my belly, faith the Prophet, my leaenesse, my leanness etc. And surely it were happy if men would be more sensible of their malady, and make out to this Jehovah Rophe, this Almighty Physician, Exod. 15.26. that wants neither will nor skill to cure all that come unto him. See him hanging out his tables as it were, and setting to sale his eyesalve Rev. 3.18. for there he gins the cure Act. 26.18. Hear him. 1. Complaining of our dulness, backwardness, frowardness jor. 8.22. Ezech. 24.13. Hos. 7, 1. 2 Wishing we had more care of our poor souls. Oh that this people were wise etc. Why will ye die? 3. Threatening Ezek. 24.13. 4. Promising Hos. 14.4. mat. 11.28. 5. Performing Psal. 103.3. 2 Cron. 30.20. Lastly providing all sorts of physic for us preventing, purging, restoring, corrosives of the law, lenitives of the Gospel, plasters of his on blood (for here Sanguis medici est curaio phrenetici) and requiring us no more but to come unto him (as they of old did to the brazen serpent) with sorrow for sin, and faith in his name, having a good opinion of our Physician, and casting ourselves wholly upon him for cure: Calling upon him, as blind Bartimaeus did, and crying out as that Martyr did at the stake, Son of God shine upon me; and immediately the Sun shone out of a dark cloud so full in his face, Act. and Mor. fol. 1398. that he was constrained to look another way. What shall I say more? this blossed Sun of Righteousness must be sought in the West, if we will get the kingdom (as Strato's servant in Justin did by the advice of his master, Lib. 18. whom he had preserved) upon the cross I mean, and in the state of his Abasement: so shall we be sure to find healing in his wings, that is, the gracious influence of the holy Spirit conveying the virtue of Christ's blood to the conscience, as the beams of the Sun do the heat and influence thereof to the earth; thereby calling out the herbs and flowers, and healing those deformities that winter had brought upon it. and ye shall go forth] To show that ye are thoroughly healed, ye shall rise up and walk? Where the spirit is, there is liberty: live things love to be stirring: 2 Cor. 3.17. and those that are restored to health after sickness, are not satisfied till they can go about their business in their accustomed strength, Quod sanitas in corpore, id sanctitas in cord. Holiness is to the soul, what health is to the body. Let men 〈…〉 out, that Christ Jesus hath wrougtht a cure upon their souls, by being 〈◊〉 and 〈…〉 in his work. Life consists in action Es●y 38.16. O Lord by 〈…〉 and in all the●● things is the life or my spirit, saith Hezekiah: And, 〈…〉 in them saith the Lord; as the fish lives in 〈…〉 lives in the oil, and as the creature by his food. Up 〈…〉; Live betime, live quickly, and apace. Some men live 〈…〉, than others in a month: as wi●e men speak more in two words, 〈…〉 two hundred, or as one piece of gold is more worth than twenty of 〈…〉 what to do for God, as David did Psal. 116.12. serve out your 〈◊〉 as he Act. 13.36. do not idle it out, wear out, do not waste out: flam'd out, High suns est Vacla. 〈…〉 out: burnout, be not blown out. Be not buried alive as 〈…〉 out of the world ver. 23. as ●acia in Seneca. Fall not from 〈…〉, 〈…〉 as leaves in Autumn, as that sapless fellow Nabal did: and as 〈…〉 in Sr. Judas, Without fruit, twice 〈◊〉, plucked uply the roots. God expects that, 〈◊〉 first by him, we should act as the inferiors do, when 〈◊〉 by the Superior, that when he hath infused sap, we should fructify, 〈◊〉 when he hath tuned u● and doth touch us, we should make music, when he 〈…〉 willing, he requires that we both will and work that which is 〈…〉 When we set victuals before an hungry man, we expect he should 〈…〉 socking child to draw the breast when it is once put to the 〈…〉 as we use to say He that made us without us, doth 〈…〉; 2 〈…〉 but expects that our wills, which at first conversion were 〈…〉, should be after ward 〈◊〉 in adding to 〈…〉 out our salvation with sear and trembling Thil. ●. 12. Here●● 〈…〉 us, as our Saviou●●d d●w● finish the work which 〈…〉 to do 〈◊〉 17.4. This work 〈…〉 him with our body's 〈…〉 it be 〈…〉. 1.19. Ye to glorify him 〈…〉 body's, and nour 〈◊〉, which 〈◊〉 Cor. 16.2.20. God selis ●s 〈◊〉 of grace for sweat, 〈◊〉 One. He gives it as 〈◊〉 gave Ruck corn, chap. 2. 1●, 16, 17. He could have given her at 〈◊〉 Ephah of 〈◊〉; and it had been no more charge to him: but he will have her gather it, glean it, beat it out, use her endeavour, and that should be the price she should pay for it. So here God's people healed must go forth or leep about, use legs and have 〈◊〉 etc. This I had because 〈…〉. 119. ●6. What had he? 〈◊〉 an ability to keep God's law ver. 55. he kept it: because he kept it: 〈◊〉 every new act of obedience fits the soul for a following act 〈…〉 And to you that hear shall be more given Mark. 4.24. and grow up as calve● of the stall] ye shall battle and 〈◊〉 both in flesh and fat, 〈…〉 1 2. joh. 15.2. as ●●. David expound it: your 〈◊〉 shall be 〈◊〉 and 〈◊〉 as waters of the sanctuary they shall use higher, as three plant 〈…〉 paradise, they shall bring so th●n●w fruit every month: acth 〈…〉 shall shine more and more unto the perfect day Pro. 4.18. 2 Tim. 3.13. when the 〈…〉 growing worse and worse stumble in darkness ver. 19 so that they lie down in for●●● Isa. 50.10. Th●● blessing on man in the first creation was increase and multiply: in the second, Grow in grace Esay 61. ●, 11. A Christian hath his degrees of growth, and his several ages, of childhood, youth, o● will-grown age, fullgrown, and old age 1 joh. 2. ●●. These things writ I unto you, that believe in the name of the Son of God, that ye may believe in the name of the Son of God, saith the same Apostle that is, that ye ●●a● grow in that 〈◊〉, as ye grow in days and: 〈◊〉, proceeding from faith to faith: as the Church in the Canticles hath her first light like the day dawning, her second beauty like the Moon, her third degree like the Sun Cdnt. 6.10. A Christian (though in some sense perfect) yet hath he still his Plus-ultra, and may take for Motto Charles the fifth his Vlterius Further yet: he must be still adding grace to grace, that he may have on entiance further and further into Christ's kingdom 2 Pet. 1.5. and 11. as by step and slain they went up to Solomon's temple. And the Apostle there gives us to understand, that those that thus add not to their stock of grace shall have little comfort either from the time past, for they shall forget that they were purged from their sins; or from thoughts of the time to come, for they shall not be able to see things far off ver. 9 because they delight not in highflying as Eagles: their wings, as the Ostriches, do little more than bear them aboveground. Many care for no more grace than will keep life and fool together, that is, foul and hell asunder. This is a low and unworthy strain, and comes not near that of St. Paul, who set up for his mark the resurrection of the dead Phil. 3.10. that is, that perfection of holiness that accompanieth the resurrection. To the attaining hereunto he followed har●on, reaching forth, and stretching out head, hands, and whole body, to lay hold on the high prize proposed unto him. ver. 12, 13, 14. and would have all men to be thus minded. Runners in a race look not how much they have run, but how much remameth: and although moderate in the beginning, (for hot at hand feldom holds out) yet the nearer they grow to the goal, the faster the speed their course; that their last days may be their best days: accounting that day lost wherein they have not some sensible come in from Christ; like as good husbands in dead times when stir fail, are discontented, when they have had no take. Verse 3. And ye shall tread down the wicked] Christ the Champion of his Church hath already won the field, and will shortly set his people's feet upon the necks of all their enemies. The broken horns of Satan himself shall be the trumpets of their triumph and the cornets of their joy Rom. 16.20. See what honour all the saints have in this respect Psal. 149.7, 8, 9 See what comfort joh. 16.33. See what conquests Rom. 8.37. How much more at the last day, when the thrones shall be set etc. Mat. 19.28. Rabbi David Kimchi, understands this text of temporal victories only. And no wonder, as being a Jew, and minding earthly things, he ascends no higher. Such grasshoppers, if at any time they leap above the earth, they soon fall down to it again: and as they are of the earth, so they speak of the earth, and the earth hears them. joh. 3.31. Petrus à Figuiero writing upon those words in the former chapter ver. 12. For ye shall be a delightsome land, Nota modum loquendi, saith He: Mark that expression, He saith not your land shall be a delightsome land, but ye shall be etc. Fortè exim tacitè Judaeos percellit terrameos vocando. It may be the Lord hereby closely meets with them for their earthly mindedness: as those that by promise of earthly blessings, were soon prevailed with to serve God, when as these should have been but as steps or stirrups to mount their hearts up to a desire of the things above. Victory in their sense is doubtless a special mercy: and is so promised to the obedient Deut. 28.13. The Lord shall make thee the head only and not the tail: and thou shalt be above only, and not beneath etc. Hence the Israelites, delivered from the Egyptians at the red sea, sang The Lord is a man of war Exod. 15.3. the Chaldee there hath it, The Lord and Victor of Wars. The Grecians delivered from the Persians (vanquished and driven out by Themistocles) called their Jupiter, thereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Deliverer. It was the thankful acknowledgement of General, Captains, and soldiers at Edge-hill-fight, that the Lord was seen in the Mount, Never less of man in such a business, never more of God. But what shall it prosit a man to conquer countries, 2 Tim. 2.26. and yet be vanquished of vices? to tread upon his enemies, and yet be taken captive by the devil at his pleasure? to command the whole world, as those Persian kings, and yet were commanded by their concubines, so by their base lusts, by yielding whereunto they give place unto the very devil, and receive him into their very bosoms Eph. 4.26. who therehence leads them away naked and barefoot, as the Assyrian did the Egyptians Isa. 29.2. How much better Valentinian the Emperor, who said upon his deathbed that among all his victories over his enemies this one only comforted him, viz. that by the grace and power of Christ Jesus he had got the better of his corruptions, and was now more than a Couquerour, even a Triumpher. for they shall be ashes under the soles of your feet] Even the ashes of that stubble burnt in Christ's oven Verse 1. This shows their utter and ignominious destruction. And the like is foretold of mystical Babylon Rev. 18. Tota eris in cineres quasi nunquam Roma fuisses, sang Sibylla of old. Fiat, Fiat. Our corruptions also shall one day be incinerated (they are already buried Rom. 6.4. Col. 2.12.) the fiery spirit of Christ will do with the body of sin, as the King of Moab did with the King of Edom Am. 2.1. burn its bones into lime. In the day that I shall do this] sc. partly here, but perfectly at the last day. Mean while sin may rebel in God's people, but it cannot reign. Satan may nibble at their heel, but he cannot come at their head: the world may kill them, but cannot hurt them: Re of good cheer, saith Christ, I have overcome the world, Joh. 16.33. All evils and enemies shall cooperate for their good, Rom. 8.28. saith the Lord of Hosts] Who hath also said, Heaven and earth shall pass, but not one jot or tittle of my word etc. Verse 4. Remember ye the law of Moses] viz. Now henceforth, in the fail of Prophecy, for Malachy knew, that after him until the days of John Baptist, no Prophet should arise. Hence this exhortation, to read and remember the Law, as leading them to Christ: the Law I say in all the parts of it; not excluding the Prophets, those Interpreters of the Law, and most excellent Commentaries thereupon, with like reverence to be read and received. The Jews at this day read in their Synagogues two lessons: One out of the Law, by some chief person, another out of the Prophet's correspondent to the former in argument, but is read by some boy, or mean companion: for they will in no sort do that honour, neither attribute they that authority to any part of the Bible, that they do to their Law. But this their way is their folly: Psal. 49.13 yet their posterity opprove their say, as the Psalmist speaketh in another case. Two things offer themselves to our observation from these first words. First, the little coherence that this verse hath with the former: the Prophet choosing rather to fall abruptly upon this most needful, but too too much neglected duty of remembering the Law, than not at all to mention it. See the like Rom. 16.17. where the Apostle breaks off his salutations, to warn them of their danger by seducers: and that done, returns thereto again. Secondly, In the Hebrew word rendered Remember, Buxtorf. in Comment. Mafor. c. 14. there is in many Bibles, a great Zain: to show, as some think, the necessity and excellency of this duty of remembering the law of Moses. It is well enough known, that since the fall man's soul is like a filthy pond, wherein fish die soon, and frogs live long: profane matters are remembered, pious passages forgotten. Our memories are like sieves, or nets, that retain chaff and palterment, let go the good grain, or clear water: God's word ●uns through us, as water runs through a riven vessel And as hour-glasses, which no sooner turned up and filled, but are presently running out again to the last sand, so is it here. And yet the promise of salvation is limited to the condition of keeping in memory what we have read or heard, 1 Cor. 15.2. And David's character of a blessed man is, that he meditateth in the Law day and night. Psal 1.2 Hoc primum re●etens opus, Nor. ep. 6. hoc postremus omittens. Bishop Babington had a little Book, containing three leaves only, which he turned over night and morning. The first leaf was black, to inminde him of hell and Gods judgements due to him for sin: The second rod, to mind him of Christ and his passion: The third white, to set forth God's mercy to him through the merits of his Son. in his Justification and sanctification. The Law of the Lord, as it is perfect in itself, so it is right for all holy purposes, Psal. 19 ●, 8 It serves to discover sin, Rom. 3.20. and 7.9. shows the punishment due to sin, Gal. 3.10. scourgeth men to Christ, Gal. 3.24. And is a perfect rule of obedience: it being so penned that every man maythink it speaks de se, in re s●a, as ●thanesivs saith of the book of Psalms: and must therefore be of all acknowledged to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's own invention. Demost. Moses was but the Penman only, though it be here called his Law: because God gave him the Moral Law written with his own hand, Deut. 10.2. adding it to the promise made to Abraham, that thereby guilt being discovered, etc. men might acknowledge the riches of freegrace, and mercy: and that they might walk (as Luther hath it) in the heaven of the promise, Gal. 3.19 but in the earth of the law: (that, in respect of believing, this of obeying) that they might live as though there were no Gospel, die as though there were no Law, pass the time of this life in the wilderness of this world under the conduct of Moses, but let none but Joshuah (Jesus) bring them over to Canaan the promised land. This the generality of the Jews could not skill of, (though the Morall-law drove them to the Ceremonial, which was then, Christ in figure, as it doth now drive us to Christ in truth) they would needs have Moses for a Saviour: and being ignorant of God's righteousness (wilfully ignorant) they go about to establish their own, Rom. 10.3. and so lose all. They jeer at an imputed righteousness; and say, That every fox must pay his own skin to the fleare. They blaspheme Jesus Christ, and curse him in a close abbreviature of his name; and call those among them that convert to Christianity Mtshumadim, that is lost, or undone. Buxtorf sin. Jud. cap. 5. Schicard. de jure reg. Jiebr Moses Law they extol without meature: It must not be written on any parchment but what is made of the skin of a clean beast: nor read but in a clean place. No man must touch it but with the right hand, and not without a kiss of reverence (they usually carry it in procession about their synagogue, with many ornaments of crowns and sceptres, the children kissing it as it passeth by them) No man must sit in the presence of it, nor so much as spit before it, etc. Whereas the Gospel of grace they utterlly reject, and abominate, as a Volume of vanity: That Italian Translation that they had of the New Testament, is called in, and taken from them, Evangel●●● Aven gelaion Eliah in Thesh Rad gillaion. Bux●orf syne●. cap. 1 p. 4. for their horrible abuse of it: this being still the twelfth Article of their Creed; I believe with a perfect faith, that the Messiah is yet to come. No marvel if the Apestle would not have us ignorant, that blindness in part is happened to Israel, Rom. 11.23. That lesser part, or rather particle of them that are proselyted to our religion, they pretend that they are none other then poor Christians hired to personate their part. Voyage into Levant. And yet they give complete dispensation to counterfeit Christianity, even to the degree of Priesthood. In the day of their expiation their Rabbi doth absolve them from all their perjuries and deceits used against Christians. He also assures them that they are not bound to keep any oath but what is sworn upon their own Torah, or Law of Moses, brought out of their Synagogue; Weemse. to the reading whereof they depute one third part of their day: and wherein they are generally so expert, that they have it as ready as their own names. The mischief of it is, Facilius qu●● nomen soum recitat Joseph. Count Appion. lib. 2. that they are too much affixed to it, and will needsly be saved by it; which the Law cannot do for them, as being weak through the flesh, Rom 8 3. The Law is a yoke of bondage, as Hierome calleth it: and they who look for righteousness from thence, are like oxen who coil and draw, and when they have done their labour, are fitted for slaughter. Luther fitly calleth such drudges, the devil's Martyrs: they suffer much, and take much pains to go to hell. And in another place he saith, Qui scit inter Logem & Evangelium disting siere, grati●● agate Dto, & sciat se esse Theologum. He that can rightly distinguish between Law and Gospel, hath cause to praise God: and may well pass for a Divine. Moses my servant] A fare higher title than Son of Pharaohs daughter: for this was to be Pharaohs God, Exod. 7.1. and higher than the kings of the earch, Psal. 89.27. No marvel though Moses so esteemed it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. when N●●●t king of Romans an Heathen did: and Augustus the Emperou●, c●●igratius fuit 〈◊〉 pietatis quam potestatis, saith Tertultian, he preferred pretty before Monarchy: so did those three succeeding Emperors, C●●stantine, 〈◊〉 and 〈◊〉, who called themselves Vassallos Christi, the vassals of Christ, as 〈◊〉 reporteth. It was noted, as a great both presage and desert of D●●ins his ruin, when in his proud Embassy to Alexanaer he called himself the King of kings, and Cousin of the gods: but for Alexander, he called him his servant. That was worse in John Oneal, father to the Earl of Tirone, that rebel, Anno 1398 who blasphemously inscribed himself in all places: 1 great John Oneal, Cousin to Christ, friend to the Queen of England, and foe to all the world etc. Camd Eliz. 2 Pet. 2 What big b●bbles of words were these, as Peter calls them? His pretended Successor styleth himself the servant of God's servants: and one day in the year, in an apish imitation of our Sautour, washeth certain men's feet. But he acteth as Domin●s ●●gnorum mun●i, which is one of the Devils titles: and can endure to be called by his Parasites. Dominus Deus noster Papa: Our Lord God the Pope. Moses held it honour enough to be the servant of the Lord, and yet he was Virro D●o long acceptissimus quo 〈◊〉 habuit antiqua aetas, mitius, sapientius, sanctius, highly accepted in heaven, and the most meek, wise, and holy man that Antiquity ever had or mentioned, as Bellarmine himself acknowledgeth. which I commanded him in Horeb] Moses than was not the Lawmaker, (as Solon, Lycurgus, Zaleucus, etc.) but only God's Minister to utter what he would have him deliver; or, at utmost, a Mediator, Gol. 3.19. not of expiation (for so Christ only) but of communication of the Law to all Israel, Exod. 20.19. wherein he was faithful in all God's house as a servant, Hob. 3.5. Famulus inginuus, a servant of the better sort, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a man of worship, as the word there seemeth to import. The place where Moses received the Law is mentioned, Horeb (the same with Sinai, Act. 7.30. Exod. 19.1, 18.) to inmind them of the terror of the Lord on that mountain, when God came down upon it with ten thousand of his Saints: Deut. 33.2 from his right hand went a fiery law for them, Heb. a fire of law. And surely that fire wherein the law was given, and shall one day be required, is in it still, and will never out. Hence are those terrors, which it flashth in every conscience that hath felt remorse of sin. Every man's heart is an Horeb: and resembleth to him both heaven and hell. The sting of death is sin, and the strength of sin is the Law, 1 Cor. 15. to all Israel] And it is reckoned as a singular privilege to that people, Neh. 9.14. Rom. 9.4. Prospers conceit was, that Judaei were so called because they received Jus Dei, the Law of God. Josephus calleth their Commonwealth a theocraty, or God-government. That of Philo is not so solid, that their law was given in a wilderness, because it is to be learned in a wilderness, seeing there we cannot be hindered by the multitude. But what a wretched conceit is that of the Jews at this day, that the law of Nature shall bring to heaven those that observe it: but the Hebrews (unto whom the Law of Moses was peculiarly given) by keeping it, shall have a prerogative of glory? How shall the Lion of the tribe of Judah roar upon them at that day, and say, Do not think that I will accuse you: there is one that accuseth you, Joh. 5.45. even Moses in whom ye trust. Get you to him whom ye have chosen: but cold comfort ye are like to have from him: a very froward generation he ever found you, children in whom is no faith, Deut. 33.20. with the statutes and judgements] that is, with the Ceremonial and Judicial Law. But what meant that false Rabbin to add to this Text these following words, Quamdiù non venit dies ju●icy; R. David. Till the day of judgement comes: as if men were bound till then to the observation of the ceremonial and judicial Law? But it is ordinary with those Jew-Doctours to corrupt the Text for their own purpose; adding, and altering at their pleasure. The judicial law was fitted to the jews, and was the best that they could suffer, as Solon said of the Athenian Laws. The ceremonial law was their Gospel, pointing them to Christ: and therefore abolished by him, as having no use in the Church after his death, but by accident. As for the Moral law, (called here by an excellency the Law of Moses) it is established for ever in heaven: Psal 119.89 and albeit some duties of certain commandments shall cease when we come to heaven, yet the substance of every one remaineth. This perpetuity of the moral law was noted by engraving of it in stone, Exod. 34.27 2 Cor. 3.7. The Jewshave a saying, That God hath more respect to the letters of the Law, then to the stars of heaven, Mat. 5. And Christ either alludes to, or confirms it in that saying of his, Heaven and earth shall pass before one jot or tittle of the Law pass. Think not that I am come to destroy the Law (viz. the Moral Law) or the Prophets, who press Moral duties, as explainers of the law: they do as it were unfold and draw out that Arras which was folded together before. These therefore together with the Law of Moses must be daily and duly read and remembered. Lege Melachim meum; meum, inquam meum: quicquid enim didicimus & tenemus nostrum est. rolog in lib. Reg. Scripturas sanctas memoriter tenebat. His rome calls the books of Kings his own; because by the frequent use and reading of them, he had got them by heart, and as it were made them his own. Of Paula he testifieth, that she had most of the Scriptures by heart. Of Nepotian likewise, that with daily reading and continual meditation he had made his heart Bibliothecam Christi, the Library of Christ. See my True Treasure. pag. 315. Verse 5. Behold, I will send you Elijab the Prophet] Not Elijah the Thishite, as the Septuagint corruptly read: and the Popish Expositors make no smail use of it, to prove that the Pope is not Antichrist, because Enoch and Elias are not yet come, and yet are to come in his time, before the day of judgement (as they sondly fable) to preserve the Elect in the faith of Christ, and to convert the Jews. But we have better Interpreters of this Text. 1. An Angel, who applies it to john Baptist, Luk. 1.17. 2. Christ, that Angel of the Covenant, Mat. 17.10, 11 and 11.14. Hear ye him, against all Antichrists Agitatours. Saint Mark gins his Gospel with these very words of Malachy: to let us know, that this Elias is the Baptist, who is called Eliah the Prophet, because of the like gifts, calling, and ministry, office of reforming habit, people with whom they dealt, etc. The like almost may be said of Lather, a third Elias for boldness, courage, zeal, knowledge, success, etc. But yet we see no footing in this Text for Lucas Osianders' conceit, viz. that the Prophet here pointed at Luther as well as at John Baptist: and that men must receive his Doctrine, or else look to be smitten with a curse. Howbeit this is more passable and possible then that of the Jesuits, who presume to control Christ's own Exposition: and give out, that as the Devil stirred up Luther to call the Pope Antichrist. so God raised up them to resist Luther. But what a mad fellow was that Spaniard (of whom Severus Sulpitius writeth) that professed himself first, to be the Prophet Eliah, and afterward when he had gained authority, Lib. 1 de vita S. Martini fere in calce. to be The Christ: carrying himself so cunningly in his collusion, that Bishop Ruffus was led away with the error, believing in him, and adoring him as God: for which he was justly deprived of his dignity? Had we not need receive the truth in the love of it, lest God give us up to the efficacy of error, 2 Thess. 2.10.? lest being first infatuated, we be seduced, and then being seduced we be damned, as Austin glosseth on that Text? before the coming of the great and dreadful day of the Lord] Great, in respect of the good, and dreadful, or horrible, in respect of the wicked, as Montanus interprets it, paralleling it with Mat. 3.12. Or, great, because it shall be a beginning of great changes, both to the godly and the ungodly: and dreadful to the bad, yea and to the best also at first; till they have recollected and better bethought themselves, as Another senceth it; as taking it of the last day, which is the general mistake of Popish Expositors, and that upon this ground, because Christ's first coming was an acceptable time, and a day of salvation. But though it be so to God's people, yet to others it was terrible, as hath been showed in the Note on Chip. 3. verse. 2. and is so described Luke 2.34. and 3.9, 17. and 19.44. Mat. 21.44. Esay 11.4. He shall smite the earth with the rod of his mouth, and with his two-edged sword he shall slay the wicked. See the like, R●v. 2.16. And by his Ministers he doth it still, 2 Thes. 2.8. 2 Cor. 2.15, 16. 2 Cor. 10.6. Vengeance is as ready in Christ's hand as in the Minister's mouth, for the disobedient. Some read the words thus, Before the day of the great and dreadful Lord come: like as others read that Jam. 2.1. Have not the glorious faith of our Lord Jesus Christ in respect of persons, Both readings are good, and the Text will bear both. Verse 6. And he shall turn the hearts of the fathers to the children, etc.] John Baptists office and efficacy is here described; He shall, as a powerful instrument (by preaching repentance, Mat. 3.2. and prevailing, as he did, with all sorts, even to admiration; so that all men mused in their hearts, whether he were the Christ or not, Luke 3.10, 12, 14, 15.) convert sinners from the errors of their way, reduce them to the faith of the old patriarchs, make them unanimous in the love of God and of one another, and tie them up together, as it were, by his Baptism. For the multitude of believers were of one heart and one soul, Act. 4.32. (animo animaque inter se miscebantur, as Tertullian phraseth it) neither was there any controversy at all amongst them, as One ancient Greek copy subjoineth there. Controversies there were great store among the Jews, when the Baptist came. As Joseph found his brethren in Dothan, (which signifieth Defection) so did he. They were all gone out of the way: and, being led aside by the error of the wicked, they were fallen from their own steadfastness. Many strange opinions and dotages they had taken up, and were woefully divided: specially by those three different Sects, Pharisees, Sadduces, and Essenes': which the Prophet Zachary calleth three shepherds, that were to be destroyed in one month, at John's coming, Zach. 11.8. The Pharisees were held the best of those three, si ad legem respexeris, saith Tremellius, if you look to the law: and Saint Paul, who was once a Pharisee of the Pharisees, calleth them the most strictest Sect of the Jewish religion, Act. 26.5. (like those district ssimi Monachi among the Papists:) and yet there were seven sorts of Pharisees, Talm. tract. Suta. cap. 3. as we find in their Talmud. Hence much alienation of affection amongst them, and great animosities: father hating son, and son father, for truth's sake, as Mat. 10.35. So powerful should John be in his Ministry, that although the leprosy were gotten into their heads, and were therofore held incurable Leu. 13.44. yet he should tuen the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready a people prepared for the Lord Luke 1.17. All headstrong and brutish affections should be calmed and corrected, as Isa. 21.6, 7, 8. and the peaceable v. isdome from above instilled lamb. Eph. 4.3. 3.17. so that they shall endeavour to keep the unity of the spirit in the bond of peace. And albeit some jars may fall out (a betwixt Paul and Barnabas) yet Gods people can soon pecce again, and reunite. Job. Worver. in Polymath. 〈◊〉 percussus non laeditur, into no dividitur quid●m, sed resundit ●es●, & spissior redit etc. As the air divided by a stone or stroke, soon closeth and thickencth the more. Certainly, there is no such oneness, and entireness any where as among the saints: their love is spiritual Cant. 6.9. The very Heathens acknowledged that no people in the world, did hold together and love one another so as Christians did. Tacitus observeth of the Jews, that there was misericordia in promptu apud suos, but contra om●●s alios hostile odium, mercy enough for their own countrymen amongst them, but hostile hatred against all others: they use to say, that there is no Gentile but deserves to have his head bruised etc. But John Baptist by hi● preaching made Jewish Pharisees, and Roman soubliers (according to the phrase that Josephus useth of him) to convent, and knit together in baptis●ne. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Anti●dib. 18. cap 7. 〈◊〉 I conte and sinite the earth with a curse] that is, lest coming I smite etc. For there is no doubt to be made of his coming: and as little of his smiting, if men amend not. These words menace as many as resisted john's ministry, with utter destruction; whether it be done against the whole nation, or against a m●● only. job 34.29. The Romans came and took amay both their place and their Nation: not for le●●ng Christ alone (as they feared job. 11.48.) but for laying wicked hands upon him, and putting to death the Lorn or life. Act. 2.23. john also preached damnation to them Mat 3. and so did our Saviour A●at. 23. where by eight dreadful woes, as by so many links of an adamantine chain, he draws chose irreformable hypoerites down to hell, their place: and th●n l●aves them to be reserved unto judgement. S. Jerome wa● called 〈…〉 the Churchthunderbolt. Mr. Perkins was a most ca●●st preacher, and would pr●n unce the word Damn with such an Emphasis, M. Fuller's Holy State 90. as lest a 〈…〉 in his Auditouts ears a good while after. And when, Catechist of Christ-co●●eage, 〈◊〉 pounding the commandernents he applied them so home, that he made his hearers hearts shall down, and their hairs to stand opright almost. And surely this 〈◊〉 the way to work upon hard-hearted sinners: whence the Apostle bids T●ns rebuke with all aut●o●ty: and then turning him to the people (as Carvin s●●●th it) change th' ●●em not to despise him for so doing. Tit. 1.15. The Apeille knew well that men are, for most part, of delicate ears: and can 〈◊〉 abide plain dealing. Ahab hates Mic●iah, and hath him in prison, ever since that creadsull denunciation of displeasore and death, for dismissing Benhadad (for he was, probably, that disguised Prophet:) for which he was ever since sast in prison, deep in disgrace. But truth must be spoken, how ever it be ●●ken: and those that will not be pricked at heart as Act. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. ●ut take up bucklers to ward oss the blow, must have the sword of the spirit sheathed in their bowels, and bathed in their blood: for maul this we are a sweet savour unto God 2 Cor. 2.15. yea though a savour of death unto death. The barren earth must be smitten with cursing, and they that mind earthly things (Terra autem sunt, qui terrona sapiunt, sai●● A sbon) have damnation for their end, De civ Deil. 20. c. 29. so that St. Paul cannot speak of them 〈◊〉 tears of compassion Philip. 3.18, 19 Oh that it might express from them tears of compunction! Oh that they would be forewarned to slay from the wrath to come! Oh that they would think upon eternity, and by breaking ●f● their sins, disarm God's indignation justly conceived against them. He therefore threateneth that he may not smite: he proceed, not to punish till there be no remedy 2 Chron. 36.16. Crudelem medicum intemperans aeger sacit: An un●●ly patient makes a cruel Physician. O that we could all resolve to deal by our sins as Levis King of Fiance did by the Pope's Bulls (whereby he required the fruits of vacancies of all Cathedral Churches of France, Speed. 496. about the year 1152.) he cast them into the fire, saying, he had rather the Pope's Bulls should restin the fire, than his own soul should fiy in heil. For a perclose of all, take an observation of Amamas, and before him of Baxtorfes: that in many Hebrew Bibles, the last verse save one of this Propesy (as also of Ecclesiastes, Isaiah, and Lamentations) is repeated again in the end thereof, though without pricks, lest any thing should be thought added to God's word. Factum hoc ex Scriharum decreto etc. This the scribes thought fit to do, either for the dignity of those repeated verses, that the Reader might again ruminate and remind them: or else (as some will have it) because all those books end in threaten and sad speeches. And therefore, lest the Sun of Righteousness should seem to set in a cloud, or not to shine upon the departing passenger, they thought sit to leave the verse before to be last; as being sweet and full of comfort, that the Reader might Sampson-like, go his way, feeding on that hony-comb. Laus Deo in aeternum. The Righteous man's Recompense. OR, A TRUE CHRISTIAN CHARACTERISED, AND ENCOURAGED, Out of MALACHI 3.16, 17, 18. Then they that feared the Lord spoke often one to another: and the Lord hearkened, and heard it: and a book of remembrance was written before him, for them that feared the Lord, and thought upon his Name. CHAP. I. The Text opened and analyzed. THAT which was anciently spoken of john Baptust, who was more than a Prophet, a Math. 11.9. may not unfitly be applied to Malachy the last of Prophets, b Prophetarum ultimum & veluti sigillum etc. Petrus à Figuiero proaem in Mal. Judaei in hujus prophaeta obitum collocant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id esi obfignationem proplietrae. In ejus locum successisse aixnt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filam voci●, id est, oraculum divinum, quo post prophetarwn tempo a dicunt suisse revelata futura. Alsted. Chron. that he is the boundary c Malachias à Terrulliano limbs in tervetus & novum Testam. vocatur, ad quem desineret Judaismus, & à que inciperet christianismus and buckle d joh Baptista fuit ut ita dicam legis & gratiae fibula Chrysol of the Law and Gospel, the golden girdle that knitsup and ties together those two breasts of Consolation e If. 66.11. the old and new Testament: between the which he seems to lie as a bundle of Myrrh, or cluster of Camphire, the sweet scent whereof fills the whole house of God, f 1 Tim. 3. 15. and greatly affects all such as have their senses habitually exercised to discern both good and evil g Heb. 5.1. Summa libri est, quòd cùm Judaei nuper reversi essent in patriam, statim simul redieru●● ad ingenium: & immemores gratiae dei, ita se dediderant multis corruptelis, ut nihilo melior esse●status eorum, quam patrum antè suerat, quasi Deus operam lusisset castigando corum scclera. Calvin. in Malach. proem. Such were these good souls, the subject of our text. Reserved they were to those last and losest times of the Jewish Church after the return from Babylon; where it seems their seventy years' captivity had not much mended the most of them: h such (alas) is the hardness of men's hearts, that till the Spirit mollify and make them mallcable, Afflictions (Gods hammers) do but beat cold iron. Little good is done, nay much hurt by accident: for unsanctified persons grow worse with afflictions, as water more cold after a heat: witness these proud misereants that gave the occasion of this text. God's correcting hand had lain long time sore upon them, to turn them from their erterprises, and to hid pride from their hearts i job. 33.17. . But he had not his end upon this untoward generation, Cohaerence. nor they the best use of this affliction. Witness their words above the text, where they stand stouting it out with the Lord of Hosts ver. ver. 13. 13. and stick not to charge him with deep oscitancy, and forlorn neglect of his best servants, ver. 14. yea with flat iniquity, and most unequal administation of his earthly kingdom. 14. For now we call the proud happy, say they, and those that work wickedness are set up, yea they that tempt God are even delivered. As who should say, 15. Surely there is no reward for the righteous: verily there is not a God that doth judge in the earth. Either things are not ordered by a divine providence, but left at random, and let run at six and seven, as it happens: or else, there is not an equal hand held over the sons of men, but partiality, and unrig hteousnesse found with the judge of all the earth: k Gen. 18.25. whiles the proud thus tempt God, and trample upon his people, and are not only not punished, but even preferred for their labour. Thus they in their madness set their mouths against heaven, l Psal. 73.9. and spare not despitefully to spit their venom in the face of God himself. At the bearing of which abhorred blasphemies, ‖ Mirum videtur coelum hoc dicto non sudare, terram hiare, mare non conuno veri &c Cart. Hist. Xpti. I wonder, if the heavens did not swear, the Sun blush, the Earth wax weary of her burden, and Hell gape wide and enlarge herself, m Esay 5.14. for these prodigious Atheists, these Giants ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 5.39. & 23, 9 these monstrous men of condition. I am sure the Godly of these times were much affected with it, and met often about it; not without a great deal of good conference, and much holy duty performed, on all hands, to that God with whom they found all best audience and acceptance for the present, together with a promise of fuller and further reward for the future, to the comfort of his people, and consusion of his enemies. 16. The they that feared the Lord, spoke often one to another: and the Lord hearkened and heard it, and there was a book of remembrance written before him, for them that feared the Lord, and that thought upon his Name. 17. And they shall be mine, saith the Lord of Hosts etc. The words present unto us 1. aduty performed: set forth 1. in the circumstances. 1. of time, Then 2. of persons, they that feared the Lord. thought upon his Name. 2. in the substance, they spoke often one to another 2. A mercy returned: and that's double. 1. God's grcious acceptation, in that for present, he regards what they did, the Lord hearkened, and heard is. future, he records it; And a book of remembrance was written etc. 2. his righteous retribution of 1. Mercy to his people, respecting. 1. their persons which 1. own, they shall be mine etc. 2. honour, in the day when I make up my Jewels. he will 2. their performances, I will spare them, as a man spareth his own son that sorveth him. 2. Judgement to his enemies: ver. 18. Then shall ye return, and discern etc. CHAP. I. Doctr. I. Saints must be best in worst times. THem] men were arrived at this height of impudence and profaneness, as to say, 'twas to no purpose to serve God: even then, when their black mouths were now big swollen with such like blasphemies, n Illis de Dei judicio blasphemantibus. Hieron. Tunc cum blasphemi talia loquerentur. Pet à Figuiero in locum. Doct. then, they that fcared the Lord were thus busied as in the text. Note hence, That God's servants must labour to show themselves best in the worst times: and then most bestir them in his businesle, when others are most careless of it, and contrary to it. SECT. 1. The Point confirmed ● by precept 2, by practice. THis you shall see confirmed, and commended to us. 1. by precept from God's mouth: 2. by the constant practice of his best children in allages. For precept, first, what can be more direct and express, than those common texts, Thou shalt not follow a multit●ide to do evil. o Exod. 23.2. Save yourselves from this untoward generation. p Act. 2.40. Come out from among them my people, and be ye separate. q 2 Cor 6.17. Be not ye conformed to this world, but be ye transformed by the rencwing of your mind. r Rom 12.2. Have no fillowship with the unfruitful works of darkness: but reproove them rather s Eph. 5 11. . with a number more that I might add with ease. That one of Solomon for all, My son, saith he, if sinners entive thee, consent thou not. If yet they say Come with us, let us lay wait for blood etc. Cast in thy lot amongst us, let us all have one purse; My son, walk not thou in the way with them: resrain thy foot from their path. t Pro. 1 10, 11, 14, 15. For their way (in the issue of it) is the way to hell, going down to the chambers of death. u Prov. 7.27. Even that second death (as the scripture terms it) which though hand joyu in hand w Prov. 16.5. and they muster up and unite their forces (as hoping haply to scape in the crowd, or to carry it away cleanly, because a multitude) yet they shall never be able to avoid or abide. For the wicked (be they never so many of them) shall be turned into hell, and whole nations that forget God. x Psal. 9.17. This the Patriarch Noah (that I may show you secondly the practice of the point in some particular examples of ancient and later times) this, I say, Noah believed ere he saw, and therefore lived to see what he had afore believed: not whole Nations only, but a world-full of wicked people swallowed up together in one universal grave of waters: their spirits being now in prison, 〈◊〉 in everlasting chains under darkness, unto the judgement of the great day y 1 Pet. 3.19. The foresight whereof by a lively faith, (being war●●● of God of things not seen as yet z Heb. 11.7. .) made him walk uprightly with God evea in his geaeration a Gen. 6.9 . Now for him to walk alone in a divers way to a worid of wicked people, as Chrysoscome hath it, b Solus ipse diversâ ●mbulavit viâ, virtutem malitiae praeferens etc. Chrysost. Hom. 22. in cap. 6. Genef. to keep himself unspotted in such a foul season, as anotherspeakes of him, c inter corruprissimos minere incorruptn. Pair in Gen 6 nay, like a right orient and illustrious planet, not only to hold out a constant countermotion to that of the vulgar, but also to shine so fair with a singularity of heavenly light, spiritual goodness, and Gods sincere service, in that darkest midnight of damned impiety; this was that whereby he condemned the world, and became heir of the righteousness which is by faith e Heb. 11.7. The next, in the Apostles roll there remembered and registered is Abraham, that precious man, palled as a brand out of Vr of the Chaldees: from whence he went forth (forsaking father. f Iosh. 24.2. house and friends who served other Gods beyond the 'slud) not knowing whither he went, saith the text, g H●b 11.8. nor much daring, so long as he had God by the hand. For whom also his first care was, where ever he came: setting up Altars to Jehovah h Gen. 12.6 7 8. & 13.4, 18. in the midst of those Idolaters, and making open profession of his service before the people or the land; which was a real confutation of their heathenish fopperies. Thus Aoraham then: and thus, after him, Johua by his example; which he therefore useth and urgeth in that parliament he called and held at Shechem, a little afore his death. I took your father Abraham (saith he there, in God's behalf) from the other side of the flood, etc. i Josh. 24.2 whose children ye shall shall well approve yourselves, if ye walk in the sheps of his f●ith k Rom. 1.12 , by putting away the strange gods from among you, as he, and serving the Lord l Josh. 24.14 . In which holy practue however you come off, choose you this day whom you will serve (though in evils of sin there be no choice) whether the gods of your sathers leyond the 'slud, Malorum non est electio. A●●●t. or tke gods of the Amornes, in whose land ye dwell: but as for me and my house, we will serve Jehoveh. The time would fail me to tell of Job, who would not part with his Integrity, to die for it, m Job 27.5, 6 though instigated thereunto by the wife of his bosom, n Job 2 9 Chrysostom. set on doubtless by the Devil: who of all the parts of his body had le●t his conque only free from blisters, if haply he might be drawn to curse God therewith and die. To tell you (next) of David, who therefore lo●ed God's statutes exceed ngly, because min had made void his L●w o ●sal. 119.126, 127. and Psal. 39 2 resolving first uqon filence among wicked company, could not hold his spirit so burnt, etc. p 1 King. 19.10. Rom. 11.3. Of Elias, who though alone and singular, continued therefore zealsus for the Lord of Hosls, because they had argged down has A●●s, etc. Of Mica●ah, who would not flatter the King, though 400. false prophets had done it afore him q 1 King 22 Of Obadith, that sea ca God 〈◊〉, in a common defection, r 1 King. 8.12 etc. Look to the New Testament, and there you have our Saviour eaten up with the zeal of his F●●●ers house, when by all sorts polluted s Joh. 2.17 : his Apostles, soon after his departure, resolving to obey God even comora gouts, against whatsoever opposition, and not to swim down the stream of the times for any menaces of the Council t Act. 4. . P●●ul, (that heavenly spark) burning in spirit against a Church full of unbelieving Jews at Corinth u Act. 18.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, intus & apud se aestuabat, prae zeli ardore. , and openly contesting with the Gentiles at Athens about their senseless superstition w Act. 17. So he gave thanks afore meat in the midst of Infidels. Act. 27.25. . What should I stand longer to tell you of Timothy, so abstemious and temperate among the luxurious Ephesians x A people so dehauched, that they made a law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let there be never an honest man amougst us. And it is storied, that they therefore cast our one Hermodorus, as by an ostracism, because he was a good busband and a temperate man. , that Saint Paul was fain to prescribe him a ●●le wine for hish alihs 〈◊〉 y 1 Tim. 5.23. . Of Antipas, who held forth the word of life, even to the death, where Savans ●h●one was z Rev. 2.13. . Of Ne●o's family, to whom Saint Paul sends salutations a Philip. 4 22. : Of Poly●●●, that blessed Martyr of s●●us Christ, who being solicited by the Tyrant to do sacrifice to the ●doll, and so to provide for his own safety, as divers others had done before him. Four●core and ●dde yzers, sud he, have I served my Master Christ, and ●e never deceived me: an shill I now desem him? God forbidden me any such wickedness: I scorn to be delivered upon any such dishonourable terms b Octoginta sex annos illi servio, nec ulla in re me unquam laesit, & quomedo possim maledicere, etc. Euseb. Eccles. hist l 4. c. 15. . Of Orig●●, who chose rather to continue a poor Catechist at Alex ind●●a, in daily danger of his life, then with Plo●●nus, his fellow-pupill. to live at Court in great authority and favour, would he but, with him have reneagued Christ, and renounted the Faith c Erasmus in vita Grig oper. praesixa. . It were easy to come lower, and nearer our own times and to bring upon the stage a great fort of such as held forth the word of life, by a bold and wise profession, in the darkest midnight of damned popery, and Satan's universal reign d Legatur Illyrian Catalogue testium. Dr. ●sher, graviss. quaesti. Cade, etc. : But I shut up with 〈◊〉, that notable Champion of Christ, and stickler for the truth: to the defence whereof he stood stoutly, when all the Christian world besides was turned Ar●●a● e Ingemuit orhis & mirabatur se fac●urn esse Arrianum. Hieron. centrae Lucrferianos. Iste vir totius orhis impetum sustinuit. ; as a Father phraseth it. Whence, it went abroad of him, That the whole world was set against Athanasius, and Athanasius against all the world. A brave commendation, a stately praise. Such honour have all his Saunts f Psal. 139 ult. . Wisdom ever hath been, you see, and ever must be justified of her children g Marth. 11.19. against all obloquys, and oppositions of the mad multitude * Haud pe●●nd● in crimme incendij quam O●io H●m●ni generis convicti sunt Sic de Christianis sub Nerone whis incensae falso accusatis. Tacit, lib. 15. Et Fertallianus in Apologet. ait, in Christianis nomen damnari & puniri, non cri●●n & scoelus. , ever besides itself in point of salvation. SECT. II. The point confirmed by yeasons 1. from God. 2. scom men, both 1. good. 2. and bad. ANd there's good reason for it too, as you shall soon see, whether ye look up. ward or downward, to God or men, the saints themselves, or others. All which Reasons are grounded upon our Text, and shall be therehence gathered. For God, first, his people should therefore strive then to be best, when others are at worst. 1. Because he graciously accepts it, he hear kgns and hears, Ver. 16. saith the text. 2. He plentifully rewards it, for there is a book of remembrance, etc. that this, their labour of love may never be forgotten. H. b. 6. For themselves next, God's saints shall hereby well approve, that they are. 1. True Christians, fearing the Lord. 2. Zealous Christians, such as think upou his name. Lastly, for others. 1. Good men shall be thereby notably confirmed, whiles they speak often one to another for mutual quickening, and encouragement. 2. Bad men shall be utterly confuted and confounded, while they return, that is, change their minds, and discern, perforce, a plain and palpable difference between themselves and Gods servants. Yea whiles they are constrained by the testimony of their own evil consciences, and by the evidence of their own evil experiences, to see and say, Verily there is a reward for the righteous, verily there is a God that judgeth in the earth b Psal. ●8 11 . Here then to begin with the first Reason, taken from God, and therein (not to urge his command, which yet is reason su●●cient, and tacitly implied in the text: for what the Lord approveth and rewardeth, that he certainly willeth and requireth; sigh his approving and prescribing will are (though distinct yet) not different the one from the other, but) to make use of so much only in the text, as lies above ground for our present purpose. First, the Lord doth curiously observe, Res●. 1. and graciously accept of such his servants as continue constant with him in depraved times, in a general declension, when sin is grown usual, and almost loversall. The Lorab. klund and heard, saith the text: It imports, that he was much taken with their sweet conferences, and those savoury speeches that fell from their mouths. No noise so delightful, no music so melodious to his heavenly ears; which therefore he applies close, and lays near to their honey lips i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De Nestore suo Homerus. , as loath to lose any part of that precious language. Well might Saint Peter say, out of the Psalm: The eye's of he Lord are upon the right cour, and his care are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we read, are 〈◊〉 to their prayers k 1 Fet. 3.12 Psal. 34. Reas 2. , but the Original is more emphatical, his ears are unto their prayers, or rather into their prayers; so fare is he affected therewithal. And look what the Apostle speaks there of their prayers, by way of Instance) the same is as true of their whole Christian practice. Not a prayer they make, not a good work they do, not a good speech they utter, nay not a good thought they take up, but he both notes it well, (he hearkned and h●a●d) and sets it down in his notebook too: for a book of remembrance was wr●tion besere the Lord for them that but thought upon his Name in an evil time, when men's words were stout against God, verse 13, 14. and their thoughts Atheistical verse 15. But what will the Lord do for such? (which is the second branch of this first Reason drawn from God) It follows in the Text; And they shall be mine, saith the Lord of hosts, etc. His, not by a general right only, as his creatures, but by a special title, as his saints; such as have made a covenant with 〈◊〉 by sacrifice l Psal. 50.5. , and he, interchangeably, made a covenant with them of salt m Mam. 18.19 2 Chron. 13.5 , that is, permanent and inviolable. And both sides by a mutual stipulation, that he will be their God, and they shall be his people: he shall be their portion, and they his; for the Lords portion is his people n Dent. 32.9. , saith Moses: they are his proper goods, and most esteemed treasure o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 text: Peculium, proprium, fingulare, thesaurus. , the top of his wealth, the best of his get, the people of his purchase p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.9. Such as compreheud all his get. (as Saint Peter after the Septuagint renders the word here found in our Text:) in sum, his Jewels, whom he will highly prise, and safely set up by him in the golden cabinet of his special providence, and fatherly protection. Not casting them out for every small flaw, nor less esteeming them for every little dust that falls upon them, and fouls them; but prising them aright to their utmost value, and giving them their allowance, (as men deal by light gold) he will take them for currant: And wherein they come short of what they should be, he will spare them as a man spares his own son that serveth him. Then the which I know not what the Lord could have spoken more effectual for the glory of his own rich grace, or the shirring up of our utmost affections to an holy contention in godliness, be the times never so bad or boisterous: sigh in doing thereof there is so great reward q Psal. 19 11 Perinde ut homo cum homine amico, vel Domino suo ubique & judi●ulse inambulans, &c Aug. . In which respect, how fitly doth the Author to the Hebrews close up the story of 〈◊〉 his heroical faith, with that golden corollary, He that cometh to God, (as Henoch did, who walked familiarly with God, as a man with his friend * with whom he is in covenant: for can two walk together, (saith the Prophet) and they not be agreed? r Am. 3.3. ) must believe that God is, and that he is a rewarder of them that diligently seek him s Heb. 11.6 . The Greek text hath it, that seek him out t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , namely when he is cast into a blind corner, (if I may so speak with reverence to the Divine Majesty) conveyed out of the way and covered (as it were) with the calumnies and stout words of the wicked, those hard words (against which Malachy here, and Henoch anciently prophesied u Jade 14, 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verbum 〈◊〉, durum, inconveniens, etc. ) of ungodly persons, whose throats are as open fepulchres x Psal 5.9 to bury God's Name in, as much as they may: were it not for Henoch and such as he, that do daily and diligently vindicate that reverend y Psal. 111.9 Name, from their false aspersions; and as it were dig it out of the grave, wherein they had villainously concealed, after a sort, and covered it. But what lost Henoch by this labour of love z Heb. 6.10 ? had he not this testimony from heaven hereupon, that he pleased God a Heb. 11.5 , was he not translated, as a Jewel of price, into the heavenly Cabinet b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rev. 11.19 ? and were not the fewness of his days on earth, in comparison of his forefathers, recompensed in that longest life of his son Methuselah c Gen 5.27 ? And why all this? but because he walked with God (when others walked aster the lust of their hearts, and sight of their eyes d Eccles. 11.9 ) seeking to take men off from their lewd and lawless courses, by the terrou of the Lord, which he most powerfully denounced, Judas 14, 15. In doing whereof, though (to his own thinking) he laboured in vain, and spent his strength for nought, yet surely his udgement was with the Lord, and his reward with his God e Esay 49.4 , was the first reason taken from God. The second follows, respecting ourselves. And so; by cleaving close to Jehovah in corrupt times, it shall well appear; first, that we are the same we would all seem to be, Men searing God. For, this is pure religion indeed, to keep a man's self unspotted of the world f Jam. 1. ulc. . There must be heresies amongst you, saith the Apostle, that they which are approved may be made manifest g 1 Cor 11 19 . And, by a like reason, there must h Nen à Den, sed ab hominis corruptione voluntaria. Beza. be a perverse and graceless generation, a viperous brood i Mar. 3.7 , amids whom God's sunts may shine as lamps in the world, and so approve themselves blameless and harmless, the sons of God without rebuke, Holding forth the word of life k Philip. 2 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Great lights. for an Ensign * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , by a bold and wise profession, and practise of the truth that is in Jesus; then, when it is most opposed, and oppressed by the sons of Belial. This is the guise of a man that truly fears God: he cannot blow hot and cold o Erasm. Adag. p. 350. ex codem are calidam ●●frigidum esslare. , as they say: he dare not swear by God and Malchom p Zeph. 1.3 , he will not hold the truth in indifferency q 2 Thes. 2.10 . God, he knows, must be worshipped trucly, that there be no halting r 1 King. 18.21 , and totallr, that there be no halving s Hos. 7.8 : for what communion hath Christ with Belial? and what fellowship hath the temple of God with idols t 2 Cot. 6.16 ? Out upon those Rimmonites, that plead for an upright soul in a prostrate body u 2 King. 5.18 . Thou shalt not how down to them, nor worship them w Exod 20 , for any man's pleasure. And why? for I the Lord thy God am a jealous God, etc. therefore let my fear fall upon thee, as a strong counter-blast to the base fear of any tyrant x As the fifth commandment is the first with promise, so is the second the first with punishment, which the Lord severely threatens there, to them that worship him not aright, because men commonly inflict punishment on them that do. . For as one fire drives out another, so doth the fear of God, the fear of the creature. Obadiah (for instance) that good steward of a bad Lord, that Non-such- Ahab. I mean, a man that had sold himself to do wickedness y 1 King. 21.20 . Not so Obadiah: but (whatever my Lord the King, and the whole State do) I fear God greatly, saith he to the Prophet z 1 King. 18.12 13. . I, but how shall this appear, Obadiah? Why, when Jezabel ki●d up the Lords Prophets, I (not standing to cast perils) hide them, and fed them by fif●y in a cave, not without the hazard of my head if it should ever have been noticed. Lo here's a man of courage fearing God, a Exo. 18.21. and he gave the best testimony of it, by ruling with God, and contiwing faithful with the Saints, as Judah; then when Ephraim compassed him about with lies, and the whole house of Israel, with deceit. b Hof. 11.12. Real. 4. c 2 Chr. 7.14. But secondly, as the practice of this point proves one a Christian fearing God, so a zealous forward christian, one that solicitously thinks upon God's name; that high and holy Name whereby he is called, and wherewith he is intruded, d 2 Chr. 12 13 with charge not to take it in vain, e Exod. 20. but to bear it up aloft (as the word f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elevavit, evexiticonfer. Esay 5.26. elevabit vexillum ad gentes. in that third commandment signifies) to lift it up as a standard, saying Jehovah Nisi g Exo. 17.15. the Lord is my banner: or as servants do their master's badges upon their shoulders, so they God's Impress upon their forcheads, yea, upon the bridles of their horses h Zach. 14.20, 21. (in their common conversation also) even Holiness to the Lord. Being confident of this very thing, with Paul, that in nothing they shall be ashamed: but that with all boldness, i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as always, so now Christ shall be magnified in their bodies, whether it be by life or death. See an inslance of this in the holy Apostles standing before the Council. We cannot, say they, but speak the things we have heard and seen, what ever be the issue of it k Act. 4 20. . they being now (albeit afore fearful and faint-hearted to the deserting of Christ. and betraying a good cause by their cowardice, yet now being) not, drunk with new wine, as those scoffers cavilled them, l Act. 2 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cavillantis. Beza contumeliam irrisionis indicat. Malcolm. but filled with the holy Ghost m Eph. 5.18. (a wine that would mak●●●ven the lips of them that are asleep to speak n Cint. 7: 9 ) were necessitated o 2 Cor. 5.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alludit ad vatum furorem. Beza. to an holy fo wardness and forth-putting: being like vessels, that when they are filled and stopped up, must either vent or burst without remedy. See it again in St. Paul, that precious man, who when once he became a chosen vessel to the Lord Christ to bear his name, p Act. 9.15. never was he so mad q Act. 26.11. afore in havocking those that called upon that name in all places r Act 9.14, 21 Sunt qui prophetiam Jacobi de lupo processuio è tribu Benjam. Paulo applic. as he was now fierce and fiery against all that did any thing contrary to the Name of Jesus. s Act. 26.9. Not to meddle with his encountering of Elymas the sorcerer; he set his eyes upon him t Act. 13.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 10. faith the text, as it he would have run through him: After which lightning followed that terrible thundercrack, O full of all subtlety, and mischief etc. But more to our purpose is his handiing of Peter, a man that feared God as well as himself, put yet thought not all out to well upon his name (for that time at least) as he did: whom therefore Pa●l withstood to his face. u Gal. 2 11.13 He did not halt with him for company, as good Barnabas had done (being carried away x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. by the author by of the man, against his old associate ●t. Paul, with whom also he had once before had a bitter bickering y Act. 15.39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. animorum exacerbatio, in qua aliquid suit aceti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim acetum senate. a s●●tting fit:) but blamed him before a great sort of Peter's own disendes, wh●●h found him temporising shamefully z Cavendo seand●lum levius-gravius dedit idque geminum etc. pareque and not footing it aright a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the 〈◊〉 that is in Christ, b 2. Cor. 11.3. and the truth of the Gospel. c Gal. 2.14. Indeed Cardinad Baro●●● withstands Paul as stiffly as ever Paul did Peter: and dares maintain that Peter was net to be blamed, but Paul a great deal too busy rather, A bod censure and well befitting a Jesuit, with whom what more common (when they are in place where) then to vility d Or mine own knowledge and hearting, some of them teach in the pulpit, that St. Paut was not secure of his preaching but by conforence with St. Peter: nor that he durst publish his epistles till St. Peter had allowed them. I have heard also credibly reported that some of their Jesuits of late in Italy, in solemn sermons,— commending St. Peter for a worthy Spirit, have c●ntured St. Paul for a person; who was so trans-Ported with the pangs of zeal, and eagerness beyond ad compass in most of his disputes, that there was no great reekoning to be made of his Assertions; yea he was dangerous to read, as savouring of heresy in some places, and better perhaps he had never written. Agreeable to which Theard other of their Catholics deliver, that it hath been heretofore very seriously consulted among them, to have censured by some means, and reformed the epistles of St. Paul&c. Sr. Edoein Sands in his Relation of the western Religion. Oh tongues worthy to be pulled out of their heads, cut into gobbets, and driven down their throats, that durst utter such prodigious and till o'late unheard of blasphemies against the Lord Christ, and his heaven-inspited Apostle. this prime Apostle, for dealing so roundly with their God Peter, and so to put the lie upon the Holy Ghost himself. But I hasten to the third and last rank of Reasons respecting others. And so Good men first shall be, by our holding out in hard times, c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much confirmed and comforted, whiles we cease not to speak, as these in our text, and speak of ten one to another: for that's the force of the Hebrew word here used (sermonis frequentationem significat, it imports a frequency of speech, saith Kimchi) f In Radicibus. And that's the property of true grace, to knit men's hearts in a holy communion, as always, so in evil times especially; for misery breeds unity. And, although a friend love at all times, yet a brother is born for adversity. g Prov. 17.17. Sheep when they are coursed, nay swine, when they are lugged, will get together, and grunt together, and make what head they can against a common adversary, for each others safety. And shall not the saints of God, who are linked together by the same spirit, and knit together by the same bond of love (that bond of their perfection h Colof. 3.14. that unites persons and virtues, and perfects them by frequent actions and offices tending to mutual confirmation and encouragement) shall not such, I say naturally i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philip. 2 21. care for the estate one of another? and striving together for the faith of the gospel, k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philip. 1.27. build up each other in that most holy faith, keep themselves carefully in the love of God, pray together in the holy Ghost looking for the mercy of our Lord Jesus Christ; of some having compassion, making a difference, and others save with fear. pulling them out of the fire l Judas 20.21, 22, 23. Hieron: vocat sanctam violentiam, optabilem rapinam. ? Blessed Bradford reckoned that hour lost, during his imprisonment, wherein he had not done good to some one or other of his brethren and companions in tribulation, and in the king doom and patience of Jesus Christ, m Rev. 1 9 either by tongue, hand, or pen n Fox Martyrolog. Ibidem. Ibidem. Neither was the Lord wanting unto him in the good success of his holy endeavours that way, as appears in the following instances. Bishop Farrar being in the kings-bench prisoner, was travelled withal of the Papists, in the end of Lent, to receive the sacrament at Easter in one kind; who, after much persuading, yielded unto them, and promised so to do. Then so it fell out by God's providence (saith mine Author, in whose own words I relate the whole story) the Easter-eave, the day before he should have done it, was Bradford brought to the king's bench prisoner; where (the Lord making him his instrument) Bradford only was the means that the said Bishop revoked his promise, and would never after yield to be spotted with that papistical pitch. At another time, B. Ridley being prisoner in the Tower, had the liberty of the same, to prove belike (saith mine author) whether he would go to mass or Noah: which once he did. But Mr. Bradford being then prisoner, and hearing thereof, writeth an effectual letter to persuade him from the same, which (God be honoured) did Mr. Ridley no little good: for he repent thereupon and did no more so. Hence St. John, I writ unto you, saith he, that do believe on the name of the son of God, that ye may believe on the name of the son of God o 1 joh. 5.13. , that is, that you may, by my writing, be further confirmed, continued and increased in the faith once received. * Memini, inquit Lutherus, initio meae causae D. Staupicium-ad me dicere: boc mihi placet, quod de doctrina quam praedicas, gloriam & omnia soli Deo attribuis. Deo nutem (quod luce clarius est) nimium glory & bonitatis tribui non potest. Eavox me vehementer confirmavit & consolata est Melchior Adam vit. staup. The zealous forwardness, and godly care of good people in bad times being a matter of singular avail for the settling, strengthening, and stablishing of the hands that hang down, and the feeble knees which else would buckle and warp, and turn out of the way. p Heb. 12.12.13. Reaf. 6. Lastly, as good men shall be hereby confirmed, so bad men convinced and confounded, not only in the last and general judgement (when the Queen of the south shall rise up and condemn such a sluggard as Herod the king, who desired to see Christ q Luc. 9 9 Tamen ne pedem regiâ extulit at illum videre, trametsi sibi in animum induxerat deum prophetam excitasse à mortuis. Ex que quam verum illud sit Luc. 16. ult videre licet. Cart. Hist. Christi. (of whose great works he had heard but would not stir a foot to find him out) but in this present world also, they are made many times to return and discern between the righteous and the wicked, between him that serveth God, and him that serveth him not. Witness those two mighty Monarches in Daniel, Nabuchadnezzar and Darius. How was the first of these appalled and abashed, when he saw the wellknit resolution, and redoubted courage of Gods three worthies, in changing the king's word and yielding their bodies that they might not worship a strange God r Dan. 3.28.29 ? And the latter, how was he amused, and amazed, when Daniel had stopped the mouths of lions (like another Lysimachus) by the force of his faith t Heb. 11.33. after he had stood it out stoutly to the face of his adversaries, who could find none occasion against him but in the matter of his God u Dan. 6.5. ? How did the innocency and piety of these godly men triumph in the consciences of those two tyrants; making them afraid of the name of God whereby they were called, x Deu 28.9, 10 and compelling them to vote and voice the same way that they had persecuted: y Dan. 3. & 6. yea and to proclaim that God for the only true God, whom yet they had no mind to set up for their own God. For so it is, that even natural conscience cannot but stoop and do homage to God's image fairly stamped upon the natures and works of his people: so that when men see in such, that which is above the ordinary strain, and their own expectation * Di●●lesianus Imperium deposuisse di●itur, quodam wentis stupo●e, & consternatiene, postquam singularem Christianorum in morte constantiam perspexisset. Bucholcher. Chronol. ; their bearts ane within them many times, and they stand much amazed at the height of spirit, and resolution that possesseth their hearts, and at the sober and undaunted majesty that shines in their faces z Acts 6 15. Vnde judicature cocouserentiae puritas causaeque bonitas. Malcolm. in loc. A godly man that is immovable, and resuseth to praise the wicked, or justify the ungodly, and when he hath cause will contend with them, and not be like a trenbled sountain, or a coriup spring, he may sor the time receive ill words from the wicked, but their hearts are afraid of him, and their consciences admire him, Prov. 24 25 and 28.4. 25.6. . SECT. III. Use 1. A sharp Reproof of 1. Lukewarm Laodiceans, 2. Timorous Temporizers. NOw for Application of all: Is this so, Vso 1. that God's liege people should shine most in the greatest darkness, and then show themselves most zealous for their Lord, when others are most andacious in sin? This then serves, first, for the just and sharp reproof, of all our lukewarm 〈◊〉, our Vespertilian-professours, (as one call them) the Neuter passive Christians, (as another) the Politician's 〈◊〉 our time: who against one prescript rules of Gods holy word, the coustant practice of to many famous Saints, the irrefragable, and endoubte● truth of the point in hand, hold it best and safest, when all's done, to serve the times a Rom. 12.11. Omnino legendum puto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●●za. non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us ●●as , in a sense ●●rre otherwise then Saint Paul meant it, (if ever he meant it b 〈…〉 Epist. Tomi je●undi 〈◊〉 ad Marcellam. ) to 〈◊〉 down the common current, to keep themselves still on the warm side of the hedge * Ad latus navis falicius, 〈◊〉 ●emporum ●atione, seize indimant; pro re nata religtonem o●n, 〈◊〉 nunc illùc in●●ectunt, & commedis sais attemperant Bucholter. Chronol p. 559 , to comport and comply with the present company, though never to bad; approving and applauding them in their wretched courses, studiously shunning, as the greatest degrace to be counted Seraphical, and singular: and therefore resolving to do as the most do, though in so doing they be utterly undone for ever * Marth. 7. 13. R●●●a●lus ●ex Phrys●●um 〈…〉 . And (that they may not seem sine ratione insanice, to be out of reason mad) they plead Scripture for defence of their baseness; would you think it? But what marvel, when as the devili also. (their master in this black Art) can come with bible under arm, and pretend seriptum est c March 4. , perverting the holy Seriptures to his yet 〈◊〉 damnation: as these unlearned and unstable d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Pet 3.16. also do, whiles they spare not to wrest and abuse to their wicked purpose that of the Preacher, W●●● him that's alone e Eccies. 4.10. and 7.16. : and again, Be not righteous over much: and that of Saint Paul, Offer unto God a reasonable sor●ice f Rom. 12 1. , and i became all things to all men g 1 Cor. 9.22. How shall these cry out one day with Severus the Emper●●; C●nu●a jui & nihil exped 〈◊〉 . Hence they think themselves sufticiently secured, and shrouded from the dint of any such reproof as this is: pleusing themselves in a cold and careless mediocrity in spiritual matters; and fearing nothing more than to be esteemed too precise, fellows of an odd humour, and engrossers of more grace then ordinary. Which imputation to decline and avoid, they hold that for Gospel * 〈…〉 ; He that 〈◊〉 dissemble is not in case to live in a commonwealth, which was all the Latin that Low is the eleventh of France would have his some to learn. And that they may keep correspondency at once (as they fond drea●● it) with God and the world (sooner than which, they may 〈◊〉 fire and water, yea bring heaven and earth together, and gripe them 〈◊〉 in a fist) they can, Chamoeleon like, turn themselves into any coloum accommodate themselves to any company; and like the planet Mercury, they can be good in conjunction with good, and bad with bad. * 〈…〉 nature figuris. In quamcunque voles verte, decorous ero. Propertius. Such of old were those Assyrian Colonies, 2 King. 17.41. that seared the Lord, and withal served their graven images * Red●ald K. of East Saxons, the first of his nation that was baptised: but asterwards seduced by his wife, he had in the fells same Chapel, one Altar for Christ's religion, and avother for fact●●ces unto devils Bede. . And such for all the world, were their successors the Samaritans, of whom Josephus recordeth, that they could weather-cock-like, turn with the times b Pro prssentitemporum condirtone mutabiles 〈◊〉. Quoties Judaeos faeheites degere videant, cogn to● eorum se appellant, utpote à Joseph or●un●i: quanao vero eos re bus adversts cons●●●●●●ellig●nt, 〈…〉. , and shift fail, with the seaman, to the sitting of every wind. The Jews, while they flourished, should be their dear Cousins; but, if at any time under-hatches they would not once own them. Such also may the ancient Nazarites seem to have been, who (as the learned i Junius in paralysis. conceive) misled at first by example of Saint Peter's Judaizing at Antioch k Gal. 2 11. , fell afterwards to defend such halting betwixt two religions, and sought to bring in a miscellany of both. In detestation of which new-bred heresy (falsely fastened upon them by the infamous name of Nazarites) it is thought that the Church of Autic●h protesting against that Sect and title, called themselves l Act 11.26. by the (once honourable, but now among the Antichristian rout, despicable m It is noto●ioutly known, that the most honoutable name of Christian is in Italy and a Rome a name of reproach, and usually abused to siguitie a fool, or a dolt. Fuik. on the Rhem. 〈◊〉. Act. 11. sect. 4 ●●t of 〈◊〉. Franch Coll. Jesuit in fine. ) name of Christians. Such were the ancient Ebionites, and the modern Libertines, Nioodemites, Familists. Of the former, Eus●hius tells us, that they would keep the Sabbath with the Jews, and the Lords day with the Christiaes': like men that would seem to be of all religions, when in truth they were of none n Sabbata cum Judaeis, nohiscum diem Dom●●●um in honorem 〈◊〉 observarunt. Ebionaei verè pauperes in agnitinne gloriae Chrisli. Euseb. lib. 3. cap. 27. : Of the latter, Cal●●in and many others complain, that they held it no sin to serve idols with their bodies among Papists and Pagans, so they kept their heart free to God; pretending for their practice, that counsel of Apocryphal Baruc, Chap. 6 Wherefore when 〈◊〉 see the mul●ituae of people worshipping them behind and before, say in your bears, O Lord is is thou that oughtest only to be worshipped. Such a Politician was Eceh●lus o Ecebolius se ad Imperatorum ingenia & naturam conformans, etc. S●●rat. Ecclesbist. l 3 c. 11. Such also were the Melchites, a kind of mongrel Christians that would be of the king's religion whatever it was. Brierwoods' E●●●isies ex Niceph. of old, and Baldvinus o'late: of whom Beza testifies, that he had religio●●m ep●emevam, for every day a new religion, ab his ad illos, ab illos ad hos levitèr ieas & l●vius transiens * Melchi-r Vius exter 225 ; to day a Papist, to morrow a Protestant, in nothing so constant as in his unconstancy. And have we not now adays (that I may come lower and nearer home) more than a good many p Heu quam mult●s tales ●um doctr●●â ●um morthus Samaritanoes— inter Christianos hodie reperias qut et in religione sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dubij atque neutrales, & ad latus navis foelicius, pro temporum ratione. sese inclinant, etc. Buchol. Chronol. , brats of the same breed, beasts of the same litter, that stand halting between two, in utrunque paratt, unresolved to either, and ready to be any thing with the State. These ask not of their father (saith a Divine) a fish but a scorpion: for a fish would teach them to go only forward, but a scorpion doth teach them to go backward and forward. Like they are to Barnacles, saith Saint Austin, that are neither flesh nor fish: to Bats, that are neither birds nor beasts: to the mongrel Israelites, that spoke both Hebrow and Ashdod q Nchem. 13.24. : to Balaam, that could both bless and curse r Numb 23. , to the sons of Issachar, mea skilful in the times s 1 Chron. 12.32. . Using religion for a cloak, to wear abroad, cast off at home; or to put on, only upon high-dayes, when they are to converse with their betters, as Jeroboams wife did her demure clothes t 1 King. 13.2. , when she was to speak with the Prophet. Of all which kind of persons, I may justly ask, as Jacoh once of his lost Joseph, Here's the coat but where's the man u Gen. 37.33. ? a particoloured coat, a double minded man w James 1.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , ●●stable in all his ways, imprisoning the truth in varightcausmsse x Rom. 1.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and dissembling it ever and anon for carnal respects; palling in his horns, with the snail, for every pile of grass, and ashamed of his Master's cognizance for every light counterblast of disgrace or danger. Oh detestable sheepishness, and dastardliness, fit for such a doom, even to be turned out among dogs y Pev 22 15. and hell hounds. For the fe●r u●, and unbelreving, and the abominable, and murderers, etc. shall all have their part in the burning lake z Revel 21.8. : but the fearful first. Lo these are heid worthy to be set in the front, and to lead the ring-dance of such rehrohates, as shall be hurled into hell. The Lord holds all such white-livered sould●ers in such special detestation, that he will not employ them so far, as to break a pitcher or to bear a torch in his service a Judge 7.3. . And for as many as are ashamed of Christ afore men, he will one day be as every whit, and as much ashamed of them before his Father, and the blessed Angels b Mark. 8.38. : at what time he will make most ample relation, and all honourable mention of every such Oaesiphorus as was not ashamed of his chain, c 2 ●nn. 1 10, 17, 18 but fed him hungry, clothed him naked, visited him imprisoned d Mar. 25.53. etc. the good Lord will grant them to fiade mercy, nay glory and honour and immortality in that day e Rom 2.7. And lastly for all lukewarm Laodiceans, prosligate professors, and temporising Gospelers that can tune their siddles to the base of the times, resolving to play nothing but what the company calls for, the Lord will spew such parasites out of his mouth, f Rev. 3.16. N●hil Salvator medium amat, tepidos evemiit Hieron. as too loathsome a morsel for his nice stomach to brook or bear with. Now when a man spews he gets him into a corner: so will Almighty God rid his slomack of such into Hell. Ab, saith he, I will ease me of mine enemies, g Esay 1. I will lay up this loathsome stuff that lies so hard upon my stomach, which done, the devil, as a dog, stands ready waiting to lick up God's vomit: he works up and down, saith St. Peter for the nonce) seeking whom be may swallow down: h 1 Pet. 5.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. whence also he is eliewhere called thegreat red dragon: i Rev. 12 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c●uentur ●gn●us, insernalis. Use 2. a dragon for his cruelty, and a greatred dragon, for the blood of souls he hath sucked, and wherein he hath drenched and even died himselt red again. SECT. 4. Use 2. A sortable Exhortation to courage for Christ, with four helps 〈◊〉. WHose madness let us all learn to enjoy, * Optimum est al ena s●ui ins●ia. and (for a second use) be exhorted to set seriously in hand with the practne of th● most 〈◊〉, but much neglected duty: labouring to shine forth in these evil time, k Ephes 5.16 like the Lam? that shined out in the smoky surnace: l Gen. 15.17 like the bright Harr that shewe● it 〈◊〉 in the midst of darkness: m Marthew 2 nay like God himself who than 〈◊〉, best works when men are at worst, n 1 Pet. 1 5 with 2 Tim. 3 1 2 Pet. 3 3 overcoming our evil with his good, and not sufrring our perverseness to inte rupt the course of his kiednesse. o Hos. 2 13. Beye 〈◊〉 herem of God, as dear children, p ●phe●. 5 1 As 〈◊〉 s●●rred up his sheng 〈◊〉 when he heard the Phili●●ns were upon him let your piety and patience then most appear, when impiety and violence do most prevail. Let your zeal (by an holy 〈◊〉 ristasis) then flame out and break through all impedimants, when most opposed and oppugned: like lime which is kindled with water: like gold that glisters most in the fire: like the rose that smells sweeter in the still then upon the stalk saul's malice serves but to enhance David's z●●l: the more outragiou, was the one, the more courageous was the other; As the colder the air, the more the fire scorcheth, and as the harder the weather the more the ba●h scald●th. And what though David here traitor q 1 Sam. 22.8 from Saul, and runagate r 1 Sav 25 10 from Na●al, and all that naught is from the abjects and base companims, that came round about him and made mouths at him. s Vsal. 35.15 It is a brave thing to do well and h●ar ill, t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Mog. in Plut. Apaph 〈◊〉 his Martyr. said that Heathen-Prmce. And, Do well and hear ill is written upon heaven gate, said that Martyr u once, that was hasting thither Elias-like) in a fiery chariot. God's way was ever evill-spoken of, and such a trodd it, as little favoured of the world, as David was of the Philistin-Princes. w 1 〈◊〉 29.9 But what saith the son of D●vid, who himself also was called traitor and Beelzebub, and had tr●●ll of cru●li mockings and scourge, yea moreover of bonds and imprisonment? x Heb. 11.36 〈◊〉 are ye when men shall revile you and persecute you, and shall say all manner of evil against you for my sake, Rejoice and be exceeding glad, for great is your reward in heaven. y Mat. 5 11.12 Gentiles chrisitanoes dixerunt hemicidas. sacrilegos, incestos, hojies publicos, adoraiores asini &c Te●●ull. Take up the reproach of the mad multitude (that speak 〈◊〉 of that good 〈◊〉 know not, * 2 Pet. 2.12 having hearts as barren of grace as Michols womb was of children) and say: It was before the Lord z 2 Saru. 6.22. Ego Datitem plum 〈…〉 cit. Gr●g lib. 27. cap 26. who hath done such and such great thing for me, and therefore if this be to be vile, I'll be yet more vile to you, that I may be more preciously esteemed of God. What though you find few or none that will set in, or side with you in this important work, in this one thing neccssary? a Lake 10.42 what though all men forsake you, as they did st. Paul at his first answer b 2 Tia. 4.16, 17 18 and epperance before Nero's tribunal: yet the Lord will stand with thee, and strengthen thee, as he did him, yea preserve thee safe and entire to his heavenly kingdom. Lift up the hands therefore that hang down, and the feeble knees: c Heb. 12.12. yea list up your eyes, and see heaven open over your heads with Steven, d Act. 7.55.56 Agnotheae dicebantur, qui sacris certamimbus praeerant erantq●decem. viri. Jul: poly God and his holy Angels looking on and applauding him: yea see Christ himself (that heavenly Agonotheta) standing over thee, as there, c Heb. 12.12. and holding out unto thee an immarcesc●bl crown with this inscription, VINCENTI DAEO. To him that overcommith, will Lgrant to sit with me in my throne, even as Lalso overcume and am set down with my father in his throne. f Rev. 3 21. In confidence of which high prize, let the saints be encouraged, joshua-like, to advance forward in a holy singularity, with all sweet content, and undauntedness of spirit, toward that incorruptible and unfadeable g 1 Pet. 1.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea like pearls which though they grow in the sea, yet retain the colour and brightens of heaven Chrrs. crown above: not swimming down the stream of the times, nor being carried along by the swinge and sway of the place where they love: but like sishes retaining their natural sweetness in the salt sea: * Orcus' ●●avius in Pencum illabitur, quem nec Peneus recipit, sed instar osei super nuanteth brevi spatio portatum abdicat, nec penales aquas, Dirisque genitas, argenteis suis aquis misceri permittit. Solin. like Salamander unscorchtin the fire: like oil that will overtop all other liquors, but not commingle: * Orcus' ●●avius in Pencum illabitur, quem nec Peneus recipit, sed instar osei super nuanteth brevi spatio portatum abdicat, nec penales aquas, Dirisque genitas, argenteis suis aquis misceri permittit. Solin. ever holding a constant countermotion to the course of the world, and the corruptions of the time; that ainidst all, you may keep a good conscience, that richest treasure, and dearest Jewel (as One sarth well) that ever the heart of man was acquainted with. To help you herein for it is a duty of greatest difficulty) take these few rules and directions. Lirst. press upon your could nees the former precepts; Fellow not a melcitude h Exod. 23 2. S●turham invitari volueritis, inter paucos angustam cram amoulantes non eritis Aug. etc. with the rest above recited: consider withail the equity and reasonableness of those commandments: for there is not any one law of God but is holy and just and good, i Rom. 7.12. Majer pars meliorem vincat. Non possamiss negare plures esse masos; & tam plures●ut inter eosprorsus non oppareant grana in area. Aug. in Psal 47. Can we but see into it. Who cannot say that the greater part overcomm●th, the baster, and that the most are ever the wor●●; and shall we go against common fence, and universall experience? Besides, the seriptures are plain in this point as in all other, simply necessary to salvation) telling us that the way to hell is broad and well beaton: and the many go in there, at. But o● how strait is the gare, and narrow the way that leads to life, and how few there be that sinde it. k Mat 7.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In vetustis codicibus legitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idque Theophylactus interpretatur, quasi particula n sit admiran 'tis, & ita seriptum esset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Christ flock hath ever been found a little flock: l Luc. 12.32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. standing, as the host of lsrad, like two little slocks of kids: when the wicked (on tother side) like the Aramites, fill the country. m 1 King. 20.27. in This the put blind Philosopher could see, and therefore say, Sapiendum cum p●●uc is: m and Diogenes thought he should ever do best, when he did lest what the most did. And Cassianus counsels us in his epistles. Vive ut pauci, etc. Live as those sewest live; that with the few ye may be found in the kingdom of heaven. n ut cum paucis inveniri merearis in regno dei. It was a brave answer of Liberius an orthodox Bishop in the primitive times who when he was pressed by the Emperor Constantius to forsake the truth, and vote for Arrianisme by this argument. o Theodoret. lib. 2. cap. 16. Quota pars es tu orbis terrarurn? Art thou wiser than all the world? * Mali undique persirepunt, Quare sic vivis? Tu solus christianus es, quare non facis quod facium alijs Aug. in Psal. Dementia est-re solum in doctrina relrgionis majorem esse lucem consecutum putare, quam tot hominum millra multis jam seculis videre potuerunt etc. Malvenda apud Senarchaenum in vita Johan Diazij He very honestly and discreetly replied, The truth is no whit prejudiced by my aloneness in standing out: nam & olim tres soturn etc. for of old also there were there only that would withstand the wicked edict of the king of Babel. And remarkable is the speech of Nicolas the first, Bishop of Rome to Michael the Emperor of Constantinople. p Numerus pusillus non obest ubi abundat pietas, nec multiplex predest ubi abundat impietas. It matters not how srnall the number he, if godly: nor how great, if ungodly: sigh multitude and Antiquity are but cyphers in Divinity, and not much to be stood upon, further than they will bear waignt in the balance of the Sanctuary. q Non numeranda suffragra sed expendenda. Non numero haec judrcantur sed pondere. Tull Off. . Secondly, study that great but much neglected art of self denial; and learn to say peremptory r Luc. 9.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a stout and constant denial again & again, to so unreasonable a request. nay to any whether person or thing (theugh never so dear or delightful) that would cool thy courage for Christ, or call thee cst this most savoury course. And first, if carnal Reason come in and offer to obtrude that twise-sodden colewort s Cram bis posita foetet. Eras. of hers (persuading thereby to a politic forbearance of forwardness by the fear of what may follow) Be not righteous overmuch, neither make thyself over-wise t Eccles. 7.16. q. d. be discreet and wary, and stand not so strictly upon terms of conscience: why shouldst thou destroy thyself? why shouldst thou incur the needless danger of envy and vexation, by thrusting thyself over-eagerly into observation? Stop thine ears, I say, to this subtle enchantress, u Mat. 16.24. and rather hearken to the voice of God's spirit in the verses immediately following. Be not wicked overmuch (saith he, in opposition to that former, Be not just overmuch w Eccle 7.17 See Pemble in locum. ) q. d. He that slacks, and remits but a little in goodness, and (for his own ease and honour) qualifies it, though but with a little degree of badness, the same is wicked, and overmuch wicked: Neither be foolish (in opposition to that abovesaid, Be not wise overmuch) as all are, that temper spiritual wisdom with carnal policy: for why shouldst thou die before thy time? to wit, by an unseasonable death from God's hand; then when it were better for thee to do any thing then to die: sigh after death there is judgement, and hellfire, and all to be passed thorough by the poor soul. This is the voice of heaven, wherewith ye are to still and stop the mouth of that wisdom which descendeth not from above, but is earthly, sensual, devilish. x jam. 3.15. Next, for carnal friends, deny yourself also in them y Deut 33 9 if you mean to keep in with Christ. They'll be ready enough with Peter z Mat. 16.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to prompt you to be good to yourself, and not rashly to run the hazard of a singularitan, to your I know not how great disgrace and disadvantage * If my father stood weeping on his knees before me, and my mother hanging on my neck behind me etc. I would sling my mother to the ground, run over my sacher, and tread him under my feet, thereby to run to Christ, when he calls me. Hierome. etc. For a counter-poison, consider: is there any friend to God? or any foe to him? Did not Eli pay dear for displeasing the Lord, to please his children a 1 Sam. 2.29. See the story of Rebezies' the Prench martyr Act. & Mon f 842. ? and had it not like to have cost Moses his life for forbearing to circumcise one child (as he had done another) for angering his wife b Exod. 4.24. ? Tell me not here ●shall be mocked, and hooted at, if I refuse to be fashionable. why, what of that? if a lame man laugh at thine upright walking, wilt thou therefore halt * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. Plato. ? if dog's bark and bounce at the Moon, shall she therefore hid her head, and cease to shine any longer c En peragit cursus-surda Diana, suos. ? David became the drunkard's song, and a byword among the sons of Belial, who came round about him, making mouths and mows d Ps 35.15, 16 was he ever a whit the worse man for that? Did not Paul hear Pest, e Act. 24.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a botch. Elisha baldpate f 2 King. 2.23. Ascend thou baldpate as Eliah did before thee Sarcasticè , our Saviour himself Conjurer, ob. traitor, madman? So true is that of chrysostom, sol. Mad sinners censure all for mad that come short of themselves in madness g Inter insanos. insanus videtur quisquis non insanit. . A very Philosopher could pity those that set him at naught, and count it his honour and happiness to be despised by the many h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . And Seneca's enemies could not faster learn to rail, than he to neglect. i didicit ille maledicere, & ego contennere 3 Deny yourselves further, in your liberties * I am in phson till I am in prison said Sincere Saunders. Act. Mon. p. 1358. 1 King. 22 26, 27. with Michaiah, who would not bias for any man's pleasure, nor voice with the rest of Ahabs parasitical Prophets, though he were sure to kiss the stocks for his stiffness, and there to be fed with hardmeat, till the kings return in peace. Deny yourselves astly in your lives, if called unto it. What cared the three children for Nebuchadnezars wrath, burning seven times hotter than his furnace k Dan 3.16.19. I occidere potes, lsdere non potest. Patus de Nerone apud Dion: Cass: ? kill them he might possibly, * Mihi vita eripi poorest, at non consessio verit atis. Basil. burt them he could not l Mat. 16.24. abdicat semetipsum, & perinde habet atque si nihil adse pertineret. Beza , and that made them so resolute. For he that truly fears God, and thinks upon his name, dreads no danger, * High est ille Farellius qui nullis difficultaibus fractus, ruallis minis, convitiis, verberibus denique inflictis territus etc. Melchior Ad. in vit. p. 115. fears no colours, denies himself utterly, m taketh Christ's cross upon his shoulders, a faggot in his arms, and his life in his hand, n 1 Sam. 19.5. and so resolves to follow Christ through thick and thin, through fire and water, poison and sword, or any thing else that stands in his way. * Thirdly blow up thy smaller spark into a flame of zeal; which is an extreme heat of all the affections, love, joy, desire, indignation, detestation, and the rest This as it will make us come off more roundly in God's hardest or hottest services, (fervent in spirit serving the Lord o Rom. 12.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, boiling. It is said of Baruch in, repairing the wall of Jerusalem, he repaired earnestly; or as some read it, So accendit, he fired himself from others chillness, and so simshed his portion in a thorter time. , saith the Apostle) so it will kindle itself from others coldness, sharpen itself from others dulness, quicken itself from others slowness and heaviness to duty: like as the cold of the air makes in us our natural heat the stronger, and as water causeth the fire in the forge to flame the faster. See an instance of this in David: My zeal, saith he, hath consumed me, because thine enemies hath forgotten thy p Psal. 119.139 word. Lo, his anger so burnt against the sinners of his time, that it eat him up q Psal. 69 9 , yea it inflamed his very hatred. So far was he from running along with them, that he abhorred them in his heart: for do not I hate them, O Lord, that hate thee, and am not I grieved with those that rise up against thee? I hate them with perfect hatred, I count them mine enemies r Psal 139.21, 22. Verse 20. Quoed Sol eodemi inere meabit, quo n●nc meat, eoúsque nunquam socieratem cam Xerxe coibimus I acedaem. ap. Plut. . David knew well that patience in God's cause, and in case of his offence, was but blockishness; moderation, mopishness; connivance, cowardice; and that madness here was better than meekness: which made him hate such wicked ones as spoke against God, and took his Name in vain, with perfection of hatred: and not make dainty upon any politic respect, to cast down the gauntlet of defiance to the faces of them, as his utter enemies. Now the blessing of God light on that Good heart that hath a stomach (as David, and the good people in the Text had) against God; dishonour. But 'tis a fearful thing, and a sore sign of a spiritual declension, when Christians can comport with God's enemies; and digest their oaths and other outrages, with as much ease, as the Ostrich doth the hardest iron. The angel of Ephesus could not abide them that were evil, nor away with those counterfeits, that called themselves Apostles, and were none s Rev. 2.2. , and is highly commended for it: though otherwise none of the forwardest t Vers. 4. Avaritiae nomine taxari videtur bonus alioqui Episcopus. Pareus. Si fuit Timothcus, u● quidam centendunt, etc. ib. ver. 1. . When the contentious Corinthians heard carnal, for coming so near, and looking so like the wicked, that they could hardly be distinguished. Are ye not carnal●, and walk as men u 1 Cor. 3.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ? A foul fault in a Christian. Lastly, Think sadly and seriously upon thine h●●h and heavenly calling w Heb. 3.1. , and labour to walk as 〈…〉 Apostle often exhorts x Ephes. 4.1. Colos. 1.10. 1 Thess. 2.12. : And know, that God will 〈…〉 from others which he will not abide in his own. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Every cal●ing hath a Decorum, a seemliness, a suitableness appertaining to it. A Gentleman hath another manner of behaviour than a scullion, a Courtier then a Carter, a Prince than a peasant: and so should a Christian too, than another man. He should demean himself nobl●, heavely, gellantly z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 13 18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom 13.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tit. 2.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Thes 2.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eph 5 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to go to the utmos of a thing. , worthy of God, and as becometh a saint a Ephes 5 3. , a citizen or heaven, and a burgess of the new Jerasalem b Eph 2.19. : Not clownsnly, unworthily, basely foolishly c Eph. 5.15. , like an inhabitant of the earth d Rev. 12.12. , or a freeholder or hell e Mat. 24.51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Greatest States afford least liberty f In maxima fortuna minima licentia. Sallust in Cat. , and therefore are such worse (saith that ●ather) though they be no worse than others, because they ought to be better g Ideo deteriores s●mus quia meli●res esse debemus. calvi. . It is some singular thing h M●t 547. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that God looks for from his people; and that which is excellent, extraordinary, and above vulgar pollibility. Should such a man as I she? said good Nehemtah i Neh. 6.11. q. d. Though other men ●aply may, yet ● may not do it: though the Philistines might carry God's Ark in a new cart, and hear no further of him k 1 Sam. 6 10, 11 : yet if Israel attempt such a thing God will make a breach upon them l 2 Sam. 6 8. This is that which the Lord hath said, I will be sanctified in all them that draw near unto me m L●vi●. 10 3. , Sanctified he will be, one way or other; either in us or upon us n Aut a nobis, aut in nos Aug. Keeping their virtue f●ll like a pear in a puddle. . 'Tis sure, he will be no loser by us: as he should be in a high degree, should not we be harmless and blameless, the sons of God, without rebuke, in the midst of a crooked and perverse generation amongst whom we shine as lights o Phil. 2 15. . so that the Sun may go unseen, as soon as such p Qai in excelso aetatem agent, eo●um facta cunclin. ●ales novire. Sallust. ad Caesarem. . And as the least aberrarion is quickly espied in those heavenly bodies, so in the saints of God: nothing they do escapeth sight and censure; all is marked and observed q Omnium oculi in te sunt conve●si S●m. S●ip. They watch for my halting r Jer 20.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet 2.2 They are not observed that do as the most: but if any vary from the multitude, all eyes are upon him. Bishop Halls Contemp. , saith Jeremy, as those that would desire no better sport: they poor and pryis into every particular, if haply they may take us. tripping in any thing; they search into our whole conversation more narrowly, more thoroughly, than Laban once did into lacobs stuff t Gen. 31.34 ready pressed, and prepared to blaze, and blaspheme for the least slip they can lay hold on, be it but in a rash and indiscreet speech that falls from us, or the like. Now what a glory is it to slaughter envy itself? to stop an open mouth? nay to reprove their darkness by our light u Ephes. 5.11. , their covetousness by our contentedness, their pride by our lowliness, their peevishness by our patience and peaceableness, etc. and so to cloth them with their own shame w Psal 109 29 , by our unblameable behaviour, that they shall self condemned x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tit. 3.11. justinus martyr fatctur see, conspectá Chrisi ianorum plotate in vita, conslantiá autem in morte. collegisse veram es. se, quam pros●terentur, doctrinam. return and discern between the righteous and though wicked: and be forced to testify of us, as Saul of David, that we are more righteous than they y 1 Sam. 24 17 . This is to shine as lights z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Psal. 2.15. in the world. Herein indeed, like the Sun, which although wicked men may at sometimes hate, because it discovereth their deeds of darkness, yet are they so convinced with its beauty and excellency, that they cannot for shame speak against it. Now to wind up all in a word: Look to your s●lves that we lose not those things that we have wrought, but that we receive a full reward a 2 Joh. 8. . The ends of the world, you see, are come upon us b 1 Cor 10.11 , cast we are upon the last and worst times of all c his u●imis & pessimis temporibus. Berrard. , those hard and perilous times d 2 Tim. 3.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , which the Apostle long since prophesied of: wherein because iniquity aboundeth, the love of many is waxed cold e Mat. 24.12. . Who seethe not every age worse than other, and (to go no further) this then the last * It is remarkable that Mr. Fox relates of our Ancesio●s even in K. H. 8. time. Cerres the servant zeal of those Christian days seemed much superior to these our times, as appeared by their sitting up all night in reading & hearing, etc. To see their travels, earnest seekings, burning zeals, readings, watch, sweet assemblies, love. concord, godly living, saithful marrying with the saithful, may make us now in these ci●● days of sree prossession to blush 〈◊〉 shane Act. & Mon. or the Church. fol 750. Do not divers among us fall from the love of the Gospel? Is not religion turned, with many, into a mere formality and policy? our ancient heat and forwardness, into a general coldness in profession, lukewarmness in religion, denying the power of it in our lives and conversations? Well, I say no more to as many of you in our Thyatira as have not the doctrine of jezabel, and which have not known the depths of Satan, as they speak, but this, That which ye have already, hold fast till Christ come f Rev 2.24, 25. . And seeing ye know these things before, take head lest ye also, being plucked away with the error of the wicked, fall from your own sledfastnesse g 2 Pet. 3.17. . Take heed that ye prove not, with the Prophet Esay, men of polluted lips, by living among a people of polluted lips k Esay 6.5. : that ye learn not to swear, with joseph l Gen. 42.16. , by conversing with swearers: and to curse with Peter m Mat 26.74. , by being awhile among the ruffianly soldiers. The worse any times are, and the less comfortable, the better should we be, and the oftener in God's presence n Mic●h. 7.6, 7. : therefore walking exactly o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 5.15. , (or, as in a frame) and redeeming the time, by a redoubled diligence in all holy duties, because the days are evil. Let others strange p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. 4.4. and wonder what's come to us o'late, that we refuse to run with them (as once) into the same excess of riot: say thou to thyself * To walk with God is a precious praise, though none do it but my cell ●and to walk with man, with the world, with a town, or ●arish in wicked ways, is a deadly sin, though milhous do 〈◊〉 B Babington upon Gen. 6.8 ; Better go to heaven alone, and with the ill will of my neighbours, then to hell with never so much company, and with the love of all the world. But indeed ye are not alone, however it may seem so (as it did once to Elias q 1 King 19.10. ): for ye have many fellows abroad, your brethren and companions in the kingdom and patience of jesus Christ r Rev. 1.9. , who will be ready, as here, to join with you in speaking often one to another for mutual edisication, and encouragement * Clouds of wimesses thousands thousands of 〈◊〉 and every of them worth ten thousand of others, as St Chrysost. speaks, Hom. 26. ad Pop. Antioch. . Beside those other also above, (whom you may see by the eye of saith) the crowned and glorfied Saints, I mean: all which trod the same tract of holiness with you, have gone to heaven alone, and been hated for it s Joh. 15.15 : yet is not any one of them heard now to say. Oh what fools were we, when time was, to be so strict and conscientious, to stand upon such nice points, to sequester ourselves from the corrupt courses and companies of others t 2 Cor. 6.17 , to deprive and abridge ourselves of the pleasures of sin, and delights of life etc. Oh, no such word is ever heard to fall from their holy lips: but they rejoice rather, and infinitely exult and glory in that God, that gave them an heart to do as hath been said, and in those rivers of exquisite and unmixed pleasures, with the which their good hearts are even inebriated u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Joh 2.10. Hag. 1.6. , and (in a sober sense) made drunk again; whiles they continually behold his face, with whom they once walked in the flesh, as a man with his friend. In who e presence is the fullness of joy, and at whose right hand there are pleasures for ever more w Psal. 16. ult. . CHAP. II. Doctr. II. Of the several sorts of Fears, and That every faithful Christian feareth the Lord. H●th rto of the Duty here performed, as touching the first circumstance, too wir of time, noted in the particie Then: The second follows, and that's of person, who they were that thus spoke often one to another. And these come here described unto us, under a double notion, first as fearing the Lord, secondly, an thinking upon his Name. As to the first: * Constriciia cordis ex sensu mali instantis. Pareus in M●t 25 Hinc G●eci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scant. ● ligamentum, eò quod quasi g●lu a●lringit Na●ianz●orat. 7. Fear (in a general sense) is nothing ●lse out an astection of the soul shrinking in itself from some imminent evil. Hereof there are three sorts usually reckoned. 1. Natural. 2. Carnal. 3. Spiritual. The first of these we cannot justly fault, if it do not degenerate into the second: for every thing, by an instinct of uncorrupted Nature, desires the conservation of itself, and fears the contrary. You may s●e an instance of it in our blessed ●aviour who, to man●fest himself a true man, subject to like passions with 〈◊〉, yet still without sin, * It being with Ch●●●t as with a crystal glass full o●●iear water which is still pure howsoever is he shaken. P. B. trembled at the appreh●nsien and approach of Death, which into nature of all terribles the most terrible, as the Philosopher * Aristot. Ethic. l 3. : and the king of fears as job defines it. a job 18.14. To him, you must needs think, it was so (if ever to any) whose soul suffered the very soul of sufferings, as one expresseth it, * Purchas Microcosm: which made him offer up prayers and supplications with strong crying and tears to him that was able to save him from death; and was heard in that he feared. b Heb. 5.7. Next, there is a carnal fear, and that is of the Creature * Majore formidin & callidiore ●●●●litate Caesarem 〈…〉 Sed 〈◊〉 ratiore 〈◊〉 sed ment praesentatrae 〈…〉 etc. Tert. de Ro 〈◊〉 Apologe●●op. 27. more than the Creator, the great, the mighty, and the terrible God c Nche. 9.32. as Nehemiah styles him. itaris●th partly from want of fa●th in the power and providence of the Almighty: the Apostles were therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carnally-fearsull, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 petty-sidians or small-sauls d Mat 8.25 : Partly also from want of Spiritual fear, to the which therefore it is usually opposed in holy scripture, as in that of our Saviour. Fear not them that kill the body etc. but fear him which after he hath killed, hath ●ower to ●ast into hell: yea ●●ay unto you fear him e Mat. 10.28. And this latter is that third sort of fear, which being nothing else but an awsull respect to the Divine Majesty, we therefore call Spiritual. 1. from the object God, wh● is both a Spi●i f joh. 4. and the father of Spirits g Heb. 11. , the proper object of this and all other affections of urns ●oule h Luc. 10.27. . Whence it is that by an appeilative proper he is 〈…〉 Fear, by the Psalmist. ●ring presents unto Fear● i Psal. 76.11. so runs the Original; that is, to him that ought to be feared, as it is usually read and rendered. 2. from the principal efficient and chief Author of it, and that is God's holy Spirit, called therefore a spirit of fear k Esay 11.2. 3. from the blessed effect it hath upon the spirit of a man, for it spiritualizeth and sanctisieth both us and our services l Psal. 2.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●uae parit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Doct: ; and is therefore here rightly made the mark of a spirituall-minded man, the constant charter of a true Christian, and a plain distinctive note, whereby to discern between the righteous and the wicked, between him that serves God, and him that serveth him not. What may we learn hence but this? That every faithful Christian feareth the Lord, neither is he any true servant of God, that hath not his heart possessed and seasoned with the spiritual reverential fear of God. SECT. I. The Doctrine cleared, and confirmed by Scripture. THe truth of which Assertion will soon appear, if we take notice how the holy scripture 1. conjoins God's service and his fear, making them go hand in hand, as individual friends and companions 2. confounds them and takes them for one and the same thing. 3. gives it ordinarily for a just description of a godly Christian, that he truly fears the Lord. First, you shall find Gods true service and his holy fear go coupled and handfasted in sundry scriptures. Some few for a taste: Now therefore fear the Lord, saith Joshua in his last farewell to the world, and serve him in sincerty and truth m Iosh. 24.14 : intimating that there is no sincere service done to God, where his fear is not found. So the Psalmist, Serve the Lord with fear, and rejoice before him with reverence n Psal. 2.11. . Fear then, must be one thing in God's works, and reverence another, whatsoever be the third. Indeed it is the first second and third in God's true service * As Demosthenes once said of Elocution in an Orator. . Hence, the Apostle, Let us have grace, saith he, whereby we may serve God acceptably with reverence and godly fear. o Heb. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae parit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As who should say; A fearless heart is certainly a graceless heart: neither let such a man think that he shall ever receive any wages at God's hand for such unacceptable work; sigh displeasing ●●rvice is a double dishonour. But secondly, as Gods true fear and service are in some places of scripture conjoined, so in other some they are confounded and indifferently taken the one for the other as terms convertible. See for this Deut. 6.13. compared with, Mat. 4.10. and again Mat. 15.9. with Esay 29.13. whereupon Solomon the wise makes this fear of God the Alpha and Omega, the beginning and the end, the first and last in God's business. The basis and beginning of all he sets it for, in the beginning of his Proverbs p Prov. 1 7. : the end and upshot of all he concludes it, in the close of his Ecclesiastes. Let us hear the end of all, saith he, Fear God, and q Eccl. 12.15. Hoc est enim totus homo. Ergo si hoc est omnis homo, absque hoc nihil est homo. Bern. super Cant ser. 20. keep his commandments, for this is the whole man, r Act. 13.16. as Broughton (after the vulgar) reads that text. Lastly, to persuade this, the scripture usually describes a godly person by this property; sets him out by this periphrasis, not only here in the text, but a few verses below chap. 4.2. But unto you that fear my name (set in opposition to the proud and wicked for 1. as these here to those stout rebels ver. 13.14, 15.) shall the Sun of righteousness arise etc. So elsewhere up and down God's book. Men of Israel, saith the Apostle, and ye that fear God give audience r Act. 13.16. A close connexion you see: for All that are Israelites indeed, Jews inwardly s Rom. 2 29. do fear God, according to that of Solomon, He that walketh in his uprightness feareth the Lord t Prov 14.2. Whence it is pinned as a badge upon the sleeve of every faithful Christian, as of job (for instance) in the old Testament, u job 1.2. Act. 10.2. and Cornelius in the New, that they f●ared God, and eschewed evil, u for by the fear of the Lord men depart from evil, Pro. 16.6. The scripture than is express for us you see, that every servant of the Lord fears the Lord: Neither need we want Reasons for it whether we look upon this holy fear in its 1. Causes 2. Consequents 3. companions. 4. contraries, the opposites I mean, in either extremes. SECT. II. The Doctr. further confirmed by Arguments drawn from the 1. Causes, 2. Consequences, 3. Companions, 4. Contraries to the true fear of God. FOr the causes, first, Reas. 1 the principal efficient cause and author of this reverential fear is God in Christ, by the hand and operation of the Holy Ghost; whose sole work it is to spiritualise that natural affection of Fear, common to all mankind: and (by putting it into a right frame, turning it into a new channel, that it may thence forward run forthright upon God) to make it the fear of sons, the fear of Gods elect, partakers of the heavenly calling, w Hob 3.1. & that Covenant of grace, one special claus whereof is this, I will put my fear into their hearts ('tis a fruit then of Gods own setting, and taken off the tree of life, for they shall never departed from me, but I will rejoice over them to do them good, and will plant them in truth with my whole heart, and with my whole soul x jer. 32.40. 'Tis a blessing of Gods own right-hand. I will put my sear etc. I, is emphatical, and exclusive. q. .d I, and only l. 2. And not a common blessing neither, but such as he will bestow on his own alone, with whom he is in special covenant: Thirdly, And this by way of infusion, that all may be of grace: for he will put his fear into their hearts: Fourthly, and for the best end; all this is, that they may never departed from him. For this is a filial fear, out of ingenuity: and the servant abideth not in the house for ever: but the Son abideth for ever, y joh. 8.35. saith the natural Son of God that came out of the bosom of his father, knew all his counsel, and upon whom the spirit of the fear of the Lord rested for his members. Some other subordinate, and less principal causes also of this grace in speech I might here mention, as making to ourpurpose: such as are 1. a lively faith in all the glorious and gracious attributes of God, especially his fatherly compassion and kindness, a Hos. 3. vlt. Psal. 130.4. which is better than life, b Psal. 63.3. 2. an ardent childlike affection to God as a father, whose displeasure we therefore fear and feel more bitter than death c Eccles 7.26. Neoffendamus quem diligamus & ne ab eo separemur. M. Sentent: l. 3. dist. 34. Reas. 2. In via Dei à timore incipitur, ut ad fortitudinem venia. tur. Non si●ut in via seculi, timor debilitatem; it a in via, Dei timor for●itudinem gignit. Greg. . But these with some other graces that concur as principles to the constituting of the right fear of God, ● pass for haste, and come to the second Reason. And that is taken from the effects and consequent of this holy fear, and they also are such as suit only with Gods dear children, and are found in none other besides. To instance only in two of them (till we come to the Application:) First, Christian conrage, and a confident reliance upon God's fatherly love and affection for safety and salvation. In the fear of the Lord, saith Solomon, is strong confidence, and his children (for such only sear God, which is the point in proof) have a place of resuge, d Pro. 14 26. what even siorme be up, they have God name to repair unto for shelter. Now the Name of the Lord is a strong tower, the righteous run to it and are safe e Pro. 18 10. : safe, I●ay, it not from the common destruction, yet surely from the common distraction; those slinging frights, horrible amazements, and woeful perplexities, wherewith the hearts of those that sear not God are miserably pestered, and even eaten up m●●e day of evil. Thou shalt be mad for the sight of thine eyes that thou shalt see, f Deut. 28.34. saith God to such: And again, they shall be at their wits ends, g Psal. 107.27 nay, at their lives ends for fear, and for looking after those things that are coming upon them. h Luc. 21.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nabal for example, whose heart even died within him ten days before he died upon the apprehension of his late danger: and he became as a stone i 1 Sa. 25.37. But now 'tis otherwise far with those that fear God, that fear before him. k Eccls 8.12. God is our refuge and our strength, saith the Church, a very present help in trouble. Therefore will we not fear though the earth be remooved, and though the mountains be carried into the midst of the Sea l Psal. 46 1, 2. In pavidos ferient ruinae. Hor. . See an instance in David, he having made God his fear, could sing a requiem to hi● soul, m Psal. 116 7. Quid timet hominem hemo in sinu dei positus Aug. rock it asleep in a holy security, and not once be afraid for ten thousands of people that had hemmed him in and desperately given out, that salvation itself could not save him out of their hands. n ps 3.2, 5, 6, 8 Against all which blasphemy, and bravadoes of his enemy's, he encourageth himself in the Lord his God, and comfortably concludes the Psalm, with, Salvation is of the Lord, and I have devoted myself to his fear, o Psa. 119.38. therefore I cannot miscarry so long as he is in safety. If a child have his father by the hand, though he be in the dark, he is not afraid: so is it with us, whiles by saith (the mother of this fear) we sit and see him that is invisible p Heb. 11.27. at our right hand, q Psal. 16.8. to support and save us. A second effect of God's holy fear is a careful thinking upon his name, a reverencing of the commandments r Pro. 13.13. , a conscionable endeavour of doing his whole will, to the obedience whereof this fear doth strongly incline and enable us: For which cause it is, that the Lord having delivered his law in great terror, wisheth that the heart of his people might be always fraught with his fear s Deut. 5 29. ; which might be as a domestical chaplain, a faithful monitour in their bosoms to quicken them to obedience. And the preacher in this respect compriseth in this one grace alone, all other virtues and duties t Eccl. 12.15. because it involves and carries along with it a religious care of all the commandments though never so harsh and uncouth, even to the denying of a man's self in all his selves. 1. For his natural self: Isaac was reined in by this religious fear from reversing jacob's blessing (though natural affection within, and Esau's roar without prompted him thereunto, but,) he did not, he durst not do it, because he trembled with a great trembling exceedingly u Gen. 27.33. , when now he saw that he had done unwilling justice. 2. For his carnal self, ●his own ease, honour, comfort, prosit, and other personal respect; and conveniences: see it in Jonah, who after he had known the terror of the Lord w 2 Cor. 5.11. in the heart of the sea, in the belly of the whale, how willing was he on his way to Nanveh x jon. 3 3. ? So the Prophet Esay after he h●d ●●en God ●● his majesty, was so subdued by his fear, to the obedience of his will, that no sooner could the Lord say, whom shall ●●en●? but he replied, here am ●, sand 〈◊〉 y Esay ● 8. , though before he were wondrous unwilling to so unwelcome an er and. 3. in his spiritual self, his own unde●itanding, judgement, reas●n, I mean. Abrahu● was excellent at this: for as in believing the promise of a son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he censured not the dryness of his own body, nor the deadness of Sarah's woe ●nb: he cared not for that, but silencing his Reason esalted his saith, giving glory to God: z Rosq. 18, 19 so in parting with him again at God's appointment he conferred not with flesh 〈◊〉 blood (as St. Paul speak, in another case a Gal. 1.16. ) but getting up early b Gen 22.3. (which shown his willingness on his way) he went an end with the work, and therefore hea●d from heaven; Now I know that thou fearest me etc. c ver 12. 4. Lastly in his second self, wise and kind ed: a, job, who retained his integrity, and ●●nyed himself in his wicked wife that bade him cu●●e God and die d job 2.9. The Septuagint help joby wise to scold adding a whole verse of semal passion: I must now, saith she g●e wander, and have no place to rest in etc. : for he feared God, and so eichewed that evil also. The like we may say of Moses the servan of the Lord, who after he had met God in the Inn, and was surprised with his fear, not only circumcised his son, though to the great discontent of his froward wife, e Exod. 4.26. but also sent her away upon that occasion and trouble (as it is likely) to her father's house again; who met him at Eoreb, and reslored him his wife and children. f Exod. 18.2. Thus the fear of God fame a man to an umversall self-denial and makes him willing to be whatsoever the Lord world have him to be, in every part and point of dut,: than which I know not what ●u●er sign can be showed of a sanc●isied soul. Thirdly for the companions of God's fear, they are such as do accompany salution g Heb. 6 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Scholia●● Ps. 119.155. ●eas. 3. : which as far 〈◊〉 the wick●d as they are from se 〈◊〉 Gods shatu●es h. These are, First sound judgement and saving knowledge of God and his will, ourselves and our duties. Hence they are set so near together in the prophet. The spirit of knowledge, and of the fear of the Lord i Esay 11.2. ver 3. . And in the next verse, This same spirn shall m●k● him of quick understanding in the fear of the Lord, to discern of things that be excellent: such as none of the p●●n as of this wo●ld ever knew, but God h●th revede● them to us (that desire so fear his 〈◊〉 with Ne●●on ●b k Neh. 1.11. ) by that spirit of his, that s●●rcheth ad th●●gs, 〈…〉 things of God, causing us (for a largesse) to know the things th●t are sre●ly given us of God l 1 Cor. 2.10. . And this way it is that the secret of the Lord is with them tha● 〈…〉, and he will (yet) show them his Covenant m Psal 25 14. . Such shall be both of his Court, and his Council, as Abraham (for instance) betwixt whom and the Almighty, was much mutual correspondency, and exchange of curetesy. 〈…〉 was the 〈◊〉 of God n Esay 41.8. , and God was the Fear of Ab●aham: for I 〈◊〉 the thus 〈◊〉 me, said the oracle, hooans● thou hist not withheld thine enely sonre from 〈◊〉 o Gen. 22 12 Now if Abraham withheld not his son from God his Fear, shall God withhold his secret from Abraham his friend? No: but he shall snow God's mind with the first p Gen. 18.19 when the blind Sodomites shall not see, till they feel hell rame down from heaven upon their hides (as a Father speaks) for sail of ten such men as A●ra●●● in five great townships q Gen. 18.32 that feared God, and thought upon his name. For the froward is abomin it●on to the Lord, but his secret is with the righteous r Prov. 3 32 . And the fear of the Lord is the beginning of knowledge: but fools (for want of this fear) despise wisdom, and instruction s Prov. 1 7 A second companion of this holy fear is sweetest complacency, and all dearest delight in God and his ways. This also is an adjoin of God's holy fear, and an indulgence granted only to his sons, and daughters. A good man is like a good Angel t Mat. 18 10 Timor transit in charitatem. Gregor. , always looking upon the face of God: and the more he looks, the more he loves, and the more he loves the more he fears: he loves in sear, and fears in love: that like as in God, mercy and truth meet together u Psal 85.10 , so in the child of God, love and fear do kiss each other. By the first their mouth is filled with laughter, and their hearts with joy w Psal. 126.2 , By the second they are troubled at his presence, and when they consider his absence, they are afraid of it x job 23.15 . In respect of both, the Psalmist saith, serve the Lord with fear, and rejoice before him with reverence y Psal. 2.11. . These two concur in the godly in their journey to heaven, as they did in Jacob journeying to Padan Aram. How fearful is this place z Gen. 28.17 saith he, where yet nevertheless he saw nothing but blissful and beatifical visions. Or as they did in the good women in the gospel, who departed from the sepulchre with fear, and great joy a Mat. 28 8 . A strange composition of two so different affections: will you know a reason? All other base-born fear hath pain in it b 1 joh. 4.18 Omnis timor supplicamentum habet. Tertul. but this fear, that issues from love, carries meat in the mouth: for it is not anxious and tormentful, but delicious, and comfortable. Hence fear and joy are set so close together by the psalmist. Blessed is the man that feareth the Lord, and (at same time) delighteth greatly in his commandments c Psal. 112.1. (a practice proper to God's free hearted people d Psal. 110.3. Neh 1.11. ) And the churches are said to walk in the fear of god, and in the comfort of the holy ghost e Act. 9.31 . And here it might be easy to enumerate and reckon up many more Companions of the fear of God, * Timor virtuturn omnium custos est. Hierony. such as are. 1. Humility for by humility and the fear of the Lord are riches and honour and life g Prov. 22.4 . 2. Care of sincerity and truth in God's service: Now therefore fear the Lord saith Joshua, and serve him in sincerity and turth h Iosh. 24.14 . 3. Hope in God's mercy, for Let them that fear the Lord, trust in the Lord, saith the Psalmist i Psal 115.11 . 4. Godly sorrow for the least sin k 2 Cor. 7.11 Fuit josephi vita coelum quoddam lucidissimis virtutum stellis exornatum: erga Deum quidem timoris ac pietatisierga herum etc. Bucholcer: p. 211. etc. But it shall suffice, in this haste of time, and crowd of matter, to shadow out unto you the lovely train of heavenly graces that guard and attend the true fear of God in that on example of Joseph, a man famous for this fear, and no less eminent in the attendants and companions of it: as is well observed by that divine Chronologer, in whose words I will relate it. joseph's life saith he, was, a kind of heaven, gaily belpangled, and richly stored with orient stars of excellent virtues. Towards his good God, he shown forth all holy fear and piety: toward his loving master, thankfulness and fidelity: toward his immodest mistress, shamefast'nesse and chastity: as touching himself, all godly wisdom and continency: Toward his father (after this) tender respect and more than Storke-like affection: Toward his brethren, greatest mercy and tender compassion. In adversity, none so patiented, * Ferrum in carcere transiit animam ejus Psal. 105. Sed peccatum non transiit, vel sauciavit conscientiam ejus ib. Reas. 4. in prosperity, none so provident etc. And all flowing from this fountain of God's holy fear, most eminent and exemplary in Joseph, if ever in any, as ye all know that are any whit versed in his heart-melting history. Lastly, look a while upon the fear of God in the Opposite on either hand, and you shall plainly see that none but the truly religious holdeth the mean. It is he that walks in the middle way, though not without some stumbles in it, and straggling out of it otherwhiles, to the right hand or to the left: which yet he quickly perceives, and assoon recalls and recovers. These extremes are 1. In the defect, a carnal security and senselessness in sin. 2. In the excess, an hellish and slavish fear of God, as a judge, or tyrant. The first of these is nothing else but that bold venturousnes, whereby graceless and ungodly persons presume to rush desperately, without fear l Prov 14.2. or wit, into sins of all sorts: flattering themselves with false hopes of impunity m Deut. 29.19 against all the judgements of God denounced in the word, and executed in the world * Exemplis tragicis non caret ulla domus. , yea though their imiquitie be found to be hateful n Psal 36.1.2 . These the scripture termeth fools, to whom t is a pastime to do mischief o Prov. 10.23 Heu vivunt homines tanquam mors nulla sequatur etc. : living as if there were neither heaven nor hell, God nor devil; till (coming at length to that dead and dedolent disposition of such as being past feeling do work all uncleanness with greediness, p Eph. 4.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ) they work out to themselves their own damnation; and be made to feel that unsupportable wrath and vengeance, which they would never be drawn to fear or stand in awe of. For, Blessed is the man that feareth always, but he that in a desperate boldness or Cyclopicall contempt of the divine Justice, hardeneth his heart shall fall into mischief q Prov 28 13 , yea shall suddenly be destroyed, and that without remedy r Prov. 29.1. In executing of which dreadful sentence, though the Lord be slow, yet he is sure, his forbearance is no quittance. But although a sinner, in high contempt of God's heavy displeasure, do evil an hundred times, and his days (through God's infinite patience) be prolonged, yet surely I know, saith Solomon that it shall be well with them that fear that Lord, which fear before him s Eccles. 8.12. . That is, that fear him in his ministers and deputies, trembling at his judgements, while they hang in the threaten t Isa. 66.2. melting, as Josich u 2 Chr. 34 27 at the terror of his menaces; nay by the kindness of his mercies, which dissolves their good hearts, as weak water doth some thin substances, or as the hot ●un doth the hard ice. An instance hereof ye have in that solemn meeting at Mizpeh: where Israel, which had found the misery of God's absence, is now resolved into tears of contrion and thankfulness, when he was once returned and settled in Kiriath-jearim. Then they met together at Mizpeh and drew water and poured it out before the Lord w 1 Sam. 7 6. In signum expiationis iniquitatum ju●ta job 11.15. R. S●lomon dicit quod h●c fe●erunt in signum humiliationis q d sicut aqua effusa ad nihi 'um valet ultra. si●in conspectu tuo nihil sumus aut videmur. 2 ●sal 86.11. . Whether 'twere tears out of their eyes, or water out of their vessels (as a ceremony, or pledge of their hearty humiliation) the difference is little. Sure, it was to testify the tenderness of their hearts, which, having hanged lose a long time from the Lord, began now to unite again unto his fear*. It is certain that the mercies of God draw more tears from his children, than his judgements do from his enemies: who as in prosperity bec use they have no changes, therefore they fear not God y Psal. 55.19. so in adversity their hearts are the more hurdled thereby from his fear z Is. 63.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 8.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Tim. 1.7. (as in Pharaoh and Ahaz) till at last, by long trading with the devil in the ways of sin, they come to lose, with him, all passive power also of being wrought upon; and arrive at that that height of incurable hardness, that neither ministry, nor misery, nor miracle, nor mercy can possibly mollify: Which is the greatest plague that can befall a man out of hell, and the very next step into it. But the second extreme, standing in as full opposition to that fear of God, we are treating of, is, that slavish and hellish fear and terror that evil spirits and men conceive of God, whom they look upon only as an implacable sin revenging judge, or tyrant rather, ready to tear the very kell of their hearts in suder a Hos. 13 6. Quem metunnt Oderunt, Ennius. Odium timerem spirat. Tert: and to send them packing to their place in hell. Hereupon follows an exulcerate hatred of God, (according to that of the Poet, whom men fear they hate) a desperate ●unning away from God, with Cam, Saul, Ahrzath b 2 King. 1.2. Quem quisque odit pernsse expetit. Ennius. etc. A secret rising up against God, and an inward desire, that there were no such thing as God, that so they might never be called to an Audit and account of their wicked ways, and sinful courses, as they are sure to be in that dreadful day. This the Devil and his imps believe and therefore tremble c jam. 2.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . The Greek word seems to imply such an excess of fear as causeth gnashing of teeth like the clashing of armour, or horrible yell like the roaring of the sea * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est maris agnatio Hom: I●●ad: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. vide Eustach: in locum. Nullum maleficium sine formidine. quia nec sine conscientia sai. Tert. They have no rest day nor night. Apoc. 14.11. The reason of which outrage is rendered by Ter●u●iam. No sinner, saith he, escapes fear of God's wrath, and all because he can never possibly shake off Conscience: which (being Man's spy and God's overseer) if it be not desperately feared or sealed up securely with a spirit of slumber against the day of slaughter, doth sting the evil-doer (betwixt while d Rom. 2.15. ) with unquestionable conviction and horror. And thus it fares ordinarily with a wicked person. But now 'tis otherwise with the godly, when they are out of temptation (for then, you must know, it is ego non sum ego with them: they are not themselves, neither can any right judgement, as then, be made of them) But usually their hearts being purified from an evil conscience e Heb. 10.22 through the blood of sprinkling f 1 Pet. 1.2 cast upon them by the hyssop bunch of faith g Rom 5 1 , they have peace with god their reconciled father in Jesus Christ. Whom therefore they love in fear, and fear in love, wishing nothing more than his being. Let he Lord live h Psal. 18.44. , saith David) as the principle of their well-being: for it is good for me to draw near to Jehovah i Psal. 73.28 : Into whose presence they therefore flee, as the doves unto their windows k Esay 69 8 . I will come into thine house in the mulutude of thy mercies, there's his reverence l Psal. 5.7 Lo this is the guise of a godly person, whiles himself. He fears and loves, fears and hopes, fears and prays, fears and feasts m jude 12. , fears and works, yea works out his whole salvation with fear and trembling: and all because he knows that 'tis not of himself, but of God (a most free agent) that gives both to will and to work, and all of his own good pleasure n Philip 2.12.13. , as the Apostle there enforceth it. SECT. III. Objections and Queries touching the Fear of God, cleared and answered. IF any object here that of Saint John, Object. Perfect love casleth out fear o 1 Joh. 4.18 That is, Sol. Duo sunt timores Dei, servilis & amicalis. Bedain Prov. 1 (say we for abswer) servile and base fear, which love is perpetually purging upon For as for filial and friendly fear, it is never cast out, no not in the state of perfection neither: for the very angels cover their faces and feet before God p Esay 6.2. , as knowing their distance. But is the fear of God's children here purely filial, without all mixture of that which is servile? Quest No: Ans nor need it be. For first, servile fear (I mean fear of punishment) is a good legal preparative to filial, the spirit of bondage to the spirit of Adoption, which it introduceth, as the needle or bristle doth the thread that follows it. Secondly, as it cannot be utterly cast out whiles we are here, so it is of singular use to a Christian in his way homeward: for being partly flesh, and partly spirit, it is profitable for the unregenerate part (which is a slave and not a son) to be contained in duty, and restrained from sin by the fear of God's justice, power and punishments. And hence it is (saith One) that the fear of God is so much urged in Scripture: Cum audis quod Dominus tuus dulcis est, attend quid disigas: cum audis quod rectus, attend quid timea●: ut amore & timore Dei excnatus legem ejus custodias. Cass super Psal 25. Dulcis & rectus Dominus. Si amor Deite tenere no● potest saltem teneat & terreat amor judicis, meius gehennae, laque●m●tis, ●olor●s injer ni, ignis urens, vermis corrodens, etc. Hug. l. 3. de anima. to show a difference between man's first integrity (wherein he needed no other motive to duty then love) and the renovation of God's image in us since the fall; which being but imperfect, and in part only, therefore hath God purposely fixed in us the affection of fear, and sanctified it in his own, to the restraining of them from sin, and provoking them to duty. How fare forth then may it be lawful to stand in fear of God's wrath and judgements? Quest Divines determine it thus: Answ we may not fear the punishment only, and not the offence, The chief object of godly fear is evil of sin: a just man is one that feareth an oath, Eccl. 9.2. God's offence rather than his own distress: which appears, in that however God spare him yet he will not spare himself, he is a law to himself. nor yet the punishment chirefly, and more than the offence: but the punishment must be feared with the offence, the offence being feared first and most. And this is both commanded by the Lord Christ q Ma● 10.28, 29. , and commended unto us in the examples of David r Psal. 119.120. , Jostah s 2 Chron. 34.27. Habakkuk t Hab. 3.16. and divers other saints. And the reason is ready rendered by Moses. Who knoweth the power of thine anger? even according to thy fear, so is thy wrath u Psal. 90.11. : that is, As any man fears thy displeasure more or less, so shall he feel it, as some understand that Text. SECT. FOUR Use. 1. Information. They that scar not God are not his: and who these are by their Character out of Psal. 36.1, 2, 3, 4, etc. Use. 1. NOw for Use of this point: Is it so, that every faithful servant of God, feareth God? hence then in the first place, will follow, as a consectary, that all such as are destitute of this reverential fear of the Almighty, are (notwitstanding all their other commendable parts and properties (to be esteemed no better then graceless, and irreligious persons. Hence it is so often made the brand of a son of Belial, that there is no fear of God before his eyes: and this is purposely reserved in Scripture (after a large bedroll of other abominations found in men's hearts and lives) to the last place of all w Rom. 3.18 Mal. 3 5. ; to intimate: that the want of God's fear is the ground of all the forementioned mischiefs, the mother of all the misrule in the world: As in that unjust Judge, (for instance) who was therefore unjust because he feared not God, nor regarded man x Luk. 18.2. . And surely the fear of God is not in this place, therefore they will slay me, said Abraham of the men of Gerar y Gen. 20.11. . Lo, he could promise himself no good at all of that place and people, Object. Sol. where God was not feared. God was not feared, may some say: what a reason's that? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Timendus, terribili●, per Metony●●ā Deus cui timor debetur. Shindler. there is no people so barbarous, or person almost so brutish, that feareth not God. For answer: I confess there is nothing more natural then to stand in awe of a Deity. Whence also it is that God in the Greek tongue hath his Name from fear, as some derive it. And the Chaldee Paraphrast sometimes useth the word, Fear or Terror, for God, because of the fear (confessedly) due to him. Hence Jacob coming from Syria, and being to swear to a Syrian, swore by the fear of his father Isaac z Gen. 31.53. . But that all fear not the true God, or, 2. that they do not truly fear him, and so are none of his, 'tis more than evident. First, 'tis certain that all men fear not the true God, but some thing else, which they set up in his room. Who seethe not that some fear idols and devils a 1 Cor. 10.20. Leu. 17.7. Seghnirim of their horror, and terror which they cause to men. as Pagans: some hee-saints, and shee-saints, as Papagans: some the Queen of heaven b Jer. 44.17. as the superstitious person, that consults his calendar, and scars nothing more than to fall sick upon an evil day. Some again fear disgrace, as Saul c 1 Sam. 15.30. see Jer. 38.19. : danger and displeasure of great Ones, as Pilate; who feared, if he released Clirist according to his conscience Caesote * Caius Imperator. should (as indeed afterwards he did) pull his purple over his ears, and kick him off the bench * Contra propriae couscientiae testimonium, & oars sui enuntiatum, he delivered up to death the Lord of life, & so not only drew upon Caesar and his throne the guilt of innocent blood (in which respect Christ is said to have been crucified at Rome, Revel. 11.) but also ran himself at once upon Gods and the Emperor's heavy displea sure, & shortly after became his own deathsman. Eurrop. 1.7. Eus b.l. 2 c. 7. : some fear loss of goods, as the rich young man, that went away sorrowful, for nothing more, then that Christ should require such conditions as he was not willing to yield to d Mat. 19 20, 21 : Some fear loss of liberty, as those that forsook Paul the prisoner, and were ashamed of his chai● e 2 Tim. 4.16 : some fear loss of life, making much of a thing of nought f Psal. 39.5. , shrinking in the shoulder when called to carry the cross of Christ, or to suffer with him, though it be to be glorified together g Rom. 8.17 . Thus men can make a shift to fear any thing, so what they should fear; God, I mean, 〈◊〉 proper object of this, and all other our affections whatsoever. There is (I confesie) a ●nd of fear of God, abusively * Timor Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic appellatus. Polan. Synt. so called; a general fear, a fear at large, 〈◊〉 in the wicked: such as were those mongrel Samaritans, who feared the Lord, and worshipped their own Gods after the manner of the nations h 2 Kin. 17.33 . but this is rather a fright then a fear, a spirit of restraint, a p●nick terror, falling eftsoons upon the foulest hearts, for the sa●egard of the saints; curbing even the rebellious from outrage, that the Lord God may devil upon earth i Psal. 68.18 in his servants, and subjects: Which else these hardhearted Laban's, and rough-handed Esat●'s would never suffer, did not Fear of their father Isaac k Gen. 31.53 Lupus venit ad ovile quaerit invadere, jugulare, devorare. Vigilant pastors, latrant canes, etc. Lupus venit fremens, redit tremens, lupus tamen est & fremens & tremens. Aug●de verb. Apost. serm. 21. bridle them: did he not put his hook into their noses, and his bit into their jaws, turning them back by the way they came out l Esay 37.28. . This is thought to have been that hornel mentioned by Moses, wherewith the Lord drove out the Hivite, the Canaanite, and the Hittite before the Israelite m Exod. 23.27, 28 : causing them by the furies of their own evil consciences wherewith they were haunted, to fear their own shadows, and to slre at a shaken leaf n Leu. 26.36. , as a sparrow out of Egypt, and as a dove out of the land of Ashur o Hos. 11.11. . Thus Zebul was terrified with the shadow of the mountains p Judg. 9.36. : the Midianites with their own dreams and fancies q Judg. 7.13. : the Syrians with an imaginary noise of charrets and horses r 2 King. 7.6. French History. History of the Council of Trent. Catilina non mediocriter solebat pertimescere, si quid crepuisset. : the Burgundians (about to give their enemy's battle) with the sight of long thistles which they thought to be lances: Cardinal Cr●s●●ntius at his own conceits, and fantasies. For as he was writing to Rome from the Council of Trent, against the Protestants, he thought verily he had seen the devil like a black dog walking in his chamber, and at last couching under his table: which cast the man into such a melancholy dump, that he died of it. This was a terror from the Lord, but this was not that fear of the Lord here mentioned in the se●t, and wherewith few are acquainted. For even of those that profess to fear the true God, how very few are there found that do fear him in truth? which is our second accusation, and action laid against most men, and comes now to be proved. And first, for the wicked of the earth, it is most certain, that they have greatest cause to fear of any men (if they knew all:) for the direful and dreadful threats of God's mouth are against them: Sin lies skulking at the door s Gen. 4.7. of their consciences, like a bandog, ready to worry them: the devil stands watching to lay claim to them, and to devour them t 1 Pet. 5 8 : the rage of all the creatures (though they little think of it) is ever armed and addressed to seize upon them as traitors and rebels to the highest majesty, and to drag them down into the bottom of hell In all which respects, the sinners in Zion should be afraid, fearfulness should surprise the Hypocrites. Cause enough they have to run away with those desperate words in their mouths, who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burn u Esay 33.14. ? Or rather (which indeed were more to be wished) to grow to that conclusion of the Author to the Hebrews, Let us have grace, whereby we may serve God acceptably with reverence, and godly fear. For our God is a consuming fire w Heb. 12.28.29. . But how little (alas) of this reverend fear, (and so consequently of any other saving grace whatsoever, * Timor Dei est virtus & vi●tutu n custos. Bucholcer. Ps. 36.1, 2, 3, 4 expounded. ) there is in the hearts of wicked and unregenerate persons, appears in their practice: and that the Psalmist maketh good both in respect of evil to be avoided and of good to be performed. Psal. 36 1, 2, 3, 4. For evil first, my mind gives me, saith the Prophet, and I am verily persuaded that there's nofear of God in such a man's heart. ver. 1. But what's the ground of this persuasion? may it not be a rash and uncharitable censure you pass upon him? Ob. No saith he: for, first, for evil thoughts, he makes no scruple, no conscionce of them, for he holds that thought's free, and therefore lays the reins in the neck: Sol. and lets them rove any way, yea even then when his reins should teach him better things, in the night season x Psal. 16.7. . He deviseth mischief, saith he, upon his bed. Psal 36.4. Secondly for his words, as to God they are stout y Malac 3.13. , so to men they are slippery: so that ye cannot tell where to have him, neither how to believe almost any thing that he speaks: the words of his mouth are iniquity and deceit. ver. 3. Thirdly for matter of deeds, he abhors not any evil. ver. 3. well he may leave some sin, but he loathes it not: forbear it he may for some politic respects (as fear of the law, shame of the world, and speech of people) but 'tis sure he hates it not in his heart. A man may withdraw himself from some particular sin, give it over, seem to be divorced from it, yet have a months' mind to it still. As Ahashuerosh, when the heat of his passion was over, remembered Vashti and what was decreed against her z Esth. 21. , and could have wish it otherwise: Or as the husband of Michal, who when she was taken from him, yet he came weeping after her afar off a 2 Sam. 3.16. . And this way a man may be as wicked in his fearful abstaining from sin, as in his furious committing of it. But usually this generation of men that have not the fear of God before their eyes, are so wedded to their wicked courses, that they will at no hand departed from iniquity b Prov. 3.7. Malach. 3.5. , but are wise, and cunning to palliate and plead for that they do: Yea against all the terrors of the Lord (casting handfuls of hellfire into their faces in the ministry of his word) which should make them tremble and sin not c Psal. 4.4. , they (contrarily) sin, and tremble not. Yea (which is worst of all, and sets them farthest off from mercy) they please and bless themselves d Deut. 29.19, 20. in that iniquity of theirs which God and good men descry to be hateful, Psal. 36.2. not only not standing in awe of his judgements as they ought, while they hang in the threaten: but fleshing and slattering themselves, as if the bitterness of death were passed e 1 Sa. 15.32. , because sentence is not speedily executed, and for that God forbears for a time to punish f Eccle 8.13. , as waiting their return g 2 Pet. 3.9. , Lo, this is the disposition of wicked and ungodly people, as touching that which is evil: and this sufficiently shows them utterly void of Gods true fear, whiles they plunge themselves into sins of all sorts with all delight and greediness. Next for the performance of that which is good; it is manifest, saith David, that the wicked person hath no fear of God before his eyes, for he hath left off to do good Psal. 36.3. he restrains prayer h job 15 4. and other holy duties, saith Eliphaz: he seethe not need to seek the Lord i Psa. 34.9, 10 saith the Psalmist again: he counts it a burden, a course of no boot or benefit, to be religious, saith our Prophet here above the text k Mal. 3.14.15 . He is no whit troubled at his own insufficiency or infirmity, l job 37. ult. he takes no notice of God's great judgements abroad the world, he will not declare his works m Psal 64.9. . What should I stand to multiply words in a case so clear? Leave we these * Sons of Belial. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yokelesse, fearless, frontless, people to the just judgement of God which will surely seize upon them (if they take not course with him by timely repentance) tearing off the brawniness of their hearts, and washing off the varnish, that is upon the faces of the more refined amongst them with rivers of brimstone n Esa. 30.33. . As for the better sort of men, be it that backsliding Israel have played the harlot, yet why should Judah offend for want of this fear o jer. 3.8. ? And yet (with grief I speak) there is but too great a defect of this holy fear to be discovered in Judah also: Gods own dear children, I mean, many of them at least; as were easy to evince. For How should we all fear God in his name, that we dishallow it not? p Deut. 28.58 fear him in his presence, that we pollute it not q jer. 5.22. ? fear him in his ministers that we discourage them not r 2 Cor. 7.5. ? fear him in his people that we offend them not s 1 Cor. 10.32 ? fear him in the mysteries, of godliness, that we profane them not: fear him in his promises that we neglect them not t Heb. 4.1. ? fear him in the works of his providence, that we slight them not u Esay 5.12. ? How should we be godlily jealous over ourselves and one another, mistrusting the corruption of our own natures w 2 Cor. 7.1. : and for others, fearing lest good men should fall from the simplicity that is in Christ Jesus x 2 Cor. 11.3. , and lest bad men should be hardened, and hindered by us, or ruin themselves when we might help them y Judas 23. ? Lay yourselves now, every man, to the rule laid before you, and see your own swerving and be humbled. Take the rod into your own hands, and afflict yourselves seasonably, with voluntary sorrows for your defects in this duty; lest else he stand over you, and tutor you to his fear, at every lash let you hear the rod say z Micah 6 9 , If I be a father, where's my honour? and if a master, where's my fear? a Mal. 1.6. But a word to these wise is sufficient. SECT. 5. Use 2. Examination, where marks of the true fear of God, in respect 1. of evil both in judgement, and practise. 2. of good toward 1. God, 2. men, both rich and poor, 3. ourselves in prosperity and adversity. SEcondly, is this fear of God an infallible note of an honest heart? Let a man then examine himself b 1 Cor. 11.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as à Lapidary doth his gems and Jewels. Quest. Answ. Solus Dei timor est qui mentes corrigit, fugat crimina, innocentiam servat, & omnis boni tribuit facultatem. Chrysost ser. de Joan Baptist. , and so learn to settle the soundness of his gracious estate by securing this to his own soul, that he is a man truly fearing God. But how may I come to know it, will some say. I answer, enough hath been said to this already in the foregoing discourse. If any yet would have further satisfaction, try yourselves carefully by the effects, which this fear will certainly produce, where ever it lodgeth; causing that man diligently to endeavour 1. the shunning of all that's evil, 2. the doing of all that's good. First this clean fear of God c Psal 19.9. , (as David fitly styles it) is of sovereign and singular use to a man for the casting out of all that's evil, whether in judgement or practice, as fast as it comes to knowledge. For point of Opinion, first, Fear God, saith the Angel, that had the everlasting Gospel to preach unto them that dwell in the earth (understand it you may of that heroical Luther, and the rest of the Renowned Reformers of later times) fear God, saith he, and give glory to him d Rev. 14.7. (viz. by abdicating and abjuring your heretical and erroneous conceits and opinions, and receive the love of the truth that ye may be saved e 2 Thes 2.10 .) It is the property of this fear to make humble f Prov. 22.4 : Now an humble man can never be an heretic, for it is but showing him his error, and he will quickly yield, and subscribe to truth. * joannes Denckius haereticus sed vir doctus & demissi animi, resipuit tandem conversus ah Oecolampadio, & piè obijt Basileae. Anno. 1528. Scultet. Annal. The like we say for matter of practice, The fear of the Lord is to departed from evil g Prov. 3.7. , whether public, private, or secret. For the first, wherefore now, let the fear of the Lord be upon you (saith Jehosaphat in his charge to his judges, as they were going their Circuit) take heed and do it, for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts h 2 Chr. 19.7 . And job tells us that howsoever he could easily have borne out his oppressions by his greatness, yet he durst not, for he feared God and eschewed that evil also i job 31.13, 34. . Next, as in public negot●ations, and places of judicature it casts out corruption: so in private commerce, and enterdealing betwixt man and man. Thou shalt not curse the deaf saith the Lord why what if I do (might a man reply) he cannot hear me? Thou shalt not lay a stumbling block before the blind, why what it I do; he cannot see me? But thou shalt fear the Lord k Levit. 19.14 Deo obs●ura clarent, mata resp●ndent, silentrum confitetur. as it follows there) who both heareth thy cur●es and seethe thy stumbling blocks. Night will conve●t itself into noon before God, and silence prove a speaking evidence. Earth will cry Cam guilty l Gen. 4.10 , or if earth do not, heaven will reveal the iniquity m jer. 20.27 Servi ut ta●eant, jementa loquentur luvenal. . Yea the very beasts have a wordist to pass upon evil-doers, as the ass upon Balaam n 2 Pet. 2.26 : A bird of the air shall carry the voice, and tell the matter o Eccle. 10 20 . Or it all tl●ese should fail, yet the eyes of the Lord run to and f●o beholding the evil and the good p Prov. 15 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mus: . Neither is he an 〈…〉 as the Epicures dreamt, but he hath a revenging eye (as the hrathen Poet.) and hand to q Esa. 5.25. : (as the holy Prophet assure, us) the remembrance whereof reyned in joseph from yielding to the wicked motion of his wan● on mistress, though he might have committed that folly, and the world have been never the wiser r Gen 39 9 . Lastly, it cleanseth also from secret sins, such as the world never comes acquainted with; for such as fear the Lord shall not be ●●sited of evil s Prov. 19.23 . It weeds by p●crisy t Iosh 24.14 out of the heart, and pride and arrogancy and every 〈◊〉 way u Prov. 8.13 , be it but in thought: as is to be seen in job, who durst not once 〈◊〉 (●●●ully) upon a maid, because God, he knew, saw his ways, and coumed 〈…〉 w job 31.1, 1 . Lo this was it that m●de him retrain wanton looks, and 〈…〉 wickedness, cleausing himself from all filled himsse of flesh and spirit, so pers●●ling holness 〈◊〉 the fear of God. x2 Cor. 7.1. Secondly this holy fear, as it frames the heart to a sh●●ing of sin, so it forms it not le●e to the d●ing of duty: and that 1. toward God, 2. toward men. For God, first, it makes a man 1. believe him 2. ●●●y him. First, it trembleth, all out as m●ch, at the threats of God mouth as at the strokes of his hand y Esay 66.2 , as is to be seen in Habakkuk z Hab. 3 16 . And the scripture noteth 〈◊〉 of the Patriarch Noah, that moved with fear he believed a Heb. 11.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , A●d the denvered Israelites, possessed with this filial fear, believed God and ●is servant Mo●es b Ex 14. nlt. . Thus it frames a man's heart to saith in God's word c Prov. 13 13 . And so it doth secondly, to the obedience of his will: for they that fear the Lord, will keep his covenant d Ps 103.13.18 , yea they will work hard at it e Act. 10.35 , as afraid to be taken with their tasks undone. Thus it order us in point of duty toward God, and no less toward men, both ourselves and others. For others first: this fear of the Lord teacheth both rich, and poor, their seve all duties. The rich it teacheth 1. not to browbeat or oppress their poorer brethren f Gen 42 18 . This do and live, saith joseph, for I fear God and that's your security: As if he should say, contend you no hu●t. though ye are fallen into my danger; for it stands n●t with that scar of God that hath taken up my heart. And, ought ye not to have walked in the fear of God g Nehem. 5.9 ? said Nehemiah, to those merciless usurions Israelites, that had engrated upon their brethren. 2. To be hospitable and harbourous, ready to relecve the necessitous: such especially as are of the household of saith. This we see in Obadiah h 1 King. 8.12, 13 , for the old testament, and Cornelius, for the new: he feared God, saith the text, and he gave much alms i Act 10.1, 2 . As on the other side, to him that is afflicted, saith job, pitry should be showed from his friend, but he forsaketh the fear of the Almighty k job 6.14 What cares Nabal the churl though worthy David die at his door, so long as he may sit warm within, eating of the fat, and drinking of the sweet. All his Logic is little enough to conclude for himself. Shall I take my bread and my flesh that I have killed for my shearers, and give it to men, whom I know not whence they be l 1 Sam. 25.11 ? No, why should he, say: but the fear of God would have taught the fool * Nabal is his name and folly is with him more wit. But Secondly, as it formeth the rich to their duties, so the poorer sort too; whom it rendereth, 1. Content with their pittance, as knowing, that Better is a little with the fear of the Lord, then great treasure, and trouble therewith m Prov. 17 12 2. Far from envying the rich, sigh God hath meted out to each one the portion of his allowance n Acts 17 26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , with this condition, that where much is given, much shall be required o Luke 12.48 . Let not thine heart envy sinners, saith Solomon, but (for an antidote against that evil disease) be thou in the fear of the Lord all day long p Prov. 23.17 . Lastly, for ourselves (in what estate soever) the fear of the Lord will make and keep a man in prosperity, 1. humble, 2. thankful; as in adversity, 1. patiented. 2. confident. In prosperity it teacheth: 1. Humility, according to that of the Wiseman; By humility and the fear of the Lord are riches q Prov. 22.4 etc. where you may observe a very close connexion of humility and the fear of the Lord, set forth by an elegant asyndeton in the original: there being no grammatical copulative set between them; but such a near affinity intimated, as if they were the very same thing, and the one praedicate of the other, as terms convertible. 2. Thankfulness; as appears in the example of Job and David: and may be gathered out of that text in Jeremy: Neither say they in their hearts, Let us now fear the Lord our God, that giveth rain, both the former and latter rain in his season, etc. r Jer. 5 2● . One would think, he should rather blame them there, for not saying, Let us praise the Lord our God, etc. but that former includes this latter: for he that truly feareth God, will not fail to be thankful. Next, in time of adversity, the fear of God is of no small use and benefit; for 1. It makes men patiented, willing to bear God's hand, and to wait his leisure: to seek remedy only in God's ways, and to accept of it only upon his terms: Thus those holy women in Peter, being under the cross of unequal yoke-fellows, might not seek to win their loves by plaited hair, or garish attire, but by a meek and quiet spirit, and by a chaste conversation coupled with fear s 1 Pet. 3.3 . Add hereunto (in the last place) that the fear of God keeps men confident in the evil day, holds up their hearts from dejection and disquietment. For it brings a man before God in prayer t Prov. 14.26 , as it did distressed David u Psal. 119 38 , and fainting Habakkuk w Hab. 3 16, 17. ; who after he had poured forth his soul before God, with reverence and godly fear, risen up off his knees as confident as might be, that Although the figtree shall not blossom, nor fruit be found in the vines; the labour of the olive should fail, and the fields yield no meat: the flock should be cut off from the fold, and there be no herd in the stalls: yet I will rejoice in the Lord, saith he: I will joy in the God of my salvation. The Lord God is my strength, etc. So true is that of Solomon: In the fear of the Lord is strong confidence: and his children have a place of refuge x Prov. 14.26 . And this is that fear of God that speaks a man truly religious. Apply yourselves now every one to the rule, and search and see in some of you an utter nullity; in othersome, a fearful deficiency of this reverential fear of God. SECT. VI Use 3. Exhortation to get and grow in this holy Fear: with six Motives, Use 3 and three Means tending thereto. ANd for a third Use of the point, learn we all, first, to get; and then to grow in this grace. Let the fear of the Lord be upon you, and do it y 2 Chro. 19.6 . Give all diligence to fashion your hearts to this reverend regard of God: considering the terror of the Almighty, which we must needsly know either as slaves or sons: but better as sons, that in the day of distress he may spare us, as a man doth his own son that serveth him z Mal. 3.17 Motives to the fear of God. . If yet ye look for further Motives to this duty, Consider that the fear of God is 1. But equal and reasonable. 2. Gainful and profitable. 3. Needful. 4. Honourable. 5. Acceptable. 6. Comfortable. 'Tis equal, first, for it is our bounden duty, sigh he hath so often commanded and required it upon our allegiance a Psal. 2.11 psal. 33.8 prov. 3.7 Esay 8.13 Heb. 12.28 : besides, that it of right appertaineth unto him as a due, though he should never have called for it. Bring presents unto him that ought to be feared b Psal. 76.11 , saith David, and who would not fear thee, o king of nations? for to thee doth it apprtain, because there is none like to thee c Jer. 10.7 Eccles. 12.13 . It is then (you see) and act of justice to fear the Lord. And when we have done our utmost that way, we have done no more than was our duty to do d Luke 17.10 . Secondly, 'tis a practice no less gainful than equal (whatever those profane miscreants above the text blasphemed to the contrary.) Profitable it must needs be, for it hath the promises of both lives. In the life present, he that hath the fear of the Lord shall not be visited of evil e Prov. 19.23 , in general: Not of the evil of sin, for te fear of the Lord is to hate that evil f Prov. 8.13 : Nor of pain, for the fear of the Lord is a fountain of life, to escape the snares of death g Prov. 14.27 : Say he meet with troubles without, or terrors within, yet he that feareth God shall come out of them all h Eccles. 8.12 . Thus for evil: And for good, both to us and ours after us. By humility and the fear of the Lord, are riches, and honour, and life i Prov. 22.4 Esay 33.6 . One would think that were enough: yea, but then here's more than enough: They that fear the Lord shall want no manner of thing that is good k Psal. 34 Ob. Sol. . Ey. but what shall their poor children do when they are gone? Well enough: for their seed shall be mighty upon earth, and their generation blessed, Psal. 112. throughout. Thus for temporals they are provided for: And for spiritual blessings in heavenly things l Ephes. 1.3 , The Lord taketh pleasure in them that fear him m Psa. 147.11 : he will teach such a one in the way that he shall choose n Psal. 25 12 , guide them he will with his counsel, and afterwards receive them to his glory o Psal. 73 24 . Surely Gods salvation is nigh them that fear him p, saith David, and the covenant of life and of peace was with Levi, because he feared God q Mal. 2.5 , saith Malachy. Lo, thus shall the man be blessed, that feareth the Lord r Psal 128.4 . Thirdly, this holy fear is wondrous needful, for it inciteth and enableth to all Christian duties: Whence it was that the Lord both delivered his Law at first in a fearful manner s Exod 19 , and afterward, wished that the hearts of his people might be seasoned with his fear, that they might keep his commandments always t Deut. 5.29 . Serve the Lord with fear, saith David u Psal. 2.11 : yea, he thou in the fear of the Lord all day long w Prov. 23.17 , saith Solomon. The primitive Christians walked in the fear of the Lord (saith St. Luke x Acts 9 31 ) and it is a spot in your feasts to eat an drink without fear y Judas 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , saith St. Judas. Fourthly, 'tis honourable: for (besides that God takes himself highly honoured by it, and therefore calls for it in this Name; If I be a father, where is mine honour; and if a Master, where's my fear z Mal. 1.6 ?) we ourselves are not a little dignified hereby. The woman that feareth the Lord, she shall be praised: and though many daughters had done virtuously, yet she excelled them all a Pr. 31.29, 30 . This grace wins a man a wonderful deal of respect both from God and men; as it did Job, of whom God himself boasted b Job 1.8 : and Abraham, who was a Prince of God to the Heathenish Hittites c Gen. 23 6 . Fifthly, 'tis a grace very acceptable: for it gives grace and virtue to all other graces and duties; which else are unpleasing to the Almighty. For to him will I look, even to him that trembleth at my word d Esay 66.2, 3 : as to none else, be his sacrifice never so specious or costly. And to show how highly God esteemeth this fear, you shall find it not seldom set for the whole service of God in holy Scripture, as was said before. Lastly, it is exceeding comfortable, for it freeth the heart of all base fears; (which vanish out of sight before this, as the lesser lights before the Sun) and fills it with strong confidence and consolations: making the man in whom it is to hold up his head in the greatest hurly-burlie, and to walk about the world as a conqueror, void of all fear what man or devil can do unto him e Psal. 3 throughout. . You see that this holy fear comes commended unto you by many names: what remains, but that ye set yourselves in all good earnest, for the attaining thereunto in a diligent use of the means. These are among others:. First, Means of getting the fear of God. set on serious meditation, and first upon yourselves, Reflect, and see, 1. your own miserable condition, by reason of sin imputed to you, sin inherent in you, and sin issuing from you: together with the deserved punishment, all torments here, and tortures hereafter, which are but the just hire of the least sin f Rom. 6. ult. . 2. Your utter inability to free yourselves either from sin, or punishment. From the former you can no more free yourselves, than the blackmore from his skin, or the leopard from his spots g jer. 13 23 : And for the later, there's no power, wit, or any other means in ourselves or the creature, either to abide or avoid it. This meditation made Peter's converts cry out for fear, Men and brethren what shall we do to be saved h Act. 2. 3● ? Next, busy your thoughts upon God, be thinking upon his name, with those in the text. See him as he stands described 1. in his word. 2. in his works. The word sets out God for our present purpose, 1. as a God of transcendent excellency and surprissing glory: and thence infers a necessity of his fear: Who would not fear thee O king of Nations i jer. 10 7 etc. saith jeremy. And thou art more glorious and excellent than the mountains of prey, that is, than the flourishing Assyrians, with all their goodly Monarchy: therefore (as a consectary) ●ring presents unto him that ought to be seared k Psa 76.4, 11 . 2. As omnipresent and omniscient: one that beholdeth and taketh knowledge of all we do, as much as of any thing in his own heart: for all things consists in him l Collos' 1.17 . And the ways of a man are before the Lord, he ponder●th all his paths m Prov. 5 21 . And will ye not tremble at my presence saith the Lord n jer. 5.24 . joseph did, and so kept himself untouched: and job did, and so frighted his conscience from sin by this wholesome consideration o job 31 1, 2. . 3. As armed with infinite power and might, to reward us if we fear him, and to punish us if we neglect him. Shall servants ●ear their masters, because the have power over the flesh p Colos 3 23. , and shall not we ●ear him that is a●le to cast body and sonle to hell q ●at 10 29. No man will pu● his hand into a fiery crucible to fetch gold 〈◊〉, because he knows it will be r●e hi●● did we as truly believe and f●ar the fire of hell etc. ? 4. As infinitely just, and singularly careful to punish sin, where ever he finds it; be it in the ●earest of his own, nay in his only son, who being ma●e sin for us r 2 Cor. 5.21 , and found in the shape and stead of sinful fle●h s 3 〈◊〉. 8 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c Liturg. Graec. , was made to undergo those dolorous and ●●concerveable sorrows, that drew clotted blood t Lue. 22.44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. from his body: and were joined with a temporary desertion to his soul: yet the very p●●es of hell, which he sel●●or a season u Ps 22.1 etc. Who would not therefore fear before this just and impartial God? See that sweet song of the triumphant saints, that had overcome the beast by the blood of the lamb. Just and true a e thy ways etc. who shall not fe●r thee, O Lord, and glorify thy name w Rev. 15 4 . etc. 5. As abundantly and un●peakeably kind and loving to us in Christ. This property in God throughly thought upon will inflame our hearts with his love, and so make us fearful to displease him as the dutiful spouse her loving husband, or the gracious child his indulgent father. This is to fear God and his goodness x Hos. 3 5 , to fear God through delight in his w●es y Psal 112.1 to rejoice in fear z Psal 2 11 and therefore to fear to offend, him with hope, because there is mercy with h●m a Psal. 130.4 , as the psalmist hath it. Thus meditate on the attributes of God, set forth in the word. In the world next, you may see God in his works. And first, those standing miracles, the hanging of the earth upon nothing b job 26.7 , the bounding of sea, that it cannot transgress his word c jer. 5.24 . By the word of the Lord were the heavens made: and all the host of them by the breath of his mouth. He g●thereth the waters of the sea together as a he●p: he laveth up the depth in storehouses. Let all the earth se●● the L●●d. let all the 〈…〉 of the world stand in-law of him. For he spoke, and it was done, he comm●nded and i● stood fast d Psal 33 6, 7, 8, 9 etc. Secondly turn your eyes and thoughts upon the judgements of God: and first particular, executed upon others for our warning and learning. The righteous hall see this and fear e Psal. 52.6 , as David speaks, and as Druid did too: as himself testifieth, my st● harembleth for fear of thee, and I am a●●aid of th● udg ments f Psl. 119, 120 . When one child is whipped in a school, the rest will tremble: so it should be with us, when we see others pun shed: which because 〈◊〉 did not g Dan. 5 21, 22.27 D●scite justly am monai & non temnere etc. P●ndit Herodotus suo temnore consp●ctam esse in Aegupto statuam S●na herib● cum hac ins●●ptinne, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. when his father was turned a grazing; therefore was he found too light in the balance, and his kingdom given to his neighbour, that was better than he. 2. Premeditate upon the general judgement, and the unconceivable terror of that dreadful day, when the heavens shall pass aw●● with a gre●●nose, ●nd the elements shall mslt with fervent hea●●: the earth also, and th● works th●t are therein ●hal● burned up h 2 pet 3 10 . Faelix (though a pagan) trembled at P●●ls discourse of this great day i Act 24 25 . The devils when they think of it, shake and shadder: the joints of their loins are loosed with Belhizzar, and their knees smite one against another k Dan 5.6. . And can any man think seriously of this last judgement, and not be moved with fear? Fear God saith Solomon, and, as a help hereunto, consider, that God will bring every work into judgement, with every secret thing whether it be good or evil l Eccles. 12.14 . And this is the first means of getting Gods holy fear, viz. Meditation. The second is like unto it, and that is faithful and fervent prayer to the father of lights m Jam. 1.17. , for it is a supernatural gift to fear God as a father. Thus David goes to God for this gift, Unite my heart (which of itself is woefully divided and scattered up and down upon lying vanities) to fear thy name n Psal. 86.11 . And Eliphaz gives this as a reason, why men cast off fear, because they restrain prayer o Job 15.4 . And it may easily be observed, that to fear God, and to seek God, are often in scripture (especially Psal. 34.) used for one and the same: this being the ready way to that, and indeed the only way. For, I will yet for this be sought unto by the house of Israel, saith the Lord p Eze. 36.37 concerning the benefits and contents of the new covenant; One clause whereof (for our encouragement to ply the throne of grace by prayer) is this, I will give them one heart, and one way, that they may fear me for ever. I will put my fear into their hearts that they shall not departed from me for ever q jer. 32.39, 40 . CHAP. FOUR The Text expounded, and the duty of Christian conference propounded. Then they, that feared the Lord, spoke often one to another. etc. THey spoke, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sermonis frequentationem significat in hac conjugat. and they spoke often: for that is the import of the Original word here used: and that's the sum of the service here performed. The circumstances whereof (so far as they lie in our way at least) being already dispatched, we now pass on to the substance in these words, They spoke often one to another. Happy souls that thus improved their holy meetings in laying out themselves to the best advantage one of another in that general Apostasy. God's holy fear had so taken up their good hearts that they could never departed from him, no not in a common defection a Jer. 32.40 . Though all men forsake thee, Lord, yet I'll stick to thee b Mat. 26.33 Meliùs semper animatus quam armatus. Cart. . So Peter promised (being better always affectioned than appointed, as one well saith of him:) but so such only have performed, as with these in the text, having their hearts fraught with God's fear, and solicitously thinking upon his name, took all good occasions of uttering their holy thoughts among themselves (at least) not without the inestimable benefit and edification one of another. That which we may hence observe is thus much. That Christians (in bad times especially) should, Doctor by godly conference and otherwise as they can, carefully employ, and wisely improve all their best abilities and interests one in another for mutual confirmation and encouragement. SECT. I. Christian conserence and mutual confirmation confirmed by Scripture. THus the good people here: they got together, and spoke together: in opposition doubtless to those wicked above, that multiplied to speak mischief ver. 13. seeking to turn God's glory into shame, and not knowing that God hath set up, yea and set apart him that is godly for himself c Psal. 4.2, 3. : the Lord will hear him when he calls c Psal. 4.2, 3. , nay, he will hearken and hear and a ●ooke of remembrance was written before him etc. as these ancient Christians averred by way of reply to these wicked blasphemers, as some will have it. Tre●ellius Polanus alij. Th●s they here combined together for muall strengthening: and thus, before them, Abraham and Melchisedech d Gen 14 19 , Moses and Aaron e Exod. 4.14, 15, 16 , Jethro and Moses f Exod. 18.19 , Samuel and David g 1 Sa. 19 18 , David and jonathan h 1 Sa 32.16 Eliah and Elisha i 2 King 2 11 ; they were going on and talking, when the chariot of heaven came to divide them. Surely had not that conference been needful and divine (saith a right Reverend Writer of our Church) it had given way to meditaion; and Eliah had been taken up rather praying then talking. But he knew best what was fittest to be done, and happy is that servant whom his master when he cometh shall find so doing k Matt. 24.46 . And thus the master himself (in whose one example is a globe of proofs, a cloud of witnesses l Heb. 12.1 ) He therefore (as himself was confirmed by Moses and Elias, who appeared unto him in the mount, and talked with him of his decease m Luc 9.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , so) what pains took he with his disciples for their strengthening and settling? But especially with Peter; forewarning him, first, of his future fall n Mar. 26.34. praemonitus praemunnitus. , calling him afterwards out of it by the cock, but more by hi● look o Luc. 2●. 61 : confirming him, after it, partly by his message to him by Mary Magdalen, Go faith failed not q Luc 22.32 : and partly by his threefold charge to him, feed my sheep, feed my lambs r joh. 21.15 , (so assuring him that his sin was pardoned by his ministry restored:) And, when thou art converted strengthen thy brethren s Luc. 22.32 Nemo enim ex Aposlolis graviorem sententiam contra Apostatas sert. 2 Pet. 2. & tota illa epyst●la ser●pta est confirmandis fratribus Par. : which accordingly he performed to purpose, even to his dying day. Hear him else, I will not be negligent to put you always in remembrance. Nay, that's not enough: Yea I think it meet so long as I am in this tabernacle to rouse you up t 2 Pet. 1.12, 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (so the Greck word signifies) by putting you in remembrance of these things, though ye know them and be established in the present truth. For (as good as they were) they might nod sometimes with the wise virgin's u Mat. 25.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quandoque b●nus dermitat. : and so have need of rowzing: as Peter himself had at Antioch; where he was justly taken up for halting by St. Paul x Gal. 2.10 : and as Paul himself might need to be served by Peter, or a far meaner man: for I long to see you, (saith he to his Romans) that I may impart unto you s●me spiritual gift, to the end ye may be establshed. That is, that I may be comforted together with you by the mutual faith bo●h of you and me y Ro. 1.11, 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianz. . So that, there is, we see, no depth of knowledge, height of holiness, degree of grace, or measure of zeal, but may be blessedly increased, and enlarged by conference with other christians. And that shall be one Reason of the point (in its proper place) if we shall first (by your patience) begin from him who is the beginning and end of all our endeavours in this work of his. Whether then we look to God or men, ourselves or others, the good or the bad, we shall see sufficient reason to confirm the po●nt, and to ensorce the duty. SECT. II. Reasons of the Point. 1. from God, commanding, rewarding. 2 from men, and 1. ourselves shall be hereby sealed, secured. 2. others. 1. Good men. Who shall be 1. kerbed from sin, 2. quickened to duty. 2. Bad men. Who shall be 1. confuted. 2. defeated. FOr God, first, he both requires it, and requites it: bids it be done, and then blesseth it in the deed. First, I say, he commands it; and therefore we should do it. Reas 1 This is a poiverfull kind of reasoning used by the great doctor of the Gentiles: In every thing give thanks: And why? for this is the will of God in Christ jesus z 1 Thes 5.18 that ye be thankful: and so 'tis also that ye be, this way, useful and profitable one to an●ther. Not pleasing yourselves, but every one pleasing his neighbour for his good to edification a Rom. 15.112 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. : not forsaking the assemblies of the saints as the m●nner of some is, (which also is the high rode-way to final impenitency, to utter Apostasy, nay to the unpardonable sin b Heb. 10.23, 24, 25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ) but exhorting one another daily, yea considering, and studying one another, to where on to love and good works. Not making ourselves our own mark only c Philip. 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , but looking and aiming at, every man, the things of another, as being his brother's keeper. Not living to ourselves, or being all for ourselves * Man is Nature's good fellow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. (as wild beasts who delight to lu●k alone in their dens; or as swine, stied up till ready for the knife) but as every man hath received the gift, so ministering the same one to another, as good stewards of the manifold grace of God d 1 Pet. 4.10 . No man is either born or born again for himself. The manifestation of the spirit is given to every man to profit withal e 1 Cor. 12 7 . What should I heap up more testimonies in a truth so clear? God, you see, hath plainly and plentifully revealed his will, that sovereign Rule, and most sufficient Reason that sways most with a Christian. So Paul presseth it, and so David held it (every where in his psalms) and hath therefore this testimony that he fulfilled all (not the will only, but the) will of God f Act. 13.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: though never so dangerfull or difficult. The Rechabites were rigid observers of their father's command; g jer. 35 2, 3 etc. , and were well rewarded for it. And shall not we much more of this command of God? especially, sigh n doing thereof is so great reward h Psal 19.11 : which is the second branch of this first Reason from God, who as he commands mutual confirmation, so he rewards it too, and that, many ways. For 1. Reas 2 Donorum incrementum accipiunt qui concessis prioribus fideliter utuntur Malcolm: in Act. 6 he listens and lays his ear to their sweet words, as loath to lose any part of that precious language. He hearkened and heard, saith the text. 2. He books them up, and writes them down in his register, as matters of mark. 3. He adds to their stock of grace, which they husband so well, causing it to grow in the use, as once the loaves did in Christ hands, or the oil in the widows cruse 4. He secretly and sweetly comforteth their hearts, himself making one among them (as our Saviour dealt with those two i Luc 24 travelling to Emaus) according to his promise, where but two or three are gathered together in his name (and fear to do him service, and to help one another toward heaven) there is he in the midst of them k Mat. 18.20. : to water and prosper their holy endeavours that way with the dews of many sweect and glorious refresh: a very foretaste unto them of that life eternal. Where 5. the reward shall be according to their work in this kind. He that hath wised others shall shine as the brightness of the firmament: and he that hath turned many to righteousness, as the sta●rs for ever and ever l Dan. 12.3. . He that with his two talents hath (by trading with others gained) five, shall be made ruler over five cities. And he that hath gained ten, shall be ruler over ten m Luc. 19.16, 17 . Besides (6) a free largesse of his lords joy to boot: Enter thou, good servant, into thy maste● joy n Mat 25.21 . A joy more fit for the Master then for the servant: and yet behold such a master do we serve (when we serve one another in love o Gal. 5.13 ,) as will reward his servants with such a joy. And thus stands the first Reason for a srequency of christian conference, taken from God, who both indispensably requires it, and abundantly rewards it. A second follows taken from ourselves: And so we should give all diligence to this duty of mutual confirmation and encouragements: if but for our own sakes, who shall hereby be 1. sealed up and settled in al● good assurance of our gracious estate for present: 2. secured, and well enabled to proceed and profit therein for the future. Reas 3 For the first: the text, you see, makes it a mark of men truly religious, to be often speaking one to another: for as sincerity is the life of religion, so society is the life of sincerity. And therefore no sooner did Ephraim acknowledge their offences, and seek God's face, but in the next chapter, first verse, they call upon each other, Come let us return to the Lord p Hos. 5. ult. & 6.1 etc. And those three thousand souls Act. 2. were no sooner added to the church, but they (to give proof thereof) presently made conscience aswell of christian society, as of hearing and praying and breaking of bread q Act. 2.41 42 : which some understand, of receiving the Lords supper. And the Philippians so soon as ever they were converted to Christ, held a fruitful fellowship in thegospel from the first day until now. Which made St. Paul confident of this very thing, that God had both begun a good work in them (which was the first branch of this second reason) and would also finish it to the day of Christ r Phili. 1.5, 6. Reas. 4. : And that's the second. This speaking often each man to his neighbour, as it comfortably assures and seals us up for present, that we are of those righteous whose lips feed many s Prov. 10.21 (even as many as they can opportunely t Gal. 6.10 and orderly u 1 Cor. 14.40 extend themselves too) to it effectually secureth and settleth us for the future: and is of excellent use and avail for our proceeding, and profiting in the Christian course. For 1. there is a secret tyc to constancy in the communion of saints: But woe be to him that is alone x Eccles. 4. ●0 . He is not likely long to hold fast the profession of his faith, without wavering or warping, that doth not consider himself and others, to provoke to love and good works y Heb. 10.23, 24 . He that forsaketh the assembling of ourselves together (as the Apostle speaketh) is not far from inward or outward Apostasy z ib & Heb 3.12, 13 . Against which woeful evil, txhortation is there fitly prescribed as a precious preservative. For indeed and that's a second settlement) he that hath exhorted another to duty, hath after a sort engaged himself to the performance thereof: and laid a new tye upon his own conscience to perseverance therein; lest haply he hear, Physician heal thyself a Luc. 4 23 , or, Thou that teachest another teachest thou not thyself? b Rom 2 Besides, thirdly, the promise of increase made to this spiritual, no less then to that other corporal alms; that he that soweth bountifully shall reap bountifully c 2 Cor. 9.6 . And the liberal man deviseth liberal things, and by liberal things he shall stand d Isa. 32 8 . And to him that hath (namely for use and increase) shall be given, and he shall abound e Mat. 25 29 . Whereas, from him that hath not (in manner aforesaid) shall be taken away even that he seemed to have, with the slothful servant he shall surely come to poverty, for withholding that which was meet with Solomon's sluggard: when he that scatter●th increaseth f Prov 11 24 : He shall have his arm clean dried up, and his eyes utterly darkened with those Idol-shepheards g Zach. 11.17 in Zachary that had eyes, and saw not, hands, and handled not, the law, I mean which they ought to have seen into, and hanaled h jer. 2 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : dividing it aright as St. Paul speaketh i 2 Tim 2.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as good stewards of the manisold grace of God received, distributing to every man his just measure of sit m●at in due season k Luc. 12 42 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Servi (inquit Donatus) quaternos modios frumenti accipiebant in mensem, & id demensum dicebatur. . So that it is a high point of spi ritual thirst to be much in holy conference and calling upon others to duty: which they that do often, are as gardens whose spices slow out l Cant 4.16 a, liberal house keepers, the doors of whose lips are a ways open to the feeding of of many m Pro 10.21 : their path is as the morning light that shines more and more to the perfect day n Pro 4.18 , they shall never be of tho●e that draw back to perdition: but of them that believe to the salvation of the soul o Heb. 10. ult. Reas. 5. . And that's a second reason drawn from ourselves. The third followeth respecting others, and Fi●st the better sort shall be hereby 1. curbed, and called back from sin: 2. quickened and confirmed in duty. Next, the worse sort of people shall be hereby partly consut●d partly defeated. For the first of these: This mutual encouragement in well doing, this christian conferee 〈◊〉 and grave advise, this turning of a sinner from the error of his way, may (if God be so pleased) save a soul from death, a●● hander or cover a multitude of sins p jam. 5. ult. . Now sin is an evil so mischievous, so murderous to mankind, that all sorts should set against it, and do th●●r utmost to club it down where ever they meet with it. As grace (o' t'other side) is so amiable so profitable, that every one should strive by word or d●●d to propagate and further it wheresoever, and whereinsoever he is able. A main help to both which is godly conference, and christian exhortation. And 2. for recovering others out of their revolts, and relapses, who can tell how far David would have run on in the revenge of a private injury, had he not been timely taken off and disarmed by a discreet Abigail? Do●h he not soon after bless God for her, bless her for her counsel, and her counsel for his restraint from that bloody design q 1 Sa. 25.23 ? And another time when he had gr●fl●ly and grievously over-shot himself in the matter of Vriah, did not the Prophet Nat●an joint, and restore him again r Gal 6.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. after a long relapse, by a private admonition s 2 Sa. 12.13 ? So forcible are right words, t Job 6.25 saith lob: And a word upon his wheel●s, saith Solomon is like apples of Gold with pictures of Silver u Prov. 25 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon his circumferences. 1. circumstances. . nathan's private discourse (so God would have it to show his liberty of working by what ordinances he best pleaseth) was at that time more effectual with David, than any or all the lectures of the law, or daily services of the Temple. And the words of Naaman's servants greater in operation then the words of that great Prophet Elisha x 2 King. 5 13 In vita. . junius professeth of himself that being strongly tempted to Atheism and prevailed with, the very first thing that helped him out, was the talking with a countryman of his not far from Florence, B. Ridly was converted by bertram's book of the Sacrament: and confir●md by conference with Cranmer, & Pet. Martyr Act. an I Mon: of the church. Ib. and his manner of expressing himself. And, I was an obstinate papist (saith Latimer) as any was in England. Insomuch that when I should be made Bachelor of Divinity, my whole oration went against Philip Melancthon and his opinions. Bilney (afterwards Martyr) heard me at that time, and perceived that I was zealous without knowledge: and came to me afterwards into my study, and desired me, for God's sake to hear his confession. I did so, and to say the truth, I learned more by his confession, than afore in many years. So from that time forward, I began to smell the word of God, and forsake the schoole-doctours, and such like fopperies. I need not repeat here, how those two godly bishops Ridly and Farrar were both taken off from their evil purposes and promises, the one of going to mass, and the other of receiving the Eucharist in one kind only, by the sweet and seasonable dissuasion of blessed Bradford, their fellow-prisoner. Neither is this christian conference more available for the curbing of some from committing of sin, then for quickening of others, to the doing of duty. The words of the wise are not only like nails y Eccl. 12.11 or shepheards-pinns (whereby they used to fasten their sheepfolds to the ground) to rectify and restrain from sin, to hold up the hands that hang down, and the seeble knees, lest that which is lame be turned out of the way z Heb. 12.13. : but also like goads to prick forward those that are slow of heart a Luc. 24.25. : like whetstones, to edge and encager them that be dull of hearing b Heb. 5.11. , (for as iron shar peneth iron, so doth the face of a man his friend c Prov. 27.17. .) like cordials, to fetch again those that are fooeble minded d 1 Thes. 5.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. : lastly like bellows, to blow up that spark e 2 Tim. 1.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of the spirit in another man's breast into a lively flame, that else, like a dull-seacoale sire (if it be not now and then blown or stirred up, though there be no want of fuel, yet) will of itself at length die, and go out. We will remember thy loves more than wine, saith the spouse, therefore the Virgins love thee f Can. 1.4. This fruit cometh upon the remembering and mentiong Christ's loves, that his Saints are confirmed and increased in it. Those daughters of jerusalem that at first wondered g Cant. 5.9. why the Church should make such ado about Christ; when they had conversed with her awhile, and heard her speak with such a deal of admiration and affection, they are inflamed, and induced to seek Christ with her h Cant. 6.1. God usually fines and siles the tongues of his upright ones to be trumpeters of his glory and beauty. In setting forth whereof, they have words at will, their tongues never linn, but become as the pen of a ready writer, in speaking forth the things they have made concerning the king, till such time as God's people accord together to praise him for ever and ever. i Ps. 45.1. & ult. Reas. 6. Contra sycophantae morsum non est remedium Seneca Lastly, bad men shall be hereby 1. confuted, the mouths of 〈◊〉 shall be stopped as are ever complaining of, and accusing Christian meetings to be not for the better, but for the worse: scarce to any other purpose, but to detract, defame, slander, censure etc. Or if such mouths will not be shu, yet the consciences of christians may rejoice in their contrary innocency, and not be dejected by such false testimony. 2. they shall be defeated and disappointed hereby of their devilish purposes and practices of casting down stars from heaven, k Rev. 12.4 and deceiving if it were possible the very elect l Mat. 24.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . So far forth as to be led away by the error of the wicked, and so to fall from their own steadfastness m 2 Pet. 3.17 . All ungodly persons (and they have it by kind too from their father the devil n joh. 8.44 ) are strangely ambitious of sending the plague to their neighbours with the Ekronites o 1 Sam. 5. Hab. 1.13 , of drawing others into partnership of their condemnation, of devouring the men more righteous than themselves p Mat. 23 15 . They compass sea and land, saith our Lord, to make a Proselyte: which when they have done, they make him twofold more the children of hell than themselves p Mat. 23 15 : The devil also is a busy walker q 1 Pet. 5.8 , a great compass r job 1.7 Pecora fratris tui errantia jubet ut redueas fra●ri tue, nedum ipsum sibi. Tertul. seeking whom he may devour. And is it not good reason that we should walk as fast, and compass our weak brethren round, seeking whom we may deliver from the devil and his instruments: who like a walnut-tree root labour to embitter all the roots that are about them. SECT. III. Use. 1. Reproof of idle and evil speakers together. NOw for Application: First, take notice with me, by this point, Use what cause we have all to cry out with David, Help Lord, for the godly man ceafeth, for the faithful fail from among the children of men. They speak indeed, and speak often, but (alas) 'tis vanity they speak every man to his neighbour, with slattering lips and with a double heart do they speak s Ps. 12 1, 2, 3, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. Inter mille secularium sermonumtalenta, vix cemum denarios peteris invenire spiri. tualium verboborum imo nec decem q idem obolos Cassiod. in cap 1. Mat. . How much better were it for such to keep silence then so to vent themselves, as most men do in their carnal conventicles, and good-fellow-meetings: nay in their trading and trafficking, and ordinary commerce and inter-dealing? Wherein, what shall a man hear from them, the whole day throughout, but words, at the best, waste and idle; but, for the wost part, grossly wicked and evil; vile and venomous speeches, rotten and stinking communication t Ephes. 4.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●●trefio. ; men bringing up their excrements as it were by a peristaltic motion (as Physicians call it, in the disease they term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) thorough the dungport u Neh. 3.13 of their foul mouths, to the annoying of some, and corrupting of others. For evil words corrupt good manners x ●C 1.15.33 They are the Devils drivel. . Thus it is with the more rude and outrageous. And for the civiller sort, of those that are not yet fanctified, the plague of the serpent fies sore upon them, always to be feeding upon dust y Gen. 3 15 , talking of trash altogether. They are of the earth, they speak of the earth, and the earth hears them z 1 Joh. 4.5 & 3 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terram redolet. Beza terrenus est E●asm terra est. August. . Amidst all which, let a man seek to charm their tongues, interrupting and bespeaking them, as once the Prophet, with O earth, earth, earth, hear the word of the Lord a jer. 22.29 . Ye that are earth by creation, earth by corruption, earth by resolution (for dust thou art, and to dust thou shalt return b Gen. 3.9 ) Hear and give ear, be not proud, for the Lord hath spoken it. Give glory to the Lord your God c Jer. 13.15, 16 etc. they turn the deaf ear with the perverse adder, to such wholesome enchantments d Psal. 58.5 , and grow as sick of such a one strait, as the Gergesites were of our Saviour e Mat 8 . Good conference they count plain babbling, as the Athenians esteemed Paul's preaching f Acts 17.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Metaph ab aviculis quae gar●itu perpetuo sunt molestae. : they find no more relish therein then in the white of an egg, or a dry chip. Nay, they hold it the only marre-mirth (as one speaks) able to damp all the jollity, and to cast the whole company into dumps of Melancholy. Which to prevent, they do their utmost to drown the shrieks of their awakened consciences with a louder volley of the language of hell: pouring out themselves in a great deal of froth and filth, refuse, and rotten speeches * Cyprianus notavit inter omnes partes divuis ●llius de quo habetur parabola, Luk. 16. 24. ●● & linguam perpeti acerbissima tormenta, quia plus lingua, & ore peccaverat. Epist. l. 1 ep. 3 , base and bedlam talk, oaths, and blasphemies, scoffs and scurrilities against the power of godliness, and professors of Religion. Lo this is all that many men do toward the practice of the point in hand. ●nstead of strengthening the hands and hearts of God's people in well-doing, as good Shechaniah did Ezras; Arise, saith he, for this matter belongeth unto thee, we also will be with thee, be of good courage, and do it g E●r. 10.4 , they do their utmost to hinder and discourage them: as those spies of old, did the people; as Elymas the sorcerer did the Deputy, and as those mercenary prophets did the Incomparable Nehemiah. For they all made us afraid, saying, Their hands shall be weakened from the work, that it be not done h Nehem. 6.8 To such, I say no more, but only admonish them to remember that a bitter curse Nehemiah in the spirit of prophecy wished to such back-friends; Hear, O our God, for we are despised, and cover not their imquity, neither let their sin be blotted out from before thee i neh 4.5 . A fearful execration, a heavy curse: which who so dreads not, but professing himself an Israelite, dare yet express himself in the broad dialect of Ashdod k Neh. 13 23, 25. , it were much to be wished that there were some good Nehemiah found to smite him, and pluck off his hair, till he learn better language. Howsoever, let such know, that their tongues be wray them what countrymen they are l Mat. 26.73 . Certainly he cannot be of the Commonwealth of Israel, that speaks familiarly the language of hell. Stinking breath argues corrupt inwards: so doth unsavoury speech a rotten heart. If the discourse be naught, the religion is vain, saith St. James m Jam. 1.26 : and they want the character of a true Christian, according to our text, that speak not of good things, and that speak not often of them, one to another's SECT. FOUR V. 2. Use 2 Complaint against the better sort, too too barren, and backward to holy Conference. WHich if it be so, how may we (for a second Use) justly complain of a double defect, found in some of the more forwardly: who as they meet not so often as they might for mutual edification, (Satan hindering them n 1 Thes. 2.18 ) so when they do, became either unprofitable, or idle in this work of the Lord, to what they might be, were they but as they should. 1. Unprofitable they prove to one another, whiles the precious time of their coverse is squandered out and wasted in speculative curiosities, nice and impertinent questions, some ceremonial unseasonable controversies, not tending to edification, but contention rather, novelties, some more remarkable accidents and affairs abroad, other men's matters and infirmities, which are brought forth upon the stage, either untruly * We must both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ephes. 4.15 1 Joh. 3 18 or at least untimely, and not in an ordinance, as one speaks. These are the canker worms that eat out the heart of godly and profitable conference: these are those trosis that nip better speeches in the bud: these are those leaner kine that devour the fat, and leave no room nor time for mutual edification, to the scandal of the weak, and scorn of the wicked. A second sort here justly met with, are such as are idle and useless, backward and barren in godly speeches when they light into good company: dumb and dull Christians, that either say nothing there, or as much as nothing * Insulsus dicatur sermo qui vel nocet, vel minimè prodest. Ep. Sarisb Colos. I know there are a sort of such as are over-talkative, speaking much, but saying little * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De Alcibitade Plutarch. Nunquam desunt Domniones qui non quid sed quanturn dirant ponderare consueverunt. Hiero. in Apologet ad Domnionem. . A fool also (quoth the Wiseman) is full of words, prodigal and profuse, engrossing all the talk, as if himself were the only speaker. Which redious and troublous custom of his is there elegantly set forth by way of imitation * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of is vain tautologies. A man cannot tell what shall be: and what shall be after him who can tell o Eccles. 10.14 Sic Ov●d. de Batto (unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) montibus, inquit, erant & erant in montibus illis. Cui Mercurius par pari referens. Me mihi perfide prodis? me mihiprodis? ait ? Here's a great deal of small talk, you see, to as little purpose as may be. And such babblers are to be found, not a few; bunglers ye may better call them; for so indeed they prove themselves in the issue: dancing in the air, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socr. ap. Plat. like light Meteors that want a sufficient Orb wherein to move: speaking great sweelling woras of vanity p 2 Pet. 2.18 : or (if they stumble upon a better subject, the high points of religion) not knowing what they speak, nor whereof they affirm q 1 Tim. 1.7 but doing all by rote, as Socrates taught his scholars, and betraying themselves ever and anon, by their lisping Sibboleth r judg. 12.6 , to be Ephraimites and not Gileadites: counterfeits * Jacob must name himself Esau with the voice of Jacob. 'tis hard if our tongue do not bewray us what we are, in despite of our habit D. Hall. or, at best, new converts, rank hypocrites, or else but indiscreet and unexperienced Christians. For as ye may discern a lame man by the unevenness of his legs: so ye may a lame Christian (many times) by his unequal discourse in divine matters. For he usually exceeds, and speaks more than his part comes to, and then he is able well to wield; or else his words agree not together, his sentences are senseless, and unsuitable: in a word, he talks like a bungler. But this only by the by, and as in a digreslion. We were speaking erewhile to the other extreme, and finding salt with those, rather, that speak not when they should, than that speak when they should not. I would not he thought to inveigh against forwardlinesse in favoury discourse, so it be seasonable * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isocrat. and sober s Act. 26.25 No: my quarrel is rather to such as having both opportunity and ability thereunto, are over-shie and shamefast, or otherwise averse and awkward to this godly conference: slipping or slighting those many fair occasions and opportunities of doing and receiving good that way, that God even thrusts into their hands. It is true, that every man is naturally possessed with a dumb and deaf devil, till Christ say to his soul, Epphata be opened t Mark 7.34 . But what, I marvel, should hinder the righteous from opening his mouth with wisdom, when once the Law of God is in his heart u Ps 37.30, 31 ? Should not a good tree bring forth good fruit? and a good man out of the good treasure of his heart being forth good things x Mart. 12.35 ? Should we not, as the Corinthians, abound in all speech, and in all wisdom y 1 Cor. 1.5 ? Should we not, with the believing Romans, be filled with all knowledge and goodness, able and ready to admonish z Rom. 15.14 and comsent one another in love? The blessed Virgin could not conceal the comfort she had conceived upon the conception of her Saviour; nor rest, till she had imparted it to her cousin Elizabeth a Luk 1. 3●, 40. . The Apostles could not but speak the things they had heard and seen b Acts 4.20 , they must do it. And Saint Paul was so constrained by the love of Christ c Cor. 5.14 shed abroad in his soul, that he could do no less then persuade other men to the like Christian coarse of life: yea he had aimest persuaded Agrippa also to be a Christian d Act. 26.28 Fox. . Holy Bradford reckoned that hour lost wherein he had not done some good to other, by tongue, hand, or pen. And how comes it then (beloved brethren) that such a sore deadness, and dump of zeal and heavenly mindedness doth haunt the hearts even of God's hidden ones e Psal. 83.3 in these unhappy days of security and form, that ye cannot find your tongues in Christian company, nor have a word (hardly) to utter there to any good purpose? Is it because ye need not learn, or be confirmed in the present truth, that ye are so still? is there nothing yet lacking to your faith or growth f 1 Thes. 3.10 that ye are so tonguetied? God I am sure hath commanded another thing: Thus shall ye say every one to his neighbour, and every one to his brother; what haeth the Lord answered, and what hath he spoken g Jer 23 25 ? And again, They shall stand in the ways, and inquire for the old way h Jer. 6.16 , etc. If a passenger know not his way, yet we say, he hath a tongue in his head, and he may seek direction; and so he will if he be his own worthy. Why then do not we, that are travellers toward heaven, use our tongues when we meet with company, ask of one another the way to Zion with our faces thitherward, going and weeping, and seeking the Lord, and s●ying, Come and let us join ourselves unto the Lord in a perpetual covenant that shall never be forgotten i Jer 50.4, 5 . Is it fit to say to God with those in Job, Depart from us, for we desire not the knowledge of thy ways k Job 21.14 ? or if we do desire, are we too good to ask with the Eunuch l Acts 8 34 , to seek with the Church in the Canticles m Cant. 3.1 , to knock at the door of their lips for a spiritual alms, who as liberal housekeepers feed many n Prov. 10.21 ? is it stiffness in us, that we will not be beholding; or bashfulness, that we would not be thought too forth-putting? or is it not dulness rather, and disaffection, that we receive no more good, and iron-boweld selfishness that we do no more good? looking upon our own things only with Cain, as if we were not our brother's keepers oGen. 4.9 : bearing fruit to ourselves only with Ephraim p Hos. 10.1. , as if the Lord would be content with such empty vines: living and lording it, as if our lips were our own q Psal. 12 , and we not bound to serve one another in love r Gal. 5.13 ; yea, and though free from all, yet to make ourselves servants to all, that we might edisie, some s 1 Cor. 9.19 . I doubt not but dumb Christians are as well to be disliked and censured as dumb Ministers. The manifefestation of the spirit is given to presit withal t 1 Cor 12.7 : and the Philippians were all partakers, or fellow-partners of St. Paul's geace u Philip. 1.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ; which he elsewhere calls, the gift bestowed on us for many x 2 Cor. 1.11 . Why should any of us then hid his candle under a bushel? thrust his hand into his bosom? dig his talon into the earth? shall it not be taken from us unless we improve it for common benefit? and ourselves be laid by as broken vessels, whereof there is no further use? How many have we known in our little experience, that once flourished like green bay-trees, and yielded much refreshing, like Ionas his Gourd; who yet ceasing afterwards from Christian exhortation, have been blasted as sorward buds with untimely frosts, and withered, as Ionas his Gourd smitten with the worm? How is the door of their lips (as one justly complains) that whilom was wont to open with the law of grace y Prov. 31.26 now locked up from good words, or moves as a door on rusty hinges, with murmuring and complaining, and speeches tending rather to the perverting of the hearers, then godly edifying? Oh look upon the fields of these slothfuil persons, and when ye see them all grown over with thistles and nettles, for want of manuring, receive Instruction z Prov. 24.30, 31, 32 And that's a third Use. SECT. V Use 3. Use 3 Exhortation to be forward and free to godly Discourse. INstruction, I say, and that in the Apostles words: Let no corrups communication proceed out of your months, but that which is good to the use of edifying, that it may minister grace to the hearers a Ephes. 4.29 . Covet after spiritual gifts, but chief that ye may edisie b 1 Cor. 12.31 . Let no man please himself, but please every one his neighbour for his good to edisication c Rom. 15.2 , being ready to distribute, willing to communicate d 1 Tim. 6 18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ad liberalem quorumvis bonorum cominunicationem respicit. Scultet. obser. , and exchange common comforts, sweetest soul-secrets, spiritual consolations, and consultations with whatsoever Christians. Bear ye one another's burdens, saith St. Paul, and so fulfil the law of Christ. e Gal. 6 2 What is that law? hear it from his own mouth. Little children, yet a little while I am with you: ye shall seek me, and as I said unto the jews, whither I go, ye cannot come, so now I say unto you. A new commandment give I unto you, that ye love one another as I have loved you, &c f Joh. 13 33, 34. Post consolationes quas ei cogitatio divinarum promissionum, & invocatio adferebant, dicebat se non habere aliam levationem maestitiae, nisi coll quia optimorū fiatrum, & alierum bonestorum ac doctissimorum virorum. De Georgio Principe Anbaltino Melchior in vita. which seepch of his, our Saviour shows, that whereas they might be grieved at the loss of his bodily presence, he had prescribed them a course for the supply of that comfort; to wit, as loving friends and fellow-members, to sort together, side together, live together, love together, and by all means possible to delight themselves in a fruitful fellowship one with another: than the which I know not whether there be any thing in the whole earth more comfortable and glorious. Sure it is, if there be any heaven upon earth, next unto communion with God, it is in the communion of Saints; which differs only in degrees from heaven: for there the Lord commands his blessing, saith David, and life for evermore g Psal. 133. ult Ne sitis negligentes corrigendis vestris, ad curam vestram quoquo m●do pertinentibus, monendo, docendo, hortando, terrendo, Aug. de verb dom. ser. 18. . Away then with that sinful retiredness affected by some, that neglect of profitable and comfortable fellowship with our brethren. Did Christ leave heaven to converse with us, and-shall we sty up ourselves, and live reclused? Did he, at his return to heaven, lay this last charge upon us, the very night afore his death, to love one another, as he loved us, and do we neglect it? He dwells still (by the presence of his grace) in the assemblies of his Saints h Psal. 89.7 ; yea there he hath a delight to dwell. Why should not we account it our happiness, yea our heaven, that we may have leave to dwell where the God of heaven and author of all happiness loves to dwell? The Church is called by Christ, Chephsibah i Esay 62 4 . And the Saints were David's chephsibam k Psal. 16 3 , his darlings, His eyes were upon the faithful in the land, that they might dwell with him l Psal. 101 6 , and he with them: and although a king, yet he held it no disparagement to be companion to all th●m that feared God, and kept his statutes m Psal. 119 63 , though never so mean in the world's eye and esteem. Hence his thrift in the trade of godliness; it being a course of incredible profit. For, when the mystical body of Christ is so fitly joined together and compacted, that every joint makes a supply, than there is a blessed increase of the whole body, unto the edifying of itself in love n Ephes. 4.16 . As on the other side, it is no better than a sinful shamefastness, or blancht-pride, when Christians are so retired, or reserved; choosing rather to remain needy, then to discover their poverty; and like foolish and beggarly shopkeepers, content themselves with a vain show, and a few painted papers stuffed with straw or rags, rather than they will use any spiritual trading with others, or lose the name and opinion of wealthy men, Ob. by taking up such wares as they want. Oh but I am so barren of matter, and unprovided of fit words, when I come into good company, that I am even ashamed to show my head amongst them, and exceedingly to seek. Sol. To seek are you? of what? surely of affection rather than of expression; of hearts rather than words. For love makes eloquence * As in Croesus his son in Heredot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Kpoinoov. : as you may lee in the true mother of the child in controversy: who though a harlot, and of mean rank and breeding, yet how doth she pour forth herself in a flood of rhetorical expressions in pleading for her child before the king o 1 King. 3.17 , though a man of great majesty, and a master of speech p Eccles. 12 9, 10, 11. : and all because she loved it, it is the property of love to frame a man's tongue to a ready and easy discourse of the thing beloved: as the scholar of his books, the huntsman of his hounds, etc. and so the Saints of their God, and the things of his kingdom: as is well to be seen in the Church in the Canticles, whose heart being inflamed with the love of Christ, her tongue was as the pen of a ready Writer: it ran with great facility and skill while she spoke of the things which she had made of the king q Psal. 45.1 . Let the blame therefore rest where it should (hardly) and learn here to fault your disaffection to goodness, in case you prove barren and unfruitful in godly conference. SECT. VI Helps to an holy dexterity this way. How to 1. get it. 2. Use it. BUt what's to be done when I find myself dull and indisposed to this duty? Quest First complain of it to God, and entreat him to open thy lips, Answ that thy mouth may show forth his praise. Complain of it also to others, where thou comest. For this, at least, will follow; that thou shalt hereby minister occasion of godly conference, to your mutual kindling, and quickening. When Silas and Timotheus came, Paul burned in spirit r Acts 18.5 , who before perhaps, was not altogether so forwardly. You see how one stick kindleth another, if laid together: nay take me two flint-stones and smite them together, and although both be naturally cold, yet by mutual collision, fire will be expressed So 'twill be here between Christian and Christian. Let them be never so dry and dull to this duty, if they but begin once to bewail, betwixt themselves, their present indisposednesle, way will be made to a better temper. For as when wicked men are mute and all amort (as they say) one evil word sets abroach many: so will one good word draw on another among the godly, to the singular advantage of the whole company. Secondly, make use of all God's means for the greatning of this gift, the want whereof ye so much bewail; labouring to abound, with the Corinthians, in knowledge, faith, and utterance s 2 Cor. 8.7 : being full of all goodness with the Romans, able to admonish one another t Rom 15 , or as these ancient believers in the text, to be often speaking one to another by heavenly counsel, confirmation in grace, and spiritual encouragement. For this purpose; 1. Let the word of Christ dwell richly in you, in all wisdom, this will enable you to teach and admonish one another in Psalms and hymns, u Colos. 3.16 etc. For there is edification also in the appointing of fit Psalms x 1 Cor. 14.26 . The holy Scriptures are therefore called the word, among other reasons, because they should be the matter and boundary of our words. If any speak (saith St. Peter) let him speak as the Oracles of God y 1 Pet. 4 . And whatever ye do in word or deed, (saith St. Paul, after he had laid down this rule in speech) do all in the name of our Lord Jesus Christ, and according to his word dwelling richly in you z Col. 3.16, 17 . They are also called chieftains, or leaders a Prov. 8 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , and Lords of collections b Eccles. 12 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (according to some) because they are as Leaders, and Lords Paramount above all other words and writings of men that ever were collected into volumes. Hence the Prophet sends us to the law and to the testimonies c Esay 8 20 (those sound words d 2 Tim. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sa●rae literae hominum animos imbuere solent hac arte sapi●è loquendi. Name in verbo sal ille recondi●ur, quo sermones condiendi. Vnde Apostoli verbo divino instructi di●untur sal Terrae, etc. Episcop. Sari●b in Coloss that have a healing property in them above all filled phrases, and humane expressions) assuring us, that if any speak not according to this word, it because there is no light in them. This David knew, and therefore, By the words of thy lips, saith he (which I have well digested, and by long practise made my proper language) I have kept me from the path of the destroyer, and am fully purposed that my mouth shall not transgress e Psal. 17.4 , or pass the bounds; to wit, of God's holy word, which he had set up for a Directory of all his speeches, both for matter, end, and measure. So of the godly woman it is said in the Proverbs, that the law of grace is upon her tongue f Prov 31.26 , that is, she was so well versed in the holy Scriptures, that she had there-hence gathered and gotten an ability of speaking with profit and power in the things of God's kingdom. 2. Pray for the gift of utterance, and beg the prayers of others for you, as Paul doth often with greatest earnestness of entreaty g Ephes. 6 19 Colosl. 4.3 : and yet he was a man passing well-spoken, and able to deliver himself in as good terms as another: but what of that? he saw sufficient cause to send to heaven for utterance and boldness of speech, and to use all the help he could make for that purpose: For who hath made man's mouth—? have not I the Lord h Exod: 4.11 ? There may be such and such preparations in the heart of a man, but, (when all's done) the answer of the tongue is from the Lord i Prov. 16.1 . Let a man be as eloquent as Aaron, as powerful in the Scriptures as Apollo's, as full of matter as Elihu, who was ready to burst for want of vent k Job 32.18, 19 , yet unless God open his lips, his mouth can never speak to his praise. This David came to see and acknowledge upon second thoughts, Psal. 51. For having promised that his tongue should sing of God's righteousness, he retracts, as it were, and corrects what he had spoken in the next verse. Not as one that repent of his promise, but as one that had promised more of himself than he was able to perform, and therefore subjoins, Lord open thou my lips, and then my mouth l Ps. 51.14, 15 , &c, The reason we speak no better to men, is because we speak no oftener to God, to teach us to speak as we ought, knowing how to answer every man m Colos. 4.6 . 3. Lastly, practise much this duty of holy conference: run into the company of God's people, that speak the language of Canaan naturally and familiarly; and there imitate such as are most expert, and best gifted that way. Accustom yourselves also to speak there (as you have occasion, right words n Job 6.25 , sober words o Acts 26.25 , savoury words p Colos. 4.6 , seasonable words q Prov. 15.23 , wholesome words r 2 Tim. 1.13 , the words of grace and of wisdom s 1 Cor. 12.8 , the words of eternal life t Joh. 6.68 , finally all such words as issue from those inward graces, (that good treasure, as our Saviour calls it) of knowledge, faith, love, joy, zeal, desire, forrow for sin, etc. and advance those main ends, God's glory, the salvation of others, and our own safety. Not barrelling and hoarding up our gifts, as rich cormorants do their corn: nor yet so close and curious of our words, as to say no more in company then what may breed applause and admiration of our worth and wisdom, as proud self-seekers: but as good housekeepers, having that honey and milk of good matter under our lips u Cant. 5.15 , that we may plentifully pour forth to the feeding of many * Not like a cursed cow, that will not give down her milk; but opening our mouths for mutual edification. . Certainly the gifts of such shall not perish in the use as temporal commodities do u Cant. 5.15 , or be the worse for wearing, but the better, and brighter, as the widow's oil, or blow man's coulter. It is use that makes masteries in any skill, and so in this. If your tongue shall ever be as the pen of a ready writer x Psal. 45.1 , inure it much to Christian communication * Let your speech be with grace that ye may know how to answer, etc. Colos. 4 6. so that by speaking well, we learn to speak well. . It is practise (and not precepts so much) that makes a good scribe: and although a man be at first but a bungler at it, yet by use and exercise he will attain to write both fairly and swiftly too, after a time. So here. I conclude this second direction with that of our Saviour. Wherefore, let every Scribe that is instructed to the kingdom of heaven be like unto a good householder that bringeth forth out of his treasure (as need requires) both new and old y Mat. 13 52 . Thirdly, labour and learn the well-using, and wise ordering that ability of discourse and utterance you have attained unto. A work of no less pains than profit; hard, I confess, but highly concerning all that would give up a comfortable account of the talents they have been entrusted with. And here (that I may hasten) precious and worthy of all acceptation * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim. 1.15 is that counsel of St. Paul. Let your speech be always with grace, seasoned with salt, that ye may know how to answer every man z Colos. 4.6 Non quòd semper loquendum sit; est enim tempus tacendi: sed quòd curn loquimur, semper curandum ut loquamur prout oportet. Daven. . In which text there is not a word but hath its weight, not a syllable, but its substance. First, Let your speech, saith he, be with grace, and always so. Not that we must be always speaking, for in the multitude of words wanteth not sin: but he that refraineth his lips is wise a Prov. 10.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à Luciano & Aristoph. dicuntur stulti, quòd aperto hianteq, ore esse, plerunque siultitiae sit argumentum. Pasor. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . To lay on more words upon any business (though never so good) than the matter requires, argues impotency of mind, excess of affection, or pride in speaking. Be not therefore ever speaking (for an open mouth is a purgatory to the master) but ever when ye do speak, let your speech be with grace. And so it is: 1. When it proceeds from a habit of heavenly-mindedness, from a principle of grace, a good treasure within b Mat. 12.35 . 2. When for manner, it is delivered with a grace: whiles we do not turn over these discourses lightly and profanely, as news or table-talk, but with such reverence and affection, as may show, we are inwardly touched with the majesty of God's truth; and that we speak not by rote, but experience; as having felt the power of that we speak upon our own hearts and consciences. My heart is inditing (or frying) a good matter. I speak of the thing I have made touching the king c Psal. 45.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sartago. . 3. And chief, when the matter of our discourse is good, and such as ministereth grace, (not vile) to the hearers d Eph 4.29 . Not but that it may be lawful for us to confer of moral and civil business also, betwixt while: but this must be done, 1. More sparingly, as chief minding that One thing necessary e Luk. 10.42 , and most expert in our own Country dialect. 2. Less affectionately; we may not show that earnestness, life, and comfort here as in speaking of the things above. Not jesting, or foolish talking f Ephes. 5.4 , (think the same of other less necessary * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That do not so mainly conduce to the chief end. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Xenoph. lib. 4. de dictis & fae Socrat. discourses) but rather giving of thanks. There's a great deal of force lies in that word (rather.) 3. In communing of these common and ordinary things, we should show the inward grace and sanctification of our hearts: soaring on high (many times) in a low matter; and still keeping our souls upon the wing. As St. Paul, who writing to Philemon of so mean and abject an object, as a poor vassal and bondslave, presently mounteth up into the very heavens, and sets a grace, a gloss upon base matters by his holy character of gracious speech. Our civil conversation, also (and communication too) should be in heaven g Philip. 3.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sicut rota quae in terra voluitur, pair imâ & minimâ eam tangit, cartera exstat, & est in alto: Sie nos oportet decurrere pey hac humilia, optimá parte altos, & elevatos. Lips. in Epistol. . Lastly, our speech is with grace, when for the effect, it renders us gracious and acceptable in the ears of God and his people; and makes his remembrance of us sweet and precious when absent, for the good fruit reaped and received by our company and conference, when present. Secondly, let your speech be seasoned with salt, saith the Apostle: Downam. Tenuissimus ingenij fructus jocuri Cicero. Linguam habes, non ut alios salibus tuis mordeas, sed ut Deo gratias agas. Chrysost. he meaneth it not of salt jests, close squibs (the foam and froth of wit, as One calls them) scurrilous and bitter frumps, scornful and spiteful taunts and abuses, impeaching the credit and comfort of our neighbours: This is not that the Apostle here intends; but, 1. The salt of mortification, that dries up, and drives out by degrees, that superfluous and sinful humour in evil words, that easily corrupts good manners h 1 Cor. 15 Sunt qui non salem in se habent, sed taben, putredinem & pestem, quam aliis afflare satagunt. Episcop. Sarisb. in locum. : and sets such a blur upon the hearts both of speaker and hearers, as nothing can fetch out again but the blood of Christ. 2. The salt of discretion, teaching to observe all due circumstances; as when, where, and before whom we speak. So shall we in profiting others reap the fruit of it in our own hearts: for, as Solomon saith, A man hath joy by the answer of his mouth: and a word spoken in due season how good is it i Prov. 15.23. ? Good it is to the speaker, and good also to the hearers, every way profitable, and precious, even as apples of gold in pictures of silver. k Prov. 22.11. D. Staupicius ad Lutherum Augustae coram Cajetane Card. comparentem dixit, memor esto, frater, te ista in nomine Dom. nostri Jesus Christi incoepisse. Quod verbum non quasi à Staupicio, sed per eum dictum accepit memorique animo semper tenuit. Thirdly, the end of this Apostolical precept follows, and that is, that ye may know; and, how to answer every man. There is a Science, an Art of spiritual speech, of holy Rhetoric, which every Christian is bound to look into: studying well to answer before we speak l Prov. 15.2 , keeping us carefully within our line m 2 Cor. 10.13 , both of our callings, and the measure of the knowledge and grace that God hath given us; being content to learn daily, as well how to speak, as how to live; especially since we are bound to be examples to others, not only in faith and conversation, but also in words, and communication n 1 Tim. 4 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a stamp for speech. : The skill whereof is not where else to be learned but in Christ's school. For though Reason yield us conceits, and Nature a tongue, yet it is God alone that can give us to speak with the tongue of the learned, to minister a word in season: that is, to time a word o Esay 50.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , (as Esay phraseth it) and to set it upon the wheels p Prov. 25.11 , (as Solomon) that it may run right upon the proper object; whiles we know, first, and know how, next, to answer every man, whether he be weaker or stronger than ourselves. For one kind of answer will not serve to all sorts of men, but discretion is to be used here, as much as in any thing. * Quod de Solomone scribitur id ad omnes pios suo grade extendi potest. Quaesivit verba utilia, & sermons rectissima conscripsit. Eccles. 12.12. Episcop. Sarisb. in Col. Every good man is not capable of every good speech, nor any man at all times alike. Some weaker Christians, as they cannot bear all exercise of religion q Mat. 9.15, 16 , so neither all kinds of discourses of religion. The Hebrews (such was their unskilfulness in the word of righteousness) had need of milk, and not of strong meat r Heb. 5.11, 12 . Him that is weak in saith, saith Paul, receive you, but not to doubtful disputations s Rom. 14.1 . Holy job wisheth that his friends would hold their peace, that it might be imputed to them for wisdom t job. 13.5 : because they spoke many good things, but besides the purpose, and his present necessity. For to him that is in misery pity should be showed from his friend u job. 6.14. . To such we must give good words and comfortable x Zac. 1.13. pleasant words, such as may be sweetness to the soul, and health to the bones y Prov. 16.24 , and more esteemed then necessary food z job. 23 12 etc. comfort the feeble minded, support the weak be patiented toward all men: address yourselves wisely to each man's necessities, and state of soul, and so comfort yourselves together, and edify one another (saith the Apostle to his Thessalonians) even as also ye do a 1 Thes. 5.14, 11 . And as for such as are better than ourselves, and beyond us in gifts and abilities. 1, As at feasts and public meetings, we give the first place to the more honourable, so yield to such priority of speech as Elihu b Job. 32.6.17, 18 , laying our hands upon our mouths (though topful of matter, as he) till our turns come, which they that do not, but interrupt and disturb their betters by their talkativeness, as they bewray their own indiscretion, so they do no small wrong to the whole company, being herein at least, worse than the foolish Virgins (saith one) who desired not to put out the lights of the wise, but only to share with them c Mat. 25.8 . 2. Be sure to put the abler sort of Christians upon such discourses as are most proper, and wherein they are most excellent, observing well their singularity of gifts, and specialty of endowments, wherewith God hath graced them, and accordingly framing your questions, and casting forth the occasions. Many a good discourse lies buried in the breasts of abler Christians, and all because the well is deep (as she said) and there wants a bucket d joh. 4.11 . Some Christians you shall find more dexterous and sufficient at discussing of controversies, some in resolving of cases, some in expounding scriptures, some in comforting of consciences, some in discerning and discovering the devil's depth, and fetches, some in one thing, some in another, whensoever you come into the company of such, know that there is a price put into your hands e Pro. 17.6. , and see that ye neglect it not. 3. Be still getting, and gathering from such: exact of yourselves a sensible addition to your talents by treading with these spiritual Merchants; who having found the pearl of price themselves, do daily cast pearls before others, in their gracious speeches f Math. 7.6 Quae circumvolitas agilis thyma? Hor. epist. , if we have but grace to pick them up. This were the way to be able to answer every man for their spiritual use and benefit. Up therefore and be doing as ye have any opportunity. Be still sucking from the wiser sort of godly people, as the be from the flower, she will not off, ye know, till she have got somewhat out of it) storing up in your lives that which may help in time of spending. Suffer we should the word of exhortation g Heb. 13.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. from those that come short of us: so did Moses from Jethro, David from Abigail, Job from the meanest of his servants, h job. 31.13 being ready to learn of any body i Act. 18.26. , as knowing we have cause to say with Agur, surely I am more brutish than any man, and have not the understanding of a man k Prov. 30.2 etc. But from those that excel us we should covet it, drawing and draining from them that milk, and honey that lies under their tongues l Cant. 5.15 . Counsel in the heart of a man, is like deep water: but a man of understanding will draw it out. And the more he draws, the more he adds to his own skill, and the others store: it being here as with wells and fountains, which are bettered by drawing, as Basil long since observed Prov. 20.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil epist. 81. ad Eustathium. Salienti aquaerum fonti undas si tollas, nec exhauritus, nec extenuatur, sed duleescit. Scientia, docendi officio, dulcedinem sentiat, non sentiat minutias. and is found true by experience etc. CHAP. V Doctr. FOUR The text further expounded: and withal the Doctrine of God's gracious acceptance of our upright performances propounded. Then they that feared the Lord, spoke often one to another: and the Lord harkened and heard it etc. HEre gins the second general part of our Text, and that's God's part. They had done their best endeavour amidst an ungodly nation, for they feared the Lord: and gave very good proof of it, whiles they both thought upon his name for their own support and comfort, and spoke good of his name, for the confutation of the bad, and confirmation of the better sort of people. Thus did these good souls busy and bestir themselves, both within doors and without, at home and abroad: among their foes on the one hand, and their friends on the other. But what does God in the mean while? Verily no man serveth God for nought, as those wicked would needs have it: being (therein at least beyond their father the devil, in lies and blasphemies a Job. 1.9. . God's retributions are bountiful witnesses, the words following, the Lord harkened and heard etc. He heard not only but harkened and heard, which is the gesture and behaviour of a very heedful hearer * gestus diligenter auscul: tantis. Shindler: in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that is much taken with the discourse: according to that of the Prophet, The eyes of them that see shall not be dim; and the ears of them that hear shall hearken b Esay. 32.3 . 'tis somewhat to hear, but more to hearken and; hear for it imports not attention only but affection too; whether of grief or delight, as the matter calls for. It was not then a little or light regard the Lord had to his people here, when they thus got togethe, and spoke together of him and his name: but it appears that he took special notice of it, (for he heard) and singular content in it, (for he harkened and heard) which is a degree beyond the former, in short, he was much affected and delighted with their godly speeches, and other religious performances: and therefore earnestly listened, and laid his ear close to their gracious lips, as loath to lose any particle of that precious language: what may we hence observe but this? That the Lord is very much taken, Doct and marvellously well-pleased with the godly conferences and other holy performances of his faithful people. SECT. I. The doctrine confirmed by Scripture. THis to assure us of, it is, that the Lord every where almost in holy scripture, 1. So commands and calls for service from us: and that upon terms of greaest encouragement. For, thus saith the Lord, the holy one of Israel, and his maker, Ask me things to come concerning my sons; and concerning the work of my hands command ye me c Esay. 45.11 2. So seeks and sues for it, as a man would do for some matter of price and good account. The father seeks after such, saith our Saviour, d John 4.23. facem & stimulum addat cultoribus Dei, quod se à Deo expeti sciant, er ei esse in delicijs. Cart. to worship him, as worship him in spirit and in truth. It was death to solicit the Persian kings uncalled: for God is so pleased with our access, that he solicits fuitours 3. That he so indents and bargains with us for service in lieu of his love, in exchange of his blessings. Call upon me in the time of trouble, and I will hear thee. and 〈…〉 other side shalt glorify me. This the people of God (knowing his mind 〈…〉 restipulate, and engage themselves unto by covenant on their part: as jacob in that vow of his, upon the way to Padan-Aram, if God saith he, e Psal. 50.15 will be with me and keep me etc. Then shall the Lord be my God, and I will build him an house, and pay him tith of all f Gen. 28.20 . So David in his penitential, Restore unto me the joy of thy salvation, then will I teach transgressors thy way. Deliver me from blood-guiltiness, so shall my tongue sing aloud of thy righteousness g Psal. 51.14.15 4. Hence it is, that the Lord so chides and blames his people for doing him no more, no better service. Why do ye spend money for that which is not bread? and your labour for that which profiteth not? hearken diligently unto me h Esay 55 2 etc. And again, why will ye not come unto me that ye may have life i Joh. 5.40 ? And hitherto ye have asked nothing in my name: ask and ye shall receive, that your joy may be full k Joh. 16.23 5. Lastly he signifieth and sealeth up his good account, and dear acceptance of our service, when he can come by it, by the abundant content and complacency he takes therein. He delighteth not in the strength of an horse, he takes not pleasure in the legs of a man. the Lord takes pleasure in them that fear him, in them that hope in his mercy l Psal. 147.10.11 See this in two or three powerful expressions, and love-breathing passages in that song of songs. O my dove that art in the clefts of the rocks, in the secret places of the stairs (1. thou that art hid and laid up as a jewel of price, in the golden cabinet of my gracious providence, and so set safe out of the gunshot of hell's power and policy) Show me thy sight (1. Appear often before me in holy duties) le me hear thy voice (viz) lift up in prayer, godly conference etc.) for thy voice is sweet and thy countenance comely m Cant. 2.14. expounded. (so it seemed to him that had made it so by his comeliness put upon her: and also accepting her for such, all wants and weaknesses notwithstanding.) So in another place, Thou hast ravished my heart, my sister, my spouse, thouhast ravished my heart with one of thine eyes, (that single eye of thine lift up in prayer, and heavenly contemplation) with one chain of thy neck n Cant. 4.9 , (thy profession and practice of my laws and ordinances: which is as an ornament of grace to thy head, and chains about thy neck o Prov. 1.8, 9 .) Lo here the Lord Christ himself, that was not moved one whit with the proffer of the whole world, and all its glory p Mat. 4.8 Amore incompa rabili ita correptus esi, ut nostrum amorem ambiat. Joh. 15.9. Beza in loc. , is yet lost in love to a sanctified soul: his heart wounded and won by her religious deportments. So verse 11. of that same chapter, Thy lips, O my spouse, saith he, drop as the hony-comb, honey and milk are under thy tongue q Cant. 4.11 . Behold how sweet to Christ's are the gracious words of his people: sweeter than any honey to his mouth r psal. 119.103 . Nay he eateth not only of their honey, but of their honeycomb too, and drinks not of their wine alone, but of their milk also; takes content not only in their more excellent, and more exquisite performances, but in their meaner services too; he not only bottles up their tears, and books up their prayers s Psal. 56.8 and frutifull conferences, but harkens even to the sighs of his prisoners t Psal. 79.11 , nay to their breathing u Lam. 3.56 also and their chatterings; as of Hozekiah, who was so oppressed with grief and extremity, that he could not speak but chatter x Esay 38.14 only, when he came to pray; and yet the Lord took such delight in that he did, (weak though it were) as he presently bad Isaiah (before he was yet gone out into the middle of the court) turn again with a quite contrary message: Yea and yielded him more than he asked; full fifteen years y Esay 38 5 , which we commonly call two men's lives, with advantage. He asked of thee life, saith the Psalmist, and thou gavest it him, even length of days for ever and ever z Psal. 21.4. . SECT. II. The Doctrine confirmed by reasons from God the father, Son, and Holy Ghost. NOw the reason of this so gracious disposition and dealing of the Lord, with his faithful people respects either him, Reas. 1 or them. The first Reason from God hath a threefold prospect: for it looks 1. toward the Father, 2. toward the Son, 3. toward the Holy Ghost 〈◊〉 For the Father first: It must be considered, that originally 〈…〉 mercy moves him hereunto, without the least concurrence or contribution of any worth or desert at all in the creatures. He takes pleasure in the saints and their sacrifices, only for the good pleasures sake of his own will. Of his own will begat he us by the word of truth, that we should be a kind of firstfruits of the creatures a Jam. 1.18. . And of the same his own will, doth he take delight in the duty we do him, being thus begotten: that like as natural parents delight to hear their own little ones prattle, or do some small chare, and think it fine and handsome, when others think it foolish and troublesome. So it is between God and his dear children. Any good thing from them is very good, takes wonderfully with him; and although it were easy for his pure eyes b Habac. 1.13 to find out many flaws in their best works (as good Nehemiah well ●aw, and therefore craved pardon c Nehe. 13.2. so oft of his zealous reformations) yet he seethe no sin in Jacob d Num. 23.21 . Or if he do (as indeed he doth) yet he spares them as a man spareth his own son that serveth him e Mal. 3.17. . Thi● is God the father. Secondly, it is for God the Son's sake; and by means of his merits and mediation, that our services (simple as they are) find any grace or favour with the Almight: whilst our wants go covered with Christ's intercession: and out suit and services are followed in heaven by his advocation f 1 Joh. 2.1 . Look what ever holy duty we perform, the Lord Jelus (the mediator of the new Covenant,) not only presents it to his father, but refines it first and perfumes it wi●● his odours g Rev. 5.8. . And hence it is that God sinelles a sweet savour of rest and peace from our sacrifices, which else would st●●ck worse in his nostrils, than the onions and ga' lick of the Egyptian fleshpots. Hence that of the Apostle, By him let us offer the sacrifice of praise (and so any other spiritual service, that shall find acceptance) to God continually h Heb. 13.15. . And, by him we have access, by one spirit, unto the father i Eph. 2.18. . This was shadowed out (of old) by the door of the tabernacle: which as it never was or any hard or debarring matter, but of a veil easily penetrable; so at the passion of our ●av●our, it did (of its own accord) rend in sunder; to show our easy accosse unto, and high acceptance with God in any holy duty, through Christ the peacemaker k Eph. 2.14. . This also was not obscurely typified by the high Priest's plate, wherein was fairly engraven, Holiness to the Lord: which was to be upon his forehead, the forefront of his mitre, that he might bear the iniquity of the offerings, which the children of Israel should offer in all their holy offerings, and it should be always on his forehead to make them acceptable before the Lord l Exo. 28.36, 38. . But thirdly, as it is by the mercy of the father and the me it of the son, so is it also by the hand of the holy ghost upon them, that God is so greatly pleased with the suit, and services of his people, the Ap●stie instancet in ●ne religious duty: we may safely extend it to all the rest. Likewise, saith he, the spirit helpeth our infirmities m Rom 8.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , he sets his shoulder to the work together with us, as th' word there imports. For we (silly souls) know not what we should pray for as we ought, we neither know what for the matter, nor as we ought for the manner. But the spirit itself (against all the roar and repine of the flesh) maketh loud and shrill intercessions for us in this case with groan which cannot be uttered * Excitat vehemens desiderium liberationis, accendit quoque alios affectus ammi, ut gaudium et amorem, adeò ut ardeant supra modum e● naturam communem longè exaperent. Rolloc. : and that thus. 1. He lets us see our want of God, which nature studiously covereth. 2. He sets before us the excellency and worth of finding favour with God; the thought whereof never entereth the natural man's heart n 1 Cor. 2 9 . 3. He stirreth up and kindleth in us strong affections in prayer, dictating words and expressions answerable to those affections. In short, he works all our works in us o Esa 26.12. Quoties video te susph●rtem, non dubito spiritum aspirantem. cyprian. , as the prophet saith: for we cannot so much a suspirare, unless he do first inspirare, breath out a sigh for sin, except the spirit do first breath it into us. Much less can we make an effectual and comfortable prayer, or do any thing else, that's truly good without him. Sith prayer (think the same still of any other holy duty) is the breath of the spirit, the pulse of the spirit: without whom, what is prayer else but an empty ring, a tinkling Cymbal? Pray (saith St. jude) in the holy ghost. p jede 20. set 1 Cer 14.15. Eph 5 18. And then he that searech the heart, will easily know the mind of the spirit, that he intercedeth for us according to God q Bom. 8.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , or worthy of God, and to his greatest liking. Such another phrase the Apostle hath of Godly sorrow. 2 Cor. 7. where he calleth it, A sorrow according to God r 2 Cor. 7.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Luke 6.12 he continued all night. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the prayer of God. , that is a spiritual godlike sorrow, and such as issueth from the spirit of God. For the wind must blow ere the waters flow s Psa. 147.18 Dike. saith the Prophet. And it is the fire of the spirit (saith a Divine) in our hearts (as in a still) that sendeth up those dews of repenting tears into our heads, that drop forth of our eyes. Think the like of christian watchfulness: Even Peter, James, and John, (those pillars t Gal 2.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ,) will be ready to sleep and buckle; yea and that in the hour of remptation u Mat 26.41. too, if the spirit do not quicken them, and as it were hold up with forks their heavy eyelids. And for reading of the Scriptures, look how the Philistines could never understand Sampsons' riddle, till they ploughed with sampson's, heifer x Judge 14.18. , so neither can we conceive or relish the deep things of God without the aid and assistance of the spirit of God y 1 Cor 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . As on the other side: With his holy spirit, and by it, we are sanctified unto obedience, and sprinkling of the blood of Jesus z 1 Pet. 1.2 , purified in obeying the truth unto unfeigned love of the brethren a 1 Pet. 1.22 , quickened unto all goodness, righteousness and truth b Eph. 5.9 , caused to keep God's commandments c Ezek. 36.27 , himself setting us to work * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , working all our works for us d Esay 26.12. , sanctifying all the works of our hands, yea sanctifying the offering up both of ourselves and our services to God, as the Altar sanctifies the gift e Rom. 15 16. , and opening us a welcome access to to God in all our performances f Eph. 2.18 , who as he knows the meaning and mind of his spirit g Rom. 8.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , so he cannot but accept that sacrifice that is kindled by the fire of his own spirit, upon the true Altar Christ, his own son. This is the first Reason taken from the three persons in the Godhead. SECT. III. The Doctrine further confirmed by reasons from the Saints. THe next respecteth the saints themselves, whose persons, first, are elect, holy, and beloved: Colos. 3.12 whose performances in the second place have a true and real goodness in them, and are therefore dearly accepted, and highly accounted of in the sight of God. For the first, It cannot be denied but that by nature all are alike hateful to the Almighty; Reas. 2 Neither is it for any goodness he discerns in one more than another, that he puts any difference. He loves his people merely because he loves them h Deut. 7.7 , the ground of his love being only in himself. He adopts them according to the good-pleasure of his will i Eph. 1.4 , without the least defect in himself, or desert in the creature. It is otherwise with us than it was with those maids in Ah●shue●osh his time: they were first perfumed and purified afore he chose one for himself k Esth. 2.10 . God found us in our blood when he said unto us live l Ezek. 16.6 : and Christ gave himself for his people that he might sanctify and present them to himself a glorious church m Eph. 5 26 . What was Aaron's rod better than the rest, that it alone should bud, and the rest lie dry by it n Num. 17.8 ? every name was alike written in their rod: there is n● difference in the letters, nor in the wood: it is God's choice that made the distinction. So, what was the floor of a Jebusite to the Lord above all other souls to build an Altar on after the raging plague in David's time o 2 Sam 24.18 ? As in places, so in persons God maketh men to differ p 1 Cor. 4.7 , and that is ever worthiest that he pleaseth to accept. Araunah a Jebusite by nature, but made a Proselyte by grace, giveth his freehold as a King to the King q 2 Sa. 24.23 . This deed of his, or rather this work of God's free grace, is long after remembered by the prophet (as some not improbably interpret him.) Ekron shall be as the jebusite r Zach. 9.7 , That is, say they, the barbarous people of Palestina shall be as the famous Araunah: by kindred indeed a Je●usire, but by God's gracious acceptation and adoption an Israelite. Like as (elsewhere) Jether that was by his country and Ismaelite s 1 Chro. 7.17 , is for his faith and religion called an Israelite t 2 Sam. 17.25 . So then to sum up this reason; albeit by nature that's never a better of us; but all are in the same hateful and woeful condition: all cut out of the same cloth, as it were (the shears only going between:) Yet when grace once comes and sets a difference, when that divine nature u 2 Pet. 1.4 (as St. Peter calleth it) is transfused into a man, and he gins to be like unto God in some truth of resemblance, the Lord cannot choose but love and delight in his own image, where ever he meets with it. Now the persons of such being once in acceptation through Christ (Gods beloved one x Eph. 1 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ) their sacrifices cannot but be well accepted also. Thus the Lord had respect to Abel and his offering, to Noah and his burnt-sacrifice, to Abraham and his intercession for Sodom, to jobs request for his friends, to david's for his people, to Paul's for those in the ship. Will you know a reason? Abel was a righteous person y Heb. 11.4 , Noah his favourite z Gen. 6.8 , Abraham his friend, job his servant a job 1.8 . David his corculum b 1 Sam. 13 14 or darling, Paul his elect vessel c Act. 9.15 . Hence their high acceptance in the court of heaven: and hence that singular delight and complacency that God took in their services. For, though the sacrifice of the wicked is an abomination to the Lord, yet the prayer of the upright is his delight d Prov. 15.8 Psal 4.3. . The blood of a swine is as well coloured and as fair, to see to, as the blood of a sheep: but the former was an abomination to the Almighty, and present death to the party that brought it: when the later might with good leave and liking be poured about his Altar, and the sacrificer depart (with the publican) justified and accepted. And that's the second thing we were speaking to; respecting the services of God's people: in all which there is something of Gods, and something of their own. This later God graciously overlooks, taking notice only of his own part in that we do, and hence our acceptance. If this be not plain enough, take it thus: The Lord leadeth his people by his spirit into good works by governing the habits of grace infused, and producing therehence acts of grace: which though mixed with corruption as from us (for who can bring a clean thing out of an unclean e job 14.4 Denominatio fit à potiori. saith job?) Yet are they good before God, who winks at the imperfections; and have a true goodness in them, being therefore denominated and called from the better part, good works f 2 Tim. 2.21 , good fruits g Mat. 12.33 , fruits of the Spirit h Gal. 5.22 , who exerciseth our faith, hope, love, zeal, fear of God, humility, and other graces in producing them. Whence it is, that passing by infirmities in the manner, God looks upon all our religious performances as fruits of the vine i Esay 5.4 , whereupon he is pleased to feed hearty: the Church herself (as knowing like another Rebeccah such savoury meat as he best loved) inviting him thereunto; Let my beloved come into his garden and eat his pleasant fruits k Cant. 4. ult. : which accordingly he did, as followeth in the next chapter l Cant. 5.1 . SECT. FOUR Use 1. It's otherwise with the wicked. Their persons are hated, their performances rejected, and why. FOr Use of this point: God gives diligent heed to, Use 1 and takes great pleasure in the religious performances of his faithful people: this, as it must needs be marvellous comfortable to the saints, so it cannot but be exceeding terrible to the wicked and unregenerate; with whom (alas) it is far otherwise, if they mark it: For they are all Cursed with a curse, even with cain's curse, the Lord had no respect to his sacrifice m Gen. 4.5 , with saul's curse, whom the Lord would not answer neither by dreams, nor by Urim, nor by prophets n 1 Sam. 28.6 : with Moabs' curse, he shall come to his Sanctuary to pray, saith the Prophet, but shall not prevail o Isa. 16.12. : with the curse of David's enemies, who cried out, but there was none to save them. Yea, to the Lord but he answered them not p Psal. 18.41 . Or if he do hear them (as he did sometime that Non-such Ahab q 1 Kin. 21.29 : nay the devil himself r Matt. 8 32 ) yet it is for no other end, then that he may come upon them the more justly, and consume them after he hath done them good s Iosh. 24.20 : their preservation is no better than a reservation to some further mischief. But usually the Lord frowns upon such, and turns the deaf ear unto them: and worthily, for these three causes among many. First they cannot present him with any service truly good and acceptable so long as they are out of Christ t Heb. 11.6 . All their actions natural, civil, recreative, religious, are abomination. Not the ploughing u Prov. 21 4 only, but the prayer of the wicked is sin x Prov. 15, 8 , saith Solomon. Pray they cannot indeed, (to speak properly) because they want the spirit of prayer: that spirit of grace and of deprecation y Zach. 22.10 . Say they may, (with those many in the Psalm) Who will show us any good? but pray they cannot, as there, Lord lift thou up the light of thy countenance upon us z Psal. 4.5. . Wish they may with Balaam, the Soothsayer, O let me die the death of the righteous, and let my last end be like unto his a Num. 23.10 . But 'tis a David only that can pray in like case; Lord take not away my soul with sinners, nor my life with bloody men b Psal. 2●. 9 . The same we may say concerning Christian conference, or any other holy duty whatsoever. How can ye which are evil speak good things, saith our Saviour to the Pharisees c Matt. 12 34 ? Speak they may, (no doubt) and speak they do many times, more than their part comes to, or then they have any thank for. Yea good things they may speak, materially good I mean, and to the great good of the hearers, as those that prophesied in Christ's Name, and yet were shut out of heaven d Mat 7.22.23 . But for no good to themselves at all, because they fail still in the good they do, either quoad fontem, or quoad finem. Either they bring not forth those good things out of the good treasure of their hearts e Mat. 12 35. , they want a good principle of grace within, or else they have not right aims and intentions in the good they do, They bring forth fruit to themselves with Ephraim f Hos. 10.1 , when the Church (o' t'other side) keeps her fruit for her beloved g Cant. 5.1 Spira cried earnestly for grace, for a drop, because he could not be saved without it He said he saw no excellency in i●, he desired ● not for itself, and therefore thought his prayers should not be heard . They seek more the applause of men, than God's approof in their religious oiscourses; and the relief of their necessities, more than the setting forth or Gods glory in their prayers and other services, which they perform to God more out of carnal self love then any true delight in the duty. Will he delight himself (saith Job of the hypocrite) in the Almighty? will he always call upon God h Job 27.10 ? And that's a second reason why God rejects their services: which as they are not right and real, so neither are they constant and continual. In an extremity, haply, or when they have not whither else to turn themselves, than God shall hear of them, than they run with Joab to the horns of God's Altar, which in prosperity they seldom or never compassed i Psal. 26.6 . Then they catch at God's goodness, as a drowning man at a little twig, which while ●afe upon the shore, he never looked after: then they cry and roar for mercy, which till then they despised, as a prisoner at the bar, or as a pig that's to be sticked. But all to no purpose; the justice of God so ordering of it, and not without their own desert procuring it For to seek God in extremity only, is no proof of a man's piety, no trial of his true affection: but savours strongly of self love and hypocrisy. Let●s dog he riel up short, and when he is hungerbit he will howl, and be heard all the house over. And verily such service, done at such times, and by such persons, God no more regards then a man would do the howling of a dog They ●ow● upon 〈◊〉 beds for corn and wine, saith Hosea k Hos. 7.14 , they roar as bulls that are ba●ted l Esay 51.20 , saith Esay; and God must ome quickly to their help, or else he comes too late; for they will try another course. And that's the third defect God finds in the pretended services of unsanctified persons; they are impatient of delays with Saul m 1 Sam. 13.8 , they cannot stay, they cannot wait, they will not be deferred. If God come not the sooner, they betake themselves to their own shifts, and seek to help themselves another way: like the Chinois that whip their Gods when they answer them not; or that resolute Russus, that painted God upon the one side of his shield, and the devil on the other with this inscription: If thou wilt not have me, here's one will be glad of me * Si tu me nolis, isle rogitat. : or that desperate King of Israel: Behold, saith he, this evil is from the Lord, and what should I wait for the Lord any longer n 2 King. 6.33 ? Lo this is the guise and disposition of a godless person; He seemeth to serve God sometimes, but indeed it is to serve himself upon God: who, if he will not be at his beck, and come at his whistle, away to the Witch of Endor with Saul o 1 Sam. 28.7 , to the god of Ekron with Ahaziah p 2 King. 1.2 , to Baalim and Ashtaroth, with the revolted Israelites q Judg. 10.6 . And therefore the Lord either answers them not at all, makes no reckoning of their devotions, or shapes them an answer according to the Idols of their hearts r Ezek. 14.3 ; as he did those ancient Idolaters. Ye have forsaken me, saith the Lord, and set up other Gods: wherefore (take it for an answer) I will deliver you no more. Go and cry unto the gods which ye have chosen, let them deliver you in the time of your tribulation s Judg. 10.13. . As for me, I will go and return to my place t Hos. 5.15 , and woe be unto you when I depart from you u Hos. 9.12 . Oh when it is come to that once, that God's soul shall take no pleasure in a man, that x Heb. 10.38 God's soul shall departed or be dis●oynted from him y Jer. 6.8 , that not his senses only shall be offended z Isai. 1.11, 12, 14 , but his very soul shall hate his new moons, and appointed feasts, when he shall go to seek the Lord with his sacrifices, and shall not find him a Hos. 5.6 ; I know not whether there can befall a man a more hard and horrid condition upon earth. Oh therefore the madness and misery both of these wicked and wretched men and women, that are out of Christ! would God their eyes were once opened, that they might see their rueful plight and estate, and at length discern that direful dilemma that sin and the Devil hath driven them to. Do good duties they must, or be damned for their neglect: and yet they are damned also for doing them, because they do them no better; that I say not double-damned, and that for this very offence, if they had done no more: sigh displeasing service is a double dishonour to God, because we displease him in that, wherein he specially looketh to be pleased. How then may we run by this first use with terrors into the eyes and ears of unregenerate persons? but all to no purpose, (no though we could cast handfuls of hellfire into their faces) except God please to break up their hearts, and pierce their inwards. Rebeccah may cook the venison, but 'tis Isaac must give the blessing, we may cry out upon them with all our might, and forewarn them to flee from the wrath to come b Math. 3. ● , but unless God speak withal to their consciences, and (thrusting his holy hand into their bosoms) pluck off the forskin of their hard and brawny hearts, nothing will work or take impression, till out of the bottom of hell they roar and bewail their own madness with desperate and bootless tears. SECT. V Use 2. admonition. Let the wicked break off their sins, that they lose not their services. Which to prevent, come we now to a second use of Exhortation. Use 2 And this we address unto two sorts of men. 1. To all unregenerate and wicked people. 2. To those truly religious, that are thus highly accepted and favoured (with Daniel c Dan. 9.23. ) in the court of heaven. To the wicked, first, God saith what haste thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth? so long as thou hatest instruction, and castest my words behind thee d Psal. 50.16, 17 ? even the sacrifice of the wicked is an abomination, saith Solomon, how much more when he bringeth it with an evil heart e Prov. 21.27. . As who should say; though such a man have never so good a meaning to serve God in his sacrifice, yet he doth worse than lose his labour, when he doth his best, for he committeth that which is abomination before the Lord: and so in seeking to shun hell, he doth but take pains to go to hell. And to the same purpose another Prophet, He that killeth an ox, saith he, (unless withal he kill his corruptions) is as wellpleasing to God as if he slew a man. He that sacrificeth a lamb (unless he sacrifice his lusts too) is as if he cut off a dog's neck, he that offereth an oblation (unless he present also his body a living oblation, holy, acceptable to God e Rom. 12.1 ) is as if he offered swine's blood: he that burneth incense (if it stink of the hand that burneth it) is as if he blessed an idol. f Isai. 66.3. Even your incense is abomination g Isai. 1.13. saith the Lord to those sacrificing Sodomites h Isai. 1.10. . Lo there, that precious perfume made up with so many sweet spices, and fragrant odours, stanck odiously in God's nostrils, he could not abide the scent of it * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nay, not his smelling faculty only is offended by the sinful man's services, but the rest of his senses also. For his taste, their burnt-offerings of rams, and fat of lambs, he could not relish i ver. 11. , they delighted him not, but were sour to his palate. For his feeling, their new moons and appointed feasts, were a burden to him, he was weary to bear them. And for his sight, he tells them, though they spread forth their hands, he will hid his eyes. And for his hearing, when they make many prayers he will not hear. 15.16.12. And for their whole service, he demands who required this at your hands to tread in my courts? As if he should say, it were fit, a fair deal for you to be in your shops, or in the alehouse, or any where else then here, unless ye were better. This is the gate of the Lord, the righteous shall enter into it k Psal 118.20 . As for others, thus saith the Lord, will ye steal, and commit adultery, and swear, and then come and stand (goodly) before me in this house l Jer. 7.10.11 ? Do ye think to expiate your sins by your prayers, and set off with God by your good deeds for your bad? No, that's not the way to get in with God, and to be enfeoffed, into his favour. But what is? may some say. Wash you, make you clean, put away the evil of your do from before mine eyes, ease to do evil, learn to do well etc. Come now and let us reason together as friends, when this is once well done to purpose, saith the Lord. For then, though your sins be as scarlet, they shall be as white as snow m Isai. 16, 17, 18. etc. as till then, it boots not to bow yourselves before the most high with thousands of rams, or ten thousand rivers of oil: no not to offer your first born for your transgression, the fruit of your bodies for the sins of your souls n Micah. 6.7. . Away therefore will the love and liking of every lust, cast away all your transgressions, throw all your sins out of service, your beloved sin especially; be it as an hand for ptofit, off with it, be it as an eye for pleasure, out with it: be it what it will, and never so near or natural to us, if a sin, say of it as Haman did of Mordecai, what availeth me any thing, if he yet live? All that are Christ's (and none but such may appear before God in holy duties) have crucified the flesh with the affections and lusts o Gal. 5.24. . David would not presume to compass God's altar, till he had washed his hands in inocency p Psal. 26.6 , nor could he conclude that God would show him mercy or receive his prayer, till he had brought his heart to an utter disregard of whatsoever iniquity q Psal 66.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Achilis Homericus. . The lepers lips were to be covered according to the law, and our Saviour would not admit of a fair word from a foul mouth r Mar. 1.25. . The lip of excellency saith Solomon, becometh not a fool s Prov. 17.7. : and the best dish (though never so well cooked) is extremely loathed, if presented by a leper, or brought to table by a nasty sloven: so is any holy duty (whether of piety or charity) displeasing to the Almighty, if performed by one that is yet in his pure naturals, a stranger to the power of grace, and unacquainted with the daily practice of mortification. Hence that of Saint james, Draw nigh to God, and he will draw nigh to you t jam. 4.8.9, 10. expounded ob. . Oh but we dare not come near the Lord, neither can we serve him, for he is an holy God, he is a jealous God, he will not forgive our transgressions, nor our sins u Josh. 24.19 Sol. . No, be sure of that; except ye confess and forsake them x Prov. 28.13 . Therefore wash your hands, ye sinners, saith the Apostle there, (neither so only for Pilate washed his hands, as if all the guilt had stuck in his finger's ends) but cleanse your hearts ye double minded. Yea, Ob. but how must that be done? for, though thou wash thee with nitre, and take thee much soap, yet thy iniquity is marked before me, saith the Lord God y Jer. 2.22. Sol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miseri estote. Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pas. Curaeleves etc. . Afflict yourselves, saith the Apostle: or, as the word there signifies, be miserable: you are so, but see yourselves such, and be sensible, even unto godly sorrow, and the tears of true repentance: weep, saith he, or if ye cannot do that (as some constitutions are naturally dry, and do not yield tears, and some sorrow is bigger than tears, and above them) yet mourn at least: and that ye may not mourn a little, for so great sins as ye are guilty of, let your laughter be turned into mourning, and your joy into heaviness. Use all good means to work your hearts to a through humiliation: turning all the streams of your affections into this one channel, that serves to drive the mil for the grinding of the heart. Thus humble yourselves in the sight of the Lord, and he shall lift you up, yea, thou shalt lift up thy face unto God, and have delight in the Almighty. Thou shalt make thy prayer unto him, and he shall hear thee and thou shalt pay thy vows z Job. 22.26, 27. . He shall remember all thine offerings, and accept thy sacrifice. He shall grant thee according to thine own heart, and fulfil all thy counsel. a Psal. 20.3, 4, In the time of the Levitical service, there were two several altars; one without the tabernacle, to slay the beasts on: and another within, to offer incense upon. To teach us, that if we would be the temples, and tabernacles of the living God, and have him pleased with our sacrifices of righteousness, with our offerings and whole burnt-offerings b Psal. 51. vlt. , we must slay our bullocks, on the outer altar, mortify our beastly sins, I mean, that reign in the outward man; the deeds of the body, by the spirit c Rom. 8. 1● , before we kindle our incense of devotion in the inward man. So shall God smell a sweet savour of rest from us, and we (interchangeably) of life and peace from him. But thus much be spoken to them. SECT. VI Use 3. Exhortation to the best., to be humbled for their 1. not prising their privilege. 2. not praising God for it. 3. not improving it to the utmost. NExt, to all such as are already in favour with God, and can tell as much by his good acceptance of their services; mine exhortation from this point is double. First, to reflect, with Pharaohs butler, and calling to mind their sins this day be humbled for a threefold evil. First, for not prising this privilege to the worth, of having God's eye always upon us, his ear open unto us, his presence with us, his providence over us, the goodwill of him that dwelled in the bush round about us d Deut. 33.16 , his goodness and mercy to follow us all the days of our lives, we dwelling in the house of the Lord for ever e Psal. 23. ult. . Secondly, for not praising God as we ought, for this inestimable benefit. So David held it and celebrated it often. Blessed be God, saith he, which hath heard the voice of my supplication f Psal. 28.6 . Blessed be God which hath not turned away my prayer nor his mercy from me g Psal. 66. ult. . Who am I? and what is my people that we should offer so willingly after this sort? Now therefore O our God, we thank thee and praise thy glorious Name. h 1 Chro. 29.13, 14. . etc. O look upon this thankful man, and chide yourselves sound for your unthankfulness; or at least, for your few and feeble praises, for so many services well taken at your hands. Hath God enlarged himself to us, and are we thus straitened in our own bowels i 2 Chr. 6.12. ? Hath God hearkened to Hezekiah's chattering, and shall he not render according to what he had received k 2 Chr. 32.25 , especially having vowed better things, so deeply as he did l Es. 38.19.20 ? 'Tis possible than ye see, that the best should forget themselves in this kind: and twenty to one, but we have also. Oh see it by yourselves, and be humbled for this shameful unthankfulness. Thirdly, for not improving this indulgence, by making our best of it: falling into that sin by supine negligence, that Ahaz did of stubborn wilfulness. Ask thee a sign, saith the Prophet, of the Lord thy God, Ask it either in the depth or height above m Es. 7.11.12 Expounded. . Here was a fair offer to a graceless caitiff, that where sin abounded grace might superabound. But Ahaz said, I will not ask, neither will I try the Lord: as if he should have said: I'll ask no asks, I know a trick worth two of that: let God keep his signs to himself: I crave no such courtesy at his hands etc. This is that Ahaz, a stiff Stigmatick, an unworthy churl, a profane bedlam. Now as in water face answereth to face, so doth the heart of a man to a man n Prov. 27.19 As there were many Merij in one Caefurt so there are many cain's and Ahaz's in the best of us all. . 'tis certain, there's none of us but have within, that which may send forth as great a wickedness as his: and 'tis well if the best of us have not coasted upon his unkind usage of his God, by rejecting his sweet offers, or at least by not making often trial of his gracious acceptance after manifold experience, Oh how should we abound in God's work o 2 Cor. 9.8 1 Cor. 15. ult. , yea abound more and more p 1 Thess. 4●1 , as the Apostle would have it: sigh he harkens and heareth, and ever looketh upon our labour of love with an eye of delight: so that if we would but do him eye-service, it were sufficient. How should we be daily and hourly serving such a Master that giveth such large encouragement, by his both assistance and acceptance! how should we be continually sowing more good performances into his bosom, the fruit whereof we should be sure to reap in our greatest need? for as sin lies at our door to do us hurt q Gen. 4.7 : so doth every christian service lie at God's door to do us good. It is certain, that he is so far taken with them, that of his kingly munificence he bids us ask what we will, and it shall be given us r Iosh. 15.17 . And surely he is deservedly miserable, that will not make himself happy by ask a better condition. Oh that ever any beloved Esther, any faithful soul, I mean, should sit feasting and banqueting with God, her Ahashuerosh, in the ordinances of life, feeding on the fat, and drinking of the sweet; and not bethink herself then, what suits she hath to commence, what bones to beg, what haman's to hang up, what Mordecaies to prefer; what grace, I mean, to get, what corruption to quell, what friend to speak for, what child to prefer etc. How should she be sure of her request, even to the whole of God's kingdom? why art thou thus lean from day to day, said Jonadab to Amnon, Art not thou the king's son s 2 Sam. 13.4 ? and so mayst have any thing for ask? why is thy countenance sad, sigh thou art not sick t Neh. 2.2 , said the king to Nehemiah? How sensible (saith a great Divine thereupon) do we think the father of mercies is of all our pensive thoughts, when a heathen master is so tender of a servants grief? How ready should our tongues be to lay open our cases and cares to the God of all comfort, when we see Nehemiah again so quick in the expression of his grief to an uncertain ear? That we have come off so heavily with our good God, and done so little heretofore in his work, upon so great encouragement, let it hearty humble us. SECT. VII. Use 4. Exhortation to the Saints 1. To admire this mercy: Helps thereunto respecting God, and themselves. ANd for the future (that I may speak forward) here is a threefold duty to be commended from the point in hand to your christian care and practise. First, Use 4 doth the Lord of heaven and earth so abase himself as to take the least notice of our poor performances; Yea as the bridegroom is glad of the bride, doth our God so rejoice over us u Isa. 62.5 ? doth he delight to see our faces, to hear our voices, to smell our odours, to taste our fruits, to be handled and embraced x Heb. 11.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. by our faith? Is he so far taken by the poor things that pass from us, that he rests in his love, and will seek no further? Yea that he joys over us with singing y Zeph. 3.17 ? Oh how should the due apprehension of this dear love of his ravish and affect our hearts with deepest admiration? and how should we even stand amazed at the never-enough-adored depth of his love unto us in this behalf? To help you herein, the wonder will appear the greater, if we first look up to God, and there see 1. what he is. 2. how little either need he hath of us, or gain he makes of our services: and then, secondly, look down again to ourselves, and consider 1. who we are, 2. what are our best works in themselves. For God, first, he is the high and mighty Monarch of heaven and earth, of transcendent perfection and excellency, even above all degrees of comparison: for he is great z Psa. 77.17 , greater a job 33.12 , greatest of all b Psal. 95.3 , greatness itself c Psal. 145.3 . Again, he is good d Psal. 106.1 , better e Psal. 108 9 , best f Phil. 1.23 , goodness itself g Mat. 19.17. . So that if men should attempt to serve God, and do sacrifice to him according to his excellent greatness h Psal. 150.2 and goodness, all the wood of Lebanon would not serve to burn, nor all the beasts that be in it suffice for sacrifice i Esa. 40.15, 16 : Yea little enough would all the wood in the world be, and all the cattle therein to make up but some one sacrifice. Next, see how little this mighty and All-sufficieut God, either needs us, or gets by us. For the first, hear what he saith Psal. 50. from the seventh to the sixteenth. Hear O my people, and I will speak, O Israel, and I will testify against thee: I am God, even thy God. I will not reprove thee for thy sacrifices, or thy offerings etc. For every beast of the forest is mine, and the upon a thousand hills etc. Call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me k Psal. 50.6, 7, 8, 9, 10, 11, 12, etc. . Lo this is all he looks for at our hands. Not but that he could well enough be without that too, sigh his glory (being eternal and infinite as himself) is no way capable of any our addition or detraction. For, as the Sun would shine, though all the world were blind: so should God be glorified, though we were all condemned; Yea he could glorify his justice by our eternal damnation: There's all the need he hath of us. And for matter of profit, If thou be wise, thou art wise for thyself l Prov. 9.12 , saith Solomon, what shall the Lord gain by it? And if thou be righteous, what givest thou to him, saith Elihu, and what receiveth he at thy hands m Job 37.5 ? And yet we see how highly he esteems, and how greatly he respcts that little Nothing of our endeavours of doing him the least service, and bringing honour to his Name. Secondly, take notice what we are? and what the best of our works? To the first, Abraham answereth, I am but dust and ashes n Gen. 18.27 , then when he stood before the Lord to mediate for Sodom. Jacob answereth, I am loss than the least of thy lovingkindnesses o Gen. 32.10 , then when he wrestled with excellent wrestle, and prevailed with God p Gen. 30.8 . David answers, I am a worm and no man q Psal. 22.6 . Esay answers, I am a man of polluted lips r Esay 6.5 . Peter answers, Depart from me, for I am a sinful man, or a man a sinner s Luk. 5.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ; that is, a very mixture and hodgpodge of dirt and sin: for ever since the fall, whole evil is in man, and whole man is evil. Lastly, the whole Church answers, It is the Lords mercy that we are not consumed t Lam. 3 22 , that he plungeth us not in the ditch, and that our own clothes abhor us not u Job 9.31 . Especially since all our righteousnesses (which is an answer to that second demand, what are the best of our works?) are but as filthy clouts x Esay 64.6 , such as a man would be afraid to touch, and ashamed to take up. The best we can present God withal passeth from us no otherwise, then as pure water thorough a muddy sink, or sweet wine thorough a sour cask. See it in Jonas' prayer, or rather brawl y Jon. 4.1 . Jobs request, or rather curse z Job 6.8, 9 . Sarah's heat and haste to send for God by a post to arbitrate a Gen. 16.5 . Moses his carnal expostulation, his former tergiversation, and at last cast (when he had nothing else to reply) his flat and peremptory refusal to go upon God's errand to the King of Egypt b Exod. 4.1, 13. & 5.22, 23 . The conscience of which weakness, or rather wickedness in himself, drives holy David so often to pray for his prayers c Psal. 119.169, 170 : and good Nehemiah, to crave pardon for his best performances d Nehem 13.2, etc. Horreo quicquid de meo est, ut sim meus. Bern. . In any of which if the Holy Ghost had not his hand, there would not be (as from us) the least goodness; no, not so much as truth and uprightness: without which the Lord Jesus would never present them for us to his Father: nor the Father once vouchsafe to look upon, or hearken after such refuse stuff; which yet he doth; such is the de-delight he taketh in the exercise of his own graces, in the fruits of his own Spirit. And this is that that may justly drive us into a deep ecstasy of admiration at his incomparable love, and more than fatherly affection. SECT. VIII. 2. To retain it, and if lost, to recover it, and how. With answer to some Queries and Objections made by a misgiving heart. SEcondly, you that are possessed of this privilege, to be ever at God's elbow, as his favourites, and to have the royalty of the king's ear; as you must admire at this mercy, so labour and learn (in the next place) how to retain and keep yourselves in this love of God e Judas 21. , as Saint Judas exhorteth. And that is done by keeping close and constant communion with this God All-sufficient, walking before him continually, as Abraham, and being upright f Gen. 17.1 . The Lord is with you, (saith that Prophet in the Chronicles) while ye be wi●h him g 2 Chro. 15 2 . He is with you in mercy, so long as ye are with him in duty. If ye se●k him, he will be found of you: but if ye forsake him, he will forsake you. The Lord is not so fond of his own children, but if they forget him, he may and sometimes doth forsake them in part h Psal. 119.8 , without breach of covenant. If they prove unconstant and start aside from their station, he can quickly (and doth otherwhiles) withdraw his grace to their thinking, and the powerful operation thereof in very deed (for a time at least:) as in David relapsed, and for a while deserted i Psal. 51.11, 12 . He also seems to frown upon their suits, and shuts out their prayersifight, against them with his own hand, meets them, as the angel did Balaam with a maked sword in his hand, as if he meant to dispatch them out of hand, and send them packing to hell. Thus it fared sometime with David, I thought upon God (saithhe) and was troubled k Psal. 77.3 : with Ethan, thou compassest me about with terrors l Psal. 88.16, 17 : with Jeremy, I shout and he shuts out my prayer m Lam. 3.8 . God turns his back upon his Absoloms, his joseph's, when they grow proud, presumptuous, secure, slothful: nay he turns them into Bedlam, when he finds them frantic; and to all other their afflictions adds this, that he will not once come at them, call they never so long, never so loud after him. At such a time, he seems to have less good remembrance of his dear children, than the Ostrich of her eggs, which she leaes lose in the sand n Job 39.14, 15 : or than the sea-monster of her young, which resuseth not, (though cruel enough,) o draw forth her breasts unto them o Lam. 3.3 . He puts his Zion sometimes to that sorrowful complaint; the Lord hath forsaken me, my Lord hath orgotten me p Esay 49.14 , yea to that desperate conclusion of the church in the Lamentations. First, she prays, Turn thou us unto thee, O Lord, and we shall be turned: renew our days as of old. But as if she had lst her labour in such a bootless suit, she subjoins this for a perclose of all, But thou hast utterly rejected us, thou art very wroth with us q Lam. 5.21, 22. . Now in such a pitiful strait, in such a forlorn condition as this, what can a poor soul do for the regaining of his God more than 1. make moan. 2 make out in the use of the means, and then 3. wait his return with patience. First, you must bewail the want of God's gracious presence and acceptance: make like moan as Rouben for joseph r Gen. 37.30 Heu quid agam perijt puer ille puer, puer ille. , as David for his Absolom s 2 Sam. 18.33 , as Rachel for her children t Jer. 31.15 : Sing no new song u Psal. 137.4 till thou hast recovered him. Do in this case of spiritual desertion, as Mephibosheth in the absence and exile of his Sovereign, he neither dressed his feet, nor trimmed his beard, nor washed his clothes from the day the King departed, until the day he came again in peace x 2 Sam. 19.24 . Secondly, set up a loud cry after him, as jacob after his joseph, Elish a after Eliah, Micah after his lost gods y Judg. 18.24 . Say i'th' Absolom, when out of savour, Let me see the King's face, and if there be iniquity in me, let me die z 2 Sam. 14.32 . Return, O Lord: How long? and let it repent thee concerning thy servant a Psal. 6.4. & 90.13 . I had rather be thy doorkeeper, then of Satan's privie-chamber. O Lord, other lords besides thee have had dominion over us: but by thee only will we make mention of thy Name b Esay 26.13 . Incline thine ears: O Lord, and hear, open tine eyes, O Lord and see c Esay 37.17 . O Lord hear, O Lord forgive, O Lord hearken and do, defer not for thine own sake, O my God d Dan. 9 19 etc. And then thirdly, if God please to hold off longer, refuse not to wait his leisure, sustaining yourselves, in the mean, with those two cordial places: who is among you that feareth the Lord, that obeyeth the voice of his servant, though he walketh in darkness and have no light, let him trust in the name of the Lord, and stay upon his God e Esay 50.10 . Again, sine the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O God, besides thee what he hath prepared for him that waiteth for him f Esay 64.4 . In which waiting estate shouldst thou be taken away by death (which seldom falls out, saith one) if thy heart be still set against sin, and linger after the light of God's countenance, thou shalt be certainly saved, because the spirit of truth faith, blessed are all they that wait for him g Esay 30.18 . Thirdly, let such as have part and portion in this glorious privilege, of having open access and all assured acceptance, with the most high in all their holy performances; learn to improve this happy opportunity, by apprehending, and making all best use of it for their everlasting advantage. Is any among you afflicted? saith St. james, Let him pray. Is any merry? Let him sing plalmes h Jam. 5.13 . Fear we any evil? want we any good? In nothing be careful, but in all things by prayer and supplication with thanksgiving, let your request be made known to God i Phil. 1.6 . Note, that he bids us come with supplication and thanksgiving at once; as intimating, that we need not once doubt of good speed, but have our thanks ready in our hand, as sure of a gracious answer to our prayers. After which, the peace of God which passeth all understanding, shall guard your hearts, set them in as much safety, as if they were in a tower of brass, or town of war. Thus Esther, after she had been with God, took boldness to go to the king (uncalled for) without fear of death k Est. 4.16 . And thus our Saviour, though at first afraid, yet when he had conferred with his father by prayer, arise, let us go, saih he, behold, he is at hand that betrays me l Math 26.46 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Again, want we any good? 'tis no more but run to God for it; who takes it in high scorn we should seek to any other. If any man want wisdmi,) and by consequence any good thing else) let him ask it of God n Jam. 1.5. expounded ob. sol. ob. sol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Antigon. apud Plutar. ob. sol. . Oh but my deserts are nothing. They are as much as he looks for, he gives unto all men, not sells, or pays them for wages. I know, his reward is with him to give unto every man according to his works: and then my share will be a very small, or nothing rather. Nay, he gives liberally, saith the apostle, not as befits us to receive, but as becomes him to give. Now no small things can fall from so great a hand as his. Yca, to such and such he will give, and liberally. Nay, to all men without exception, can they but name the name of the Lord Jesus in prayer, and do their good will to departed from iniquity, they shall be saved. Oh but I have these and these discouragements. My sins press me down, o 2 Tim. 2.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. oh. that I cannot look up p Psal. 40.12 sol. , and prick me in the foot that I cannot come near. Fear not for this: God upbraids no man; neither with former faults, or present failings, if hearty disclaimed, and sound set against. The Publican depart God's presence never awhit the less justified for his former extortions, because truly humbled q Luk. 18.14 . Take heart therefore upon all occasions, to go boldly unto the throne of God's grace in full assurance r Heb. 4. ult of finding him facile to stretch out his golden sceptre, upon the first sight of us, as we appear in his Christ, in whom he is abundantly well pleased s Mat. 3. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Look what Zedekiah spoke faintly and flateringly to his Princes, you know that the king can deny you nothing t jer. 38.5. Hence their stile. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. : and what the Heathens falsely report of some of their Princes, that never any departed pensive out of their presence the same is most true of our God. Never came any unto him aright in his ordinances, but he received thus much comfort and encouragement at least, that he would come again. Noah's dove brought an olive leaf in her mouth at first, and that was encouragement to send out a second time, and a third also, and then better tidings. So though the Lord hold his people off at first, and seem to slight them, yet his heart is still toward them, and his hand is still under them, there is a secret supporting grace, upholding the Saints in their greatest desertions. God hears sometimes when he seems to do nothing less: and love entirely where he makes show to hate extremely; as David dealt with his Absolom, and s the son of David with the woman of Canaan. Quest But how shall I know that God hearkens and hears, when he seems to neglect, and suspends his answer? well enough: Answ and 1. By a cast of his countenance. 2. By the verdict of thine own conscience. First, you may guess at God's good mind and meaning towards you by a smile of his face, by a cast of his countenace: as a petitioner may read in the king's looks, while his petition is in reading, what the success shall be. If the king smile upon it and look cheerfully, he is made, as if the king frown, and bend his brows upon it, he is dashed. Just so it is between God and his people in performance of religious duties. The eyes of the Lord are upon the righteous, as well as his ears open to their cries u Psal. 34.15, 16. . As, o' tother side the face of the Lord (as well as his heart) is against them that do evil, as the Psalmist there opposeth them. A good man gathers by God's countenance cast upon him in his service, how he shall speed. And this is his privilege, to be admitted into God's presence-chamber, when the wicked stand without doors amongst dogs, and devils x Rev. 22.15 . For an hypocrite shall not come before him y job 13.16. , saith Job, but the upright shall dwell in his presence z Psal. 140.13 , saith David. The wicked man stands at the gate like a vagrant, but comes not into the house, to see whether the master be preparing for him an alms, or a cudgel, whereas a good man, like a good Angel, stands always before the face of God, who doth not hid his face from him, but when he cries unto him he hears a Psal. 22.24 . Secondly consult thine own sanctified conscience, for thy better satisfaction and resolution in this case. Conscience is God's spy, and man's overseer, excusing, or accusing, cheering or checking in God's stead, as there is occasion. It may fitly be called our God in the sense that Moses was Pharaohs b Exod. 7.1 . Come, see a thing that tells all that ever we have done c Joh. 4.29. , nay, all that ever God doth (as touching our salvation:) being enlightened and sanctified, by the holy Ghost. For as God knows the meaning of his spirit d Rom. 8.27. , so doth the spirit know the meaning of God. Now this spirit witnesseth together with our spirits e Rom. 8.16. . Nay it disdaineth not for our comfort, to give in evidence at the bar of our consciences, that we are Gods children, and our services good in his sight: refreshing our hearts, after holy actions, with a secret content, Weemse. with a hidden approbation. Now therefore as the High priest of the old Testament might read God's mind in his Urim and Thummim born upon his breast, though he heard no voice, though hesaw no shape: so may a christian inform himself from within, what the Lord thinks of him and high works, he need but reflect upon his own conscience (if not bemisted or abused by Satan's temptaions) and it will do him to know what his acceptation is in heaven. If our hearts condemn us not, saith Saint john, then have we confidence toward God. And whatsoever we ask, we receive of him f 1 Joh. 3.21, 22. either in the same kind we ask, or a better. By a clearing cheering conscience God testifies (as once by fire from heaven) that he is well pleased with our sacrifices, etc. CHAP. VI Doctr. V God perfectly remembreth, and plentifully requiteth all our labours of love to him and his. And there was a book of remembrance written before him for them that feared the Lord etc. A Figurative speech, Oblivis enim in Deum non cadit. Parabolicwc hac dicta sunt, & pro humano captu. Pol. and framed to our capacity: for it befalls not God to be forgetful, or to stand in need of a remembrancer. It was in a distemper, you may be sure, that David asked, Hast thou forgotten to be merciful a Psal. 77.9 ? and that Zion said, The Lord hath forsaken me, my God hath forgotten me b Esay. 49.14 . The Butler may forget joseph, and joseph his former toil, and father's house c Gen. 41.51. , but God cannot forget his people whom he hath chosen d Rom. 11.1 . Can a woman forget her sucking child e Esay. 49.15 ? possibly she may: some tigresses have proved unnatural to their own birth, and bowels f Rom. 1.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , but so cannot God. He is not unjust to forget your labour of love g Heb. 6.10. : or if he should (as I abhor to imagine) beold there is a book of remembrance written before him, for them that fear the Lord, and that think upon his name. A borrowed speech (for our better apprehension) from kings and great personages: who use, for memory's sake, to keep a catalogue, a calendar of such as whom they mind to reward for some special service; as Ahasuerosh did Mordecai, when he had read his name in the roll of those that had deserved well of the king h Est. 6.3 So Tamerlane had always by him a catalogue of the names and good deserts of his servants which he daily pernsed. Knol. Tu r hist. p. 227. . Those stout rebels above my text, were grown so bold and bedlam, as to give out, that God's service was nothing worth: and that it was a course of no profit, to keep his ordinances i Mal. 3.13, 14 15. . The contrary whereunto is here vouched, and the truth vindicated. God, (saith our prophet) both harkened and heard the holy language of his people, and so sealed up his dear respect unto them for present: and also caused a book of remembrance to be written before him for them that feared the Lord, and that thought upon his name, and so settled it in his heart to requite them for the future. That like as in the work of creation there went with God's dixit, his benedixit, and with his ordinavit his ornavit, so in the administration of all things (especially in that which is special and proper, to the elect) with his remembrane, there goes a recompense, and with his regard a reward. Note hence, That God doth perfectly remember, Doctr that he may plentifully requite all the good srvices done him by his saints and people. SECT. I. The truth confirmed by Scripture. HE not only hearkened and heard what good things passed between them here, but registered up and engrossed the same in his book of remembrance: called elsewhere the book, by a specialty k Dan. 12.1 , the writing of the house of Israel l Ezek 13.9 , the writing to life in Jerusalem m Isa. 4.3 , the book of life n Philip. 4.3 , the book of life of the lamb o Rev. 21.27 , wherein he records, and whereout he will relate, at last day, all the good works of his children p Mat. 25. , not once mentioning their sins and infirmties, which he hath promised to remember no more q Heb. 8. Our labour of love he will not forget, but be ever mindful of his covenant r Psal. 115.5 . The Lord hath been mindful of us saith the Church (and as an effect thereof) he will bless us; He will bless the house oh Israel, He will bless the house of Aaron: He will bless them that fear the Lord both small and great s Ps. 115.11 12 . Cornelius for instance, he feared God winh all his bouseholde, and he made good proof thereof, for he gave much alms to the people, and prayed to God always: and therefore both his prayers, and his alms came up for a memorial before God t Act. 10.1, 2, 4 . Thus God remembered his Noah u Gen. 8.1 , Abraham x Gen. 19.20 , Rachel y Gen. 30.22 , Joseph z Psa. 105.20 , whose fetters he changed into a chain of gold, his rags into fine linen, his stocks into a chariot, his goal into a palace, Potiphars captive into his Master's Lord, the noise of his chains into Abrech; and all because heremembred his Creator in the days of his youth a Eccles. 12.1 , and thereby kept himself pure from the great Transgression b Psal. 19.13 . SECT. II. The truth confirmed by six Reasons. THe ground of which gracious dealing in God is first his incomprehensible wisdom, Reas. 1 and foreknowledge. The Lord hath the Idoea, the perfect platform and paern within himself, of all persons and things, together with the several occurrences of either. Hence it is that he knows all things Simul & semel, together and at once; not successively or by discourse, collecting one thing from another, as we do; but in one simple and eternal act knowing and comprehending all things. He need but reflect upon himself, and there he seethe all things before him as in a glass. So that to speak properly, there is neither foreknowledge nor remembrance in the Almighty; all things both past and future being ever present with him. Tine eyes did see my substance yet being unperfect, and in thy book were all my members written, which in continuance were fashioned, when as yet there was none of them c Ps. 139.16 . In this foreknowledge of God (so we call it for teaching sake) as in a book are recorded the persons, birth, quality and death of every man and woman; together with their several deeds and practices, that they may receive according to what they have done in the flesh whether good or evil d 2 Gor. 5 . And this is our first ground of this point. Known to the Lord are all his works from the beginning e Act. 15 18 . The Lord knoweth them that be his f 2 Tim. 2.19 , Yea he knows the whole way of the righteous g Psal. 1. ult. . And this his knowledge of them and their good works is a knowledge of singular apprbation, yea of infinite delight and complacency, which makes him wait to show them mercy h Esay 30.18 . Heremembreth, saith the Psalmist, when he writes up the people, when he makes up his jewels i Mal 3.17 , that such a man was born k Psal. 87.5, 6 there: and that being born by a second birth, and having followed him in the regeneration l Mat. 19.28 , they shall not lose the things they have wrought, but receive a full reward m 2 Ich. 8. . Secondly, Reas. 2, God is just and faithful, hence his remembrances and remunerations of his people's services. Not of duty (I must tell you) but of mercy: it being a mercy in God even to reward men according to their works n Psal. 62.12 , were they better than they be, or can be. To thee, O Lord, belongeth merey: for thou rewardest every one according to his works n Psal. 62.12 . But this by the way. We were drawing a second reason for the point from God's justice and faithfulness. And this we borrow from the Apostle Heb. 6.10. God, saith he, is not unrighteous to forget your works, and labour of love which ye have showed toward his name, in that ye have ministered to the saints and do also minister o Heb. 6.10 . For the better understanding of which argument, it must be premised, that there is a double Justice of God; one of Equity (which is the giving of every man his own, as ye all know) and another of fidelity, according to that of St. john, If we confess our sins, he is faithful and just to forgive us our sins p 1 joh 1.9. Posset alioqui justus esse Deus, etc. sed quia se verbo suo nobis constrinxit, justus censeri non vult nisi ignoscat Calvin: in locum. . And in this sense, as it is a righteous thing with God to recompense tribulation to them that trouble you (which is the justice of Equity) so, to you that are troubled rest with us, when the Lord jesus shall come to be glorified in his saints, and to be admired in all them that believe q 2 Thes. 16, 7 , which is the justice of sidelity, for faithful is he that hath promised who also will do it. Take it thus: God having made himself our voluntary debtor, not by receiving any thing from us (for who hath given unto him first and he shall be recompensed r Rom. 11 35 ? not one) but by promising all good things unto us; what ever unworthiness be found in us, Yet he abides faithful, he cannot deny himself s 2 Tim. 2.13 : nor forget to crown his own graces in us with that life eternal, which God that cannot lie, promised before the world began t Tit. 1.2 . He hath, of his own accord, smitten a covenant with us of mercy, and given us his band for ou security: nay his oath, nay his seal, both the privy seal of his spirit u Eph. 1.13 and the broad seal of the sacraments x Rom 4.11. , That by so many immutable things, wherein it is impossible that God should lie, we might have strong consolation, which have our refuge to hold fast the hope that is set before us y Heb. 6.18. Reas. 3. . Thirdly God is gracious and hountiful, as well as righteous and faithful. He is rich in mercy to all that call upon him z Rom. 10.12 , or do him any other business. Doth Icb serve God for nought a job 1.9. ? No, nor any man living: he is a large paymaster. Who is there even among you that would shut the doors for nought? neither do ye kindle a fire upon mine altar for nought b Mal. 1 10 : David indeed would serve him on free-cost c 2 Sa. 24.24 : but di the Lord die in his debt? nay did he not pay him his charges are the Sun went down the same day with usury? At another time David had but a purpose to build God an house, and God promised thereupon to build him an house for ever d 2 Sa 7.2, 16 : Again, he had but a purpose of confessing his sins, and before he could do it, the Lord forgave him the iniquity of his sin e Psal. 32.5 . The Apostle tells us, that a poor servant, if in serving his master according to the flesh, he do withal serve the Lord Christ, doing it hearty as to the Lord, and not as to men, let him know, saith he, that of the Lord he shall receive the reward of inheritance f Coloss. 4.24 . He meets, it may be, with a hard master that both belly-beats him, and back-beats him too; giveth him very hard work and little or no wages; but Christ will do all. Not wages only shall he receive as a servant, but inheritance as a son. Nay, the poor beggar that gives but a cup of cold water, with desire of doing more, if he had wherewithal; Verily I say unto you, saith our Saviour, he shall not lose his reward g Mat. 10 42 . Saul when he went to inquire about the Asses, had but five-pences in his purse to give the Seer h 1 Sam. 9.8. : the Seer after much good cheer gives him the kingdom. Such is God's deaing with us: he liberally rewards the small offerings of his weak servants, when he perceives them proceed from great love. How often doth he send away his poor Orators, as Boaz did Ruth wit their bosom full ofblessings i Ruth. 3.15 , as David did Mephibosheth, with a royal revenue k 2 Sam. 9.7 : as Solomon did the Queen of Sheba with what soever heart can wish l 1 King. 10.13 : or as Caleb did his daughter Achsah m judg. 1.15 with upper and nether springs, a confluece of spiritual comforts: temporal contentments, and all of the riches of his grace doth he thus give us all things richly to enjoy n 1 Tim. 6.17 Reas. 4. ? Fourthly, God is wondrous tender an chary of his own glory, seeking the setting forth thereof mainly, (and indeed only) in all his works. Now the glory of God is no way more advanced and enlarged then by keeping open house, as it were: giving all best entertainment and encouragement to those that frequent him: not forgetting the labour of love that is showed to his Name. For this is it, that will draw in much ompany about him, and make men very obsequious and observant, when they se● for certain that there is a reward for the righteous o Psal. 58.11 ; yea, steadfast, and unmoveable, always abounding in the work of the Lord, as knowing that their labour is not in vain in the Lord p 1 Cor. 15. ult . Praise waiteth for thee, O God, in Zion; and unto thee shall the vow be performed q Psa. 65.1, 2, 3 Sint mecoenates, non deerunt, Flacce Marones'. Virgiliumque tibi vel tua rura dabunt. Mart. . But how comes it about that men are so officious and forwardly, as to stand waiting at the posts of the gates of Wisdom, with free offer of their best devotions and services? It follows there; O thou that hearest prayers, unto thee shall all flesh come. As who should say, It is for no marvel, though men come thick about thee; and thou have followers good store: for a little eutreaty serves turn for the obtaining of great suits, of all sorts, and mercies without measure: And it is seldom seen, that a good housekeeper wants company; ' is pity he should. Fifthly, God rewards even wicked men that do his will, Reaf. 5. though against their own will, and beside their own intentions: as he did Nabuchadnezzar, (his involuntary and unwitting servant) to whom he gave Egypt in way of wages, or military pay, for the long labour, and hard pains he had taken in the siege of Tyrus r Ezek 29.18 : Howbeit he thought not so, but imagined to destroy, and cut off not a few nations s Esay 10.7 . Likewise those that serve him out of servile respcts, and sinful self-love, he rewards out of the abundance of his bounty; as Ahab, to whom he requited a temporary repentance with a temporal deliverance. Nay, those men of God's band t Psal. 17.14 , that do him no service at all, but walk upon the face of the earth with hearts full of hell, and faces set against heaven, he not only commands his Sun to shine, and his rain to fall upon them u Mat. 5.45 , but further fills their bellies with his hid treasure, and gives them more than heart can wish x Psal. 73.7 : their prosperous success doth ofttimes exceed the conceitings of their minds. And shall he forget his entire friends, that thus remembreth to requite his professed enemies? Never was Prince so served in his greatest pomp, as the rebellious Israelites in the wilderness: how good shall we find him then to those that please him? Lastly, godly people themselves, nay honest Heathens are careful to requite such as are diligent about them, and dutiful toward them. Reas. 6 What honour hath been done to Mordecai, saith Ahashuerosh, for this y Esth. 6.3 ? Surely Mordecai did but his duty: he had heinously sinned if he had not revealed that wicked treachery: yet Ahashuerosh takes thought for his remuneration. And shall not God much more remember to recompense the weak obedience of us, though (at best) his unprofitable servants. So Revel, the Prince of Midian, requiteth Moses, for assisting his wronged daughters, against their rude countrymen, that sought to drive them from the water that themselves had drawn z Exod. 2.20 . Shall a courteous Heathen so bountifully reward the watering of sheep, and shall not our God be as forward to recompense, be it but a cup of cold water given to a disciple? If the king of Sodom could find in his heart to leae the goods to Abraham, as a pension for his pains in the pursuit of the four kings, whom he overtook and discomfited a Gen. 14.21 : what marvel though the king of heaven appear unto him shortly after in a vision, and say, I am thy shield, and thine exceeding great reward b Gen. 15.1 . SECT. III. Use 1. Confutation of the contrary minded, that say, or conceive at least, that its in vain to serve the Lord. THis than serves, first, to confute and convince of singular impudence, Use 1 and falsehood all those profane Atheists above the Text, together with the whole rabble of their wretched heirs and successors, abroad the world at this very day, that hold it to be a vain thing to serve God, a practice of no profit at all to be religious. This corrupt opinion of God and his works is an old cankered sore, that lies festering in all men's hearts, and doth blister out upon the tongues of good men sometimes, of bad men more frequently. Certainly, saith David, I have cleansed my bear't in vain, I have washed my hands in innecency, or to very small avail c Psal. 73.13 . This was his speech in a passion, for the which he found a time soon after to befool and be-beast d Vers. 22 himself well-favouredly, when he was come to himself, and the distemper a little over. And good reason he should; fo●●●eside the dishonour done to God hereby, in bringing up (as those spies) an ill report of God's service, he saw that in so saying, he had offended agains the whole generation of God's children e Vers. 15 : from henceforth therefore he laid his hand upon his mouth. Once he had spoken, ut he would not answer, yea twice, but he would proceed no further f Job 40.4, 5 . With the wicked it is more ordinary. Their words are stout against the Lord g Mal. 3 13 , (saith our Prophet) they stick not to give him out for a hard man, a slack paymaster, reaping where he sowed not, and gathering where he strawed not h Mat. 25.24 . Hear them awhile in their own language. What is the Almighty, say they, that we should serve him? and what profit should we have if we should pray unto him i Job 2.15 ? What profit is it that we have kept his Commandments, and that we have walked humbly before the Lord of Hosts k Mal. 3.14 ? Wherefore have we fasted, say they, and thou seest it not? Wherefore have we afflicted our souls, and thou takest no knowledge l Esay 58.3 ? Lo these many years do I serve thee, said that self-justiciary to his heavenly Father, neither ransgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends m Luk. 15.29 . Thus these Malcontents of old: and to the same purpose in effect many nowadays, that think and speak basely of God's service, as if godliness were not gain, but rather gain godliness n 1 Tim. 6.5 , heaven a name, and not worth looking after: but the only happiness to have and to hold. As appears when they spare not to foam out their filthy froth, and say: What get these forward fellows by gading to sermons, reading so much, praying so oft, being so precise and conscientious? Tull. Philosophandum sed paucis: 'tis good to be godly, but withal to be wise: zealous, but with discretion: we cannot live (believe me) by hearing of sermons: religion will ●ot buy food and raiment: we have our hands full of work, and our houses full of children; and should we spend half an hour or less in a morning, and as much at evening in prayer and devotion, all would run to wreck, and our families be but ill proided for. It there not such language as this, heard in some men's hearts, nay houses otherwhiles? Conceive they not as dishonourably, and as disdainfully of God's best and busiest servants, as Pharaoh did sometimes of he Israelitish sacrificers. They are idle, they are idle, said he, let them get them to their takes o Exod. 5.17 . Moses speaks of devotion, Pharaoh of idleness: Moses talks of sacrifice, Pharaoh of work. Any thing seems due work to a carnal mind saving God's service. He cries out of any time or pains laid out that way, as Judas once of the Spikenard: To what end is this waist p Mat 26.8 ? As Seneca did of the jews weekly Sabbaths; that they lost the seventh part of their time: Or, as Jeroboam did of God's public worship at Jerusalem, he persaded the people that it was too much labour to repair t the Temple, they should take a shorter cut to the golden calves at Beth-aven q 1 King. 12.28 . Of this sort are such as send in their ecuse, when invied to the ordinances; and say with those recusant guests in the Gospel, We have oxen and farms r Mat. 22.5 and other fish to fry, we cannot intent it, and they were fools if they should. Tell them of the unlawfulness of their lying, cogging, overreaching, cozening, usury, they'll answer you strait: What would e have us to do? we are neither Saints nor Angels: we must do as the world does, or else look to be undone for ever. Plain dealing indeed is a jewel: but (would ye should know) he that useth it, shall die a beggar. Press them to works of mercy, and liberality to God's poor; alas, say they, we are poor men ourselves, and have many to care for. A man cannot tell what shall come after him, and what shall come after him who can tell f Eccles. 6.12 ? O fools, and slow of heart to believe all that the Prophets have afore-time spoken t Luk. 24.25 . Hath not God said, The liberal man deviseth liberal things, and by liberal things he shall stand u Esay 32.8 , not fall, or come to ruin. That he is able to restore any Amaziah more than the one hundreth talents come to x 2 Chro. 25.9 , lost or rather laid out for God's sake, and in is service? that whosoever forsaketh all, and follows Christ shall receive a hundred-fold here, and heaven hereafter y Mark. 10.30 . Ruth for instance: she (while Orphah wants bread in her own country) is grown a great Lady in Bethlehem; and advanced to be great-grand mother to the King of Israel, nay to Christ the heir of all. But the ground of this perverseness and misjudgment made by men of God's work, and is wages is, that damned infidelity that is rooted in our natures: causing that we dare not rely upon God, nor trust his bare word without a pawn; but think 'tis beft every man to shift for one: that a bird in the hand is worth two in the bush (as the prodigal, that called for his portion here; and that carnal Cardinal that wouldnot part with his part in Paris, for his part in Paradise) that wherever we see God 'tis best tusting to ourselves: which what is it better than to give God the lie, Cardinal Bourbon. to charge falsehood upon the Almighty? should some man promise me an hundred pound, doing some small chare for him, though I told him not plainly, he did but seek to gull me with words, yet if I should go my way from him, turn again and laugh in his face, and never make use of his offer, or trial of his courtesy, I should, in effect, say as much as all that comes to. Think the same of such as reject Gods just precepts, and despise his large promises, slighting his work, and slandering his wages, what do they less than put the lie upon him in grossest manner? then the which I know not what greater indignity can be offered to the God of truth: Whereat though he seems to wink for a season, and they conceive basely and absurdly of him thereupon, as if he were altogether such a one as themselves, yet he will shortly reprove them, and set their sins in order before their eyes z Psal 50.21 , as they stand recorded in the roll of remembrance. For as there is a book of remembrance written before him, for them that feared the Lord, and that thought upon his Name; so no less for them that despised the Lord, and set light by his Name. That therein (as in a table) they may run and read their own destiny written fair, and so return and discern between the righteous and the wicked, between him that serveth God, and him that serveth him not. SECT. FOUR Use 2. The wicked shall be surely and severely punished. Use 2 ANd that's a second use of this point, and 'tis for terror to all graceless and profane persons, that serve not God but Mammon, not the Lord Christ, but their own bellies a Rom. 16.18 , that forsake their Maker, and pursue after lying vanities b Jon. 2.8 , that say, after all, The Lord hath for sakenthe earth, he will neither do good nor evil c Ezek. 9.9 Zeph. 1.12 . He hath said in his heart, (quoth David of the Atheist) God hath forgotten, he hideth his face, he will never see it d Psal. 10.11 . And again by way of complaint. Lord, how long shall the wicked, how long shall the wicked triumph? How long shall they bluster and speak hard things? and all the workers of iniquity boaft themselves. They break in pieces thy people etc. Yet they say, the Lord shall not see, neither shall the God of jacob regard it e Psal. 94.3 etc. . They hid God from themselves, and then think themselves hid from God * Struthiocamelo cum delit escendum est, solum caput penitus in condenso loco seu frutice occultat, reliquum corpus in aper to relinquit. Ita dum in capite seeurus est. nudus qu● m●●or ●●t. capitur totus 〈◊〉 Capite. Plin. ● 10. tap. 1. Impiorum dicta et facta similiter in Dei commentariis referuntur etc. Gualth in textum. . Whose folly we can better revince then in the following words. Understand ye brutish among the people, and ye fools, when will ye be wise? He that planted the ear shall not he hear? He that form the eye, shall he not see? He that chastiseth the heathen, shall not he correct? He that teacheth man knowledge, shall not he know? Yea, the Lord knoweth the thoughts of man, that they are vanity. He knows them, and ponders them: he records and writes them down particularly in his ook of remembrance. The sin of judah is written with a pen of iron, and with the point of a diamond f Jer. 17.1 . Behold it is written before me, and I will recompense it into their bosoms g Esay 65.6 saith the God of recompense h Jer. 51.56 . And as he writes up their actions for future vengeance, so (as men do their chief evidences, which they are most careful to keep safe) God is said to lay up these records in store with him, and to keep them sealed up among his treasures i Deut. 32.34 . And for what end doth he this? but that he may produce them as so many swift witnesses against the workers of iniquity in that day. Her sins have reached to heaven, and God hath remembered her iniquities: Reward her therefore even as she hath Rewarded you, and double unto her double, k Mal. 3.5 according to her works, said that mighty angel concerning Babylon l Rev. 18.5, 6 Jacob Reulus in hist. Pontific p. 177. Lente gradu, ad vindictam sui, divina procedit ●̄ura, tarditatemque supplicij gravitate compenset. De Dionysio Val. Max. jib. 1. cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . And the same sai th' the mighty God concerning all impenitent persons, well they may shuffle for a season, and shift rome side to side (as Balaams' ass before the punishing Angel) but surely their sin will find them out, and ring them such a heavy peal, as Pope Innocent the fourth heard once from heaven, and was found dead the next day in his nest, Veni miser in judicium, come thou wretch and receive thy judgement. What though the Lord defer the execution of his sentence: The master of that evilservant shall come in a day when he looks not for him, and at an hour when he thinks not, and shall cut him in twain, rend his soul from his body, and appoint him his portion with unbelievers m Mat. 24.51 Luk. 12.46. . What though they flourish awhile here, and spread themselves like a gren bay tree n Psal. 37.35. exorientur, sed exurentur. , it is that they may be cut off for ever. What is fairer than the cornfield a little before harvest? then the vineyard, a little before the vintage? Thrust in thy siclke, and gather the clusters of the vine of the earth, for her grapes are fully ripe, and cast t into the great winepress of the wrath of God. o Rev. 14.18, 19 SECT. V Use, Let them therefore hasten out of the Devil's danger, and get into God's service. How that may be done KNowing therefore the terror of the Lord, Use 3 we persuade men p 2 Cor. 5.11. ; And oh that we could persuade all unregenerate prsons, first, by this point, to do as Saint Peter adviseth all in their case, Repentye, saith he, and be converted that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord q Act. 3.19. : Bloated out, I say, and first out of God's book of remembrance, where they stand written with a pen of iron, and with the point of a diamond r Jer 17.1. : Secondly, out of the book of their own consciences, where they stand recorded for future time, as ye may see in joseph's brethren. Their own hearts condemned them, and called them miscreants, twenty years after the fact committed s Gen. 42.21. . their consciences also bearing witness, as saith the Apostle, and their thoughts between themselves, accusing one another t Rom. 2.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formavit pinaeit . Where it is remarkable that the Syriack translator useth a word for conscience that signifieth a written or painted thing. For the conscience now is as a table wherein are many things painted, which sort of writing is fitly compared to that we writ with the juice of an onion or lemon, hold it to the fire, and it is legible. So when the conscience is once put to the fire of God's wrath, all will out, and old sins come to a new reckoning. The only way to sponge out this writing, is by weeping upon it repentant tears, that God may wash us throughly with the blood of his Son. For if we confess our sins against ourselves with David u, he is faithful and just to sorgive us our sins x 1 Joh. 1.7, 9 ; and to cross out of his debt-book the black lines of our sins, and arrearages, with those red lines of his son's blood. I even, I am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins y Esay. 43.25 . And again, I will be merciful to their unrighteousnesses, and their sins will I remember no more z Heb. 8.12. . Lo, if we but remmber our misdoings, he will forget them: if we reveal them with shame and sorrow, he will cover them a Psal. 32.1. , if we but see them to confession, we shall never see them to our confusion, if we but acknowledge the debt, he will cancel the bond, blot out the hand-writting that was against us b Col. 1.2, 14 , and cast all our sins behind him c Micah. 7.19 , (as offcast eidences that are past date) into the depth of the sea: so that we shall never see them again, otherwise then the Israelites saw their enemies, the Egyptians, dead upon the shore. 2 Next, doth the Lord so remember to requite the services of his people? is there such a lively remembrance, and ample recompense preparing for them (how should this fire up the affections of all unregenerate persons, to hire themselves out to God for servants d Rom. 6.13 , to swear with David e Psal. 119.106 , to vow with joshua f Josh. 24.14. to serve jehovah; renouncing the devil's drudgery, to whom they have hithereo damned themselves voluntary slaves, to their inestimable disadantage. It is a point (I wots well) they will not hear of, that the devil is their good Lord, that he sets them a-work, and will pay them their wages. You know how ill the Jews took it to be told as much by our Saviour Christ g joh. 8.44 . But that it is no better with them, the scripture is clear, and the joint testimony of all Gods redeemed one's concurrent: for we ourselves also (even I Paul, and thou Titus) were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures h Tit. 2.3 , hampered and enwrapped in the invisible chains of the kingdom of darkness, being taken alive captive by the devil at his pleasure i 2 Tim. 2.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , hurried about by him as Bajazei in his iron cage: toiled out of all true comfort, as Samson at his mill: oppressed with unreasonable tasks, and insupportable burdens, as hrael in the iron-furnace: this is their work. And for wages, they are exposed to a world of plagues and curses, armies and changes of sorrows, and calamities here, their whole life being but one continuate vexation k Eccles. 2.17 , besides the fear of death (that upshot and centre of evils to evil men) making them subject to bondage all their life time l Heb. 2.15 . And worthily: for terrors take hold of them (then) as waters, they make them afraid on every side m Job. 27.20 & 18, 19 . Trouble and anguish make them afraid they shall prevail against them; as a king ready to the battle n job. 15.23, 24 . Death seizeth upon them, as a merciless officer o Psal 55.15 , takes them by the throat as that cruel servant in the Gospel: feedeth upon their flesh, as a greedy lion p Psal. 49.14 , stings them to the soul as a fiery serpent q 1 Cor. 15.55 , gripes them to the quick as a bear rob of her whelps: comes upon them with a firmae Ejectione as an inexorable Landlord: carries them away as God's executioner, yea as the messenger and forrunner of the second death, where the worm never dieth, where the fire never goes out r Mar. 9.44. : where they seek death but find in no●, yea desire it, but it fleeth from them s Rev. 9.6 . It is reported of Roger sometimes Bishop of Sal shury (the second man from king Steven) that he was so tortured in prison with hunger and other calamities usually accompanying people in that case, ut vivere noluerit, mori nescierit, live he would not, die he could not. How much more true think we) is this of all those that are thrust into that outerdarknesse, Nubrigensis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that darkness beyond a darkness (as the word seems to import) that utmost dungeon of the damned, where there is nothing but weeping and wailing and gnaihing of teeth. Weeping for extremity of heat, and gnashing of teeth for extremity of cold. Weeping is the expression of sorrow, and sorrow cools the heart; and cold makes the teeth to chatter. Thus those miserable creatures do, at some time, freeze and fry, weep and gnash, live and die, a dying life a living death, not for a time, or times, or half a time t Rev. 12.14. (oh happy they, if ever they might hope an end!) but ever and ever, and beyond all time, throughout all eternity. Oh considerchis, all ye that forget God, lest he tear you in pieces, and there be none to deliver you u Psal 50.22 . Save yourselves from this tormenting Tophet, and be forewarned to flee from the wrath to come. See what miserable slaves ye are to Satan (being altogether as much in his power and clutches x Act. 26 18 as he that goes gyved is in the gaolers: or he that goes up the ladder pininond and hoodwinked in the hangman's) and for how little good advantage ye lay forth yourselves, and toil out your lives in wearisome * jer. 9.5 Psal. 55.10 wickedness. Do but summon the sobriety of your senses afore your own judgements, and see what uncessant pains ye are at, and all to go to hell; whiles you do wickedly with both hands earnestly y Mic. 7.3. , working hard at the works of the flesh, but putting your gets into a bottomless bag z Hag. 1.6. . Nay that's not all: for he that soweth the wind shall reap the whirelwinde a Prov. 22 8 Hos. 10 12 , saith Solomon, that is, he that soweth the wind of sin and vanity, shall reap the whirlwind of vengeance and misery. And he that soweth to his flesh, shall of the flesh reap that corruption, that is contradistinguisht to life everlasting b Gal. 6.8. : for the wages of sin is death c Rom. 6. ult. Sursum cursum nostrum dirigamus, & minantem imminentem & exterminantem mortem attendamus, ne simul cum corporis fractura, animae jacturam faciamus. , temporal, spiritual and eternal. And is it nothing to lose an immortal soul? to purchase an everliving death? hear then set thyself in good earnest to see and sigh under Satan's servitude: be sensible of his yoke, as galling thy neck, and let it make thee cry out, O wretched man that I am who shall deliver me from this unsufferable servitude! Behold, I am more miserable than Samson at the mill: for he had hope in his death, d Prov. 14.32 but what hope have I, When God shall take away my soul e Job. 27.8 : I am more miserable than Zedekiah in cold irons; for though he los his eyes, yet he escaped with his life: but I, alas, am am dead while alive f 1 Tim. 5.6 , a very living ghost, a walking sepulchre of myself. I am more miserable, then jeremy in the dungenon: for he found friends, and means of enlargement: but to which of the Saints shall I turn myself g Job. 5.1. , or where shall I find help or rescue in heaven or earth? I am more wretched than Israel in Egypt: for if they performed their tasks, they escaped the lash: but I, after all my best services done o the devil, am laden with stripes, and shall be scourged with scorpions * ●●●nsideret his quilibet quam jod 1 sir servitus, seruhe priacipi immò tyranno diabolo qui subditos sibi infandis divexat modis. Bucer. . Thus make moan to thyself, first: and tenmake out to Christ, next, for manumission and enlargement: for if the son set you free, you shall be free indeed h joh. 8.36. . Cry to the Lord Christ in the words of the ancient Church, O Lord, other Lords besides thee have had dominion over us, but we will remember thee only and thy name i Isa. 26.13. . Thy name is as an oynt munt poured out, theresore the Virgins love thee k Cant 1.3 . O pour upon my dry soul of that precious ointment, and establish me with thy free spirit l Psal. 51 12 , for where thy spirit is, there is liberty m 2 Cor. 3.17 , from both the commanding and the condemning poer of sin and Satan. O deliver not the soul of thy turtle dove to these wicked ones x: in thy righteousness rid me and set me free. For a day in thy courts is better than a thousand otherwhere. I had rather be a doorkeeper in the house of my God o Ps. 84.10, 11 , then to be Satan's chlef-favourite, or one of the privy chamber: For the Lord God is a Sun and a shield: the Lord will give grace and glory; large wages! grace and glory? what things be these? one would think that were reward enough for such sorry service, as we can do him, a best: ay, but then her's more than enough, for no good thing will he withhold from them that walk uprightly. Oh bountiful God who would not choose and covet to be thy servant? who would not gladly stand waiting at the posts of thy gates p Prov. 8 34 , if haply at any hour of th' day he might hear thy happy call, and be hired into thy heavenly Vineyard? who would not ●un through thick and thin * Quidam ad omnia viae & vitae hujus exercitia non solum ambulant sed & currunt imò potius volant Bern. Serm. 3. de Asc. Dom. to compass such a gainful service? And yet 'tis a world to see, a wonder to behold how strangely men hang off here: how hard they are to be won to the setting in hand with the works of the Lord: miserably slighting God; offers, and letting slip their golden opportunities of getting into his employment. They talk sometimes of the wages, but shrink at the work, as the Israelites talked of the reward of Goliath's conquest, yet fled from it when they had done q 1 Sam. 17.24, 25 . The land is good; said those faint-hearted spies, but the cities are walled up to heaven, and the inhabitants unconquerable. They wish well otherwhiles to heaven, as he that kneeled to our Saviour with good master r Mat. 19.16 Turpe est impios diabolo tam strenuèservire, nos Christo pro sanguinis ●retio nihil rependere Cyprian: lib. de oper: et eleemos: in his mouth: they could be glad with Balaam to die the death of the righteous, but to live their precise and austere life, that goes to the heart of them: they cannot frame to it. O blinder than Beetles! the merchant refuseth no adventure for the hope of gain: the hunter shrinketh at no weather for love of game; the soldier declineth no danger for desire of glory or spoil: the bear breaks in upon the hives, contemning the stings; And shall we fain to ourselves an ease in not understanding, or an idleness in not seeking after that service that will be a means unto us, not only of avoiding intolerable, and endless torments (which is the devil's meed and wages) but also of attaining immeasurable and immortal glory, pleasure and gain, which is God's reward and guerdon: For glory, honour, and peace to every man that works good, to the lieu first, and also to the Gentile s Rom. 2 10 . And contented godliness is greatest gain t 1 Tim 6.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in pietate. 1 Tim. 4.8 , saith the same Apostle, such as wherein all losses are recompensed, all wants supplied, all curses removed, crosses sanctified, promises accomplished, blessedness procured, Satan conquered, Death destroyed, the grave sweetened, corruption abolished, sanctification perfected, and heaven opened for a more happy entrance. What should I say more for a conclusion of this first Exhortation to those that are in their natural condition? There is no gain to that of grace, no increase to that of God's service. The Usurer gains six in the hundred, but the gain of godliness is an hundred-fold here, and eternal life hereafter. Oh who would not then turn spiritual purchaser? SECT. VI Use 4. Exhortation to Saints to abide in God's love, and to abound in his work: sigh their labour of love is not in vain in the Lord. OUr second Exhortation is to be addressed to all those that are true of heart, Use 4 whose names are written in heaven u heb. 12.23 , whose services are set down in God's book of remembrance. How should these first, rejoice in this privilege, more a great deal then if devils were subdued unto them x Luc. 10 : what a mercy is his, that God should set so highly by their poor performances, as to record them in the high court of heaven: to gratify and grant them thereupon great suits on earth; to glory and boast of them before the Prince of hell; as he did of job y job 1.8 , because he was jealous over himself and his with a godly jealousy z job 1.5 . How should the Saints delight themselves in such a master, and make their boasts of God all day long a Psal. 44.8 ? How should they sing with David, Lord thou hast dealt bountifully with thy servant according to thy word b Psal. 119.17 : carolling out, and calendring up the noble acts of that Lord * Psal. 105.5 , who shall count when he writes up the people c Psal. 87.6 , that such a man was born there, and there was faithful in all his house, as a servant d Heb. 3.5 , with Moses: kept his word, and not denied his name with Pergamus and Philadelphia e Rev. 2. & 3 : instantly served the Lord day and night, with the twelv● tribes f Act. 26.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. These things he carefully recordeth, and honourably mentioneth, and is it not a shame for us to be slothful, and silent? to be forgetlull of him that thus remembreth us, and the poor things that pass from us? Of all things God cannotabide to be forgotten: See how ill he takes it at the hands of his people. They are a froward generation, children in whom ●●no faith saith he. For of the Rock that begat them they are unmindful, and the God that form them they have forgotten. And when th' Lord saw it, he abhorred them, because of this provoking of his sons and of his daughters g Deut. 32.18 20 . And a fire was kindled in hisanger thereupon, even such as burneth to the lowest hell. For the wicked shall be turned into hell, and who too? With all them that forget God h Psal. 9.17. . But what shall become of them in the mean while? Behold, I even I will utterly forget you (and so pay you home in your own coin) yea I will bring an everlasting reproach upon you, and a perpetual shame which shall not be forgotten i jer. 23. 39.40 . See this exemplified in the rich glutton Luc. 16. who because he remembered not that God gave him his corn and wine and oil, and multiplied his silver and his gold k Hos. 2.8 , but sacrificed to his own net, and burnt incense to his own yarn, because by them his portion was fat, and is meat plenteous l Habak. 1.16 , therefore is he not so much as once called by his name in holy scripture, but lies wrapped up in the sheet of infamy, and buried in everlasting reproach which shall not be forgotten. When as the poor beggar that set God always before him m Psal. 16 , with David, that remembered his name in the night, and thereby kept his law n Ps. 119.55 , is thought worthy to have a name in God's book, and a nail in God's house o Ezra. 9.8 , the Lord saying unto him as once to Moses, I have known thee by name p Exod. 33.12 , thy memorial shall endure to all generations q Psal. 112. . Nay the Lord Jesus remembreth such still, now he is in his kingdom r Luc. 23.42 , that bestir themselves all they can, and dispatch a great deal of work in a little time, as that famous thief did, who therefore by a commendable thest, after he bade offered violence to God's king doom s Mat. 11.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arripiunt, vel diripiunt, ut citatur ab Hilario: Metaph. ● castris aut arce quapiam quae irrumpentibus hostibus diripitur. Beza. , stole heaven, and supped in paradise. SECT. VII. BUt secondly, Doth God remember his Saints and their services? then let us learn hence not only to reciprocate by remembering him and his mercies, but also (as his remembrancers) to put him in mind (in case he seem less forward to do us good) of his ancient proceed, and gracious promises. This is that the Prophet exhorts unto: Ye that are the Lords remembrancers keep not silence t Esay 62.6, 7 . This the Psalmist constantly practised; Remember O Lord, thy tender mercies, and thy loving kindnesses, for they have been for ever u Psal. 25.9 . And this the Lord though he needeth it not, yet every where stands upon. He exacts and expects it from us, as a part of his service, and as a condition on our part to be fulfilled in the new covenant. Where, after he had promised great things (concerning Justification, Sanctification, and preservation) he subjoins. Yet I will for this be enquired of by the house of Israel to do it x Ezek. 36.37 . So in another Prophet, I will blot out thy transgressions, and not remember thy sins. But then, Put me in remembrance, lit us plead together: declare that thou mayest be justified y Isa. 42.25, 26 . Whereby you see what's to be done on our part, if we would be remembered with the mercies of God's people. Plead we must the gracious promises: spread them before the Lord, as Hezekiah did Sennacheribs letter z Esay 37.14 . Pray them over, as David often, and so put him in mind of the good he hath spoken concerning us. He loves to be importuned in his own words, to be burdened with his own promises, and to be urged with rguments taken from his old proceed Arise, as in the days of old, and perform the mercy which thou hast sworn to our fathers from the days of old a Mic. 7.14, 20 . This Moses and Elias well understood: and therefore the former as in pleading for the people, he minds the Lord often of his covenant with Abraham, Isaac, and Jacob b Exod. 32.13 , and treats with him to that purpose by his Name Jehovah (that emphatical and comfortable Name c Exod. 6.3 :) so when he had foretold a plague to the Egyptians, or the remove of it, yet he omitted not to pray the accomplishment. And the later, when he had by warrant from heaven promised rain to Ahab after three year's draught yet he went afterward to the top of Carmel, and prayed earnestly d Jam. 5.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , (saith St. James) he prayed toughly, lustily, laboriously; he strained every vein of his heart (as it were) in prayer, for he stooped, and stretched, and put his face between his knees, saith the story, and this for a great while together, till at length a cloud, and after this a cataelysme of rain and waters came of it; when once he had prayed to purpose, e 1 Kin. 18.42 and not till then. For the Lord, though he be liberal, yet he is not prodigal: and although he reject not our weak services, yet he throws not away his mercies upon such as hold them not worth whistling after, as they say. Be his children never so dear unto him, yet they shall know their distance, and their duty: and although he love to be acquainted with them in the walks of their obedience, yet he taketh state upon him in his ordinances, and willbe sought unto for his mercies. Seek the Lord, saith the Prophet, and then will he rain righteousness upon you f Hos. 10.12 . For like as the Sun draws up vapours from the earth, not to retain them, but to return them to the moistening and so fattening of the same: so doth the Lord draw from us our devotions and other duties, not for any benefit of his own, but to rain them down again upon us in so many blessings. SECT. VIII. LAstly, this (me thinks) should mightily encourage good people's hearts and strengthen their hands in well-doing, to consider, that the Lord doth perfectly remember plentifully to requite whatsoever service. The pains cannot be cast away that we resolve to lay out, nay to lose for Christ. Master, saith Peter, we have laboured all night, and have taken nothing. Nevertheless at thy word we will let down the net g Luk. 5.5, 6 . And he sped accordingly; for he enclosed a great draught of fishes, even to the breaking of the Net, etc. So true is that of the Apostle, He● that is Lord over all, is rich unto all that call upon him h Rom. 10.12 : He gives exceeding abundantly, even above all that we ask or think i Ephes. 3.20 . Thus David asked life of the Lord, and he gave him length of days for ever and ever k Psal. 21.4 . Solomon asked wisdom (not wealth) and he had wisdom and wealth too. Hezekiah asked one life, and God gave him two: added fifteen years to his days, which we count two men's lives, and a year over. The palsy man seeking health at Christ's hands, had health and heaven to boot. Zacheus striving to see Christ, not only seethe him, but heareth him speal●ing salvation to him and his. Yea, (may some say) God may crown his people with salvation: Ob. John Baptist was without any law, right, or reason, beheaded in Prison, as though God had known nothing at all of him. George Marsh Martyr. Act. & Mon. fol. 1423. Sol. but they are hardly put to't in the mean while, many of them, and sorely vexed by the oppressions of their enemies, who make pitiful havoc of them, and God regards it not. First, this is not for their diligence, but negligence rather in the work of the Lord: lazy servants must be quickened. Secondly, God hereby tryeth the truth, and soundness of their graces; makes it appear that they serve him for himself, and not merely for provender, or for a whole skin, as the Devil accused Job l job. 2.4 . Thirdly, God in humbling them remembreth them, for his mercy endureth for ever m Psa. 136.23 . Is Ephraim my dear son? is he a pleasant child? for since 1 spoke against him, I do earnestly remember him still: therefore my bowels are troubled for him: I will surely have mercy upon him, saith the Lord n ●er 31.20 . Lastly, heaven will pay for all, and the less they take up of their wages before hand, the more they shall receive at the quarter day. It we suffer together with him, we shallbe glorified together o Rom. 8.17 . This made Abraham content to dwell in tents, because he looked for a more enduring city p Heb. 11.9.10 : Moses chose the repreach of Christ, (the worst part of him) before the honour of Pharaoh's court: & this when he was no baby neither, but at man's estate q Heb. 11.24, etc. and therefore knew well what he did; and all because he had respect to the recompense of Reward. This made the believing Hebrews suffer with joy the spoiling of their goods, as knowing that they had in heaven abetter, and more enduring substance r Heb. 10.34 Nudus opum, sed cui coelum terraeque paterent. De Archimede suo Silius lib. 14. . Ezekiel willing to deliver an unpleasing message, and suffer for it too, because God took him up and let him hear the noise of a great rushing, saying, Blessed be the glory of the Lord s Ezek. 3 12 . Nay our Saviour Christ helped himself over the hardship of his cross, by casting his eye upon the Crown: leaving us an example to follow, a copy t ● Pet. 2.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to write after. And indeed it is a matter passing difficult to obey God, when carnal reason suggesteth likely hood or damage or other danger. But if it were a sufficient reason to move Jacob to neglect his stuff in the land of Canaan, because Pharaoh promised him the best things of Egypt u Gen. 45.20 . How much more should the assurance of heaven (that true treasure) make us careless of this earthly trash? How should the very forethought of that exceeding, exceeding weight of glory x 2 Cor. 4.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There ye have an elegant triple Antithefis, & double hyperbole beyond englishing. A superlative transcendent phrase (saith one) such as is not to be found in all the Rhetoric of the Heathens, because they never wrote of such a theme, nor with such a spirit. , make us plentiful in God's work: cause and even compel us to hear much, pray much, live holily, deal uprightly, be constant and abundant in well-doing, what ever come of it: Not standing upon the world's censure, who are apt enough to call thee fool for thy forwardness, and two fools for thy foolhardiness, (so they usually call and count the care of good conscience, and courage in a good cause:) let them work on, and spare not, but scare thou God: and against all their * Nigro carbone notandus. Juven. black coals, comfort thyself with bis white stone y Rev. 2.17 . Let them think basely of thy course, but do thou think busily of God's name: and he will think as carefully of thy recompense, even above all that thou canst ask or think z Eph 3 20 . Up therefore (that I may resume the exhortation, and shut up all) Up. I say, and be doing, and the Lord shallbe with you a 1 Chr. 22.16 . Why stand ye here idle all the day long b Mat. 20.6 ? Why linger ye and look thus one upon another c Gen. 42.1 Dies brevis est & opus multum, & operarij pigri, & paterfam: urget. Quare castigemus mores & moras nostras R. Simeon. Qui studet optatam cursu contingere metam multa tulit fecitque, sudavit & alsit, Hor. ? You see your work, you know your wages. It is but an inch of time you have to take pains in, and then eternity of rest and recompense: Where it would repent you nothing more (if 'twere possible there to repent) then that you had begun no sooner, wrought no harder. It is no small encouragement (in the meanwhile) to know, that he sets down in his book of remembrance, not how many years only, but days, nay hours we spend in his service: what heat we suffer, what cold, what hunger, what thirst: what loss, what straits: waht danger, what difficulty, what every thing. There was found in a besieged city a poor wise man, (saith Solomon) and he by his wisdom delivered the city, yet no man remembered that same poor man d Eccles. 9.15. merces mundi . This is the course of the world, but 'tis otherwise with God. I know thy works, and thy labour e Rev 2.2 , saith he to Ephesus: not thy work only, but thy labour in working: not thy love only, but thy labour of love: not thy hope only, but thy patience of hope in our Lord Jesus Christ, in the sight of God and our father f 1 Thessalonians 1.3 : Not thy crosses only, but the number, time, place and measure of our crosses are with God: Ille non tantum quat annes sed quat dies atque horas in illius cultu consu imus apugillinribus suis notat; aestum, frigora, famem culturam bonorum etc. Cart. : Not thy peroson only, but thy flittings are in his book, and thy tearesin his bottle g Psal. 56.9 : yea the hairs of thy head are numbered h Matthew 10.30. Quae pretio habemus ea numeramus etc. , not one of them shall perish: much least the head itself. But though washed a little, with Paul in the shipwreck i Act. 27. , yet thou shalt be landed safe at the Key of Canaan, the kingdom of heaven. CHAP. VII. Doct. VI Such as fear the Lord, will be thinking upon his Name what it is to do so. And that thought upon his Name. HEre's a further description of the parties in speech by a second property. As they feared the Lord, so they thought upon his Name. Where comes to be considered, first, what is meant by God's Name, the object of their thoughts: secondly, what by thinking upon this Name, which is the act of these ancient believers, about that object. Name here hath reference to God: and his Name signifieth. 1. God's self, in his unsearchable Essence, or that unutterable subsistence that each person hath in the Godhead * Shindler: in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro. 30.4. Jud. 13.18. . 2. All such names and titles of God, his attributes, actions, ordinances, and all things else that have any special print of God's image stamped upon them, are said to be gods Name upon them: because by them he is known as a man by his name. Next, to think upon this Name of God, is diversely glossed, and expounded by interpreters. He doth best (in my opinion) that saith, to think upon God's Name, is nothing else, but by sundry sad and serious meditations, well to weigh and deeply to digest whatsoever a man hath heard and learned of God, and his ways Thus Polanus succinctly and pithily. This than was the guise of those godly ones of old: and this is still the property and practice of God's faithful people: who as they feared the Lord, (which is the first sign they are here set out by) so, as a fruit or rather root * aestimantibus gloriam nominis ajus Cald. Paraprast. sapientibus cord, & peritis mysteriorum Dei R Abraham. in intellectu suo inve nientibus omnes vias ejus judicium esse etc. R. David Quigloriam Dei asserunt etc. Gualther. Qui supputant 1. in pretio babent nomen Dei Calvin: Certain meminis cognitionein assiduâ mentis ruminatione pensitantes. Folan in locum. of that holy fear, they think diligently upon his Name; that is they bend and busy their best thoughts upon the things of his kingdom. Hence we we may learn, That it is the part and property of a man truly fearing God to be much in the meditation of he things of God. Such as fear the Lord in truth will be thinking upon his Name. * Hac lautione pietatis verae fontem indicat etc. Gualther: in locum. Doct. SECT. I. The Point proved by Scripture YOu see they go coupled in the text, as individual companions: and other where in scripture, it is made the mark of a man truly religious that he hat right thoughts, that is, well set upon those rightest objects, God and his Name. The thoughts of the righteous are right a Prov. 12 5 . And again, the desire of the righteous is only good b Pro. 11.23 . Not that any man, in this viatory condition, is so happy as to have his heart altogether empty of evil thoughts and desires: * Magno studio superfluae cogitationes am● putandae sunt: Sed tamen amputare funditùs nequaquam pessunt. Semper enim caro superslua generat, etc. Greg. Moral. but that's the thing he strives unto, and breathes after, he suffers not evil motions to roost in his mind, to keep residence there, to lodge in his inwards as Jeremy's expression is: he serves God in his spirit with Paul (at least in his general resolution and intention) He sets the Lord always at his right hand c Jer. 4 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with David: he walks continually in the sense of his presence, and height of his countenance, with Henoch, Noah, Abraham, and others, he wholly followeth after the Lord his God with Caleb f Josli. 14 19 Num. 14.24 implevit post me. As a ship under sail, which is carried strongly with the wind etc. ; in desire and endeavour at least he waits for God in the way of his judgements with the Church in Isai. And the desire of his soul is to God's name, and the remembrance of him g Jsai. 26.8 . In which holy course if he be at any time interrupted (as the best is many times) he cries out mournfully with the Church in the same Chapter: O Lord our God, other lords besides thee have had dominion over us, d Rom. 1.9. yet through thee only will we make mention of thy name h Esay. 26.13 . e Psal. 16.8. I find a law in my members warring against the law of my mind (that frame of holy thoughts) and carrying me captive to the law of sin and of death i Rom. 7.23. . The law truly is spiritual, but I am carnal sold under sin; I consent to the law that it is good, even then when I transgress it, and do that I would not. Nay more, I delight in the law of God after the inward man: yea with the mind, I myself serve the law of God, then, when with the flesh, the law of sin. Thus the regenerate part in a christian still hankers and hangs toward God, as the seaman's needle toward the North-pole, as the miserable captive toward his own country, as the distressed spouse toward him whom her soul loved: she slept indeed, but her heart waked k Cant. 5.2. , all the while God is the proper and most pleasing object of a good man's thoughts and affections, 14. as David often avoweth him in the book of Psalms. 16. And though he be hard laid at sometimes; ay, 22. and not seldom seduced l jam. 1.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and hurried aside by armies and changes of evil thoughts, noisome lusts, satanical injections, 25. and other grievous temptations both from within and without: Yet for the main bent, the general inclination and intention of his thoughts and affections, he is still with God, as David, when I awake I am still with thee m Psal. 17. , saith he. And oh how precious are thy thoughts unto me O God n Psal. 139.17 ! how great is the sum of them? in the multitude of my perplexed thoughts within me, thy comforts delight my soul. And to like purpose the Church: All this is come upon us, yet we have not forgotten thee, o Psal 94 19 neither have we dealt falsely in thy covenant. Our heart is not turned back, neither have our steps declined from thy ways. Though thou hast sore broken us in the place of dragons, and covered us with the shadow of death, If we have forgotten the name of our God, or stretched out our hands to a strange God, shall not God search out this? for he knows the secrets of our hearts p Psal. 44.17, 18, 19, 20, 21 . And that consideration as it kept their thoughts within compass: so it may well minister unto us a ground of good reasoh for the point in the first place. SECT. II. The Point proved, and enforced by five reasons. GOds people are much taken up in the thought of his name, Reas. 1 for they know that he knows the secrets of their hearts q Heb. 4.13 (as he that makes a watch knoweth every turning and winding in the watch.) And that as he knows them, so he owes them too: For 'tis he that made us these spirits r All things are (for the outlide) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naked, and (for the inside) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dislected, quar terd, cleft through the backbone, as it were. , and therefore he requires to be served in our spirits s joh. 4.24 : It is he that gave us our thinking faculties, we cannot move (no not with a motion of the mind) but in him t Act. 17.28 . Both the preparations of the heart, and answer of the tongue is of the Lord u Prov. 16.1 . And is it not reason therefore that he should have a tribute of our thoughts, a thought-service also? It is true our bodies with the members thereof, must be offered up and presented to God as a living sacrifice x Rom. 12.1 . But that sacrifice can neither be living, nor well pleasing, where the heart is wanting y Isai. 29.13 . Hence he so called of old for all the fat of the inwards in the sin offering z Exod. 29.39 : and testified afterwards by David that he delighteth more in a broken heart then in all sacrifices a Psal. 51 17 ; he rolls himself in it as in a bed of spices b Cant. 6.1 , and seems to say of it to the sons of men, as sometimes Joseph to his brethren concerning Benjamin his brother, or as David to Abner concerning Michol his wife; ye shall not see my face except ye bring it c Gen. 43.3 . He will have the heart d Prov. 23.26 Deut. 6.6 or nothing, because it is the treasury of all our thoughts, speeches and actions: but first of our thoughts, which are the next and immediate fruit and issue of the heart, whence, the services done him by them, cannot but be most pleasing, sigh they are most spiritual, and farthest off from pollution of hypocrily; whereunto they cannot be so subject as outward services, which are performed sometimes more out of respect to the Creature, then to the Creator. Hence the Church in that fore-alledged Psalm, seeking to approve her selsto God, pleads the sincerity & goodness of her thoughts, as a sufficient testimony of her truth & integrity e Psal. 44.17. etc. . But this is not all: God's people are thoughtful of his Name, not only moved with fear (as the text here couples them, Reas. 2) because he searcheth out the secrets of their hearts, and calls principally for their thoughts: but also out of love, and strength of affection (as the spouse acknowledgeth:) the property whereof, is to set the thoughts a-work upon the thing beloved: according to that in the proverb, the mind of a man is not where it lives, but where it loves * Animus est ubi amet, non ubi animat. And so it is here. God's Name is as an ointment powered out, therefore the virgins love him f Cant. 1.3 . They have tasted and seen how good the Lord is g Psal. 34.8 . They had often heard by the hearing of thee are, but now their eye hath seen him h job 42.5 . His good name hath been sweeter to them, than a precious ointment i Eccles. 7.1 ; it hath filled their hearts, as Mary's Spikenard did the house k joh. 12.3 . This maketh the virgins, that follow the Lamb wheresoever he goeth, that stand with him upon mount Zion, having his father's name written in their foreheads l Rev. 14.1.4 ; to love him for the odour of his good ointments, though they see him not m 1 Pet. 1.8 . And out of the dear respect and love they bear unto his Name, to be continually thinking upon that which their soul loveth. The more they love, the more they think, and the more they think, the more they love: God having shed abroad his love (that part of his Name) in their hearts n Rom. 5.5 as a sweet ointment, by the Holy ghost, that anointing that is given unto them, and which teacheth them all things o 1 joh. 2.20 . And that's a third Reason, Reas. 3 why the Saints are so set upon the thoughts of God's Name, they are taught and enabled thereunto by that holy spirit, their domestical Monitour and sweet inhabitant. For, know ye not that your bodies are the temples of the holy ghost that is in you p 1 Cor. 6 19 . And if their bodies are the Spirits temples, surely than their souls are his Holy of Holies; wherein are continual pillars of incense ascending q Cant. 3.6 ; good and holy thoughts, (I mean) abounding, by the operation of the Holy ghost; (whose immediate motions they are) we being not able of ourselves to think one good thought r 2 Cor 3.5 . There never entered into the heart of a natural man, the things that God hath prepared for them that love him s 1 Cor. 2.9, 10. ● But God hath revealed them to us by is spirit: whose work it is. 1. To enlighten. 2. To enlarge the heart, wherein he takes up. His first work is to beat out new windows in the dark souls of men, to let in a new light thereinto to give us thereby some fight of God, some sense of his sweetness, some glimpse of his glory. Not as he is in himself, in the brightness and perfection of his essence: for so he is incomprehensible, and the light whereby he should be seen inaccessible t 1 Tim. 6.16 . Nor yet so perfectly here, as he stands described unto us by his Attriutes and actions, that's reserved for a better life. But his backparts u Exo. 33.23 only (with Moses) that holy and reverend Name of his, Jehovah Jehovah strong, merciful gracious, long-suffering etc. x Exod. 34.6 Thus much the spirit gives us to see of God, though somewhat obscurely, y 1 Cor. 13.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as through a grate only, or as in a glass, in a riddle, or as an old man through spectacles: the greatest part of our knowledge being but the least part of our ignorance. And Secondly, having thus opened our eyes, and turned us from darkness to light, he turns us next, from the power of Satan to God z Act. 26.18 : that whereas heretosore we were acted and agitated by the Prince of the power of the air a Eph. 2.2 , the God of this world, who had first blinded our minds b 2 Cor. 4 4 , and then set abroad upon our hearts and affections, hatching out thence whole swarms of evil thoughts, and litters of lusts that fight against the soul c 1 Pet. 2 11 : So now, being possessed by a better spirit, we are enlarged and enabled to captivate and conform our thoughts to the sovereignty of God's grace, the rules of his word, and the remembrance of his Name. Fourthly, their new Nature, Reas. 4 (that blessed frame of God's grace erected in them by the spirit; that great Architect, that plants the heavens, and lays the foundation of the earth, that he may say to Zion, Thou art my people d Esay 57.16 ) This Divine Nature e 2 Pet. 1.4 as Peter calls it, and renewed Image of God, this habit of heavenly-mindedness putteth God's servants upon a continual fresh succession of holy thoughts. For besides that their fantasy or thinking-faculty (being a chief inward sense of the soul) is seizedupon for God to the utter dessolving of that old frame of vile thoughts and lusts (those strong-holds wherein satan had entrenched f 2 Cor. 10.4 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself) the whole spirit, soul and body of a Christian is sanctified throughout g 1 Thes. 5.23 . God writes his law in our hearts h Heb. 8.10 , stamps his image upon the spirit of our minds i Eph. 4.23 , makes us partake of the godlike nature, having escaped the corruption that is in the world through lust k 2 Per. 1.4 etc. Hence an ability of holy thoughts and affections, for as the man is, such are his dispositions and meditations. The liberal man deviseth liberal things l Isa. 32.8 . A good man out of the good treasure of his heart bringeth forth good things m Mat. 12. : And as from within out of the old heart proceed evil thoughts n Mark 7.21 etc. so from the sanctified heart proceed sanctified thoughts, and gracious considerations and respects to God, and his Name. Reas. 5 Lastly, we may argue for the truth and certainty of this point of the godly man's practice, from the many near and dear relations he stands in to God: together with the daily deal he hath and often use he makes of his Name, For God first, he is the good man's friend, and father, Prince and portion, God and guide, his All in All o Colos. 3.11 : he hath given up his name to God's truth, devoted himself to his fear p Psal. 119.38 , sworn himself to his service q Psa. 119.119 , and endeavours nothing more than to love him with all his heart, with all his soul, and with all his thought, which is that first and great commandment of the law, whereupon the rest hang r Mat. 22.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as a hang upon a nail, or as beads upon a string. And secondly for the name of God, they run to it in any stress, as to a strong tower s Prov. 18.10 : they walk in his name t Micah. 4.5 as in a Garden or gallery: they rejoice in it as in all treasure u Psal. 119 14 : yea what ever they do in word or deed they do all in the name of the Lord Jesus Christ x Colos. 3.17 etc. Now can we possibly rejoice in God's name, run to it upon all occasions, walk in it, talk of it, do all in it, and yet not mind it, not be much in the thought of it? Again, can we acquaint ourselves with the Almighty, vouch him for our God, set him up for our Sovereign, coverse familiarly with him as our friend, walk before him y 1 King. 9. 4● in uprightness and integrity, walk with him z Gen. 6.9 in an humble familiarity, walk after him a Deut. 13.4 by an entire obedience and ready conformity, and yet not frequently think on him? 'tis not possible. SECT. III. Use 1. Those that habitually think not upon God, fear not God. NOw for application: Are all God's people such as think upon his Name? Use 1 This then serveth, first, to shut all such out of this holy society, andto evince them void of God's true fear, that think not daily and diligently upon God, that make not his name the matter of their meditation, that say not in their hearts, Let us now fear the Lord our God b jer. 5.24 etc. The wicked saith David, through the pride of his countenance will not seek after God: God is not in all his thoughts c Psal. 10.4 : Eating and drinking, buying and felling, building and planting, ploughing and reaping etc. are in his thoughts, but God falls not into his thoughts the whole day throughout. Or if in a whole lottery of thoughts, he stumble haply upon God and his Name, yet his heart is merely passive in it (as was saul's and balaam's:) it is only as a thorough-fair for such thoughts: they give him a joy and away: they salute him as he in the Comedy did his fellow with good-morrow, and farewell both in a breath. Salve, Vale. He is soon sated, nay jaded and tired out at a sermon, or so, where he hath occasion of better thoughts then ordinary. He savours not these things of God d Rom. 8 , he finds no more relish in them then in the white of an egg, or a dry chip. Hence it comes, that they soon pass away from him, like Nebchadnezzars dream, which himself could not remember by morning. Nothing settles or 'bides with him of this nature. They consider not in their hearts, that I remember all their wickedness e Hos. 7.2 . Some transient thoughts they may have that way, in cold blood other while, but to little or no purpose. They turn not short again upon themselves with the prodigal f Luc. 15.17 : they sit not alone g Lam. 3 28 with the Church in the Lamentations, to entertain and nourish good motions: they call not themselves to a domestical audit, 'tis death to them to do any thing that way: they do not commune with their own hearts upon their beds h Psal. 4.4 . They summon not the sobriety of their senses before their own judgements, to set themselves down by right reason, to argue the case with their own consciences, and to say every man to himself, what have I done i jer. 8.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Pythag. ? what do I mean? what doth God think of me? what will he do with me? what's my case here? and what will be my condition a thousand years hence? These savoury thoughts, these wholesome considerations seldom or never enter into the confines of their hearts. Or if they do (as sometimes they do) upon some sudden unexpected evil accident, (as the death of a dear friend, some more remarkable loss in their estates, the hearing of a powerful sermon, or the like) oh what shift will these men make to rid their hearts of such unwelcome guests, that they may be no longer racked and diseased by them? how do they bring their buckets to quench such a spark of the spirit kindled in their breasts? how do they choke and throttle, before it it draw breath, such a motion made them by the holy ghost! desperately saying to God, Depart from us, we desire not the knowledge of thy ways k job 21.14 . Casting Gods word behind them, l Math. 24 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the old world did Noah's preaching (it was even more then spilt upon them, whiles they would know nothing of all that was foretold them till the flood came, and swept them away, as vermin) hating to be healed, resusing to be reform m Ps. 50.17 , drowning the noise of their clamorous consciences, with the hurry, and clutter of worldly businesses and employments; as the old Italians in time of thunder used to shoot off their greatest ordnances, to ring their biggest bells, Sigon. and to make all the fragour they could, to drown, as far as they might, the noise of the heavens, that it might not affright them. And for that other faculty commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to make all safe there, they lay fast hold upon all the principles in their heads, and imprison them n Rom. 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , as the Apostle speaketh, tearing out their souls, as much as may be, those common notions * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of truth and falsehood, right and wrong, good and evil, whether left in man's nature at the fall, or superinducted since, I will not dispute: There, I am sure they are by a good providence of God for the conversation of civil society: till razed and rooted out, or locked up at least in restraint, by such as would sin securely without disturbance, till at length they arrive at that dead and dedolent disposition o Eph. 4.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of the debauched Heathens, little differing from that of the very devils, and so wrath come upon them to the utmost p 1 Thes. 2.16 . SECT. iv Of those that think base and bald thoughts of God. BUT secondly, if the bore not thinking upon God and goodness show a man to be unsanctified; what shall we say of such as think of God indeed, but think basely of him and unworthily: cast him, as it were into a dishonourable mould, by those bald conceits they take up of God. They become vain in their imaginations q Bon. 1 23 Ann 403. quaestio quamvis stulta & ridicula videatur, An Deus corporeus sit? id est, a divina essentia sit corpus quoddam manus habens, &c tamen mazimas inter Monachos Aegypti turbas excitavit. Rudiores enum ex ijs aliter non semiebant. Func ius Chronol. Alccranus' trad ● Deum habere essentiam corpoream, etc. Alsted. Chron. about him, as those Philosophers spoken of by the Apostle, that changed the glory of the incorruptible God into an image made like to a corruptible man. So do many ignorant people, nowadays, conceive of God (and will not be beaten out of it) as of an old man sitting in heaven, with a crown on his head, and a sceptre in his hand, administering his kingdom, as an earthly Prince, etc. Others that are not altogether so grosle-witted, but yield you, that God is a spirit, and not a bodily substance; yet they set him not up for such a spirit as he stands desert bed in the holy Scriptures; Holy, pure, just, jealous, omnipresent, omniscient, omnipotent, recompensing the righteous, and repaying the wicked to his face r Deut. 7.10 , etc. Of this sort of sinners were these above text, that denied Gods special providence, and care of his people, etc. And such amongst us are found, not a few, that conceive God either to be wicked altogether, such an one themselves, because he keeps silence at their sins s Psal. 50.21 : or else so made up of mercy, that he will save them howsoever, and not destroy the work of his own hands; or lastly, so ignorant and reckless, that although he reckon with them for other misdemeanours, yet thought shall go free. By believing and pleading of which most false proverb, and pestilent principle, what do they else but profane Gods spiritual nature, making a mere mock and an idol of the Almighty, as if he knew not men's thoughts, and had no sovereignty over them? But they shall find, to their sorrow, that God searcheth the hearts, and trieth the reins t Jer. 11.20 & 17.10 , those seats of lusts, and most retired parts in all man's body: Yea, and kills men with death, because they will not believe it u Rev. 2.23 . That he knows (as the meaning of the spirit x Rom 8.27 , so) of the flesh too; though it never put forth itself in the outward man: that he sets our secret sins also in the sight of his countenance y Psal. 90.8 : and will not fail to bring every secret thing to judgement z Eccles. 12. ult. , even all their Atheistical, vainglorious, covetous, ambitious, adulterous, malicious thoughts, and projects against the Lord and his Christ, his crown and dignity. And that none may be ignorant, he makes Proclamation thereof (as it were in open Sessions) by the voice of his holy Prophet, with a solemn Oyes; Hear O earth, behold, I will bring evil upon this people, even the fruit of their thoughts a Jer. 6.19 . Where ye have to observe; that the heavy wrath and vengeance of Almighty God is both the just desert, and certain event of evil thoughts: and count you that a small matter? Is it nothing to fall into the punishing hands of the living God b Heb. 10.31 ? Is there not a fire kindled in his wrath (even for some one root of bitterness, (that is inward distemper, and mental abomination harboured and allowed) that burns as low as the nether-most hell? c Deut. 32.22 SECT. V Against thoughts of Atheism, Blasphemy, Infidelity, and Rebellion. BUT in the third place, most of all to be condemned of want of God's holy fear, are such, as not only, not think of God, or not duly think of him; but unto all other their sins, add this, that they think thoughts against him, directly opposite to his Name, Devise things contrary to the Name of Jesus d Acts 26.9 , taking up high and haughty imaginations, such as exalt themselves against the knowledge of God, and obedience of Christ e 2 Cor. 10.4,5 . And of this sort of sinners is that heavy complaint made by God himself in the Prophet Hosea; Though I have redeemed them, yet they have spoken lies against me; though I have bound, and strengthened their arms, yet do they imagine mischief against me f Hos 7.13, 15 Hitherto may be referred; 1. Thoughts of Atheism, as to think there is no such thing as God: or if any, yet that he seethe not, careth not, doth neither good nor evil g Zech. 1.12 Deos didici securum agere aevum: Nec siquid miri faciat Natura Deos id Tristes ex alto coeli demittere tecto. Horat. serm. , walks in the circle of heaven, and hides himself in the thick cloud h Job 22.13 , without any respect at all to this inferior world. 2. Thoughts of blasphemy, as to murmur, grudge, and speak against him in our hearts: and secretly to mock at his mighty works, his powerful ordinances i 1 Cor. 1.23 , the promise of his coming, etc. 3. Thoughts of infidelity, and despair; as that God doth not heed me, will not help me l Gen 4.13 , save me, make good his word unto me, etc. This is to make God a liar m 1 joh. 5.10 Cum Leoni X. Papae Bembus Card. aliquid ex Evangelio obijceret, subridens ille dixit. Nunquid non compertum abunde fuit quantum nobis & coetui nostro contuler it haec de Christo fabula. Alsted. Chronol. p. 398 , saith St. John, and (upon the matter) to aver and avouch that there is no such thing as Christ: or at leastwise, no such virtue and efficacy in his death and life, k 2 Pet. 3.4 as to save all those that repose upon him. 4. Thoughts of high-treason, and open rebellion against heaven: as when men rise up against God in their hearts, as the horse against his rider; thinking within themselves, (though they shame to say as much) Who is the Lord that we should serve him o Exod. 5.2 ? Who made thee a Prince or a Ruler over us p Act. 7.27 ? Our lips are our own, who shall control us q Psal. 12.4 ? The word that is spoken unto us in the Name of the Lord we will not do. No, but we will certainly do whatsoever thing goeth forth out of our own mouth r jer. 44.16, 17 ; say the Prophets and Preachers what they can to the contrary. Against all which detestable and damnable Atheists, yokelesse, and frontless Belialists. Behold the Lord cometh (saith that ancient Enoch) with ten thousands of his Saints, to execute judgement upon all, and (by vidicating his glorious Name, from their base surmises, and blasphemous aspersions) to convince all that are ungodly among them, of all their ungodly deeds, which (upon such false and abhorred principles) they have ungodlily committed, and of all their hard speeches which ungodly sinners have (out of the abundance of their hellish hearts) spoken against him s jude 14.15 . Where we leave them for present, to chew awhile upon that fearful doom that abides them, till we hear of their amendment, and hasten to a second Use. SECT. VI Use 2. Examination. Where trials of the goodness of our best thoughts, by their 1. cause. 2. effects. IS this so, that the thoughts of the righteous are right t Prov. 12.5 , and that wheresoever the true fear of God is, there are great thoughts of heart u judg. 5.15 , concerning God and his Name? This then serves, next, for an Use of Trial: And so, let every man learn hence, to take a true estimate, to make a right judgement of his spiritual good estate, by the quality of his thoughts. For ever as the man is, such are his thoughts: and as the thoughts are habitually, and ordinarily good or evil, so is the man. Purity in the inward parts is the most sound and infallible evidence of our portion and interest in the power and purity of Christ's saving passion, and sancifying bloodshed. Whereas if our speeches and actions be never so Angelical, yet if the thoughts of our hearts be not forgiven us x Acts 8.22 Verse 23. Quum reproborum mentibus occasto perpetrandi peccati deest, desideriorum cogitationes eorum cordibus nullatenùs desunt: & quum non semper diabolum sequuntur in opere, valdè tamen se illi obligant in cogitation. Greg. Moral. lib. 14. , and we enabled to keep them in some good compass, by the spur of the first, and curb of the last commandment, we are in no better case than Simon Magus was: who for all his fair pretences, stuck fast still in the gall of bitterness, and bond of perdition. A civil honest man, a painted hypocrite, a graceless and wicked persn dare insatiably mind, and muse upon those foul evils, which, for want either of ability, or opportunity, or both, he cannot act. Now such a man as this, (though his outward behaviour be never so fair, and unrebukeable, yet) the Scripture every where brands for a son of Belial, one that hath nothing of the spirit of God in him y 2 Cor. 10.5 , but is filled with the devil (that foul spirit) from corner to corner: z Act 5.3, 4 a man not washed from his wickedness a Jer. 4.14 , such as hath no part in Christ, nor portion in his kingdom b Gal. 5.23 . Nay, he passeth in God's Book for a Pagan c Rom. 1.21 , such as hath no blood of a Christian in him; for an Epicure d Phil. 3.19, 20 , the worst of Pagans; for an Atheist, the worst of Epicures e Psal. 10.4 for an hypocrite f Acts 8.22.23 , the worst of Atheists; for an open rebel g Esay 65.2 , the worst of hypocrites; lastly, for a reprobate h Phil. 3.23 , the most desperate of rebels; such as being enemies to the cross of Christ, have destruction for their end, whereunto also of old they were appointed i Judas 4. . I know what such kind of people (the ruder sort especially), are apt enough to object. They will never believe, they say, that the matter is so heinous, ob. the danger so great, as the ministers would make of it, for first, they have as good hearts as the best: and although they be not so straitlaced as to make such a business about idle and evil thoughts, as some would seem to do, yet so long as none can tax them, for external outrages, and reproachful offences, they shall think never awhit the worse of themselves for all that. Hereunto we answer, sol. that this very brag of the goodness of their lose and lewd hearts speaks them at once. 1. Ignorant. 2. Proud. 3. Impenitent person. First, I say, Ignorant of God and his will, of themselves and their duties: as if they were not bound to love the Lord their God with all their thoughts also k Math. 22.37 . Now without knowledge the mind is not good, saith Solomon, and he that (hoodwinked with such blind conceits) hasteneth with his feet (in away good enough as he fond imagineth,) sinneth l Prov. 19.2. . Secondly, they are stuffed up with pride, and self-conceitedness: as the Laodiceans, who not knowing their own spiritual beggary, and blindness, gave out themselves for great rich men, and in as good case as the best m Rev. 3.16. . The pure in heart, are withal poor in spirit n Math. 5.3, 8. , humbled for nothing more than their inward impurities; those vain thoughts, deceitful dreams, carnal fears, worldly cares, endless and needless plodding upon earthly things that haunt their hearts, and pass the forge of their fancies every day, in despite of whatsoever endeavours to the contrary. Together with those innumerable bythoughts and distractions that will needs throng in upon them, even in the interim of divine duties, when they would be most free and reserved to God. These be the things that most gall and grieve the godly man, and bring him full often upon his knees for pardon of inward failings in those duties, for the outward well-performance whereof other godly people do many times both approve and applaud him. But now it is otherwise with the wicked: if he can wash his hands with Pilate: keep his fingers from picking and stealing, and his tongue from evil speaking: curb and keep in his inordinate lusts from budging and breaking forth in his outward practice; he ears not how fowl his inwards are, how irregular and enormous the motions of his mind be: thinks though he never lay laws upon those but suffer them to run riot, at pleasure, upon whatsoever vanities or villenies, yet he shall speed well enough, and perhaps step into heaven before the purest of them all. Here's a heart as full of pride, as empty of goodnesse● for he that lifteth up himself, his mind is not upright in him o Hab. 2.4 . Thirdly, They are impenitent (and so out of the state of salvation) till they bethink themselves of a more thorough reformation p Luke. 13.3 . For repentance, where it is sound, gins at the heart. It is not a cleansing only of the outside of the platter, but a changing of the inward thoughts affections and purposes: according to that of the Prophet, Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return to the Lord, and he will have mercy upon him, etc. q Esay. 55.7 . not else. And that of Peter to Simon Magus; Thy heart is not right in the sight of God: repent therefore, and pray God, if perhaps the thought of thine heart may be forgiven thee r Act. 8.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 postulat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And that lastly, of the Prophet to the people. Oh Jerusalem wash thy heart from wickedness, that thou mayest be saved (no heaven to be had, you see, where the heart is not washed) how long shall thy vain thoughts lodge within thee. s Jer. 4.14. No surer sign, of a foul and wicked heart, than the residence and reign of vain and vile thoughts. Let no man therefore bear himself in hand, or boast hereafter of the goodness of his heart, if his thoughts be habitually and allowedly evil. Oh but we have many good and holy thoughts in our hearts: ob. God and his name is much in our minds and mouths, and we think frequently upon his word we hear, and his works we see etc. You have many good thoughts you say, 'tis well: sol. a reprobate also may have good motions in his mind: and not be a buton the better for any of them. Try your good thoughts therefore before you trust too much to them: and 1. By the causes. 2. By the effects. For the causes, first, we'll suppose them (for the matter) good and religious: but for their efficient cause, first, whence be they, let me ask. Are they inbreed and native to your sanctified hearts, or are they only injected from without and merely adventitions? cast in by God, who now affects thine heart by a good motion, thyself not way concurring, but being merely passive in the whole business? If so, Nabuchadnezzar might have as much comfort and hope here-hence as you. God put into his heart a good thought, viz. to turn his course against Israel the people of God's wrath, and to revenge the quarrel of his covenant upon an hypocritical nation. Howbeit he meant not so, saith the Prophet, neither did his heart think so, but it was in his heart to destroy and cut off nations not a few &c t Isai. 10.7. . Secondly, for the form and fashion of your better sort of thought; are they set and solemn some times; with choice of fit matter, time and place? Do ye sit in the door of your hearts (on set purpose) to entertain good motions, as Abraham was wont, in the door of his tenr to entertain strangers? Or are they not only occasional and accidental, falling in by the by, and besides your intention by reason of some sudden occurrence? etc. These holy men in the text did not only think upon God's name, as a thing that fell into their thoughts by chance: but solicitously, throughly studiously, serously, they set themselves to work in good earnest, and in God's fear, to consider of his fatherly providence, and most righteous proceed damnably depraved and maligned by the wicked of those times; and stayed up their hearts against all discouragements with that wholesome meditaion u Mal. 3.16. . Thirdly, see to the end of your good thoughts: both that of intention, and the other of duration. For your drift and intention first. Do ye (in taking up some holy thoughts) aim at God and the advancement of those main ends, the setting forth of his glory in your own and other men's salvation? ordo ye not rather therefore think of holy things. 1. That ye may set off with God, and make him some manner of amends, for your other infinite worldly ploddings, and wicked imaginations? or, 2. Is it not to collogue with the Lord, and curry favour, to get off the sooner, and easier when you are smarting, and it may be bleeding under his hand? Thus the false Israelites served him in the wilderness: when he slew them, than they sought him apace, Vexatio dat intellectum they remembered that God was their Rock, and the high God their redeemer. These were good thoughts, had they been as well intended. But alas their project and device was only to ease themselves of God; and to get from under his hand; for they flattered him with their mouths, and lied unto him with their lips. Their heart was not right with him (that is, their aims and respects were sinister) neither were they steadfast in his covenant x Psal. 78.34, 35.36, 37. , and so they failed in the end of continuance also. 3. Is it not to still and stifle the noise of your conscience, and to give it some sorry satisfaction, when it shall tell us (from the Pulpit, or when we are all alone, that God is to be thought upon, and his name to be had in remembrance of all that love him: that such only as do so can be comfortably assured of their gracious estate etc. For if we do this or any other holy duty, not out of any delight we taken in it, but merely to stop consciences mouth, and to ease ourselves of that unrest and disquietment that we feel within, till the thing be done, our good thoughts are defective in the end of intention, and can yield us little comfort. Next for the end of duration and continuance: Are those good thoughts you bind upon fixed and settled, Principium fervet, medium tepet, exitus alget. constant and permanent? Or are they not rather flitting and fugitive, transient and temporary: assoon gone as come, almost like a flash of lightning in the air, like a dive-dapper upon the water, like a post that passeth swiftly by the door, or (to speak with the scripture) like the morning dew that melt-away y Hos. 6.4 ? such were saul's resolves z 1 Sam. 26.21. , and Balaams wishes a Num. 23.10 , Ephraim's goodness b Hos. 6.4 , and the stony-grounds fruit. The seed started up strait, and straightway also withered. That is, saith our Saviour, ● man heares the word and anon with ●oy he receives it c Luc. 8.6 Math. 13.20 , where by one affection of joy, ye are to understand any other: even that of grief, if the nature of the discourse call for it, let comfortable matter be handled in his hearing, he is wonderfully taken and ravished therewith (for he doubts not with Haman but himself is the man whom the king will honour d Esther 6.6 .) As if terrible or mournful his thoughts are suitable being affrighted, affected, enlarged, distressed, disposed as the matter requireth. O this is a passing fine temper of soul, and thus it should be with us all, when we come to hear * Vide August lib. 4 de doct. Christ. cap. 12. . But how long will this hold, think you, with the Temporary? so long only as he is in the church, or not many hours after. This motion towards heaven is too violent to be lasting with him. The good ground therefore is said to be such, as brings forth fruit with patience e Luc. 8.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oponitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de qua Heb 10.38. . The word signifies, with continuance or tarriance until the fit time of fruit bearing: in opposition, doubtlesseto that (strait way) * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the stony ground, whose fruit was no sooner ripe than rotten; much like the Psalmists grass upon the house top, which withereth afore it groweth up f Psal. 129.6 Like Charles 8. of whose expedition to Naples Guicciardine saith, that he came into the field like thunder and lightning, bt went out like a snuff: more than a man at first, and less than a woman at last . Lo such are the good thoughts of ungodly men, they take them wings & are gone, they die before they see the light, an untimly birth is better than they. Secondly, having thus looked upon thy good thoughts in the causes: see next, what effect they work in thee. Doth the thought of God's presence and purity make thee tremble and sin not g Psal. 4.4 ? of his mercy and patience, lead thee to repentance h Rom. 2.4 ? of his power and all-sufficiency work thee to an even-walking, and integrity i Gen. 17.1 ? Do thy thoughts of heaven, wean thee from earth? of the vanity of life, fit thee for death? of the uncertainty of things temporal, edge thy desires after things eternal? David's holy meditations were driven all to this issue. His thoughts of God and his Name made him turn his feet to God's testimonies k Psal. 119.59 . The lively remembrance of God's benefits, made him take the cup of salvation l Psal. 116.12 etc. Apprehensions of mercy in God, wrought resolutions of obedience in him m Psal. 23. ult. . The consideration of his own present indisposition to do God service, made him chide himself out of that distemper, with, why art thou so sad my soul n Psal. 43. ult. etc. I thought, saith he, I would confess my transgressions unto the Lord, and I did confess them o Psal. 32.5 . I will meditate on thy precepts: and what upshot will you drive it to? I will have respect, saith he, to thy ways p Psal. 119.15, 16 . Thus David and very Godly person: And thus if you can approve your thoughts truly good by the causes: and have improved them (thus good) to such holy effects and purposes, you may safely thence conclude your good estate; and comfortable condition. SECT. VII. Use 3. Exhortation. Settle the soundness of your Sanctification, by the goodness of your thoughts; motives thereunto. THirdly, this point serves for Exhortation: and so it calls upon us all, to make our sanctification sure to ourselves by this infallible sign: Use 3 to approve out selver men truly fearing God by this character of a Christian, this thinking upon God's Name. Motives. A subject (if you look for motives) for the excellency of it (first) woe thy of your best thoughts; and such as will perfect and transform you daily into the same image of his, from glory to glory q 2 Cor. 3 ult. : causing you to shine as the pearl, which being often beaten upon by the Sunbeams, becomes at length lightsome & radiant as the Sun itself. By walking much in the hot Sun men gather blaknesse: but there is a glistering lustre set upon their hearts and faces, that (with Moses) ascend up into the mount of God, and behold his glory r Exod. 34.29 : That take a turn or two every day upon Mount Tabor, and contemplate his beauty and brightness s Math. 17.2 . These get such an excellency of experimental wisdom hereby, as makes their faces shine t Eccles. 8. 1● valere est philosophari, inquit Seneca: Ego verò dixerim valere est meditari eloquia divina. Horum meditatio valetudo mea, vita mea. Scultet: Observe: in Marc. , and their lives Angelical. Secondly for the sweetness and pleasure of it, who would not wish himself an Anchoret penned up in the voluntary prison-wales of Divine meditation? David met with marrow and fatness, honey, and hony-comb, surpassing delight and cordial comfort in his heavenly exercise: For, in the multitude of my perplexed thoughts within me, thy comforts refresh my soul u Psal. 94.19 . How precious are thy thoughts unto me O God x Psal. 139.17 etc. And Moses after forty day's converse with God in the mount (where he had been rapt and ravished in spirit all the while) was so little satisfied therewithal, that he presently after he came down again, maketh a new motion: I beseech thee O Lord, show me thy Glory y Exod. 33.18 . Indeed this Divine meditation is a very heaven upon earth, a beginning of that beatifical vision, a handsel of heaven's happiness, an having of one foot already in the porch of Paradise, a very foretaste of eternll life. It is none other to the Saints then as the fiery Chariot was to Elias: for by it men are transported from earth to heaven in their spirits, to have their conversation above, and to be so far ravished sometimes in their thinking upon God's Name, as that they know not those things that are before them * Augustinus dum sanctae Trinitatis mysterium solus in cubiculo sedens contemplatur, ita à seipso abscesserat, ut à muliere quae illum consulere cupiebat saepius interpellatus, nihil responderet, imò ne respiceret quidem: mulier denique quia se contemptam putavit, abiret tristis. Marul. lib. 2. cap. 4. & Sab. lib. 2. cap. 6. , mind not those persons that are about them. But being in the body are carried, as it were, out of the body z Mat. 17.4 , and so far lost in the endless maze of spiritual ravishments, that they could almost wish with Peter still to be there z Mat. 17.4 , that they cannot well tell, with Paul, whether they are in the flesh, or out of the flesh a 2 Cor. 12.3 : this only they can tell, that they see unspeakable excellencies, taste incomparable sweetnesses, in that good name of his, such as no tongue of men or Angels is able to express. Thirdly, as it is pleasant, so it is profitable, and that 1. to others: for meditation makes a full man, and fit for Christian conference; which is nothing else but the clothing of our mental conceptions, with suitable expressions * Verbaq, provisam rem etc. Hor. . 2. to ourselves: and first, for the avoiding of evil meditaion upon God and his name, awakeneth the drowsy heart, weeds out inward corruptions, prevents the intrusion of trifling fancies, deceitful dreams, vain hopes, carnal fears, foul and fleshly lusts, which else will muster and swarm in the best heart like the flies of Egypt; Leaves the devil no room, for his black, and blasphemous suggestions and injections: defeats the world that wily adversary, which else will be ready to catch us up and defile our hearts with spiritual fornication: if, Dinah-like, she find them roving. And secondly, for furtherance in good it is many ways profitable: for hereby we shall get intimate acquaintance with God the fountain of goodness, grow up in grace, and in the knowledge of our Lord Jesus Christ b 2 Pet. 3.17 , (which is the groundwork of all true religion, and is therefore by a specialty called Theology * As St. john and after him Greg. Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. :) attain to a great measure of spiritual wisdom and holiness above our ancients: c Ps. 119.97, 98 treacherous enemies: prove tall christians, expert christians, full of all goodness, filled with all knowledge d Rom. 15. : not without a comunication of Christ's secrets, even to have the mind of Christ e 1 Cor. 2. ult. etc. Lastly, is is also necessary: both in regard of God, and ourselves. For God first, he calls for it, requires a Thought-worship, a service of the spirit: for why? himself First, is a spirit f joh. 4. , and every one requires to be served like himself. Secondly, he gave us these spirits, endued us with reasonable souls, with thinking faculties, that we might return them upon him again, by thinking industriously upon his Name g 2 Cor. 6.20 . Thirdly, he upholds man's mind in its thought and workings, for in him we move, with the motions of the mind no less than of the body h Act. 17.28 . Fourthly, he will account with us for our thoughts, as his precious talents i Eccles. 9.11 & 12. ult. Rom. 2.15. . Fiftly, he will reward us for the right managing of them, as he did David k 2 Sam. 7.16 . the prodigal l Luc. 15 18 , and these good people in the text. Secondly, in respect of ourselves this duty is necessary: Thoughts are the principles of Action m Pro. 4.23 . Cogitation is the fountain of all both communication and conversation; causing the current of both to run either muddy or clear according to its self. For this is the manner and method of it, as the learned have well observed. Thoughts tickle andexcite the affections, first, which kindle upon a thought, as tinder upon a spark. These stir and carry the will, as winds do the ship: The will, as a Queen, commandeth all the inferior powers to execute what the thoughts have suggested, the affections seconded, and herself accepted: And is there not a just necessity then of well-imploying the thoughts? SECT. VIII. Directions. 1. For the matter of good meditations. BUt because he that exhorts to a duty, and directs not how to do it, is as he that snuffs a lamp, and powers not in oil to maintain it: let us lay down certain Rules and directions for 1. the Matter. 2. Manner. 3. Measure. 4. Means of better performing this piece of God's service, and part of our duty. For the Matter, first, of our best thoughts, it must be God's holy Name (according to the text.) A little word, but of large extent, and very comprehensive. For besides that it signifies God's self (as is above said) it noteth out also 1. all that is or can be known concerning God by the reasonable creator * Rom. 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. : such as are his essential Attributes communicable and incommunicable (Indeed they are all incommunicalbe, to speak properly and as the thing is, for they are infinitely otherwise in God then thy are in the creature, in whom they are only by some 〈◊〉 resemblance and proportion) These are his Simpleness, infiniteness, Life, Love, Wisdom, Power, Holiness, Justice, Goodness, etc. All which are but one in God (for whatsoever is in God, is God) they are distinguished only for our better apprehension: the Lord speaking to us of these things as divers one from another, only in regard of our shallow capacities. And this truth though we cannot so well comprehend, yet we are bound to believe n Philip. 3.12 Credise vult Deus, non examinari, non judicari. Aug. Our safest eloquence concerning God is our silence, Hooker. Deus sphaera est, cujus centrum ubique peripheria nusquam Empedocles. : though we cannot subdue it to our understandings, yet we must strive to be subdue unto it. Here then think of God as one not to be thought of, as one whose wisdom is his justice, whose justice is his power, whose power is his mercy, and all himself. Good without quality, great without quantity, everlasting without time, present every where without place, containing all things, and yet sustained of nothing. And here the well is deep, and we want a bucket o Joh. 4.11 . A wise ignorance therefore, in these high points, is better than a foolish wisdom. It is sufficient here that we be of God's Court, though we be not of his Council * We cansee but his backparts and live: and we need see no more, that we may live. . But secondly, God's Name, as it notes out the properties of God, so his Ordinances also: I mean all these means whereby he is pleased to manifest himself unto the world. As 1. his works: whether common to the world, as Creation and providence, the making and maintyning of all things: by both which he may be groped out p Act. 17 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , (as the Apostle speaketh) in the dark, or rather, he is made visible q Rom. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We cannot see the Sun in rota, as the Schoolmen speak, that is, in the eircle wherein it runs, but only the beams of it: No more can we see God in his essence: you may see him in his word, in his works etc. Preston of God's Attributes. , as the same Apostle saith elsewhere, to the dimmest eye; as the beams of the Sun are by reflection, or as letters refracted and broken in a pair of spectacles. And here in contemplating these general works of God, remember to taste the sweetness of God in the creature, and to delight thyself more in a spiritual, then in a natural use of the same. Secondly, those works are God's Name that are more proper and peculiar to the Church; such as are Predestination, Redemption, Justification, Sanctification etc. Precious blessings, and never enough thought upon and admired; no though we should think upon nothing else all the days of our lives, nay as long as the days of heaven shall last, as that Martyr once said. These are the works of God: Secondly his word r Act. 9.15 Mal. 1.9, 7, 11, 12 Micah. 4.5 and all other means of salvation, as the Sacraments, Prayer, discipline etc. with whatsoever belongeth else to Christian religion, is comprised under this Name of God. Her's a large field then of matter, you see, wherein you may freely and fruitfully expatiate and feed your thoughts with these sweetest varieties, and most necessary, pleasant profitable, and excellent objects. And to them that think upon these good things shall be mercy and truth s Prov. 14.22 . SECT. IX. 2. For the manner of doing this duty well, both for substance and circumstance. BUt then secondly see as well to the manner as matter of your meditaion. For it is the manner that makes or mars every action of religion: and as a good garment may be marr'din the making, so may a good duty in the doing. The rules here to be observed, if we would do this good work well, concern 1. the circumstances 2. substance of this service. The circumstances are time and place. For the time first, there must be a taking heed lest at any time there be in us an evil heart of unbeleef to departed away from the living God t Heb. 3.12 . But besides a continual care of keeping always a good conscience, and communion with God, and of raising up the heart by occasional meditation, taken up from matters ever where occurring and offering themselves to our senses, that may mind us of God (as the spiritual man's fire will ever be aspiring, Nehemiah u Neh. 2.2 , for instance, that man of ejaculations, and much acquaintance with God:) But besides this, I say, there must be a set and solemn thinking upon Gods Name on set purpose; all the powers of the soul being concentricke, and drawn into one point, that we may attend upon God all the while, as near as may be, without distraction x 1 Cor. 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . And therefore I should judge it fit, that some convenient portion of time should be redeemed from other occasions, and purposely allotted and appointed, for the better and more thorough discharge of this most necessary, but yet much neglected duty. Secondly, for the place where we meditate, let it be retired and secret, for the preventing of distraction, which else will certainly grow upon us, by the singular policy and malice of the devil: who taking all advantages of our carnality, and knowing how near and familiar earthly things are to our senses, how remote and supernatural heavenly things y Prov. 24.7 , he labours therefore (all he can) by outward objects to distract and divide * Divide & regna. Machia. Anima dispersa fit minor. the faculties of the soul by uncomely motions, and impertinent thoughts: so to slaken the earnestness of our affections, and bereave us, if possible, of the benefit of our best meditations. Retire we therefore into some secret place, whensoever we would meditate. Peter did it upon the leads z Acts 10.9 , Isaac in the field a Gen. 24 63 , David in his closet b Psal. 4.4 , Jacob upon the highway to Mesopotamia c Gen. 21.12 , to whom therefore so good a day was followed with so sweet a night: For he saw the blessed Angels climbing up and down that sacred ladder, at the top whereof is the Father, the whole length whereof is the Son, the Spirit firmly fastening all such thereunto as duly meditated, that they may be transported unto bliss eternal. Now in the next place, for the substance of this duty, let it be done in manner and form following. First cheerfully: for God loves not to strain upon any, neither cares he for an ill-willing service. Delight thyself in the Lord d Psal. 37.4 Virtus nolentium nulla est. , if he shall delight in that thou dost: let it be thy recreation to walk into Gds Garden, to muse upon his word, and works, to be thinking upon his Name. Secondly, do it soberly e Rom. 12.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Qui scrutatur majestatem, opprimetur à gloria Aug. , not prying into God's secrets further than he hath revealed them: lest ye lose yourselves in the search, and be swallowed up in a maze, or whirl-pool of errors and heresies. Thirdly, do it spiritually, without framing any gross image of God in our minds, or representing him by the similitude of any creature in our hearts; for his is idolatry. Only this may help our understandings much: when we think of God, to conceive that God is in Christ (that express image of his Father's person f Heb. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and there we may find firm footing for our fickle thoughts. He is that ladder of ascension g Joh 3.13 , by which we may climb safely up to God; whilst we fix the eye of our minds upon his humane nature: in which the Godhead dwelleth bodily h Colos. 2.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We may not set before our eyes Christ-man, and so worship without any more ado: but if we conceive of the Man-Christ, and then worship that Godhead that dwelleth in him, we do right: and besides we attain to a point further, which is, to conceive of God in Christ. Bifield on 1 Pet. 2. pag. 530. , that is personally. So then, like as when I see the body of a man, there I know his soul is also: and therefore I speak to his understanding, when and where I see his body, because they are not severed: so viewing by the eye of my mind, that humane nature of Christ, now glorious in heaven; I can there also look upon the great God, because I know he is there personally united. Fourthly, do this divine work reverntly, taking heed that we defile not his Name i Dent. 28.58 , by our slubbering services: as those greasy priests did in the beginning of this prophecy k Mal. 1.8 , whiles they thought any thing good enough for God. But undertake we this duty with trembling hearts, and wel-composed affections, coming into his dreadful presence with the best preparation we can get: considering that he is a great king, and stands upon his seniority, as he tells them there: yea his Name is dreadful among the Heathen. ib. Verse ult. Lastly, do it constantly, never going off, nor giving over the holy matter of our meditation (whatever it be) till we have made somewhat of it; till it be formed and seated in our hearts, till it be well digested, and improved for practise. Else what will it profit us to knock at the door of our hearts by some good thoughts of God and his Name, if we stay not an answer? Thou shall we know, if we follow on to know the Lord l Hos. 6.3 , saith the Prophet. SECT. X. Directions about the measure of divine Meditation: where is showed how men offend 5. ways in thinking on earthly things. HItherto the manner of our thinking upon God's Name. The measure follows; and that must be modus sine modo: For the general, it must be without measure * Cum Cypri●no modum esse putemus in pictate nullum tenere modum. Quocunq, tempore non cogitaveris Deum, puta tempus illud amisisse. Casarius monit. 2. c. 3. Omne tempus, quo de Deo non cogitasti, cogita te perdidisse, Bernardus, Magit Dei meminisse debemus quam respirate. Heidfield. . In particular, think we must upon the things of God more plentifully, largely, affectionately, constantly then of all other things in the world laid together. This is a duty of the first Commandment, yea this is that first and great Commandment of the Law, Thou shalt love the Lord thy God with all thy heart, with all, etc. Not, but that it is lawful to think also of other necessary businesses in their due place and season: but te offence is, when 1. We think of them primarily, and in the first place: letting them have the first-fruits of our thoughts in a morning, which indeed is due to God alone, and was paid him in kind by David: When I awake, I am still with thee m Psal. 139 18 , saith he. And by Esay, With my soul have I desired thee in the night, yea with my spirit within me will I seek thee early n Esay 26.9 . That rule of our Saviour is general, and holds here, Seek ye first the kingdom of God o Mat. 6.33 , etc. 2. Unseasonably, at prohibited times, as on the Lord's day p Esay 58.13 , and in the Interim of divine duties any day * Hoc age. Gel. : for then to give way to earthly thoughts, is to commit dalliance with strangers before God's face: yea to think of the best things out of season, when the duty in hand calls for the whole heart, is sinful: and in that case we must answer the tempter, as Hushai did Ahitophel, Thy counsel is not good at this time q 2 Sam. 17.7 . 3. Too savourily, or with overmuch delight, or confidence in the same; being wedded and wedged unto them in our thoughts, and affections, laying our whole weight upon them (as it were:) as David did, when he had gotten him upon his mount, and said, He should never be moved r Psal. 30.6, 7 , and as Job, when flourishing and swimming in all abundance of wealth and ease, he made no other reckoning but to die in his nest s Job 29 18 . 4. solicitously, distrustfully, anxiously, when (Martha-like) we trouble our heads about many things t Luke 10.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , and turmoil our spirits, with fretting, vexing, carking, and corroding cares, and thoughts of the things of this life, contrary to that Evangelicall precept, Take no thoughts u, and again, In nothing be careful x Ph lip. 4.6 . 5. Needlessly, endlessly, and superfluously; laying out far more thoughts upon these earthly things than the matter amounts to Live not in careful suspense y Luke 12.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word sounds thus much, Hang not like Meteors, make no tedious and superfluous discourses in the air. It notes out the covetous persons endless framing of projects, and tossing of thoughts, this way, and that way, and every way, for the compassing of his greedy desires, and worldy designs. But do not you so, saith our Saviour: rather be paring off superfluities this way, and contract your thoughts into as narrow a compass as may be z 1 Cor 7.29 Zacheus converted prefac. Illuminati stamunt opud se nil agendum seri● in tota vita prater caelestia, reliqua obiter: Rolloc: in joh. 4.32 . It is enough to look at the world slightly, aloof off, and out at eyes end, as it were: the main weight of our thoughts must be laid upon God, and the advancing of his Name. It is affirmed, to his singular commendation, of a worthy Divine of Scotland, that he did eat and drink, and sleep eternal life. Whom that you may express, and imitate, hearken lastly, to the means of thinking fruitfully upon God's Name. These are two. 1. Eat the hindrance, 2. Use the helps to this duty. SECT. XI. Directions to the means of fruitful thinking on God's holy Name: where 4. hindrances to be avoided, and 7. helps to be use. THe hindrances are 1. pride and conceitedness of a sufficiency in ourselves to conceive of God, or think of any thing else that's good, to good purpose a 2 Cor. 3.5 God imparts his secrets to none such b Psal. 25.9 , but leaves them commonly to dote and busy their brains about questions, or vain disputations that tend to nothing but strife and ostentation c 1 Tim. 6.4, 5 . 2. Passion, He that is hasty of spirit, well he may exalt folly d Prov. 14.26 , saith Solomon, but he shall not lift up many holy thoughts; (I'll give him that gift:) For these require a heart meek and at rest from the confused hurry of troublesome passions. 3. Impenitency, a wilful continuance in any known wickedness. For the pure in heart only see God e Mat. 5.7 ; sigh there must be some proportion between the eye and the object: so between our minds, and God the object of our minds. Of all the body, the eye only receiveth the light, and that because it is like the light. so he that hath any sound hope of seeing God (one day as he is, in the mean time as we may) must purify himself as God is pure f 1 joh. 3.3 . But as black can take no other die: so an impenitent heart is uncapable of divine contemplation g 2 Tim. 3.6 . 4. Lastly, earthly-mindedness: this distracts and divides the heart, and indisposeth it to thinking upon God and goodness h 1 Cor. 7.31, 32. : Indeed it eateth out the very heart of goodness, by eating all goodness out of the heart. It causeth that a man cannot care for the thing of the Lord, i lb. . mind and affect the things above k Colos. 3.1, 2 , have our conversation in heaven, attend upon the Lord without distraction: for who can serve two masters & c? Remove the hindrances first, rid thy heart of these evil guests. And this done, make use of the following helps. Fist, Accustom yourselves to awak with God, and forget not to begin the day with thoughts of him and his mercies renewed upon you ever morning l Lam. 3.23 every moment. This will sweetly season and supply the soul, putting it into an happy and heavenly temper for the whole day following: as it did david's m Ps. 108.1, 2, 3 . And here, remember to close up your heart, at your downlying at night; and, if possibly you can, to fall asleep out of some heavenly meditation: so shall your sleep be the more sweet n Prov. 3.21, 24, 25 and secure o Pro 6.21, 22 Christian courseau. Ars artium est regimen animarum Greg: in Pastor. , and your heart in better plight whensoever you awake. He that thus raketh up his fire o'ernight, shall find fire in the morning. Secondly, keep your hearts with all custody the whole day throughout. 1. Countergard them continually from corruption within, from infection without: especially that which is drawn from those three poisonous objects, mentioned by St. john, The lust of the flesh, the lust of the eyes and the pride of life p 1 joh. 2.16 : that is, pleasure, profit, and preferment the worldly man's Trinity (as one fitly styles them) A heart scattered up and down with these vanities will be as far to seek when it should wait upon God, as a wild horse turned up in a wide field, tat cannot be taken when he should be saddled. 2. Be often elevating, and winding up your hearts as the weights of a clock, that bear downwards naturally, and are yet drawn lower by the sin that doth so easily surround q Heb. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begirteth us. and oppress us as a talon of lead r Zach. 5.8 : Unto thee O Lord do I lift up my soul, saith David s Psal. 25.1 , and Nehemiah was often darting up some good desire to God, whatsoever his emplyment, was. And our civil conversation also is in heaven t Philip. 3.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Prov. 15.24 The godly ma● goeth an higher way than his neighbour even in the common business of this life. Quicquid judet dicere, pudet et cogitare. Est tutissimum & perjecium ut assuescat animus sollicita semper & pervigili custodia discernere cogitationes suas, & ad primum animi motum vel probare, vel reprobare quod cogitat: vel bonas cogitationes a lat, vel statim malas extinguat. Hier: in Epist: ad Demetriad: mens non cessat parere cogitationes: tu autem malas evelle, bonas excole. Chrysost. Dum in cogitation voluptas non reprimitur, etiam in actione dominatur. , saith Paul: we exercise our general callings in our particular, and go about our earthly businesses with heavenly minds using common things as a stirrup to mount us up to things of an higher strain, and exacting (by a divine Alchemy) heavenly meditaions out of earthly objects and occasions. Thirdly, examine your thoughts often, and let not an idle motion, flying fancy, or sinful dream pass without a sharp check, a censure of the word. There is a sharp eye to be set, and a strict hand to be held over a man's thoughts if ever he will have good of them; they being so infinite, nimble, slippery, and in so secret a place, free from the world's censure. Call them therefore often to a domestical Audit, cherish the good, check the bad, let them have the law if they be extravagants. Remember that an evil thought uncontrolled, may vex thee on thy deathbed, as little and as light a matter as many make thereof. Fourthly, get a sound and clear judgement, able to discern of things that be excellent, and to prefer God and the things of God incomparably before all other things whatsoever. Make those things above your treasure once, and then your heart will be chief set, and your thoughts will chief run on them u Mat. 6.21 . Fiftly, greaten your love to God and goodness: for strong affections make strong impressions, and cause great thoughts of heart. A man cannot but think much of that he loves. Oh how I love thy law, saith David (and as an effect of that love) it is my meditation day and night x Ps. 119.97 . But especially, love to be God's servants on the sabbath day y Esay 56.6. ; let the entire concurrence of the whole man be his alone that day, as much as may be: so shall ye be the better able to think profitably of him, the whole week after. Our infinite weekday wander, and woeful trisling out our golden hours in idle and evil thoughts comes (much-what) from our customary and carnal keeping of God's holiday z Esay 58.13 . Sixtly, exercise yourselves in the word of life: be swift to hear and 〈◊〉 God's holy word. Search and study the scriptures a joh. 5.39 . These will 1. free the heart from impure lusts. Wherewithal shall a young man (one that is in the heat of his passions) cleanse his way b Psal. 119.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or rub off his filth? (It is a metaphor from glass, which though rubbed never so clean, will soon gather dust again.) Answer is made there, by taking heed thereto accrding to thy word. 2. It will fill the head with good notions of God, and his nature, his word, and his works &c. * Hieronymus de Nepot: vit. cum assiduâ lectione & meditatione diuturnâ, pectus suum bibliothecam christi effecisse. Cogitationes innumerae sunt uno die: cas quis colliget, quis corriget? quis reprimet, quis exprimet? Sphinx philos. , so that no room shall be left for worse thoughts, which else will be stirring. For the thoughts of a man are never idle, as ye know, save when he sleeps; nor then many times; but are like a mill that turns round uncessantly, while it hath water, and if it want other grist, will grind and grate upon itself. Lastly, (to set all the former a-work) add hearty prayer to him that is both the heart-maker, and heart-mender too. Pray him to make the meditations of our hearts ever acceptable in his sight c Psal. 19 : and when we are in a good frame, to keep it ever in the imagination of the thoughts of our hearts, and to prepare our hearts unto himself d 1 Chron. 19.18. , as David begs in the behalf of his people. Pray him to open your understandings, to sanctify your wills and affections, to raise up and ravish your hearts, to fix your quicksilver as one speaks; that is in meditating upon good things to grant you strength of memory, steadfastness of imagination, sta●ednesse of mind, sharpness of conceit, soundness of judgement, and all other necessary gifts and abilities, that ye may so meditate upon God's precepts, that withal ye may have respect to his ways e Psal. 119, 15, 16. . SECT. XII. The Conclusion. Lo this is the way, walk in it: Ands as many as walk after this direction peace shall be on them and mercy, and upon the Israel of God f Gal. 6.16 . For, Do they not err that devise evil? but to them that think upon good things shall be mercy and truth g Prov. 14.28 . Mercy and truth be with you h 2 Sam. 15.20 Amen. The Righteous man's Recompense. OR, GOD'S JEWELS MARKED AND MADE UP, FROM men's MISUSAGES. The Text: MALACHI 3.17. And they shall be mine, saith the Lord of Hosts, in that day when I make up my Jewels: And I will spare them as a man spareth his own son that serveth him. CHAP. I. The Text divided. GOD'S gracious acceptation of his people and their holy services, hath been hitherto described, and discovered. Follows now his righteous remuneration, and rich respects to their persons, which he highly prizeth; for They shallbe mine, saith the Lord of Hosts, in that day when I make up my Jewels. 2. To their performances which he bountifully rewardeth. And I will spare them, as a man spareth his own son that serveth him. Then shall ye return and discern etc. The former, without forcing points us to these three positions. 1. That God is the Lord of Hosts. 2. That this Lord of Hosts will have his day to do good to his people: and to make them up as his Jewels from the world's misusages. 3. That this people of his shall be graciously owned, and greatly honoured in that day. SECT. I. That God is Lord of Hosts. What these Hosts are, why called Hosts: what it is to be Lord of Hosts. FIrst, God is the Lord of Hosts. So he is frequently styled in the old Testament, Doct 1 Lord of Sabaoth (which is all one) in the New; thought this more seldom, because the old Law was given in fear, the new in love, as Hugo will have it. Now touching this title here, and elsewhere given to God, let us see, 1. What these Hosts, or Armies are, whereof he is Lord. 2. Why they are called his Hosts. 3. What it is to be Lord of these Hosts, and what honour accrues, and is a scribed to God by this Attribute. In treating whereof, I must entreat my Reader, the same that the Orator did His, (when he spoke of Socrates, majus quidd●m de ●is, quàm quae ●●ripta sunt, suspicarentur: Cic. 3. de Oratore. Loquimur de Deo non quantum debemus sed quantum possumus. Gratian. Imperator and Lucius Crassus) that they should imagine some greater matter than here they find written: forasmuch as in speaking of God we speak not what we ought, but what we are able, as that Emperor hath well observed in his Epistle to Ambrose. First then, these Hosts whereof God is said to be Lord Sovereign are all creatures heaven, in earth, and under earth. 1. In heaven there are. 1. Angels, which are cal●ed, The Host of heaven, 1 King. 22.19. An heavenly Army, or the multitude of the heavenly Host, Luke 2.13. the armies that are in heaven, following the Lord Christ upon white horses, etc. Rev. 19.13. The Author to the Hebrews calls them the heavens (as some conceive it) Chap. 7.26. Not because they were coworkers with God in the creation of the world, as the Rabbins will have it: Goodw. Child. of Light, etc. 102. for though Angels are called Elohim, Psal. 8.5. yet it was Jehovah Elohim only that made all things of nothing, Gen 2.4. Esay 45.24. Neither yet, because they move the heavens, and govern the whole world, as the Jews (after the Platonists) believed, and thereupon fell into the sin of Angel worship, Ratione pluralis Elohim, ex Hebrais aliqui existimant so iarchum Deo Angelos in opere creationis, etc. Pareus in Gen. 1.1. Hebrai Platonicis imbuti opinionibus Angelos coelorum motores t●tiusque mundi gubernatores esse putabant, etc. Pareus in Heb. 2.5. intruding into those things that they had not seen, Colos. 2.18. and curiously prying into those secrets whereof there is neither proof, nor profit. Howbeit, that they have, under God, a main stroke in ordering the course of natural and civil affairs, it may be proved out of Ezekiel, Chap. 1. where the beasts are said to stir the wheels, as themselves are stirred by the Spirit of God. And for the manner of their motion, every one of them is said to have four faces, that is, they can look every way at once; and to have calves feet round, that is, they are apt to go every way: and this with the greatest facility that can be. Next below the Angels in God's hosts, are the Sun, Moon, and Stars those Celestial bodies, 1 Cor. 15.40 the glorious furniture of the visible heavens, The Queen of heaven, Jre 44 17. called also, the Host of heaven, Deut. 4.19. Act 7.42. Zeph. 1.5. These fought in their courses against Sisera, God's enemy, Judg. 5.20. And so they do still by their light, Vidore licebat in eodem loco aquam ignemque simul de coelo cadere. Ignis non attingebat Romanos, neque imber juvabat barbaros, sed eos non. secus inflammabat, ac oleum, etc. Dio Cass. in vita M. Antonin. Philos. heat, and influence: causing stormy, tempestuous, and unseasonable weather, to the annoyance of the Adversary, as once of the Quades, and Marcomans, upon the prayers of the thundering Legion (as they were afterwards called) in the days of Marcus Antoninus the Phisosopher, Emperor. And as in the Battle between Edward the third of England, and Philip of France (who being enraged with a former defeat, marched with fury into the field, elevated with a false hope of triumphant victory) there fell at the instant such a piercing shower of rain, as dissolved their strings, and mae their bows unuseful. And at the breaking up of the shower, daniel's Hist. of Eng. fol. 237. the Sun shone full in the face of the French, dazzling their sight, etc. and on the backs of the English, as it all made for them. Mili●es nobis, qui a●●ant, retulerunt, extorta sibi esse de manibus quaecunque jaculibantur, cùm à Theodosij partibus in adversarios vehemens ventus iret, qui & ipsorum tela in eorum corpora retorqueret. Aug. de civ. dei. lib. 5. cap. 26. Rupertus ventos nominat scopas mundi, qued Deus ill●s everrat, & expurget aeris corruptionem. Job 38.23. Hence the superstitious Heathens, and some degenerate Jews in seremies' time worshipped this 〈◊〉 of heaven (as they called it) set up the constellations of heaven for gods. proposition to which petty Gods, he is called Lord of Hosts, God of these gods, maker and master of them all. And these are his heavenly hosts, his cavalry, his high-land forces: not to mention here the meteors (whether fiery, as thunder and lightning, or airy, as wind and earthquakes, or watery, as rain, hail etc. All which God is said to keep by him in his treasury, and to bring them fort in the day of battle. Secondly Gods armies in the earth are all terrestrial bodies 1 Cor. 15.40. Rabbi Kimchi well obs●●●eth, that God hath magnleh chelo b, and matteh cheloth his upper ●nd lower troops, as his horse and soot ready pressed. Mark 16.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. X●noph. Ejus conciliis militant etiam qu● ejus conci his repugnant. Greg Agunt quod vult Deus, sed non volunt quod vu● Deus Bern The Turks bear no weapons but in travel, than some of them seem like a wall king armoury. Blounts' voyage p. 79. D Willet on Rom. Gorran in Rom. 9.29. 1 Tim. 1, 20. expounded. both lifeless and living creatures. All which continue and keep their station this day according to hiae ordinance, saith David: for they are all thy servants: Psal. 119.91. and at thy beck and check Esay 45.12. Plato was wont to say, that the earth was a kind of living creature, having stones for bones, rivers for veins, trees for hair etc. Put Philo better saith, that the world is after a sort, a great man, and a man little world. In the Gospel man is called every creature. Go forth into all the world saith our Saviour, and preach the Gospel to every creature, that is, to man the Model of the whole creation, the masterpiece of God's handiwork. A wise Philosopher could say that man is the end of all things in a semicircle: that is, All things else were made for him, and he imself is made for God. His servant he is, and sworn soldier, as Nabuchadnezzar is called and Cyrus: and Ashur, the rod in his hand. For even the wicked also do the will of God, though unwittingly: partly besides, and partly against their own wills. And in this sense, one nation may be God's host to punish another, or to sheathe their own swords in their own bowels, as Midian. But especially this holds true of the Church militant, which is terrible as an army with banners, and every member thereof is a spiritual warrior, harnessed, like a travelling Turk, capapee, with that heavenly Panophe Eph. 6.13. resisting the devil, who fleeth from him, J●m. 4.7. The Israelites marching out of Egypt are called the Lords hosts Exod. 12.41 In relation whereunto, some have thought that God assumed to himself this title; because the Ark, (that testimony of his special presence) marched in good array, and all comely equipage, in the midst of the camp. But to speak forwards. Thirdly, under the earth, besides those creatures that pass through the paths of the sea, Psal. 8.8. Whales and whirl-pooles, Dragons and Leviathans, that serve to swallow up Gods Jonasses, and afterwards to ship them to land again. The very Devils also are at God's command, and appointment: as is intimated (according to some) in that Angelical trisagion Holy, holy, holy Lord God of hosts, that is saith Gorran, of Angels, men, and devils. True it is, he is called Prince of the air but that is by divine permission for a season. And God of this world: but not otherwise than Absalon was once called the king, viz. by usurpation. Take him in his greatest power, what is the Devil else but God's officer or executioner, to blind the reprobate, and to teach others that belong to God, not to blaspheme: that is by afflicting their bodies, and buffeting their consciences, to warn them not to walk unchristianly, to the scandal of the weak, and the scorn of the wicked. These than are Gods hosts. Hosts they are called (and so we descend to the second quaere.) 1. Reas. 1 For the huge number, and mighty multitude, infinitely surpassing those numerous armies of Xerxes, Tamerlane, 2 Cor. 14.9. the Ethiopians in Asa's time, that brought a thousand thousand into the field, the biggest army that I remember to have read of in holy Writ: but no way comparable unto the Lords hosts who (besides all other creatures innumerable attendant) hath thousand thousands of Angel's ministering unto him, Dan. 7.10. and ten thousand times ten thousand standing before him, as waiting an errand, and that would be glad of an office. He bringeth them out by number, and calleth them all by their names Esay 40.20. which no earthly General can do. Reas 2 2 They are called hosts for their Eutaxie, quasi milites in station ● collocati sunt. Shindler Pentag. Acceperunt pro tsebi jucundites decus ornamentum. Ib. Reas. 3. Math. 8. the comely and lovely order of them, keeping their stations, as it were in martial manner, and battel-ray. Whence the Septuagaint commonly render this word used for Hosts by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Hierome, Ornatus; for order makes an army beautiful. 3. For their obedience which is no less admirable, than their order amiable. No soldier is so obsequious, so active, so ready pressed at the command of his captain, as all creatures are at the command of God: So well disciplined are they and trained to it, (not by rules of art, but by instinct of nature, Psal. 119.91.) that if he say but to any go, he goeth: if come, he cometh, if do this, he doth it. Never was any Emperor so observed as he is, even to a nod or beck. Psal 123.2. Fiftly, therefore is he styled sometimes Lord of Hosts, and other times Lord God of Hosts, to denote and set forth his infinite and irresistible power, and that there is no standing before him (thus armed and appointed) if his wrath be kindled, yea though never so little: which is an answer to the third quaere. Beza in Rom. 9.29. exauditi sunt & domino multo potentiore quam ipsi sitis. Ad infinitas ipsius utres & copias explicandas. Beza. in loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sets forth his absolute power and sovereignty over all creatures whence he is called the one or only Lord. Ephe. 4.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est dissipare, perdere, quod victori con●enit imprimis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hoc epitheto summa tribuitur Deo potentia, saith a grave and learned interpreter, Chiefest power and sovereign authority is given and ascribed to God by this attribute. For this, it is often used, and urged in the old Testament; as in the new, the very Hebrew word Sabaoth is retained for more Emphasis, jam. 5.4. The cries of them that have reaped your fields, and yet received no wages, are entered into the ears of the Lord of sabaoth: that is, they are graciously heard by a Lord far more mighty than you are any, saith the same interpreter. And in his larger Annotations, this saith he, is added to show his infinite forces, and matchless might. The like may easily be collected from Rev. 4.8. compared with Esay 6.3. Where the holy Ghost rendereth Holy, holy, holy Lord God of hosts, by Holy, holy, holy Lord God Almighty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only, such a one as hath not the sole command alone, but the whole command of all the creatures. In heaven he hath good servants; in hell bad: in earth both. The other Apostles call him Lord (it is Gorrans observation) judas calls him not so, but Rabbi Mat. 26.22, 25. because he had shaken off the yoke of obedience, but they that will not bend must break, as he did, when shortly after he became his own deathsman, after that he had delivered up his master, and all by the determinate counsel of God, the might strong God, as he is styled Esay 9.6. the all-sufficient God Gen. 17.1. Aben Ezra renders it The conqueror: and the Lord Christ is said to go forth riding on his white horse conquering, and to conquer. Rev. 6.2. The Septuagint render it Self-sufficient able to do all without help of any; how much more when having such hosts at command. Aquila renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong: lusty; valiant. Pagnine and junius, Omnipotent. Now, dicitur Omnipotens, quia omnium tenet potestatem, saith Isidore. And this David the King acknowledgeth in all ample manner (yea Nabuchadnezzar the tyrant Dan. 4.37.) Thine O Lord is the greatness, and the power, and the glory, and the victory, and the majesty. For all that is in the heaven is thine: thine is the kingdom, O Lord, and thou art exalted as head above all etc. 1 Chron. 29.11.12. SECT. II. The Pope will needs be Lord of Hosts Use 1 What meaneth then that man of sin, that mouth of blasphemy (that I may apply) to speak so great things of himself Rev. 13.5. 2 Thes. 2. Psal 100 Fran. Zabar. Bellar. lib. 4. de. Po●t. Roquia in omnibus admirabilis, stuper mundi. to boast himself so much in mischief Psal. 52.1. to lift up himself above all that is called God, sitting in God's temple, and showing himself there as if he were Lord of Hosts? For although he hath but some angle, and not all the corners of the earth, though he is but a fox in a hole, yet his discreet doctors say of him, that he can do all that Christ can do: that God hath put all things in subjection under his feet; the beasts of the field, that is men living on the earth, the fishes in the sea, that is souls, in purgatory the fouls of the air, that is the souls of the blessed. It sufficeth not Mosconius, to derive Pape of Papae the interjection of admiring, because the Pope is the world's wonderment: Rev. 13 3 Admiratio peperit philosophiam, sic et Antichristianismum. habens in toto mundo utrunqe g●adium etc. Dulia adorandus. De ministr. milit. Eccles. l. 1. cap. 1. Os papae e●t eulus diaboli in eodem sunt praedicamento. Jgnatij Con. claus. pag. 139. vide Pareum in Apoc. 13.3. Orâclis vocis mundi moderaris habenas. et merito inter ris diceris esse Deu●. Super Angelos elevatier papa, adeo ut eos excommunicare possit, ait Joh. 23. in extravag Luk. 4.6 Dr. Featly his Transub. exploded. (that beast, he should have said, in the Revelation, that all the world wondered after) and Pontifex, because he makes men a bridge to blessedness, but he will have him to be King of Kings, and Lord of Lords, having the power of both swords throughout the world; yea command over all reasonable creatures. Boniface the 8. wrote to Philip K. of France, that he was Lord of all, both temporals and spirituals, in all countries, which is one of the devil's titles. Math. 4. Valladerius shames not to say of Pope Paul 5. that he was a god, lived familiarly with the Godhead, heard Predestination itself whispering to him, had a place to sit in council with the most divine Trinity. And another of the same Pope's parasites, dedicates a book to him thus: To Paul the 5. Vice-God, the most invincible Monarch of the Christian commonwealth, the most mighty defender of the Pontifician omnipotency. Our Lord God the Pope, saith a certain Canonist: And, to thee is given all power in heaven and earth, said the Council of Lateran, the very year before Luther stood up against that Romish Antichrist; who wears a triple crown, in token that he is Lord of heaven, where he may canonize saints, of hell, where he may free souls out of purgatory, of earth where he saith, as once the devil did: All power is delivered unto me, and unto whomsoever I will, I give it. But how haps it then that he gives no more to many of his best servants? To instance in some of our own fugitives: Allin had a Cardinal's hat, but with so thin lining (means to support his state) that he was commonly called the starveling Cardinal. Stapleton was made professor of a petty university, scarce so good as one of our free-schooles in England. was starved. Will. Raynolds was nominated to a poor vicarage under value. On Harden his Holiness bestowed a prebend of Gaunt, or to speak more properly (saith mine Author) a Gaunt prebend etc. But this by the by only. SECT. III. Woe to Rebels against the Lord of Hosts. FOr a second Use. Use 2 Is God the Lord of Hosts? and doth he with them whatsoever he will in heaven and earth? woe then to rebels and refractaryes, to traitors and transgressors, Job. 21. sons of Belial, children of disobedience, that say to the King Apostata, that break his bands, and send messages after him, saying, we will not have this man to rule over us: that refuse to be reclaimed, and stick not to oppose with crest and breast, whatsoever stands in the way of their sins and lusts. God (saith the Psalmist) shall wound the head of his enemies. But are there any such, may some say? Psal. 68.21. so desperately mad, as to bear arms against heaven? yes, saith the prophet, and ye shall know who they are too. He shall wound the hairy scalp of such a one as goeth on in his trespasses. All those then that lie sucking at the botches of carnal pleasures, grinding in the mill of worldly lusts, listening 〈◊〉 the suggestions of Satan the Lord professed adversary, — caesariem intonsam et capita alta ferentes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lacones coammnutriebant ad terrorem. and principal Counter-factionist. All that against the rich offers of God's free grace, the menaces of his mouth, the strokes of his hand, choose to go on still in their lewd and lawless courses, refusing to be reform, hating to be healed, all these are to be reputed Gods enenies. And although their scalps be never so hairy, their locks never so bushy, their looks never so lofty and haughty, fierce and furious: though they have marrow in their bones, and milk in their breasts, though their natural moisture be no whit decayed, through age or unbealthinesse, with Moses, much less turned into the drought of summer, with David, which might occasion baldness (as in elderly people) but that being young and youthy, yea strong and sappy, they had hair by weight, Cruent●bit caput inimicorum suorum. Beza. as Absolom, yea were rough all over with Esau, which which makes them look grim and terrible with the Chaldeans, that people of fierce countenance, yet that shall little avail them, when God shall take them in hand he'll crack their crowns, he'll cleave their skulls, he'll wound through the hairy scalps of all such, as obstinating themselves in an evil course, will needs on in their trespasses, whatsever it stand them in. In the doing of which fearful execution upon his enemies, the Lord of hosts will not much trouble himself neither. For he needs no more but arise, and his enemies shall be scattered: yea all that hate him shall flee before him, as it is in this same Psalm, ver. 1. He needs not arm himself, as David, against this giantlike generation, with weapons offensive or defensive: for with his bare hand only he can beat the proudest of them, yea make a puny-boy and a very baby of him. Thou hast smitten all thine enemies saith David upon the cheekbone; Psal. 3.7 thou hast broken the teeth of the ungodly. As if he should have said, Dio. Those that think themselves tall fellows, and dare challenge the very devil to a duel (as Caligula once did his Jupiter) are as children in thy great hands, and far accordingly, For thou boxest them about the ears, clappest them on the cheeks with the palms of thy hands, buffetest the about the lips with thy clutch-fist, till they spit blood again, and be made to look their teeth in their throats, thou hast broken the teeth of the ungodly. But if yet they will not yield, but wrestle with thee, with the froward thou wilt wrestle Psal. 18.26. Thou wilt be as froward as they for the hearts of them. If they will needs try a fall with thee, thou wilt fallen them, Act. 9.4 Joh. 18.6 and quell them, thou wilt lay them at thy feet, (as the Lord Christ did Saul, and the souliers that came to surprise him) yea thou wilt smite them in the hinder-parts (where we use to whip unruly boys) and so put them to a perpetual reproach. Psal. 78.66. But what need the Lord (as I was saying) be at all this pains with himself, or once so much as foul his fingers with them, who hath such mighty armies, and so many Hosts afoot to chastise his rebels? Pomp. Mag. nostrâ miseria tu es magnus. Pub. Minus. so that if he do but once wag his little finger, or stamp with his foot only upon the ground (as that Roman vainly vaunted) he can presently command and call for legions of Angels to subdue Senacherib, millions of stars to fight against Sisera, volleys of thunder and lightning to blast and burn up the Philistines, cartload of massy hailstones to brain the kings of Canaan. These are Gods hosts in heaven. Neither is he to seek of sufficient forces here beneath, both by sea and land. There he hath whales and dragons to devour his enemies: here he hath, besides armies of diseases within them (Physicians reckon 2000 several sorts, 200. whereof belong to the eye) that lie in wait for the precious life: let him but say with Jehu, who is on my side? who? and all beasts, fouls, and exeeping things innumerable will strait look out at their windows, and tender him their service. God cannot possibly want a staff to beat his dogs with; a weapon to wound his rebels with. Facile est invenire baculum quo canem caedas. If He set against a world-full of wicked doers, the water will take his part: If against Sodom, fire: If against murmurers, earth: If against blasphemers, fiery serpents: If against Idolaters, lions: Dan. 6. If against mockers, bears: If against Herod, worms: 2 King. 2.24 Act. 12. Hatto Bonosus Praesul Moguntinus, à muribus devoratus An. Dom. 969. ut ait Wilderogus episcopus Argentinensis A. D. 997. Alsted Chron. Fit cruor ex undis, conspurcant omnia ranae. Dat pulvit cimexes, postea musca venit. De in pestis post ulcera, grando, locusta, tenebrae. Tandem prototocos ultima plaga necat. If against Hatto, mice: If against Pharaoh, all. Now a host of frogs distress him, now of flies, now of louse, now of Caterpillars, now of grasshoppers etc. God made the earth fight against him, the air fight against him, the fire fight against him, the water fight against him: he left him not till he had beaten the very breath out of his body with stroke after stroke, and so made good with his hand, what he hath also said with his mouth. The Lord knoweth how to reserve the unjust to the day of punishment: And, In the thing wherein they deal proudly, he is above them. 2 Pet. 3, 9 Exod. 18.11. He hath an eye to follow them, a gored to look to them, and a gaoler to bring them forth, whensoever he shall call for them. In case they should make escape (as they cannot) he hath armies above them, army's below them, army's about them, army's upon them, yea armies within them, to bring them back to execution. For a wicked person is not safe from his own tongue to peach him, from his own hands to dispatch him, from his own fantasy to disquiet him, from his own conscience to affright him, from his own friends to betray him, from his own beasts to gore him, from his own fire to burn him, from his own house to brain him. Thus it is with him, whiles at home: as if he look abroad, to every creature he meets he may say as Ahab once said to the Prophet, Hast thou found me O mine enemy? For as every good soldier will fight for his General; and as a Nobleman's servants will soon draw, if their Lord be set upon; so there is not a creature in all the world, that is not ready pressed to fight God's battles, and revenge his quarrel upon an ungodly person. Gen 4.14 What Cain sometimes said he hath good cause to take up and second; Job 18.15 Every thing that findeth me shall slay me. Brimstone is strawed upn the house of the wicked, saith job, so that if the fire of God's wrath do but lightly touch upon it, Job 9 5 Eccles. 6.13 Necesse est ut eum omnibus doct●orem agnoscam qui triginta habet legiones Phavorm: de Adriano ●mp: apud Spartian. they are suddenly consumed: they walk all day long upon a mine of Gunpowder, either by force or stratagem they are sure to be surprised. Had Zimri peace that slew his master? Hath ever any waxed fierce against God and prospered? Oh that these graceless men would once learn to meddle with their match, and (according to the wiseman's counsel) beware of contending with one that is mightier than they, this Lord of Hosts, I mean, the Lord mighty in battle, Psal. 24.8. this man of war as Moses calls him whose name is Jehovah sabaoth: before whose dreadful presence, and unresistible puissance they are no more able to stand, then is a glasse-bottle before a cannon-shot. SECT. FOUR Tremble before this mighty Lord of Hosts. THirdly, Use 3 Is he the Lord of Hosts with whom we have to deal? be we all hence exhorted and excited to the pracise of divers duties. And first to tremble before this mighty God: who having so many millions at his beck and obedience, can with as much ease, and in as little time undo us as bid it be done. So Caesar once threatened Metellus in a bravado; but so, God only and easily can do indeed to such as set against him. If the breath of God blow men to destruction job 4.9. for we are but dust-heaps: if he can frown us to death with the rebuke of his countenance, Psal. 80.16. what is the weight of his hand (that mighty hand as James calls it) wherewith he spans the heavens, Jam 4. 1● Isay 40.22 and weigheth the earth in a balance? He sits upon the circle of the earth, and the inhabitants are as grasshoppers: he shakes them out of it, at pleasure, as it were by a canvas, or as out of one's lap, so much the Hebrew word imports job 38.13. Who would not therefore fear thee O King of Nations? Jer. 10.6, 7 Mat 22.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for to thee doth it appertain; forasmuch as thowart great, and thy Name is great in might. Give unto Caesar the things that are Caesar's, saith Christ, and unto God the things that are Gods. Where it is remarkable that the Article in the Original is twice repeated when he speaks of God, more than when he speaks of Caesar, to show, saith a Divine, that our special care should be to give God his due: Now shall we f●ar to break the penal laws of a King, Prov. 19 12 Prov. 16.14 Prov. 20.2 because his wrath is as the roaring of a lion, and as the messengers of death, so that whoso provoketh him to anger, sinneth against his own soul? And shall we not fear this King of Nations, who hath Armies of creatures to do us to death, and after that, legions of devils to torment us in hell? shall we fear fire, water, lions, leopards; bulls, bears, and other common soldiers, yea the wrath of a fool, because it is heavier than the sand of the sea Prov. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 10.28. Philip. 3. ult. 27.3, 4. An shall we not fear the great Emperor of all these, that hath them all at his beck and obeisance? These may kill us, but they cannot hurt us, as he once told the tyrant destroy they may the body, but neither keep the good soul from heavents nor the body from a glorious resurrection. But God can do all this, yea more than this: and shall we not fear his heavy displeasure? Especially since according to his fear, so is his wrath, Psal. 90.11. That is (according to some) as any one doth more or less fear God's indignation, in the same degree and measure shall the feel it: as he trembles at it, he shall taste of it. Or as others, (and perhaps better) Let a man stand in never so great awe of thy wrath, yet his fear shall not prove proportional, or ever be able to match it: he shall never fear thee so much as thy wrath amounts to, let him fear his utmost. For there is a fire kindled in his anger, and it burns unto the lowest hell Deut. 32.22. Now Bellarmine is of opinion that one glimpse of hell, were enough to make a man not only turn Christian and sober, but Anchorite and Monk, to live after the strictest rule that can be. I conclude with the Apostle, Wherefore let us have grace, whereby we may serve God acceptably with reverence and godly fear. For our God is a consuming fire Heb. 12.28, 29. SECT. V Trust in his power for fulfilling his promises. SEcondly, is He the Lord of Hosts? This should teach us to rest confidently upon his power, for the fulfilling of his promises: For what should hinder? First, God is not as Man that he should lie; he pays not what he hath promised, Plutarch. as Sirtorius is said to do, with fair words. Secondly, he is not off and on with us, he doth not say and unsay, Mal. 3. he is Jehovah that changeth not. Thirdly he is the Lord of Hosts, and cannot be resisted, or interrupted in his course. Nature may be, and was, when the fire burned not, the water drowned not, the Lions devoured not, etc. Men may be withstood though never so mighty, as the potent Prince of Persia was, Daniel 10.20. And as Asa was, who although he brought five hundred thousand men into the field, yet was he encountered and overmatcht by an Army of a thousand thousand and upward, so that he was fain to flee to the old Rock for refuge. Devil's may want of their will, though never so many, Esay 26.4. as that Legion in the Gospel, and though never so well united, as they there were: for though many, Squama Leviathan ita coherent, ut quasi loricatus incedat Satan & cataphractus. Luther. D. Preston. yet they say, My name, not Our name, they speak and act as One in that possession. But God doth whatsoever he will in heaven and earth, without control or contradiction. In the creatures, (saith One) there is an essence, and a faculty whereby they work; as in fire, the substance, and the quality of heat: between these God can ●inder, and so hinder their working, as in the Babylonish fire, Dan. 3. In the A ●geis there is an Essence, and an executive power. God comes between these, o●te●, and hinders them from doing what they would. But now it's otherwise in God: he is most simple, and entire, without mixture or composition. Hence his Almightiness is his Essence, and his whole Essence is Almighty. He is not mighty in respect of some part, or faculty, as the creature is, but all in God is mighty. He is not dependent upon another for new supplies, as the creature, whose power will cease and determine, if not renewed and confirmed by God, Jer. 32.18, 19 He is El-shaddai, absolutely self-sufficient, not needing any subsidiary help from without, though he please otherwhiles to make use of the creatures, as his Hosts, to tame his enemies, and perform his word to his people. Tamen tantum effecit ut tota Aegyptus deficiens exclamare ●●geretur hunc esse digitum Dei Philo. Quid ciniphe v●lius? saith Philo. What's more base than a louse? yet all Egypt could not stand before this poor creature, but was forced to acknowledge it the finger of God. If any Pharaoh oppose to him, he can soon subdue the strongest Rebel by the weakest instrument. As if any Gideon build and bind upon his promise, of weak he shall become strong, Heb. 11.34. Deo confici nunquam confusi. He that believeth shall not be ashamed, he need no more but stand and see the salvation of the Lord. The Lord shall fight for you, Exod. 14.14 saith Moses to Israel, namely by his red-sea, that shall cover your enemies, (as it did ours in 88) but ye shall hold your peace. Commit your ways therefore unto the Lord, trust also in him, Psal. 37.5 and he shall bring it to pass. Stand not upon these and these dangers, and difficulties that stand in the way. Found your faith fast upon the infallible promises of God All-sufficient; put them also in suit by faithful and fervent prayer, and then though you see not how, or which way such a mercy should be attained, or deliverance compassed; yet give glory to God's power with Abraham, Rom. 4.18. and buy the field at Gods bidding with Jeremy, Chap. 32. 17-27. thought the captivity were then foretold unavoidable. What talk we of any thing impossible, or improbable to the Lord of Hosts? This is to limit the Holy One of Israel, with those Rebels, that asked, Can the Lord provide a table for us in the wilderness? or with that Infidel Lord of Samaria: Behold, if the Lord should make windows in heaven, might this thing be? Can the Lord? and, Might this be? Why? what a questions that? He can give bread from heaven, and drink out of a rock: He can command the ravens to feed Elias, and the most hurtful creatures to be useful to us, as poison in Physic. He can do more than ever he will, as he could have rescued his Son Christ by a legion of Angels, Mat. 26.23. Some things God can do, but will not, 2 Tim. 2.13. Heb. 6.18. Mat. 3.9. Some things he neither will, nor can; as he cannot lie, die, deny himself, break his promise, etc. But whatsoever God willeth, that without impediment he effecteth, Esay 46.10. For who hath resisted his will? And yet I know not how, 'tis natural and usual with us in an exigence, to question God's power one while, (If thou canst do any thing, help us) his will another while, (Master, if thou wilt thou canst make me clean) and to tie him so to the means, that if they fail, he cannot help. When the bottle was spent, Hagar falls a crying as utterly undone. Whence shall we have bread to feed so many thousands? Whence should I have flesh to give unto all this people? joh. 6 Num. 11.13.22. Ver. 23. Dei dicere est facere. shall the flocks be all slain, and all the fish of the Sea gathered together for them to suffice them, said Moses? But what said the Lord to it? Is the Lords hand waxed short? thou shalt see now whether my word shall come to pass unto thee, or not. God's word is his deed, his promise sure-hold: never any yet miscarried that could produce and plead it: sigh he wants neither power nor will to make it good. Peter had a good will to deliver Christ out of the Jews hands, but wanted power. Pilate had power enough to do it, but wanted will. God wants neither, but will put forth both forth safety and salvation of his faithful people. Hence holy Job, having spoken of God's power speaketh of his thoughts, (as Calvin observeth) to tell us that his power and will are things inseparable, his mind and hand agree together, the one to determine, the other to execute. Job. 42.2. All his shall have whatsoever heart can wish, or their condition require, 2 Sam. 22.2.3. even marvellous loving kindness from God in a strong city above all that can be uttered: The prophet is fain to express himself above it, by an exlamation Psal. 31.19, 20, 21. The Lord of Hosts is for them, the God of jacob is their refuge. He hath entered into a covenant with them both defensive and offensive, so that all his is theirs, as jehosaphat that told his confederate King of Israel. 1 King. 22.4. SECT. VI Stoop his power, and submit to his Sovereignty. THirdly, is he the Lord of Hosts? what then should we rather and sooner do then stoop to his power, and submit to his sovereignty? And sigh we must be either his serunts', or his slaves, his subjects or his footstool, choose the former condition, that we may escape the latter? for certain it is, he will fetch us in by one Pursuivant or another (and he hath enough ready) if we make not haste with Shimci, to come down, and meet the Lord with entreaties of peace, that he may embrace us, and take us in to his princely favour. Do not ask me here, (as Pharaoh once did Moses) who is the Lord that I should serve him? God Attributes are of two kinds, which either show what he is? or who he is? to the question of Moses what he is; God gave a short answer: I am. To the second of Pharaoh, who he is, he made a large reply by his armies of louse, flies, hail, locusts etc. Till Pharaoh was compelled to answer for him, The Lord is righteous, but I and my people are wicked, This was a fair confession, but extorted: for he was no sooner off the rack, but he bitten it in again, and became more hard and hardy, as water grows more cold after a heat. And such, for all the world, was the forced and feigned obedience of those Israelites in the wilderness while God slew them (by fiery serpents, and others his warriors) than they sought him, yea they returned, and enquired after God, Psal. 78.34.36 as if they would have done the deed. Nevertheless they flattered him with their mouths, and lied unto him with their lips. So must not we do, if ever we mean to do well: but throwing away our weapons, lay ourselves low before his footstool, unfeignedly submitting to the sceptre of his kingdom, obeying from the heart that form of doctrine whereunto we have been delivered. For, what a shame is it for us not to do that homage to God, Rom. 6.17. that all other creatures so gladly pay & perform? what a monstrous thing that man amidst all God's handiworks that revere the Almighty, and readily do his will, that he I say, should prove a great Heteroclite, an open rebel, a professed adversary to God his sovereign Lord, his crown and dignity? Oh send a lamb (in token of homage and fealty) to the ruler of the world Vow and pray to the Lord your God, bring presents unto Fear, that is, to him that ought to be feared. And for as much as with your ten thousand you are not able to encounter this great King, that comes against you with twenty thousand times twenty thousand; send an embassage quickly of prayers and tears, whiles he is yet on the way, Irent propè, ne remorando iram victores exasperarint. Tacit hist. lib. 2 Mittamus preces & lacrymas cordis legatos Cyprian 1 Kin. 20.32. The British Ambassadors came in torn garments with sand on their heads, in the time of Valentinian the third. daniel's hist. of Eng. The Calais men came to Ed. 3 bare headed, in their shirts with halters about their necks etc. lib. p. 240. Psal. 27. and desire conditions of peace. Luk. 14.32. You know how Jacob disarmed that rough man Esau that came against him with 400. cutthroats at his heels: how Abigail appeased that enraged man David, that had desperately vowed the death of so many innocents': how the Syrians prevailed with that non-such Ahab, for the life of their Lord Benhadad. Having heard that the kings of Israel were merciful men, they put sackcloth upon their loins and ropes upon their heads, and in this form of humble suppliants they came to the King, and said, Thy servant Benadad saith, I pray thee let me live. And a like address we read of in our own histories of the old Brittones to Aetius the Roman Governor, and of the Calice-men to one of our Edward's; Oh let their practice be our pattern. We have heard abundantly that there is a matchless mercy in God for all penitent persons, above that ever was found in the best king of Israel: this mercy we have a promise of, if we submit to the condition, (in thee the fatherless findeth mercy Hos. 14 3.) So had not the Syrians: their best encouragement was a general hear say. This condition is no more than what every man will yield to be reasonable, viz. that we lay down the bucklers first: that we come before him in lowliest manner, with ashes on our heads (so they of old) as unworthy to be above ground, with sackcloth on our loins, as unworthy the coursest clothing, with ropes about our heads, as deserving to be destroyed: yet humbly begging that we may live in his sight with Ishmael, yea that we may serve in his presence with Moses, and dwell in his house with David all the days of our lives, to behold the fair beauty of the Lord, and to inquire in his temple. This is all that God requires, and this was that one thing that David begged so dearly at God's hands Psal. 27.4. and accordingly obtained it. Hence he so confidently calls his soul to rest amidst a multitude of molestations and encumbrances. Hear him else, Psal. 3. I will not be afraid of ten thousands of people that have set themselves against me round about. I laid me down and slept, I awaked etc. He never broke his sleep for Absalon and all his forces, the up in arms against him. For why? salvation, saith he, is of the Lord, his blessing is upon his people. (Ver. 5, 6, 8.) whereof I am one, and shall therefore be in safety. Behold I have blessed him, and he shall be blessed, said Isaac of jacob: saith the God of jacob, of all those that rest confidently upon his power for their preservation, that hope to the end for the grace that is to be brought unto them, at the revelation of Jesus Christ. 1 Pet. 1.13 At destruction and famine thou shalt laugh, saith Eliphaz, neither shalt thou be afraid of the beasts of the earth. For thou shalt be in league with the stones of the field, and the beasts of the field shall be at peace with thee. job. 5.22, 23. SECT. VII. Set his power a-work, by prayer. The power of prayer. LAstly, is God Lord of Hosts? how should this consideration quicken and call us up to a constant instancy in prayer to that God, Eph. 3.21. 2 Cor. 8 Phillip. 4 Oratio fidelis omnipotens est. Luther. Est quaedam omnipotentia precum. Alsted syst. Theol. lib. 4. cap. 2. Luk. 18.6. who is able to do for us above that we are able to ask or think, that we having all sufficiency always in all good things, may abound unto every good work through Christ that strengtheneth us. Many and glorious things are spoken of the power of prayer in the book of God. Indeed there is a kind of Omnipotency ascribed unto it, and not without cause. For certainly whatsoever God can do, prayer can do: sigh prayer sets God a-work, God sets his power a-work, and God's power sets the creature a-work (as at Peter's" enlarge meant) and then what wonder the thing come on an end, though never so difficult. For shall any thing be too hard for God? or shall not God avenge his praying people that cry day and night unto him, though he bear long with them? I tell you that he will avenge them speedily. Asa and jehosaphat prayed down their enemies, so did the Jews in esther's time, the Saints in the acts, the thundering legion. The death of Arrius, Acts 4. Secrat. lib. 1. cap. 15. was precationis opus non morbi. He was brought to confusion by the prayers of Alexander the good Bishop of Constantinople. Luther had obtained of God, that whilst he lived the enemy should not plunder his country: when I am gone said he, Acts & Mon. let those pray that can. So, when the states of Germany were once assembled to consult about points of Religion then in controversy, he, though thirty miles distant, at the very house wherein it was concluded, that the reformation should be established, came leaping out of his closet, (where he had been tugging with God by prayer) with Vicimus, Vicimus in his mouth, we have overcome, we have overcome. Spec. belli sacri Dr. powel in Cambr. histor. Non disputationibus sed rogationibus, saith Bodine. The business of religion is more dispatched by prayers then disputes, yea or then by force of arms. A great Queen is reported to have said, that she more feared the fasting & prayers of John Knox and his disciples, than an army of thirty thousand men. Leoline Prince of Wales, when by some about him he was moved to make war upon our third Henry; I am more afraid, sad he, of his prayers and alms, then of his preparations and armies. Alius insaniat utibellum inferat ei qui c●ns●●itse deum defensorem habiturum. Bucholc. Index Chron. Idem in Cron. Cruciger. Berinthia medi. devotis. cap. 5. The like we read of a cour am Duke of Saxony, that having raised forces to fight against the Bishop of Magdeburg, and understanding by his Intelligencers, that the Bishop made no kind of Warlike provision, but said that he would wholly commit his cause to God, who would not fail to fight for him. God bless me said the Duke, from waging war with him that trusts in God for defence and deliverance. Numa (a Heathen) reposed so much confidence in his gods, that when he heard the enemies were at hand, he laughed and said, At Ego rem divinam facio. But I am about the service of the gods; and so long I can not but be in safety. Jacob wrestled with God by prayer, and had the better of him. Of Luther it is said, that ●e could have what he would of God. St. Bernard in his meditations giving divers rules of strictness, purity of heart, humility and holiness: Et cum talis fueris, saith he, memento mei, when thou art thus fitted for prayer, thou mayst have any thing, pray for me. God requires no more of us but to bring before him lawful petitions, and honest hearts, and then doubt not, but if the thing be feasable, prayer can effect it; Especially, if in prayer we rest upon God's infinite power engaged for our relief, and plead it, he cannot say us nay. It was a notable and an imitable piece of policy in the ancient church, Psal. 80. to found her prayers upon God's Power. Stir up thy strength, and come and save us. Verse 2. And in suing for her liberty, to press God with this prevailing argument, Thou art the Lord of hosts: yea by waving her wings often, to gather that wind under them, that might mount and bear her up to the presence of the Almighty with more facility and efficacy, growing every time in fervency by her threefold iteration and repetition; of the self same petition in prayer. Turn us agine O God, Cumin colloquium descendimus cum Dee, replicemus licet, duplicemus, triplicemus, et quadruplicemus Alsted, in Gen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tantus fulminator ad Jesabelis minas 〈◊〉 trepidat fachis seipso imbecillior Buch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cognationem habet cum verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, attendere, intendere. Novarin. saith she (ver. 3.) and cause thy face to shine, and we shall be saved. This was a good prayer, but somewhat flag: therefore she stirs up herself again, and takes better hold of God, by this title in my text: Turn us again, O God of hosts, and cause thy face to shine, and we shall be saved; ver. 7. Here ●he is somewhat thriven in her devotion. Before 'twas O God only, without any further attribution. Now 'tis O God of hosts, Thou that hast all power in thine hands, do it for us. But lastly, as if that were too little, she trebles her forces (as Abraham did for Sodom) and by a new addition, Turn us again, saith she. O Lord God of bests, cause thy face to shine, and we shall be saved. And having thus said, she rests satisfied; so dosing up her prayers, as not doubting in Gods due time, of a gracious answer. The effectual fervent prayer of a righteous man, saith St. James, availeth much, or is greatly powerful. And this he exemolifies in Elias; a man (saith the Apostle) as other men are, and therefore had original sin in him, mixing with his prayers. And a passionate man too, subject to like passions as other men are: for we read how on a time, when he sat under the Juniper: he would have died in a passion: and yet he prayed, and prayed that it might not rain; and at his prayer, it reigned not on the earth by the space of three years and six months. And he prayed again, and the heaven gave rain, and the earth gave her fruits, not without a miracle of God's mercy. For rain in an ordinary course had come too late to a land that had lain so long parched and scorched: the very roots of herbs and trees being now decayed and dried up, and all in a manner past recovery. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But faithful and fervent prayer never comes too late, and that because God never comes too late. Prayer is a great wonder-work in heaven and earth. No good thing can match it, nor evil over-match it. The flood could not drown the old world, till praying Methuselah was laid up in peace. The fire could not consume sinful Sodom, till praying Lot was provided for. It is not in the power of Laban's hand to hurt jacob, because, Quasi manu facta, Deum ambiunt orantes. Tertull. Preces sunt bombardae & instrumenta bellica christiano●um Luth. Ligatum habent Sancti Deum, ut non puniat, nisi permiserint ipsi. Bern in Cant. serm. 30. upon his yesternights prayer, God had rebuked him. Nor could Esau touch him, because jacob had wrestled with God all night, and would not away without a blessing of deliverance, and a guard of Angels. The plague cannot fasten upon the people, for Moses will not yield to it: nor Amalec prevail in the vale, because he held up his hands on the hill. If ever the enemy shall do good on't, and God have decreed it so, he first takes order for the silencing of his prophets, whose prayers would, as it were, tranfuse a dead palsy into his hands, that he could not smite, jer. 7.16. pray not saith he for this people, neither lift up cry, nor prayer for them, neither make intercession to me, for I will not hear. As if the Lord should have said thus: Had there been any good to be done in this case, prayer would have done it. But I am fully bend: and therefore though Moses and Samuel (those men of prayer) stood before me, yet my mind could notbe toward this people. I am inexorable jer. 15.1. what then? shall God's servants lose their prayers? No, this they shall have of my hand, they shall deliver their own souls, they shall have their own lives for a prey. Something there is that God will yield to prayer then, Cartwr, in loc. when he is most bitterly bend against a people or person Mat. 24.20. Pray saith our Saviour (after he had foretold such an affliction as never had been, nor should be the like) pray saith he, that your flight be not in the winter, for that will be tedious, nor on the sabbath, for that will be grievous. Whereupon a learned Interpreter makes this note. In maxima severitate aliquid permittit precibus. Something God will graciously yield to prayers, in his greatest severity. Admirable is that, and for the present purpose most apt and apposite, that Polanus reports of a terrible earthquake in the territories of Berne in Switzerland: by means whereof, a certain high mountain carried violently over other mountains, ' o'erwhelmed and covered a whole township, that had ninety families in it, one half house only excepted, wherein the master of the family with his wife and children were with bended knees calling earnestly upon God. This fell out no longer ago then in the year 1584. Polan. Syntag. Theolog tom ●. lib. 5. cap. 21. de terr aemotu mortuus est Polan: Anno. 1610 Mat. 21.21 and is related by Amandus Polanus a famous Divine, who lived not many years since at Basill, not many miles distant from the place where the thing fell out. In which notable example who seethe not, as in a mirror, the marvellous force and efficacy of faithful prayer, standing, (Aaron-like) with his incense, betwixt the living and the dead, and verifying that of our Saviour: Verily I say unto you, if ye have faith and doubt not, ye shall say unto this mountain, Remove hence to yonder place, and it shall remove: yea be thou removed and cast into the sea, and it shall be done? And, All things whatsoever ye shall ask in prayer, believing; ye shall receive? Oh blessed Saviour! Eph. 1.19 what could have fallen from that sweet mouth of thine more for the glory of thy free grace and our greatest encouragement to ply the throne of grace with daily suits, that God would open our eyes to see the exceeding greatness of his power towards us that believe, according to the working of his mighty power. There is in the Original a sixfold gradation, and all too little. Words are too weak to utter it. SECT. VIII. Be comforted in the consideration of his power: where divers objections of weak Christians are answered. SIngular comfort to all that belong to the Lord of Hosts, Use 4 to consider that God hath a power always prepared, an army ever in readiness 1. to preserve them. 2. to provide for them. For their preservation, Dan. 3.17 first, Our God is able to deliver us, either from the fire, or in it: this was the support of those three brave Worthies in Daniel, and may be ours, that lean on the Lord and the power of his might. Shall the Philistines rely upon their Goliath, Papists an their he-saints and she-saints, Turks on their Mahomet, Heathens on their Tutelaries, and not we encourage ourselves in the Lord our God as David? not cheer up our hearts in this man of war, whose name is the Lord of Hosts, the Lord mighty in battle? Oh say with the church in Micah, Micah. 4.5. All people will walk, every one, in the name of his God, and we will walk in the name of the Lord our God for ever and ever. For their rock is not as our Rock, Deut. 32.31 our enemies themselves being Judges. Contemno minutos istos Deos, modo Jovem propitium habeam, said that Heathen, If God be for us, what need we fear what man or devil can do unto us? Rom. 8 31 Ob. Sol. Oh but mine enemies are many, and mighty. Yea but thy champion is the Lord of hosts, with whom it's nothing to save whether with many or with no power. I his stayed up Asa's heart against a thousand thousand enemies. 2 Chron. 14 22 But they are fierce and furious. Ob. Sol. What of that? I know whom I have trusted, saith Paul, and I am sure that he is able to keep that I have committed to him against that day 2 Tim. 1.12. I have been delivered out of the mouth of the lion; And the Lord shall deliver me from all evil etc. 2 Tim. 4.17, 18. Did not the Lord appear to Joshuah with a naked sword in his hand, Nudatum nimirum ensem suum nunquam deposuit, sed inde usque ab Adae lapsu eum in Ecclesiae suae defence. etc. Bucholc. as captain of the Host? Did not the Angels fight for Hezekiaeh, and environ jacob at Mahanaim, Elisha in the mount & c? and hath not the Lord charged them still to pitch their tents round about the righteous. They appear not unto us, (it's true) now as of old, because the church now needs not such confirmations, and Christ being ascended, and the spirit plentifully bestowed, God would that our conversation should be in heaven, and not that the Angls should converse so visibly with us on earth. But they still pity our humane frailty, and secretly suggest both counsel, and comfort: they also keep us from perils and dangers of body and soul, who else could not subsist, no not an hour. Next for provision of necessaries, God hath taken and bound over the best of the creatures to purvey for his people, and to bring them in maintenance, the heaven, Pro. 20.30, 31 Rex ferarum Isidor. lib. 10. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth the corn, the wine, the oil, the best of the best is for them. Hos. 2.20, 21. The Lions saith the Psalmist (and the Lion is the king of beasts) or, the ricb among the people (as the Septuagint have it) shall hunger and starve, those that will be sure to have it, if it be to be had: wicked rich men not only rob but ravish the poor, Psal. 10.9, 10 when they have gotten them into their nets, that is, their debts, bonds, mortgages, as Chrysostom expounds it. Hence they are called men-eaters, Cannibals Psal. 14.4. Lo these Cormorants, these young Lions, shall lack and suffer hunger, but those that seek the Lord shall want nothing that is good. Psal. 78.14 Pluviam escatilem petram aquatilem. Tertull. Vix unquam major fuit gloria illius populi in terra Canaan quàm in deserto. Buchol. He will rain down bread from heaven, and set the flintstone abroach, and turn the wilderness into a Paradise, before his people shall pine and perish. Never was Prince so served in his greatest pomp, as the rebellious Israelites in the desert. How good shall we find him then to those that please him? Elias is fed one while by an Angel, another while by a Raven. But if both should have failed him, as the brook Cherith did, yet he that took away his meat, could have taken away his stomach, as he did also, for 40. days together in the mount of God. In a word, the Lord of hosts hath a thousand means ready and at hand to provide for his people: his strength and wisdom ever busieth and bestirreth itself for their comfort. The Lord (saith Peter who had tried it) knows how to preserve his own, 2 Pet 2.9 Phil. 4.12.13 1 King. 22. Heb. 11. Act. 7. and to deliver the godly out of temptation. And I can do all through Christ that strengtheneth me, saith Paul, whether it be to be full or to be hungry, to abound or to be abased. A believer walks about the world like a Conqueror, as Michaiah did after he had seen the Lord on his throne, with all the host of heaven about him: So Moses after he had by faith seen him that is invisible: and Steven after he had seen the son of man on the right hand of God, Angels, authorities and powers being made subject unto him. 1 Pet. 3.22, And as in temporal so in spiritual regards also, this holds true for the soul and inward man of the heart, much distressed many times by wicked spirits in high places Ephe. 6.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about our interest in heavenly privileges. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De Xerxis exercitu, Aristi. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phil. 1.19.2 Cor. 12 9 Luke 22.31 Rev. 12.8, 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom 8 37 They have the upper ground of us (which is no small advantage) they assault us out of the air, and there-hence buffet and batter us with their fiery darts (so called for the dolour and distemper they work in us, like a fire in the flesh, and the likest hell of any thing) with the haile-shot, hell-shot of their temptations. But God succours us by the supplies of his spirit, and by the visible ministry of his angels, as he did our Saviour in his agony, and after his great temptations. His grace is sufficient for us, his strength made perfect in our weakness. The serpent's head is broke, his work dissolved; his trenches thrown down, and himself driven out of the field, by the Captain of our salvation, the author and finisher of our faith, who hath also prayed that our faith fail not, even at such times as Satan desires to have us, as a challenger Goliath-like, desires to have one of the other side to combat with. Michael and his angels, have disarmed and driven out the dragon and his angels, they overcame him by the blood of the Lamb: yea, the saints do overcome, or are more than conquerors, because through faith in Christ they overcome before they fight, they are sure of victory aforehand. And although Satan is said to make war upon the Saints, and to overcome them, Revel. 13.7. yet this is but spoken according to humane conceit, and in regard of outward persecutions. But thanks be to God, who maketh us always to triumph through Christ, 2 Cor. 2.14. The gates of hell shall not prevail against us: that is, Mat. 16.18 all the power and policy of hell combined: for in the gates sat the Elders to consult in time of peace; and at the gates was planted the best munition in time of war. Impostors should deceive, if it were possible, the very Elect (as that third part of the stars of heaven) but that cannot be. Object not here, that Satan with a full mouth (as a fell Lion) roars upon you, Obj and threatens to ruin you. It is a Spanish Proverb, The Lion is not so fierce as he is painted: Sol. Satan in sidiis tanquam Leo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 5 8. Christus insub. sidiis tanquam Leo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes. 1.10 Obj. Rev. 12.15 Draco multis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Scaligero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quia animal venenatum & homini infestum. Sol. Rom. 16.20 Colos. 2.15 1 Cor. 15.55 1 Joh. 4 nor is the Devil so powerful, 〈◊〉 he makes himself: well he may shake his chain at us, but he cannot set his fangs in us: well he may nibble at the heel, but he cannot hurt us in the head. He that is born of God keepeth himself, and that wicked One toucheth him not, that is, Tactu qualitative, saith Cajetan, with a deadly touch. Besides, Christ is a Lion also, even the Lion of the Tribe of Judah (the victorious Tribe) that can out-roar Satan, and easily overmaster him. As for thee that humblest thyself at his feet for mercy, assure thyself he will never trample on the yielding prey. Oh but Satan is not only a Lion, but a dragon: he not only roars, but spits poison, yea spews out of his mouth floods of venomous and violent temptations: yea he is a great red dragon, coloured and died red, as it were, with the blood of souls he hath swallowed; and besides he hath seven heads to plot, and ten horns to push me into the pit of perdition, Rev. 12.3. True all this: but Micael? who is as the strong God? Christ, our only Michael, hath with his sore, and great, and terrible sword, punished Leviathan, that crooked piercing serpent, and slain the dragon that is in the sea, Esay 27.1. Under our feet he will tread him shortly, as he hath done already under his own: triumphing over him on the cross, with Death, where's thy sting! hell, where's thy victory! To be brief: The Lamb with his two horns can do more, than the dragon with his ten. Stronger is he that is in you, than he that is in the world. Christ is that stronger man, that casts out the strong man armed out of his castle, and spoils his goods. Oh, but he hath so strongly entrenched himself in my heart, Obj by a herd of base lusts, and a frame of evil thoughts, that he will hardly ever out, if at all. The weapons of our warfare are not carnal, Sol. but mighty through God to the pulling down of strong-holds (or trenches) casting down imaginations, and every thing that exalts itself against the knowledge of God, and bringing into captivity, every thought to the obedience of Christ, 2 Cor. 10.4, 5. Christ's Ministers are called his white horses, whereon he rides about the world, conquering, Rev. 6.2 and to conquer. And although for their persons, they be mean and contemptible, yet their message and ministry is that power of God to salvation, Rom. 1.16 Luk. 10 which the Devil cannot stand before. Our Saviour saw Satan falling as lightning from the heaven of men's hearts, when the Apostles were abroad preaching the Gospel. We preach Christ crucified, saith St. Paul, unto the Jews a stumbling-block, and to the Gentiles foolishness. But unto them that are called, both Jews and Greeks, Christ the power of God, and the wisdom of God, 1 Cor. 1.22, 23. And a verse or two before. It pleased God by the foolishness of preaching, to save them that believe. As unlikely a means in the world's eye, to do such a feat, as the blowing of rams horns, to over-turn the walls of Jericho. But what matter is it, how unlikely the means are, if in the hands of Omnipotency? An Ox-goad in the hand of a Shamgar, an Asse-bone in the hand of a Samson may do much: so here. The Devil must needs down, if God once send forth his Paul's, to open men's eyes, to turn them from darkness to light, Acts 26.18 and from the power of Satan to God, that they may receive forgiveness of sins, and inheritance among them that are sanctified by faith that is in Christ. Oh, Obj but the Devil tells me, I shall never inherit, for I am not sanctified by faith. Settle that first (be sure) by sound and infallible evidences: Sol. See that thy faith and other graces be of the right stamp, effectual faith, laborious love, patiented hope, etc. 1 Thes. 1.3. and then sing a Requiem to thyself, as Luther once did (after a grievous conflict) the Psalm De profundis, Joh Manly. loc come: in contemptum Diaboli, in defiance to the Devil. Only be advised, not to poor overmuch upon thy sanctification, which in the best is unperfect, but to take comfort of thy Justification, which is complete, and absolute. In confident consideration whereof, St. Paul triumphantly cries out; Rom. 8.33, 34 Who shall lay any thing to the charge of Gods chosen? so long as it is God that justifieth? Or, as Austin reads it, Shall God that justifies us? Who is he that condemneth? Do Angels? No, they rejoice in our conversion, and call us their fellow-servants. But who then? Do the insensible or unreasonable creatures? They, in their kind are in covenant with us, Hos. 2.18. and in earnest expectation groan, nay travel together with us, waiting (and, as it were lying bedridden the while) for our full manifestation, ●●en the redemption of our bodies, Rom. 8.19, etc. But who is it then? Do our own hearts condemn us? No neither, if not bemisted, and abused by Satan: for being justified by faith, we have so fare peace with God, that we glory in tribulation by the confident interrogatory of a good conscience toward God. Rom. 5.1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. 3.21 1 Joh. 3.20 But say our own hearts do wrongfully accuse us, yet God is greater than our hearts, as well for good as for evil; to do us right, notwithstanding a misgiving, or misguided heart of our own. But say then: who is he that condemneth us? Is it the Devil and his wicked imps? Let them do their worst. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rev. 12. He is indeed the accuser of the brethren: but Christ our Advocate is ever ready to nonsuit and cast out all his accusations. The Spirit also is in direct and full opposition to this Accuser, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Comforter, or Pleader for us, Yea, what apology, or clearing of yourselves. Rev. 12.10 pleading our evidences to our spirits, and helping us upon true repentance, to make apology for ourselves, 2 Cor. 7.11. such as God admits of and accepts. As for that old Serpent (the Accuser of the brethren) he is cast down already, and all his limbs shall be cast after him ere long, into the burning lake. In the mean while, what cares the prisoner at the bar, though the gaoler and his fellow-prisoners pass sentence of death upon him in the gaol, so long as the Judge acquits him from the bench. And as little need any servant of the Lord of Hosts stand upon the censures of earth, and hell, so long as God thinks well of him, and all the Hosts of God combine for his comfort. Oh, Obj but I have hosts within me, that do me all the despite and displeasure. The flesh lusteth against the spirit, and otherwhiles gets the better of it. Besides, there be bands of fleshly lusts, 1 Pet. 2.11 which like armed soldiers, lie billetted in my bosom, and ever and anon fight against my soul. Yet be of good comfort, the spirit also lusteth against the flesh, so that thou canst not do what thou (naturally) wouldst, Sol. Gal. 5.17 thy new nature will not suffer thee: as Paul would have gone to a certain place, but the Spirit forbade him. As for thy lusts (be they never so lordly) God can easily cut the combs, nay the throats of them, and let out their life-blood. My Father is stronger than all, and None can take you out of his hands. The weak brother shall be holden up (amidst a world of scandals without, Joh. 10 Rom. 14.4 and staggerings within) for God is able to make him stand. He can preserve a fire alive upon the face of the Ocean, a spark of the spirit, amidst a world of wickedness within. He can cause weak and worthless grasshoppers to become a great nation joel 1.6. a mighty people chap. 2.2. a huge army ib. Esay. 30.22. Psal. 19.5. He can make the house of Israel pollute the idols, which they had once perfumed with incense, and to say to their familiar devils, get thee hence. He can stop or strike back the course of the Sun, though it rejoice as a strong man to run his race. Naturally and freely it giveth light, but he can turn it into darkness and blood. The mountains of themselves are ponderous and pressing, yet at God's command they skip like lambs. Think the same of our dull and undutiful hearts. God can quickly oil them and nimble them, drawing us by his free spirit, so as we shall run after him: as a baldder of itself is a heavy substance, and unapt for motion, but being filled with wind, it will scarce 'bide in a place. So we being filled with the holy Ghost shall find our feet as hind's feet upon the everlasting mountains: no longer shackled by corruption, Psal. 119. but at very good liberty to run the ways of God's commandments. It's most sure we are not strained at all in God, but in our own bowels. He is both able and ready both to cover and cure our sins and sicknesses. In the days of his flesh, he offered himself to his patients, and was found of them that sought him not. He healed them also of diseases hereditary, and such as all the Physicians in the country might have cast their caps at. Now he hath lost nothing by heaven, you may be sure, neither of his will nor skill to do the same cures upon men's souls, as once he did upon their bodies: nay he cured their bodies only in reference to their souls, and still hangs out his table of cures, Math. 8.17.18 to draw custom Rev. 3.18. Lo thus we have searched, and so it is, Hear it and know it for thy good. job. 5.27. CHAP. II. The Lord will find a fit time to make up his jewels from the world's misusages. And they shall be mine saith the Lord of Hosts, in that day when I make up my Jewels Doct GOd is the Lord of hosts. This is a point hath been hitherto proved, and improved. Follows now a second Observation. Confirmat haec locutio Deo esse suam opportunitatem etc. Calvin in locum. Baiom, in isto die. Jom significat per Synechdoch tempus certum atque id praecipuè cum de juturo agitur Shindl. pentag: 2 Thes. 1 10. 1 Thes. 5.2. 2 Thes. 2.2. 2 Pet. 3.12. Rom 2 5.16. Gua●●ber. Figuter Alii. 1 Tim. 5.24.25. This Lord of Hosts will not fail to find a fit time for the making up of his jewels, from the world's misusages. There is a day here specified in the text, a set and solemn day, a particular time, a certain season, wherein God will make himself glorious, and to be admired in all them that believe in that day. So speaks the Apostle of that last day, called elsewhere the day of the Lord, the day of Christ, the day of God, and the day of the declaration of the just judgement of God according to the Gospel. And of this last and great day of general judgement, the most interpreters understand this text. And truly I believe it is partly, if not principally intimated, and mainly, though I cannot think only here intended. Some men's sins are open aforehand, going before to judgement, and some men they follow after. Likewife also the good works of some are manifest before hand, and they that are otherwise, cannot be hid. Some sinners are here punished, that we may acknowledge a providence: and yet not all, that we may expect a judgement. But a day there will be, as sure as day, (whether sooner or later I have not to determine) wherein God will take out the precious from the vile, the corn from the chaff, the sheep from the goats, the good fish, and good figs from the bad, wherein he will set a price upon his pearls, make up his jewels, advante his favourites, his darlings, his peculiar people, and put away all the wicked of the earth as dross, Psal. 119.119. And albeit he delay haply to do it, because his hour is not yet come: yet his forbearance is no quittance to the bad, Vide Calvin in loc. nor deniance to the better sort. God first writes things down in his book of remembrance, and then afterwards executes them, which requires some time between. But a time he will find, and that must needs be so, for these reasons, some respecting God, and some the saints themselves: but both sorts grounded upon the text, and there-hence borrowed. SECT. I Reason 1, From God's providence. Reas 1 FOr God, Sic spectat universos quast singulos: sic singulos quasi solos. Aug. 1 Tim 4.10. Curiosus & plenus negotij Deus Tull. de. nat dear. first, there be many things in Him, that may well infer the point in proof, as his providence, power, Faithfulness, Goodness, and Justice. First his good providence, which like a well-drawn picture eyeth each one in the room. Neither is he a bare spectator only, but as chief Agent, he wisely ordereth all the world's disorders to the good of his children. He saveth, that is, he preserveth all men, but especially those that believe, saith the Apostle, he is curious and full of business, saith the Heathen, my father worketh hitherunto, and I also work, saith our Saviour. And this is meant by those seven eyes of the Lord Zech. 4.10. That run to and fro thorough the whole earth, causing that none shall have cause to despise the day of small things, (Gods jewels are little in bulk, great in worth) for as small as they are they shall see the plummet in the hand of Zerubb bell with, or by those seven. And the eyes of the Lord, saith another Prophet, run to and fro thorough the earth, to behold the evil and the good, and not so only, but to show himself strong in the behalf of them, whose heart is perfect toward him, and to give them an expected end. And this reason is secretly couched in that clause of our text. There was a book of remembrance writ● before him: Est autem hic liber providentiae, 2 Chron, 16.9 Jer. 29.11 (saith Polanus) this is the book of God's providence, wherein as all our members are written, which in continuance of time were fashioned, (had he left out an eye in his common-place book thou hadst wanted it) so are all our services, Polan in loc. Psal. 139.16. that they may be recompensed, yea and all our sufferings too that they may be remedied and revenged, when the time of refreshing shall come from the presence of the lord Act. 3.19. Thou tellest my wander, saith David, put thou my tears into thy botile, are they not in thy book? And there-hence he rightly concludes the point in hand, ver. 9 Then shall mine enemies turn back in the day that I call: this I know that God will be for me, Psal. 56.8.9. or that God will be mine as the same phrase is rendered in this text. SECT. II. Reason 2. From God's power. NExt there is an almighty power in God (called therefore Lord of Hosts in the text) exerted and exercised for the relief and rescue of his poor people trampled on by those fat bulls of Basan with the foul feet of contempt and cruelty: whereby he taketh course that they be not over-trod, or too long held under by the insolences and insultations of their enemies. But when they shall seem to themselves and others utterly forlorn, and undone, so that salvation itself cannot save them, (which was good David's case Psal. 3.2.) then shall the Lord be a shield for them, their glory, their strong tower, and the lifter up of their head. Ver. 3. And this he shall do with a great deal of ease and expedition, as being Lord of Hosts, that is, of all creatures, by the hands of whom he shall send from heaven, and save them from the reproach of him that would swallow them up. Selah. God shall send forth his mercy and his truth. Psal. 57.3. SECT. III. Reason 3. from God's Truth. ANd that passage points us to two other reasons for the point; God will send forth his mercy and truth. And first his truth: I mean his faithfulness, intimated also in these words of our text. Saith the Lord of Hosts. These things saith he that is faithful and true, they shall be mine in the day etc. I will have a time to make up my Jewels in much mercy. Now hath God said it, and shall he not accomplish it? Is not his decree his facere? shall he not fulfil with his hand, what he hath promised with his mouth? God is not as man that he should lie: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mal. 3.6 neither is he unconstant as other friends, that he should change: no, nor yet unmindful that he should forget; least of all is he unfaithful that he should falsify. God is faithful, who will not suffer you to be tempted above that you are able etc. 1 Cor. 10. He will give patience under the temptation, a good use of it, and a good issue from out of it, in the best time. SECT. FOUR Reason the 4. from God's goodness. BUt besides; God will send forth his mercy, as well as his truth, for the salvation of his people. This mercy moved him at first, to make a sure covenant with them, and to mark them out for his own, and doth still to show himself (as he did oft for Moses) seasonably and sweetly for their support and secure. For they shall be mine saith the Lord of Hosts etc. So they were ever, may some say. Ob. Sol. Yea, but then they shall be mighty and mercifully declared to be the children of God, by a kind of resurrection from the dead, as the Apostle speaketh of the head, and it holds as true of the members. Rom. 1.3. Thus God left his people in Egypt, and afterwards in in Babylon till their civil estate was dead and buried, as it were. As after the captivity, these good souls in our text, seemed so far given up and cast off by God, as if he had had no further care of them, or part in them. But they shall be mine saith the Lord of Hosts in the day etc. That is, the time is at hand, when it shall well appear by my mercies to the one, and judgements on the other, who are mine, who not, which are pearls, which are pebbles, which precious Jewels, which reprobate silver, which are sons, which bastards; though all things now seem to tend to a confusion, and no such difference be yet discerned and acknowledged. And the sooner shall this day come, because the proud adversary looks upon my people as outcasts, my servants as abjects, my children as fatherless. For in thee the fatherless findeth mercy. Hos. 14.3. And, because they called thee an outcast, saying, This is Zion, whom no man seeks after, therefore I will heal thee of thy wounds etc. Jer. 30.17. The righteous shall see this and rejoice: but all iniquity shall stop her mouth. Whoso is wise, and will observe these things, even he shall understand that it is of the loving kindness of the Lord. Psal. 107. ult. SECT. V Reason 5. from Gods, Justice. LAstly, I might easily (& not unfitly) argue out of ver. 18. of this chapter, from the Justice of God, engaged for his oppressed people. For being judge of the whole, earth, Gen. 18.25 (as Abraham once urged it for his Nephew Lot) he must needs deal righteously between man and man, rendering to every one according to his works. Now who seethe not for present that daily verified, that above was wickedly objected. Behold we call the proud happy, yea they that work wickedness are set up etc. ver. 15. when godly men, o'tother side, are usually held under hatches, being destitute, afflicted, tormented, even such of God's worthies as the world is not worthy of, yet such unworthy usage they mostly meet withal. Now that God's Justice may be cleared and every mouth stopped, what more requisite than that God should set forth a fit time to set all to rights among the sons of men, and to rectify those things which even to godly men, otherwhiles, seem less equally carried, that God's dear children being propitiously pardoned, preciously esteemed, and graciously recompensed, the wicked may self-condemned return and discern between the righteous and themselves, between him that serveth God, and him that serveth him not. It is even ● righteous thing with God to render tributional to them that trouble you, but to you who are troubled rest with us (if not before, yet certainly) when the Lord Jesus shall be revealed from heaven with his mighty Angels. etc. 2 Thes. 1.6, 7. SECT. VI Reasons from the Saints themselves. SEcondly from God, Reas. 2 turn your eyes to the people of God, and so they come here commended and described unto us 1. by their near relation to God, they are his, Sub persecutione Ariana Basillo Magno ista aliquando injecta est cogitatio: An Ecclesias suas prorsus dereliquit Dominus? an novissima hora est? Psal. 34.19, 21 his Jewels, his sons, his servants, his serviceable sons, his righteous servants, and can such be always unremembered? So some have feared, but time hath confuted them. 2. By their rare qualifications. For 1. habitually they are men fearing God, religious and godly persons, and therefore heirs of the promises of good things for both lives 1 Tim. 4.8. And for evils be they never so many or great, he that feareth God shall come forth of them all, Eccles. 7.18. Many saith David the father, are the troubles of the righteous, but the Lord delivereth him out of them all: but one affliction slayeth the wicked, because his shadow is departed from him. And of the same mind is Solomon his son. Though the righteous man fall seven times into misery, yet he hath time to rise again: but the wicked at one evil fall downright Prov. 24.16. 2. They actually express this holy habit of God's true fear in their hearts. 1. by setting their thoughts a-work, to chew upon God's holy name, and to roll it as sugar under their tongues, that thence (as sampson's out of his hony-comb) they might suck out strong consolations. For the Name of the Lord is a strong tower; the righteous run to it and are safe. And, In the fear of the Lord is strong confidence, and his children have a place of refuge. Prov. 10. Prov. 14.26 Now shall the saints think upon God's name, and he not think upon their needs? Yea, I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, and all to give you an expected end. Jer. 29.10, 11 For after 70. years be accomplished at Babylon (lo they must have their time of suffering, as he hath his of saving) I will visit you, and perform my good word toward you, to cause you to return to this place. 2. By setting their tongues a work to vent those holy thoughts of theirs, as opportunity was offered: And first for the vindicating of God's glory so much opposed and obscured by those abovesaid Belialists moved with a great zeal for the Lord of hosts, as Elias once was against the pleaders for Baal's service, and saying (as some will have this text to be read) Verily the Lord (whom you blasphemously charge with deep oscitancy or foul iniquity) doth hearken and hear, both your detestable contumelies, and his people's pious performances, and there is a book of remembrance written before him etc. Next, they spoke often one to another, as often as they met and might, for mutual help and encouragement: stirring up themselves among themselves to take better hold of God; and not, by a shameful recidivation or comporting with the times, to lose those things that they had wrought, but that they might receive a full reward. a joh. Thus were those ancient Christians occupied both within doors and without, at home in their own hearts and houses, and abroad also among their foes on the one hand, and their friends on the other: and what their practice was then is still the guise of godly persons. Now should God in the meanwhile be unrighteous to forget their work, and labour of love, that they have showed toward his Name, Heb. 6.10 which they have stoutly vindicated, and toward his saints to whose souls they have ministered, and do minister by wholesome admonition, and Christian encouragement? 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 show 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 judged David, that is, he justified him, and avenged his quarrel, when he was angry with Nabal the churl, Nabal pamphagus. and after ten day's sickness 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 cleared his own glory, and mine integrity. There is no time wherein the righteous may not rejoice, when he seethe 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 Go● that judgeth in the earth. Particularly, and for instance, there are three more special days of deliverance to the people of God. First, in an exigence, and utmost distress, 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 jonah, 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 days. Senacherib had already in his hopes and conceit swallowed up the city, Omnibus Judaeis, per●●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 nostrils of that great Leviathan, and turned him back: yea sent forth an Angel that destroyed his army, to the terror 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 isaac's from the fatal stroke, of his Peter's from the destroying sword, of his daniel's from the lion's 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 war 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 cousin countries. Secondly, in a common calamity, in an overflowing scourge, a sweeping shower, that takes all afore it. Such as was that horrible devastation and destruction of Jerusalem, first by Nabuchadnezzar, when God manifestly made up his Jewels, graciously provided for his Ieremies, Baruchs, Ebedmeleches, Gedaliahs, whose father Ahikam had formerly freed the prophet jeremy out of danger, chap. 39.24. and 48.5. and 26.24. As for those faithful ones that went into captivity, God had for their sakes sent the good figs (Daniel with his three fellows and others) before them in a former captivity under Jeconiah, Jer. 2.4. as so many joseph's 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 burn them up, saith the Lord of Hosts, that it shall leave them neither root nor branch, that is, neither son, nor nephew, as the Chaldee Paraphrast, and after him Kimchi expounds it. This was literally and punctually fulfilled upon the unbelieving Jews, thirty eight years after our Saviour's 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 belonged to their peace: but both kill 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 sins, 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 righteousness arise with healing in his wings, (It is fair weather with God's children mostly, when it is foulest with the wicked: At once the fire falls upon Sodom, and the Sun 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 ) 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 divers precious pledges and privileges, whereby God will seal up his dearest love to his most esteemed Jewels, in most afflicted times of common calamity. These are, ●1. Light, (that is joy) by the arising of the Sun of righteousness upon them. See Esther 8.16. 2. Health to their souls, and healing to their state: for this Sun shall arise with healing under his wings, that is in his beams. See Psal. 60.1, 2. with 2 Chron. 7.14. 3. Liberty, for ye shall go forth, Calvin. 〈…〉 to wit, out of the straight prison, the little-ease of Affliction, and grow up, or frisk about for joy (so some render it) as fat calves, and young cattle in the spring. 4. Prosperity, ye shall grow up, as the Palm tree, notwithstanding your oppressions: Vtaër percussus non loeditur, ime●●ne dividitur quide, sed refundit sese, & spissior redit. Job. à Woover. ye shall break out, and get up, as blown bladders aloft all waters, as the Sun from under a cloud, as the seed from under a clod. 5. Victory: for ye shall tread down the wicked, and they shall be as ashes under the joles of your feet, which, erst, road over your heads, and made you pass thorough fire and water, Psal. 66.12. But when shall all this be? In the day that I shall do this, saith the Lord, q. d. Not so soon as yourselves would, for than it should be presently, you would be pulling at the fruit afore it were ripe, and plucking off the plaster afore the sore were healed) nor so long hence as the enemies would, Hoc esset poma acerba adhu● decerpere. Cyp. for than it should be never: but in Gods good time, when he seethe fit, who hath kept that key of times and seasons under his own girdle. Not seldom, in this life; as when Constantine overcame, and trampled upon Dioclesian, Maximian, Maxentius, Licinius, and other persecuting Tyrants, according to that of Solomon. The evil bow before the good, Prov. 14.19 and the wicked at the gates of the righteous. But most certainly at the day of judgement, (which is the third particular day of deliverance we have to speak to) called, that day, by an appellative proper. Then, at utmost, God will make up his jewels in much mercy, (and of this last day, the most interpret it) then will he both bring to light the hidden things of darkness, Vatablus Figuier Gualther, etc. Psal. 83.3 and also those Hidden ones of his, that are all glorious within, though for the outside mean and despicable; together with all their secret services, and mental performances, even the counsels of their hearts shall be made manifest; and then shall every man have praise of God, 1 Cor. 4.5. That is, every jewel, every Jew inwardly, every Israelite indeed whose praise is not of men but of God, shall be graced by the judge himself, Rom. 2.29 before a world of men and angels. For without the least mention of their sins Ezek. 18.22. Rev. 14.13. Their good parts and practices only and amply, shall be remembered and rehearsed. And those not strictly censured (for he will spare them as a man spareth his own son that serveth him) but only produced as proofs and evidences of that effectual faith of theirs, whereby they have a plentiful entrance further and further into the kingdom of God 2 Pet. 1.10.11. SECT. VIII. Comfort under public Calamities. For application: the main use of this point, and that which the holy Ghost in this text chief drives at is, Use 1 Singular comfort and encouragement to all and every of God's faithful servants, both in regard of the Church universal first, and themselves, next, in their own particular. First then, for the labouring church, what can be a greater comfort to every good child of hers then to hear that God will have his time ere long, to ease her of her adversary's, and avenge her of those her enemies that now revel in her ruins, crying, down with her, down with her, even to the ground? Psal. 137. Ille dolet quoties cogitur esse ferox. Ovid. Trist. Cuique ferè paenam sumere paenasua est. ib. Lam. 3.31.32 33. jer. 30.7 2 Cor. 4.8, 9 Niteris incassùm Christi submergere navem. Cant. 2.2. This is the horrid and hideous voice of Babel's brats, and Edom's rufflers, fleshed in blood, and used to the spoil, as birds of prey: But what saith the Oracle? Comfort ye, comfort ye my people saith your God, speak ye to the heart of Jerusalem, and cry unto her, that her set time is expired, that her iniquity is pardoned, and so the quarrel fairly ended: for she hath received of the Lords hand double for all her sins. So it hath seemed to him, that waited all this while to show her mercy, and thought long of the time she was in misery, as being himself afflicted in all her afflictions, and bearing a part. Surely it is not willingly (or from his heart, saith the original) that he doth at any time afflict, or grieve the Children of men, said that church that was even then under the lash: but though he cause grief (such is our untowardness that will not else be ordered) yet will he have compassion according to the multitude of his merceys; he will not cast off for ever. This was her comfort and this may be ours: when we hear how ill it fares with God's people abroad, and what preassures and grievances they groan under at home, say, This is the time of jacob's trouble, but he shall be saved out of it. Troubled the Saints are on every side, but not distressed: doubting but not despairing, persecuted but not deserted, cast down, but not cast off. Tossed the Church might be with Noah's Ark, but not o'erwhelmed, washed with Paul in the shipwreck, but not drowned, fired with Moses bush, but not consumed, pressed with David's bay-tree, but not oppressed, pricked with Solomon's lily among thorns, but not choked, growing in a bottom with Zacharies myrtle tree. Chap. 1.8. Yet not overtopped: a burdensome stone, a torch of fire, a cup of trembling in the hand of her enemies (Zach. 12.2, 3, 6.) who have but a time Dan. 11.24, 39 The wicked plotteth against the just, and gnasheth upon him with his teeth. The Lord shall laugh at him, saith the Psalmist, for he seethe that his day is coming Psal. 37.12, 13. And thereupon afterwards he inferreth, mark the upright man, and behold the just, for (let his beginning or middle be never so troublesome,) the end of that man is peace. God delighteth to make fools of his enemies, and lets them bring their designs to the utmost, and then defeats them, 2 Chro. 32.21 Esther. 7.10 1 Sam. 17.51 suffers them to proceed very far that they may return with the greater shame as Sennacherib; that their high hopes may end in a halter, as haman's, that their own swords may be sheathed in their own throats as Goliaths. When they are tumultuating, and triumphing, as if they day were their own, and they were masters of the field, with Gog and Magog, then shall God come down as it were in an engine, to rescue his saints, and to dissolve the Gordian knots of all Antichristian power and policy. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Psal 112.4 2 Cor. 4 6 This he doth also for his own greater glory, to make himself a name in the earth, when thus in a moment, in the turning of a hand, he turns the wheel; causing light suddenly and sweetly to spring forth, not only in, but out of deepest darkness. All that we have here to do is to leave the labouring Church in God's everlasting arms, Deut. 33.27. 〈…〉, agens de 〈…〉 Melch. Adam. Jer 8.20. Psal. 90.13.14.15. Isai. 45.15. as Moses speaketh, crying out unto him day and night; How long Lord, holy and true, dost thou not judge, and avenge our blood on them that dwell on the earth? Lord, how long shall the wicked, how long shall the wicked triumph? How long wilt thou not have mercy on jerusalem, and the cities of judah, against which thou hast had indignation these threescore years; Thou shalt arise and have mercy upon Zion, for the time to favour her, yea the set time is come Psal. 102.13. (The sight of the rubbish moved affections of prayer, hence they knew the set time of help was at hand, as when we bid our children ask us any thing, it is because that we mean to give it them) the harvest is past, the summer is ended, and we are not saved. Return O Lord, how long? and let it repent thee concerning thy servants. O satisfy us early with thy mercy, that we may rejoice and be glad all our days make us glad according to the days wherein thou hast afflicted us, and the years wherein we have seen evil etc. This was the course that Daniel took in like case, when he understood by books the number of the years, that the set and appointed time was now past, he set his face by earnest prayer, to seek out that God that hideth himself; and so to draw him out of his place, to punish the inhabitants of the earth for their cruelty, and to plead the cause of his oppressed people. Isai. 26.21. A time there is set we all now, for the fall of Antichrist. Roma diu titubans vartis erroribus acta Corruet, & mundi● desinet esse caput. Luk. 18.7, 9 This cannot be far by all signs and tokens well nigh fulfilled and accomplished. And for the elects sake should not those days be shortened, would they but cry day and night to him that heareth prayers, though he bear long with them, I tell you that he would avenge them speedily. And that he doth it no sooner, may we not thank our own dulness and slackness to ply the the throne of grace with faithful and fervent prayer. For when the son of man cometh (to destroy that wicked one, with the brightness of his coming) shall he find faith upon earth? 1 Thes. 2. such a vigorous and victorious faith as would make Gods remembrancers pray and faint not (which is the drift of that parable of the importunate widow) to make mention of the Lord, and to give him no rest till he establish, and make his Jerusalem a praise in the earth Isaiah 62. 6, 7? SECT. IX. Comfort under personal crosses and grievances. NExt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athanas. apud Socrat. hist. Eccles. lib. 3. cap. 14. Isai. 26 Heb. 10. Hab. 2 Rev. 22. Psal. 37. Hab. 2. Heb. 10.38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A military word from soldiers who recoil and leave their standing. Prov. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 11. here's a word of comfort and encourragement to each particular Christian as touching his personal crosses and encumbrances whatsoever. Let none faint or shrink under the heaviest burden of their light affliction, sigh it is but for a moment, as Paul hath it; for a few days only, while you would say what's this? as Jacob computed it: Mourning lasteth but till morning, saith David, for a very little while saith Esay, for a small pittance of time saith the Author to the Hebrews after Habacuc, and then he that shall come, will come and will not tarry. Behold, I come quickly, saith Christ, and my reward is with. me. But what shall we do in the mean while? Feed on faith, saith David, The just shall live by faith, saith Habacuc; yea, and make a good living of it too. For 1. It will rein him in that he shall not run from his colours, forsake his captain to seek for help of the God of Ekron, to bring it in by the backdoor, that he shall not make more haste out of his, present presures then good speed, according to that, He that believeth, maketh not haste, he can be content to wait God's leisure, and not to anticipate his time. 2. Faith again fetcheth comfort and support, as the merchant's ship doth treasure from afar: it makes a man look through the present durance to the furure deliverance, which faith saluteth afar off, and resteth as confident of the accomplishment of God's promise by hope, as if it were already in hand. Faith taketh, and individuateth the promise, applies and appropiates that to itself. He shall deliver thee in six troubles, yea in seven there shall no evil touch thee. No devoratory evil, as Tertullian, termeth it shall touch thee, tactu qualitativo, as Cajetan hath it, with a deadly touch. Touch thee it may to thy smart, but not at all to thy hurt. Touch it may thy feet, as Jordan did the Priest's feet that bore the Ark, but sure the proud waters shall not go over thy soul. Psal. 124.5 Psal. 94.13 Ezek. 36.11 For God will give thee rest from the days of adversity, until the plt be diged for the wicked. Yea I will settle you after your old estates, & will do better unto you then at your beginnings and ye shall know that I am the Lord. Now all these and the like promises, saith takes for present pay, counts them sure-hold, and so lives upon them, and the just by it. 3. Faith puts a man's head into heaven; gives him to walk with God in affliction, sets him as it were into the upper region, above all storms, as Henoch: who seeing and walking with him that is invisible, was taken up even before he was taken up. Here below are many changes of weather, but above with God, there is a continual serenity. Now the way of the righteous is on high, saith Solomon: and as waters abide not on ground that lies high, so neither doth the sense of afflictions lie long on minds lifted up in heavenly contemplations. I will not say but such may be surprised by a common calamity, by a deluge of destruction that overspreads the whole land: But usually God doth either hid his Jewels then in the golden cabinet of his gracious providence, that they shall not be much the worse for it, as he did the Israelites in Goshen, the disciples in Pella, the marked mourners in the hollow of his own hand: Or if they be wrapped up in a common condition with others, Psal. 129. 3●4 yet God will make a manifest difference in that day. For either he will give them their lives for a prey (Thou hast afflicted me sore, saith David, but not given me up to death. The plowers ploughed upon my back, but thou hast cut asunder their traces) and provide liberally for them in the land of their captivity, as he did for Ezekiel, Daniel, and others, he will be a little sanctuary unto them there, and supply the defect of all other comforts. Or if he call them to higher sufferings, he will give them an higher spirit: if he free them not from the common destruction, yet certainly from the common distraction. If they resist unto blood, yea unto loss of life, yet in the midst of death, they shall live, conquer and reign. For blessed are they that die in the Lord (especially if withal they die for the Lord) for they shall rest from their labours; rest in their beds, eachone walking in his uprightness. Esay. 57.3 Heb. 4 There remaineth then a rest unto the people of God, an eternal Sabbatisme, such a day as knows no evening, or end, or toil of travel, that great Sabbath-day that comprehends and accomplishes all the Sabbaths of the law. These were first the weekly Sabbaths, wherein they rested from their weekday labours. Secondly, the seven-yeares-sabbath: for every seventh year the ground also rested from tillage and manuring. Thirdly, the fifty-yeares-sabbath: for every seventh seventh year was a year of Jubilee. And then, all debts were remitted, all prisoners released, and all mortgages restored to their right inheritors. Heaven involves all these: And that great day of the Resurrection (when God shall chief make up his Jewels, and redeem Israel out of all her troubles, called therefore the day of Redemption of the purchased possession for God's peculiar, Rom. 8.21 Psal. 16.11 Rev. 3.21 2 Tim. 4.8 Rev. 2.26 2 Pet. 3.13 Heb. 12.22 Psal. 16 9, 10, 11. & 17. ult. Rom. 8.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as a bird out of a cage, as longing for liberty or as a prisoner out of a grate looking for a pardon: or as one out of a turret, expecting his friends coming. the people of his purchase) This day, I say, shall set God's people at rest from their labours, and the creatures (which now lie bedridden, as it were, waiting the good hour) at rest from all their burdens and bondages, into the glorious Jubilee of the children of God. Who shall then have all their wrongs righted all their sins pardoned, debts discharged, bonds canceled, graces perfected, desires satisfied, and that heavenly inheritance (mortgaged in paradise, and long since forfeited) shall be then restored. Where they shall be possesed of all the pleasures at Gods right hand, seated as Princes in thrones of Majesty, crowned with diadems of immarcessible glory, having power over all creatures, and plenary possession of that now heaven, and that new earth, wherein dwelleth righteousness. Beholding, and being filled with the vision, and fruition of God's glorious presence; amidst a world of blessed angels and crowned saints, even all the court of heaven, who shall joyfully meet and welcome them. Oh let the forethought of those unutterable varieties, felicities, eternities lighten our spirits, smooth our countenances, and cheer up our hearts, as it did Davids; and doth all the servants of God, who with stretched out necks, look up, long after, and even hasten that happy day, crying all with one mind, and with one mouth, Come Lord Jesus, come quickly; and exhaling their broken spirits in continual sallies and egressions of love, affecting not only a union but a unity with Christ. SECT. X. Reproof of forwardness and saintheartednesse in affliction. SEcondly, will the Lord indeed find a set time to free his poor people of all their sorrows and sufferings? this then serves sharply to reprove that impatiency and shortness of spirit found in not a few of God's dearest Jewels: who because they are vilipended, and undervalved by the blind world, who know not the price of a heavenly Jewel, and for that they are trodden under foot for a time by these swine, and slurried with the mire of their contempt and cruelty, are drawn thereupon one while to fret, and another while to faint; begin to be out of all heart, and hope of a better condition, and to make against themselves these or the like desperate conclusions: Surely I shall never wind out of these disgraces and distresses, Esay 38.15 I shall go softly all my years in the bitterness of my soul: My state is past recovery, I never look to see joyful day more. Abraham had a spice of this disease, when he could enjoy nothing, because he wanted one thing. Gen. 15. 1, 2. But jacob was far over-gone with it, when (together with his wife Rachel) he refused to be comforted, Gen. 37.35 and would needs go down into the grave unto his son joseph mourning, as if all his merry days were passed. So the children of jacob in Egypt, Exod. 6.9 that could not take comfort in the sweet words of Moses and Aaron, for the greatness of their oppressions: The ear that tryeth words as the mouth doth meat, Psal 34. was so embittered with their extreme bondage that they could not relish any thing, nor taste how good and sweet the Lord was. This was jobs fault, when he cursed his day, and the consolations of God were small unto him. Elias also wished himself dead in a passion, and witted not that he was to be carried up ere long in a fiery chariot. And what can we say for David, when he repent him of his repentance Psal. 73.13. and another time said, I shall surely fall one day by the hand of this same Saul, notwithstanding God's promise to me of the kingdom. 1 Sam. 27.1 Gen. 25.32 Were it not better for me to save one, (Behold, I am going to die, and what profit shall this birthright do to me?) and to shift for myself by flying to the Philistines, 1 Sam. 27.1 Psal. 116.11 then by 'biding longer here to hazard my life upon the hopes of a kingdom, being a mere uncertainty, sigh all men are liars, not the Prophets themselves excepted. Thus he in haste. And thus the whole Church upon as little good advice, Lam. 3.18, 19 I said, my strength, and my hope is perished from the Lord: Remembering mine affliction, and my misery, the wormwood and the gall. Lam. 3.18, 19 Lam. 4.22 Fidei murus tentationem ariete, durius aliquantò pulsatus, & concussus, facilè nutare acruinam minari incipit nisi divinitus sustentetur. Bucholc. Psal. 43.7. This made her desperately conclude the book: But thou hast utterly rejected us, thou art very wroth against us. And the very truth is, the best faith, long tried will something flag and hang the wing. The best minds when troubled yield inconsiderate motions, as water that is violently stirred sends up bubbles. Adoò nihil est in nobis magni, saith One, quod non queat minui. But, for this we must take up ourselves roundly, and chide our hearts out of these distempers, with, Why art thou cast down, O my soul, and why art thou disquieted within me? Why dost fret? Why dost faint? Hope in God: for I shall yet praise him etc. Should I conclude that it will never be better with me, either I should deny that I am God's child, and one of his Jewels, which were to belly myself, and deny the work of God's grace in my soul: or basely and blasphemously to join with those rank Atheists , that charge him with heedlessness and improvidence, as one that laid his Jewels at his heels, and cared not what became of them. Which were to set my mouth against heaven, and like a breathing-devill to belly the Almighty, whose secret is upon my tabernacle, job 29.4. that is, his secret and singular providence, who ordereth my down-sitting, and mine uprising Psal. 139.2. who cutteth out my whole condition, and not only keepeth my bones, not one of them is broke, but numbereth all my hairs, not one of them is missing. Things are therefore numbered, that none of them may be diminished. Lo, the hairs of our heads are numbered (as the three children's were in the Babylonish furnace) not one of them can fall to the ground without your heavenly father. And if not a hair much less the head itself. Mat. 10.29 Zion may say, The Lord hath forsaken me, and my Lord●hath forgotten me. But that was but her mistake, and misprision of the matter. Esay 49.14 Psal. 94.14 For the Lord will not utterly cast off his people, nor forsake his inheritance for ever. For a small moment he may forsake them (to their thinking) but with great mercy will he gather them: In a little wrath, he may hid his face from them, for a moment: Esay 54.7, 8 Esay 57.16 but with everlasting kindness will he have mercy on them. He will not contend for ever, nor be always wroth, for the spirit should fail before him. When the child swoons in the whipping, God let's fall the rod, and falls a kissing it, to fetch life into it again. In some diseases blood must be let usque ad deliquium, till the patiented faint again: Yet it is a rule in Physic still to maintain nature: so doth God uphold the spirits of his children by cordials of consolation in their deepest affliction. This we should never doubt of, but constantly shame and shent ourselves in God's presence for our forwardness and faintheartedness. SECT. XI. Exhortation to diligence in duty. THe last use we shall put this point to, for present, Use. 3 is an Exhortation to a double duty 1. Diligence in doing Gods will. 2. Patience in suffering it. For the first: It's encouragement enough to show all good Conscience and fidelity in our general and particular callings, to consider that sooner or later God will not sail to requite our labour of love even to a cup of cold water, or a bit of bread cast upon the waters, and so cast away, (as a man would think) but after many days thou shalt find it. Give a portion to seven and also to eight: Eccles. 11.1 for he that giveth to the poor dareth to the Lord, and that which he giveth will he pay him again. Not down upon the nail, it may be, Prov. 19.17 but he is a sure and a liberal paymaster, he gives double interest, Mat. 19.29 nay a hundred fold here (as Isaac had a hundred sold increase of the seed he sowed in the land of Canaan) and eternal life hereafter. When we have laid our grain in the ground, we look not to see it the same day in the barn or garner (as he saith of the Hyperborean people far North, that they sow shortly after fun-rising, and reap before sunset; Heresbach: de re rustica. Spes alit agricolas: spes sulcis credit aratis Semina, quae magno foenore reddit ager. Tibull. for with them the whole half-yeer is but one continual day) but we are content to wait for a crop till the year be run about, living in hope meanwhile, and therewith sustaining ourselves. And shall we not show like patience in waiting Gods good leisure, without being dismayed or dishartened, though not presently requited? light is sown for the righteous, and joy for the upright in heart. Lo it is but seedtime with the saints, while here, and that's commonly a wet time and dropping. But they that sow in tears shall reap in joy. He that goeth forth, and weepeth bearing precious seed, shall doubtless come again with rejoicing, Psal. 126.5, 6 Ob. Sol. Rev. 22.12 Act. 13.36 Act. 13.25 2 Tim. 4.7, 8 Gal. 6.9 1 Cor. 15. ulc bringing his sheaves with him. Ay, but when? Behold I come quickly, and my reward is with me, to give unto every man according to his works. David served out his time, and it entered into his master's joy. john Baptist did up his work, and is gone to take up his wages. St. Paul finished his course, and hath received his crown. Wherefore let us not be weary of well doing: for in due season we shall surely reap, if we faint not. Yea, be ye steadfast and unmoveable, always abounding in the work of the Lord: for as much as ye know that your labour is not in vain in the Lord. SECT. XII. Exhortation to patience in misery. NExt let this Doctrine of god's day of delivering, and doing good to his people, patiented our hearts, and quietly compose our spirits in an humble submission to God's holy hand, and a hopeful expectation of the day of grace, walking and waiting in the midst of our houses till he come unto us. Psal. 101.2 It is but a little while that we have to wait: that he future's us yet, and comes no sooner, it is for the more effectual trial of our faith and patience, and for the better exercise of our hope and prayerfulnesse. When that's once done, He will send his Mandamus (as Psal. 44.4.) by some swift Gabriel, who brought an answer to daniel's prayers, with weariness of flight, Dan. Esay 64.1 9.21. Yea he himself will break the heavens and come down, he will come riding upon the wings of the wind, he will come leaping as a hind over the mountains of Bether (all lets and impediments) to our relief and release. In the Courts of Princes there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cant. 8 delays, and discardings. But God is quick to help, and constant in his care, even when he seems to cast off: he hates putting away, Jam. 5.7 whatever he makes show of. Be patiented therefore, brethren, unto the coming of the Lord, saith St. James: and sweeten your present tears, (yea though God should make you a diet-drink of them) with the hope of future comforts. Look upon the husbandman, saith he, who, although his barn be empty, and his seed cast into the earth, not yet appearing above ground, yet he waiteth for the crop, and hath long patience for it, until he receive the former and latter rain. Verse 8 And what of all this? Be ye also patiented therefore, and establish your hearts, for the coming of the Lord draweth nigh. And to the same purpose St. Paul: Philip. 4.5 Let your patiented mind be known to all men. Why? the Lord is at hand, to right your wrongs, and plead your cause against an ungodly Nation. Yea it may be God will look upon David's affliction the sooner, and do him good the rather, for Shimei's cursing this day. 2 Sam. 16.12 God gives over the wicked many times to exceed their commission, that he may hasten deliverance to his chosen, destruction to their enemies, Gen. 15.16 their sins being once full. See for this, Psal. 119.126. Jer. 51.33, 34. Zach. 1.15. I am very sore displeased with the Heathen, that are at ease. For I was but a little displeased (with Israel my people) but they helped forward the affliction: that is, they were excessively outrageous, above that they were bid to do: I gave them an inch, they took an ell. Now therefore, lest the righteous (put beyond his patience) should reach forth his hand to iniquity, now will I arise, saith the Lord, I will set him in safety, from him that puffeth at him, Psal. 12.5. God seethe it but high-time to make us heaume (otherwhiles) with manifold afflictions. But blessed is the man that endureth temptation, for after he hath suffered awhile, he shall receive the crown of life. For this light affliction, which is but for a moment, Jam. 1.12 2 Cor. 4.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A levitate & agilitate cerugrum nomen habet. Chemnit Leve pondere ●● pluma Cornel. à Lapide. Heb. 5.8 Luke 17 Psal. 27.14 Eccles. 3.1, 11 Deut. 5 worketh for us a fare more exceeding and eternal weight of glory. An exceeding, excessive, eternal weight of glory is wrought out unto us by our short and light afflictions. God will look upon us as those that have been judged already, and account the present sufferings sufficient unto us, 1 Pet. 4.13. Good therefore is the counsel of our Saviour, who himself was perfected by sufferings, In your patience possess your souls. And that of the Psalmist, Wait on the Lord, and be of good courage, and he shall strengthen thy heart: wait, I say, on the Lord. He hath appointed a time for all, and every thing is beautiful in its season. The Israelites had their flesh at Even, and bread in the Morning. God will be waited on, and give the consummation of his blessings at his leisure. Their journey from Egypt to Canaan, might have been dispatched in three days, as Philo tells us: but God led them up and down the wilderness, as if they had been treading a maze, and held them sometimes a year together in a place, to their grief no doubt, but for their good, that He might humble them, and try them, and do them good in their later end. Water was not turned into wine, till the wine failed. Joseph was not set out of prison, till the set time came. The Israelites went not out of Egypt, till the very last day of the four hundred years was well-nigh at an end. Smyrna must be in prison ten days at least, that she may be tried, and that the trial of their faith being much more precious than that of gold that perisheth, though tried in the fire, might be found to praise, honour, and glory. The day of the church's restauration by Christ here promised was not performed of 400. years after: yet when the fullness of time was come, Rev. 2.10. 1 Pet. 1.7 Gal. 4. God sent his son made of a woman, made under the law etc. Say it had been 4000 years, a thousand years is to God but as one day, because in him there is no flux, nor motion. Our purblind eyes see nothing but that which toucheth the lid, as it were, when Gods quick sight vieweth that as present that is a world off. But now, when all was at worst in Church and commonwealth, and scarce a joseph or a Simeon left, that looked for the consolation of Israel, scarce a Mary or an Anna that waited for salvation in jerusalem, then came the desire of all nations: Hag. 2 then the sun of righteous broke out, with healing under his whings. What shall I say more? Christ himself, the Captain of our salvation was forty days, and forty nights tempted by the devil, before the Angels ministered unto him; his soul was heavy unto the death, ere his heart was glad, and his glory rejoiced. Math. 4 Psal. 16.9. Rom. 8.17. We also must suffer together, ere we can be glorified together, as two pieces of iron cannot be fastened, till both hath passed the fire. SECT. XIII. Helps to patiented waiting upon God for deliverance. Wherefore lift up the hands that hang down, and the feeble knees, Heb. 12.12. and for support, consider First, that life itself, in its full length and latitude, is but short: the afflictions therefore of life cannot be long. To live, saith one, is but to lie a dying. Venire me. oper. tet & praeterire ut horam. Epist. Multos often dunt terris bona fata, ultrà esse sinunt—. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom. Iliad. l. 12. Thetis de Achille, Diego à de & ago. Ita degimus quum quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minus fit, & nos unà Bèdman. de Orig. Rev. 7.16. There is a time to be born, and a time to die, saith the wiseman. He saith not, There is a time to live, for death borders upon life; and a man's cradle stands in his grave. Oh what a short cut hath the longest liver ab utro ad urnam, from the womb to the tomb, from the birth to the burial. We chop into the earth before we are ware, like a man that walking in a field covered with snow, falls suddenly into a marle-pit. Few and evil are the days of my pilgrimage, saith old jacob. Evil they are, but few and evil. Man that is born of a woman is of few days, and full of trouble. Troublesome his days are, but soon determining, sharp his sufferings, but short withal: as the pains of a travelling woman, whereunto they are oft compared. Every day we yield somewhat to death: and death at utmost cures all diseases, as that Martyr said. Secondly, this life once ended, heaven gins and makes amends for all. For they shall hunger no more, neither thirst any more, nor shall the sun light on them, nor any heat, but the lamb shall feed them, and lead them to the waters of life, and God shall wipe away all tears from their eyes, as a nurse doth from the eyes of her tender babe. Now she is a sorry spouse, saith one, that cannot make shift with an uneasy horse, while she rideth to see the consummation of her love with her betrothed husband. I reckon, saith that great Apostle (that had seen as much of this, and the other world as ever man saw) that the afflictions of the present time, are not worthy to be compared, or are in no comparison, worthy of the glory that shall be revealed in us. Rom. 8.18. For (that ye may see the inequality of the comparison) our light and momentary affliction worketh for us, a far more exceeding and an eternal weight of glory. In which text there is well observed to be a triple Antithesis, with a more than superlative description of heaven's happiness, 2 Cor. 5.14. Mr. Leigh of the promises. Hicsi usquam. Claudicat ingenium delirat linguaque mensque Lucret. by an hyperbole above an hyperbole. For, for affliction here's glory for light affliction a weight of glory, a heavy massy substantial glory; for momentary affliction an eternal excessive weight of glory. A lively & losty kind of expression, but such as falls far short of that inexplicable felicity, that abides us, and is wrought out unto us, by our shortest sufferings; Words are too weak to uter it. Thirdly, Rev. 21.4. consider that it's here that God must meet with us, or no where. Hereafter there shall be no more death, nor sorrow, nor crying, nor pain. Here we must have it, or in a worse place. This world is our purgatory, our little-ease, our washhouse our place of penance, penalty, pilgrimage. Here he rubs off our rust, scours off our scurf, hews us (as in the mount) to be living stones in the celestial Temple. 〈◊〉 ●●9 54. Here he fines us, files us, polisheth us, thresheth us out of the husk, that we may be meat for the master's tooth, as that Father phrased it. In a word this is all the hell, we are like to have, let us make us merry with it, and sing sweet songs, as David did, in this house of our pilgrimage. Home's hard by. In the mean while, fourthly, life is a mercy, though never so full of misery. A living dog is better than a dead lion. Eccles 9.4. Lam. 3.39. joseph is yet alive, that's more, than Joseph is the second man in the land. Why is living man sorrowful? Man suffers for his sin. q. d. Suffer he never so much, never so long, he receives but the due desert of his evil deeds, as that penitent thief told his fellow. And that he yet lives amidst all, and cuts not off, as a weaver the thrum of his wretched life, Hezekiah held it a precious indulgence. The reason whereof he yields a little after. The grave cannot praise thee: they that go down to the pit cannot hope for thy truth. Death cannot celebrate thee, that is, dead men cannot be exemplary, and so shine before men that they may see their good works, Esay 38.12.18.19. and glorify thee. The living, the living, he shall praise thee, as I do this day, the father to the children shall make known thy truth. Add hereunto for a fist consideration, that no man is so hard beset with sorrows behind and before, but he hath some lucida intervalla, some refresh, some respites, and breathing-whiles betwixt. jobs case is not every man's, nay, it is scarce any man's, to be visited every morning, to be tried every mom●●: to be held uncessantly on the rack, and not so much liberty left him, as while he swallows his spittle. This was an hard case, and might be any of ours, as well as Jobs. Now that it is not, see ground of patience, nay of thankfulness to that God, that might have doomed man at first to be ever in sweeting out a poor living (called therefore the life of his hand, Esay. 57.10 because it is upheld by the labour of his hand) and women to be ever labouring in the extreme pains of child birth, neither yet to be saved after all, 1 Tim 2.15. no though she should continue in faith and charuy, and holiness with sobriety. Sixthly, God is with us all the while we are in durance; & optimum sola●ium, sodali●●um can we have better company? He goes along with us into the fire, as with the three children, and into the water, as with jonas: yea though hell had closed her mouth upon us, and swallowed us up into her bowels, yet it must (in despite of it) render us up again, because God is with us and for us. Hell's stomach could not long hold us, no more than the whale could brook jonas, which if he had light upon the mariners, he would devoured and digested twenty of them in less space. Seventhly, God accounts what we suffer now sufficient for all: and looks upon us as those that have been judged already, yea that have received double for all our sins. The time is now that judgement gins at the house of God 1 Pet. 4.17 And when we are judged we are chastened of the Lord, that we may not be condemned with the world 1 Cor. 11.32. Abiathar, though worthy of death, shall live, because he had been formerly afflicted with David. So shall we, which have suffered with Christ reign for ever with him, Psal. 94.12. Prov. 6.23. 2 Cor. 7.6. Esay. 30.13. Sustine tu illum qui sustinuit te. Sustinuit ille te, dum tu corrigeres vitam malam: sustine tuillum, dum coronet vitam bonam. Aug. Esay. 26.9. 1 Pet. 5.6 who else had been but dead men, had not God chastised us, and taught us in his law, by those corrections of instruction that are the way to life. Lastly, consider that God, that comforteth the abject, hath set a certain time for our deliverence, a day to do us good in: waiting (meanwhile) to show mercy, and counting, as it were, the slow minutes till we become capable job. 13.36. Now shall he wait upon us, and shall not we wait for him? Yea, we have waited for the Lord, saith the Church in the way of thy judgements. And humble yourselves under the mighty hand of God, saith Peter, and he will lift you up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the opportunity of time. To prescribe to the most wise God were intolerable presumption, and to antevert his season, dangerous precipitancy: to set him a time with that king of Israel 2 King. 6.33. to send for him by a post with those Bethulians, either be must save us now or not at all, how can he endure it? Rebeccah was too nimble with her, If it be so, why am I thus? & as ill-advised, when she said; I am weary of my life because of the daughters of Heth. And she and her son Jacob should have had the patience, to wait God's leisure for the blessing, and not to have gotten in by the backdoor. But we are all naturally impatient of delays, and too ready to think we should sow and reap both in a day. As our grandmother Eve, who having received the promise of a Messiah, thought that her firstborn Cain must needs have been the Man: and therefore, as pleased with the conceit thereof, she said, I have gotten that Man (that famous Man, even the man Christ Jesus) of the Lord. But she was fairly deceived: and so are all such like to be, as are in like haste, and cannot frame with patience to wait for the Lord, as David-Psal. 40.1. Yea to pant, and sometimes to faint, as jeremy, with long looking after his coming. Now the God of all grace, who hath called us to his twofold kingdom of power, and of patience, by Jesus Christ, Regnum Patientiae. Potentiae. Rev. 1.9 1 Pet. 5.10. after ye have suffered awhile (for so you must) make you perfect, settle, strengthen, establish you. To him be glory and power for ever and ever Amen. CHAP. III. God will own, and honour his Saints. And they shall be mine saith the Lord of Hosts, in the day when I make up my Jewels etc. OF the three points gathered out of the former part of the 17. Verse. Two are already dispatched. The third now follows. Doct That Gods faithful people shall be graciously owned and acknowledged, Nota quod ipst futuri sint Deo inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quo die suum peculium sit confecturus. Polan. yea preciously esteemed and accounted of in that day. They shall be mine, saith the Lord of Hosts: there he owns them. And I will make them up as my jewels, there he honours them. I know the words are by some, somewhat otherwise read and rendered, as thus: They shall be to me in the day that I shall do this (or that I shall make or set out) for a flock. So the Geneva Translators, after the vulgar, Vatablus, Pagnine, Calvin, and the whole stream of Interpreters. Our last most accurate Translation, after Tremellius, Polanus and Shindler, hath it better, and nearer to the natural genuine, grammatical sense of the Original, thus: And they shall be mine, saith the Lord of Hosts. In die quo confecturus sum peculium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. 2.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tit. 2.14 Deut. 32.9 job 22.25 Psal. 148.14 Psal 125.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato. Deut. 26.17, 18, 19 1 Pet. 2.9 Heb. 13.15 in the day that I make up my Jewels, or peculiar treasure, my proper goods and most precious substance, my silver and my gold, my gems and my Jewels, the people of my purchase (as St. Peter after the Septuagint renders it) and those that comprehend, as it were, all my get: they are as it were, all he hath, that he makes any account of. The Lord's portion is his people, saith Moses, and jacob the the lot of his inheritance. God is their portion, and they are his. They his glory and gold, and He theirs: they are round about him, and he interchangeably, round about them, as the mountains are round about Jerusalem. They make their boast of God, and God boasts as fast of them. Hast thou considered my servant job, that there is not such a man in all the earth? He avoucheth them for his people, high above all nations in praise, in name, and in honour: And they o'tother side (such a sweet correspondency there is) avouch him for their God, to walk in his ways, and to keep his statutes, to show forth his virtues, as examples of the Rule, and as a kingdom of Priests to cover God's altar with the calves of their lips, and to offer up spiritual sacrifices acceptable to God, by Jesus Christ; in whom he hath chosen them (as vessels of honour) before the foundation of the world etc. Eph. 1.4. SECT. I. Reason 1. Reas. 1 ANd that's indeed (sigh we are here fallen upon it) the first and chief ground of the point. Greevinchomius. Tales nos amat Deus quales futuri sumus ipsius done non quales sumus nostro merito. Concil: Arausican: sec: canon 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sic Beza testatur in vetustis: suo cedice, nec non in comment: Chrysost. & Origenis plurimis locis legi. In hominibus beneplaciti Sic Vulgata, In hominibus bonae voluntatis. The Lord thy God hath chosen thee to be a special people (or, a Jewel) to himself above all people, his mere mercy making the difference. Thou canst not say as that proud heretic did in answer to the Apostles quere, who made thee to differ? Ego meipsum discerno. For lest any should dream of foreseen faith, or previous merits, the Lord, saith Moses, did not love or choose you because ye were more or better than others, but he loved you because he loved you: And out of this preventing love, he chose you for a peculiar treasure to himself above all people Exod. 19.5. The Original word there used is the same with that in our text, and the Chalde Paraphrast expounds it by another word, that signifies beloved ones. For as his love first moved him to make us his own, so being now his own, he cannot but love us. He chose whom he would love, and now loves for his choice. For ownenesse makes love. Having loved his own, to the end he loved them, joh. 13.1. and therefore loved them because his own, because the people of his good pleasure, as the Angels call them Luc. 2.14. and as Gabriel had before called Daniel a man of desires, or greatly beloved of God. Dan. 9.23. SECT. II. Reason 2. Reas 2 2. A She hath elected us to this high honour of old, so he created us to it in his own due time by a new and wonderful creation. Eph. 2. 10●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ut quando quis aliquid opus producit secundum praecepta artis propriè dictae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Factura. Valla. Rev. 3.14 Esay 51.16 Eph. 1.19 For we are his workmanship, his artificial curious exquisite workmanship, whereon he bestowed like skill and industry as he did in making man's body Psal. 139.15. or the third heaven, whereof he is called the Artificer, Heb. 11.10. and it is called not the work of his hands, but of his fingers, Psal. 8.4. Lo thus are we his facture or workmanship, created unto good works in Christ Jesus, who is not ashamed to style himself the beginning of this creation, and to say that he planted the heavens, and laid the foundations of the earth that he might say to Zion, Thou art my people. St. Paul also testifieth that God putteth forth the same almighty power in the working of saith in us, as he did in making the world for us: that being as great a wonder as this, and the analogy is very excellent. The first God creates here also is light of knowledge: next (as on the second day) the firmament of faith. 3. seas and trees, repentant tears, and worthy fruits. 4. the sun, heat of zeal with light of knowledge. 5. fishes to play, and fouls to fly: so to live and rejoice in a sea of troubles, and to fly heaven-ward by prayer and contemplation. 6. And, these things performed, man is made a new creature, advanced to a dominion over all the works of God's hands, yea to a blessed fellowship with God's only son, who rejoiceth in this habitable part of God's earth, and his delights are with the sons of men. Prov. 8.31 SECT. III. Reason 3. 3. HE hath bought us with a price: the church is an Acheldama a field of blood, a field purchased with blood, Reas 3 not with that goodly price the Jews valued our Saviour at, 2 Cor. 6 20 Zech. 11.13 the price of a slave; but with the blood of God, Act. 20.28. For we are not redeemed with corruptible things as silver and gold (poor things to purchase a soul with, more likely a fair deal to drown it desperately in perdition and destruction) but with the precious blood of Christ, as of a lamb undefiled, 1 Tim. 6.9 1 Pet. 1.18, 19 1 Pet. 1.2 Tit 2.14 and without spot: who gave himself for us, that he might redeem us from all iniquity, and purify us to himself (by that blood of sprinkling, that saved us from the Destroyer) a peculiar people, and present us to himself a glorious church not having spot, wrinkle, or any such thing Eph. 5.27. SECT. FOUR Reason 4. 4. HE hath effectually called us with an high and heavenly calling. Heb. 3.1. Reas. 4 Whereby we that in times past were not a people (as St. Peter, after the Prophet, hath it) or if any, a disobedient and gainsaying people Rom. 10.21 a people laden with iniquity Isay 1.4. a people of Gomorrah, ver. 10. a naughty people, jer. 13.10. good for nothing, but to be cast off as a rotten girdle (ibidem) and therefore the people of God's wrath, Isa. 10.6. and of his curse Esay 34.5. are now by a gracious calling, and special privilege become the people of God, a righteous people Esay 60.21. a holy people Esay 62.12. wise and understanding above all people Deut. 4.6. a people in whose heart is God's law Isa. 51.7. the epistle of Christ written not with ink, but with the spirit of the living God, known and read of all men 2 Cor. 3.2. whiles we walk, Phil. 2.15. as examples of the Rule, harmless and blameless, the sons of God without rebuke in the midst of a crooked and corrupt nation, amongst whom we shine as lights in the world, holding forth the word of life (as an ensign or badge of our high and honourable vocation) and as an holy nation, a peculiar people, showing (or preaching) forth the virtues of Christ that hath called us out of Egypt into Goshen, out of palpable darkness into his marvellous light. And this the rather, 1 Pet 2.9 1 Cor. 1.24 because not many wise, mighty, or noble are called: 'tis a wonder that any. But God hath made known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, even us whom he hath called according to purpose, not of the Jews only, but also of the Gentiles. As he saith also in Osee, I will call them my people which were not my people, and clepe her beloved which was not beloved Rom. 9.23, 24. yea, I will betrothe her unto me in faithfulness, and marry her in mercy for ever. Now marriage in itself is honourable among all men: Hos. 2.20 Heb. 1.2 How much more when to such and such an honourable personage as the Heir of all things? Especially since to make her a fit spouse, he purifies her, as they did Esther, and beautifies her as Abraham's servant did Rebeccah: for he puts a Jewel upon her forehead, earrings in her ears, and a crown royal upon her head, Ezek. 16.12. he decks her as a bridegroom, and as a bride adorns herself with Jewels Isa. 61.10. thus is her beauty perfect through his comeliness put upon her. And herein the Lord Christ goes beyond all earthly bridegrooms whatsoever. Moses married a blackmore, and could not change her hue, Solomon an Egyptian, and could not convert her to the truth. But Christ's conveys and communicates his beauty to his bride (every grace in that chain about her neck wherewith Christ is ravished Caent. 4.9. being as a costly Jewel set in fine gold) and whensoever he calls a man to an heavenly kingdom (as once Saul to an earthly) he makes him to be of another spirit then before, and to walk worthy of God, and worthy of the vocation wherewith he is called. Eph. 4.1. SECT. V Reason 5. LAstly, God hath already glorified his people (so the Apostle doubts not to deliver himself of sanctification begun here, Reas. 5 Rom. 8.30 and to be perfected hereafter) set them together with Christ in heavenly places, given them the earnest of their inheritance for a pawn of the whole bargain, Ephes. 2.6 the first-fruits of the spirit as a foretaste, a pledge of the whole harvest, garnished them with that grace that will one day be glory, nay is so already: for what is grace but glory begun? and what is glory, but grace perfected; They differ not in kind: but degree only: whence it is that grace is in scripture put for glory; and glory again, is used for grace: yea that God's people, 1 Pet. 4.14 for their graces, are called, the Glory, Esay 4.5. & 46.13. as having the spirit of glory and of God resting upon them. Indeed there is a natural glory stamped upon the very persons of true Christians (Colos. 2. ult.) such as those that are but mere civil men cannot choose but honour, as the Hittites did Abraham; Thou art a Prince of God among us: nay the wicked and worst of men, as Jehoram did the Prophet Elisha, over whom, when sick, he wept out, O my father, Acts & Mon. my father, the horsemen of Israel, and charets thereof: And Master Bradfords' death is said to have been bewailed of many Papists also that knew his piety in his life, and patience in his death: so much honour God did him, in the consciences of his very enemies. Vnde indicatur conscientiae puritas, & causae benitas. Malcolm. in Act. 7 Ephes. 4 Mat 4 Cant. 4. Wisdom maketh the face to shine, as it did St. Servens. They saw his face as the face of an Angel: such was the goodness of his conscience, his cause, and his courage. And could they have seen his inside, they should have discerned and admired a fare greater glory; that new man, I mean, that new world , that after God (or according to the likeness of the heavenly pattern) is created in righteousness and true holiness. The transcendent beauty and bravery whereof is such, that the Lord Christ himself, who was nothing moved with an offer of the glory of the whole world, professeth himself ravished, and lost, in love toward a sanctified soul. For albeit we are sanctified but in part, and there be yet many flaws, and blemishes in the best, whiles here, yet he considers us as we are in himself, and as we shall be in the state of perfection, (like as we do kings children, Colos. 3.3 whiles yet in their nonage.) For when Christ, who is our life shall appear, then shall we also appear with him in glory. Israel, in the meanwhile, is his glory, Esay 46.13. a crown and a diadem in the hand of Jehovah, actually possessed of heaven aforehand, as it were by turf and twig, Joh. 5.24. 1 Joh. 3.14. And albeit the Saints have not yet attained to the full degree of the shining brightness of their immortal happiness, 2 Cor. 4. ult. yet from glory to glory they shall be transformed and translated, till at length they become like the Ancient of days. It doth no● yet appear, saith Saint John, what we shall be, (hence the world so much mistaketh, and misuseth us) but we know that when he shall appear, we shall be like him, in the quality of our glory, though not in an equality, 1 Joh. 3.2. For we shall shine as the most radiant Jewels and jasper's Rev. 21.11. Nay that's not all: we shall shine as the firmament, with its glittering furniture, Dan. 12.3. nay as the Sun in his strength, Mat. 13.43. nay like Christ the Sun of righteousness, Col. 3.4. And this 1. In regard of our souls, which shall be filled with knowledge, wisdom, purity, as the air is with light, 1 Cor. 13.11. Moses and Elias appeared in the transsiguration, Luke 9.31 and conferred with Christ, concerning his death: the mystery whereof they understood far better now, then when they were in the flesh. 2. In regard of our bodies, which though now muddy and massy, shall then shine as transparent-glasse, Rev. 21.11 or clearest crystal: partly from the glory about them, and partly from the spirit within them, (as a lantern shines from the candle put into it) being clarified from all dregs, fashioned like Christ's most glorious body the standard) in respect of incorruption and immortality, beauty and brightness, grace and favour, strength, Ecclesia in fine saeculi expectat quod in Christi corpore praemonstratum est. Aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vbi tu Caius, ibi ego Caia. 1 Cor. 3.21, 22 and nimbleness, majesty, and such Angelical excellency, as shall render them rather like heavenly spirits then earthly bodies, for the surpassing glory that shall be put upon them. Lastly, for our totum compositum, the whole person together considered; Every true Christian is the spouse of the Lamb, and so actually invested into his dignity, and made partaker of his glory. For Vxor fulget radiis mariti (it's a Maxim in the civil law) the wife shines with the beams of her husband; and whatever he hath, she hath; all is in common between them: so that as Luther saith, there is nothing differenceth man and wife but sex only. Think the same to be true in the mystical marriage betwixt Christ and his people. All is yours, because you are Christ's: His treasures, riches, beauty, glory, power, kingdom, all is yours, so fare as you are capable. For you shall be next unto Christ, Luk. 22.30. yea one with Christ, Joh. 17.21. even as He and the Father are one: and so above the most glorious Angels: for are they not all ministering spirits, sent forth to minister to them that shall be heirs of salvation, Heb. 1.14? Bucan. loc. co●n. p. 76. This (according to some) the devil and his black guard (once bright Angels) could not brook, or bring their hearts to, and therefore fell (through envy and malice to the known truth, Joh. 8.48.) from their first estate, and left their own habitation to dwell in darkness, rather than they would endure to honour such a Mordecai as man, a clod of clay: a bag of wind, so poor a thing, merely made up of soul and soil, of breath and body (a puff of wind the one, a pile of dust the other) nay now since the fall, a very mixture and compound of dirt and sin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But whether the devil will or no, the Church shall be brought unto the king in raiment of needlework: the virgins her companions also shall be brought, unto him. With gladness and rejoicing shall they be brought, they shall enter into the king's palace, and be set on his right hand (a place of dignity and safety) in whose presence is fullness of joy, and at whose right hand there are pleasures for evermore. Psal. 45.14, 15, 9 Psal. 16. vlt. For quality, there's joy and gladness: for quantity, a fullness of both: for certainty at God's right hand, and for perpetuity, for evermore. SECT. VI It shall be far otherwise with the wicked. NOw for Application: this in the first place, Use. 1 is no good news to the wicked that persecute God's people, and cast dirt on his Jewels, to hear that they shall one day be so dearly acknowledged, and highly honoured by the God of heaven. For as in a pair of buckets, when the one is at well top, the other is down at bottom, as when David grew stronger and stronger, the house of Saul waked weaker and weaker: and as Mordecays rise was Hamans' downfall: so when God shall make up his Jewels, he shall put away the wicked of the earth as dross and of-scouring, and when soever he doth best to his chosen, Psal. 119.119. then doth he worst of all to reprobates. This is so constant a thing with God, that could we but go as far back with the feet of our minds as God's decrees, and then come hand in hand with him again, and view all his particular acts of Execution, we should soon see, that when he is choosing the one, he is refusing the other, when he is redeeming one, he is renouncing another, when he is comforting one, he is terrifying another, when he is converting the one, he is hardening the other, when he is rewarding one, he is revenging another, when he is quickening one, he is killing another, when saving one, he is damning another. And yet all his works are holy, and just and good, though he do not always (as often he doth) give a reason of his proceed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job. 33.13. This day of the Lord, here mentioned in the text, wherein (God shall mercifully make up his Jewels) as it shall be to them a day of light, life, liberty, prosperity, and victory Chap. 4.1, 2, 3. so shall it be to the wicked, a day of blackness and darkness, for it shall burn them as an oven, and themselves shallbe as stubble, whereof neither root nor stalk shall be left untou ht, but all turned to ashes, (in the day that I shall do this, saith the Lord) under the feet of those that fear my name. Then shall the sinners in Zion be afraid, horror shall surprise the hypocrites, who shall run away with those sad words in their mouths. Who amongst us shall dwell with the devouring fire? who amongst us shall dwell with everlasting burn? But whither alas will they run from him that is every where? Esay 33.14. If to the creature, a horse is a vain thing for help, the Egyptians are men and not God, their horse's flesh and not spirit etc. If to the creator, he doth utterly disclaim and disown them: for if any have not the spirit of Christ, the same is none of his, Rom. 8.9 be he whose he will be. These indeed, shall be mine, saith the Lord of Hosts etc. such a good man I know, and such a godly woman I know, but who are ye? Then shall they say unto him, Lord, Lord, have not we prophesied in thy name, and eat and drunk in thy presence, that is communicated at thy table, and heard thee teaching in our streets. But he o' tother side will as deeply disavow them, as they do boldly lay claim to him: Math. 7.23. for than will I profess to them I never knew you, depart from me, ye that work iniquity. And if they shall offer yet to make request for their lives with Ham●●, and to speak for themselves, as once those Israelites, we have sinned, do thou unto us, whatsoever seemeth good unto thee, deliver us only, we pray thee, this day; he will answer them according to the idols of their hearts, as he did those of old, Ezek 14.4 and say, Ye have forsaken me, and served other gods; wherefore I will deliver you no more, go and cry to the gods that yourselves have chosen, let them deliver you in the day of your tribulation: Jud. 10 13, 14, 15. Formidaehilis erat Adamo Dei vox cùm lenitèr & paternè eum al●oquehatur in paradiso in aura aurorae, nedùm cum in furore & turbine &c. Ca ●w. Heb. 9.27. Dan. 12.2. At the day of judgement, secret things shall be brought to light, as packs and fardels are not opened till they come to the fair or market D. Willet. than the which I know not what more dreadful or direful sentence can possibly fall from God's holy mouth, unless it be that last irrevocable doom of damnation, go ye cursed etc. At the first hearing whereof, their very heart strings shall crack, and their hearts fall asunder in their bosoms, like drops of water. Well were it with the wicked in that day, if they might trudge directly on to damnation, and not be forced to see the face of the Judge, that they have buffeted, and to hear his voice that they have despised. But (alas for their misery!) it may not be. For after that all in vain, they have tired out the deaf rocks and mountains, with their continuate cry, Fall upon us, cover us, hid us, dash us, and quash us to pieces, grind us to powder, do any thing to dispatch us, they must perforce, in person, measure the place and race of judgement. It is appointed for all men once to die and after death judgement. Not a man that sleeps in the dust of death, but must needs awake, some to everlasting life, and preferment, and some to shame and everlasting contempt; as those that have all their evil deeds, as it were written in their foreheads, so that all shall see and say, Behold the man, and behold his works. These and these things hast thou done, will the Judge then say, and I kept silence; thou thoughtest that I was altogether such as thyself, but I will set thee down, and set them down in an order before thee to thy perpetual confusion. As the word goeth forth of the king's mouth their faces shall gather blackness, and be covered as haman's, and themselves shall be speechless. They shall be confounded, and troubled for ever, they shall be put to shame and perish. That men may know that he, whose name is Jehovah, is the most high over all the earth. Psal. 83.17, 18. Enoch foretold this day of judgement before Noah foretold the flood. That day is longer ere it comes, but shall be more terrible when it is come. SECT. VII. Terror to those that set themselves against the Saints. Secondly, Use. 2 Doth the Lord graciously own and honour all that fear his name? how should this terrify and take off all those dogged dogs, and bedlam Belialists, that offer any manner affront or offence to such? sigh how mean soever and miserable in the world's eye, they are dearly beloved of God as Daniel, highly favoured inheaven, Dan. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luk. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 7. Heb. 12. Rom. 8 Psal. 45. 1 Cor. 4.13. Rom. 3.8 Nemo me impunè lacessit. Irascipop. Rom. nemo sapienter possit. Tacit. as Mary, darlings to the Almighty, as David, fair to God as Moses, and not only faithful as he in all God's house as servants, but such as have a nail & a name there, better than of sons and of daughters Esay 58.5. For they are the firstborn whose names are written in heaven, as free denizens: yea, they are heirs of God, and coheires with Christ, who is not ashamed to call them brethren, fellows, friends, favourites, any thing, every thing that may evidence the dear respects he bears unto them. Now were it a wiseman's part to fall out with the King's favourite? to lower upon his son and heir? to deface his picture, to tread under foot his Jewels, to spit upon his royal robe, or imperial diadem? How as Balaam slain by the Lord, for but wishing evil to his Israel? Goliath for but defying his host? Nabal for reviling his David, which was scandalum Magnatum, and in the new Testament termed blasphemy? How was Cain schooled for but scowling upon Abel? and Laban threatened for but following after jacob? and Abimelech plagued for but an unwittingabuse to Abraham? Thus he suffered none to do them wrong, yea, he reproved even kings for their sakes Psal. 105.14. will ye know the reason? he remembered his covenant to Abraham, and his oath to Israel, ver. 8.9. There is a strait league betwixt God and his people, such as was that betwixt Jehosaphat and Ahab, nay such as passed betwixt David and Abiatbar. Look what David said once to him, the same saith god to his. Abide thou with me, fear not: for he that seeketh my life, seeketh thy life, but with me shalt thou be in safeguard. He is a Sun, saith the Psalmist, to refresh his people, 1 Sam. 22.23 Psal. 84.11 and a shield to shelter them. As the shield is betwixt the body and the dart, so is God betwixt his people and their hurt. He carrieth them on his wings, as the Eagle doth her young; so that there is no wounding of them but through his sides, Deut. 32.11 Aquilae pullos suos in alis portant, alites reliqui inter pedes. Munster ● ex rabbi Solomon. Zach. 3.8 Acts 9.4 2 King. 19.22 nay no touching of them, but ye touch the apple of his Eye. As the eye is vexed with the least mote that gets into it, so is he with the least indignity done to his people. If Saul tread upon the least toe in Christ's my sticall body, the head will try out from heaven, why hurtest thou me? If Rabshakeh rail upon Hezekiah, Against whom hast thou railed, saith God, and whom hast thou provoked to wrath? even the Holy one of Israel. In pushing at any of these lively stones in God's temple, men spurn at the cornerstone itself, and so kick against the pricks. In offending the least of Christ's little ones, they presently proclaim open war against Him; who keepeth all their bones, bottles up all their tears, yea numbereth all their hairs, not one of them is diminished, but he accounts himself damnified. You know how dearly the proud Ammonites paid for the hair they shaved off from David's servants. 2 Sam. 10 Luke 18.7 1 Sam. 2 Psal. 91 And shall not the son of David avenge his own elect, though he bear long with them? He keepeth the very feet of his Saints, saith holy Hannah, and chargeth his angels with them, to bear them in their hands, lest at any time they dash their feet against a stone. If they stumble and fall, yet they shall get up again: for the Lord puts under his hand Psal. 37.24. Yea the everlasting arms are underneath Deut. 33.27. Am. 1● They that swear by God and Malchom shall fall (as old Eli did) and never rise again: but the Saints of God, though joseph-like, they fall into a pit, yet, as prisoners of hope, they shall come forth, by the blood of the covenant. Zach. 9.10. Good Mordecai, a Jew, may fall before a Persian and get up again; yea prevail and prosper. But if wicked Haman begin to fall before a Jew, (that is in covenant with God) he can neither stay when he stumbles, Esth. 6.14 nor rise when he is down. God himself is so far interested and engaged in the quarrels of such (as I was saying erewhile) that who so toucheth them, toucheth the ball of his Eye. The eye is a tender part we know, and a small matter offends it. God is every whit as choice and as chary of his people, What part is more sensible of the least touch then the eye? or being hurt causeth greater sm●rt and rage? or if put out, brings more deformity to the face? God is as tender of us &c Pemble on Zach. 2.8 as a man is of his eyes. Now a good thump on the back is better borne then a light touch on the eye. Take heed, I advise you, how you meddle with God's Eye, lest you hear of him to your cost. For although we must turn t'other cheek also, yet he will not take a blow on the eye for the proudest of them all. No man will stand still while his eyes are pecked out, much less will God. Thou knowest, saith dying David to his son Solomon, what joab did to me. He meaneth it of the slaugher of Abner and Amasa, which David appropriats, and makes it his own case. The sovereign is smitten in the subject, neither is it other then just, that the arraignment of mean Malefactors runs, in the stile of wrong to to the King's Crown and dignity. God's people are his crown, let none presume to attempt against it: his dignity, his glory, let none turn it into shame Psal. 4.3. His pearls, let no swine trample them, his holy things, let no dogs profane them, by holding their lives madness, and their ends without honour, by speaking basely of their persons, actions, sufferings, as if they were vile and inglorious. It was an heavy indictment doubtless Psal. 14.6. You have shamed the counsel of the poor, because the Lord is his refuge. Thus those miscreants, that mocked and railed at Christ upon the cross, upbraided him not with any evil, but only for the good he had done in saving others, for his trust in God, and prayers to God. Thus also they deal with David, they that render evil for good, are mine adversaries (or hate me like devils) and why? Psal. 38.20 they satanically hate me. Because I do the thing that good is. And the very truth is, that were wicked men's insides turned outward, it would well appear, that when they disgrace those that make conscience of their ways under the infamous names of puritans, singularitans, zealots, and the like terms of reproach, it is for the good that is in them, and for the true glory that God hath stamped upon their persons and performances. This savours strongly of the Devil of hell, Tertull. 1 joh. 3.12 Graecinum Julium virum egregium Caesar occidit ob hoc unum, quod melior vir erat quam esse quemquam tyranno expediret. Sen. l. 2. de benef. c. 21. whose property it is to hate and persecute any footstep of God's holy image, wherever he finds it (as the Tiger if he see but the picture of a man, he flies upon it and tears it to pieces) And it proves men to be the posterity of Cain, the devil's Patriarch, as one calls him, who was of that wicked one (of the serpent's seed) and slew his brother, And wherefore slew he him, but because his own works were evil, and his brothers good? That was all the quarrel then, and is still. All that viperous brood bear an aching tooth to the better sort, they do maliciously and mortally hate all holy impressions of grace wrought upon any by the sanctifying spirit, though they restrain sometimes the expression and exercise of this hatred for advantage and in policy, by accident, and for by-respects, it may be. SECT. 8. 9 10. Exhortation to honour them that fear the Lord: and what great cause men have and shall have so to do. LEt us that know and profess better things approve ourselves to be of the family of heaven, Use. 3, and followers of God, as dear children by contemning a vile person, though never so glorious a magnifico in the world's eye and esteem, but honouring them that fear the Lord, though never so much underprized and vilipended by the wicked of the earth. This is a note of God's houshold-servant Psal. 15.4. Nabal shall not be styled Nadtb. 1 joh. 4.17. 1 Pet. 2.17 and of one that hath share in Christ's kingdom, wherein the vile person shall no more be called liberal, nor the churl bountiful. Esay 32.5. Further, would we have boldness in that last and great day, and be able to lift up our faces before the son of man, let love be perfect in us toward the brotherhood, loving them in truth, and for the truth's sake, and being ready to serve the saints in love, to wash, yea to kiss their very feet, and to lay down our lives for the brethren if called thereunto. And because this can never be done, except men see more in them then ordinary to move them; labour and learn to know the price of a saint, and to esteem them very highly in love, for their worth's sake. The Jews tell us, and truly, that those seventy souls that went with Jacob into Egypt were as much worth as all the seventy Nations of the world besides. It is not for nothing (sure) that the saints are called All things Coloss. 1.20. and Every creature Mar. 16.15. Mat. 5. Is. 6.11. statumen terrae. Trens. and the salt of the earth, that keep the rest from putre fying the substance and support of the earth, that keep the rest from shattering, I bear up the pillars of it, saith David, and the Innocent delivereth the Island, saith Eliphaz. job. 22.30. For their sakes it is that God spares and prospers the wicked as he did Laban for jacobs' sake, Potiphar for josephs', Sodom for Lots, when they were carried captive by Kederlaomer. Whereas else he would make a short work upon the earth, Rom. 9.28. If the mourners were once marked, and set safe out of harms way, he would soon say to the Angel, Ezek 9 Smite and spare not. Look what Elisha once said to Jehoram King of Israel, the same saith God to all ungodly persons. Surely were it not that I regard the presence of jehoshaphat the good king of Judah, 2 King. 3.14 I would not look toward thee, nor see thee. Add hereunto, that God not only spareth, and blesseth, but also graceth and gifteth the wicked with excellent abilities and endowments for his people's behoof and benefit: as Saul with a spirit of government for Israel's sake, and of prophecy, for David's safety: the Egyptians with Jewels for the use of the sanctuary, and those that shall hear, Depart ye, with the power of prophesying and doing miracles for the Church's use and benefit: Nay more, Prov. 21.18 the wicked shall be a ransom for the righteous, and the transgressor for the upright. Thus God gave Egypt, for Israel's ransom Isa. 43.3, 4. I gave Ethiopia and Seba for thee. And why? Since thou wast precious in my sight thou hast been honourable, and I have loved thee: Therefore will I give men for thee, and people for thy life. Thus is the righteous delivered out of trouble, and the wicked comes in his stead. Prov. 11.8. SECT. IX. OH but we see it otherwise often, that those you call righteous are not delivered. Ob. Sol. And what more sure than sight? First, sight (though the most certain sense) may be deceived about its own object, if it want a clear middle. For example: A man beholds a staff, part through the clear air, and part through the dark water, and so deems it crooked, when indeed it is strait: So the purblind world beholding the Christian life through the dark middle of prejudice, judgeth it miserable and disconsolate: not knowing that to the righteous there ariseth light out of darkness, joy out of grief, good out of evil, comforts out of crosses, and those equivalent to deliverances. Those mentioned in that little book of Martyrs Heb. 11. though tortured and tympanized, yet they would not be delivered, that they might obtain a better resurrection. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It was never merrier with the three children then in the midst of the furnace where the son of God was walking with them. Dan. 3. Gen. 28. jacobs' heart was never so light as when his head lay hardest. Secondly, there is a double deliverance: One keeping us from the evil, and another keeping us under it, that it shall not hold us, much less hurt us. And this later way, at least, every of God's Jewels is made up and delivered. For, though ye have laid among the pots, all and swooty, yet shall ye be as the wings of a dove covered with silver, and her feathers of yellow gold. Psal. 68.13 Delivered then the righteous are, we see, though not delivered. That they are not here fully freed from trouble, they may thank themselves in a great measure. For as the subjection of the creature to us depends upon our subjection to God; and our peace with men upon our keeping peace with him, job 5.23. So our subjection to God, and peace with him here being only inchoate and imperfect, we recover our safety from the creatures and peace with men, but in part, and unperfectly. But look what is wanting therein, is recompensed with spiritual peace even here, joh. 16 ●3. how much more hereafter? And say that God suffer his Jewels to be killed all day long, and counted as sheep to the slaughter: yet precious in the eyes of the Lord is the death of his saints, Psal. 116.15 Rom. 8. and neither life, nor death, shall sunder them from God's love in Christ Jesus. So that if they 'scape not his sword without, yet they shall 'scape the terror within, which is that that sets an edge upon the sword, and makes it enter into the soul. The godly man shall be able in the worst times to call his soul to rest with David, Psal. 116.7 1 Sam. 30.6 Luc. 21. Deut. 20. and to comfort himself in the Lord his God in a common combustion, then when others shall be at their wits ends, and even mad again for the sight of their eyes, and perplexity of their spirits. Death, he knows is the worst that can befall him, and that (ever since it ran through the veins of Christ crucified) is so sweetened unto him, that he is little or no whit amazed at the foregoing gripes, which are but as the throws of Childbirth, by which the soul is borne out of this loathsome body into endless felicity. Oh therefore the safety and dignity of a true Christian, whom very pain easeth, whom death reviveth, whom dissolution uniteth, whom lastly his very corruption preserveth, and sin glorifieth! As for our full deliverance from all annoyances, we groan within ourselves and with patience wait for it, even the redemption of our bodies Rom. 8.23, 24. Pectatum tametsi non bonum, tamen in b●num. Aug. And when that happy day once gins to shine forth, then look up if ever, for your redemption draweth nigh, Luc. 21.28. The Lord Christ will then lift up your heads as Pharaoh did his Butlers, take you from the prison to the palace, and restore you to your ancient honours and offices loft in Adam: as to be Kings, Priesty, Judges, Benchers etc. He shall say unto you then as once to Israel, Behold I will settle you after your old estates, and will do better unto you then at your beginnings, and ye shall know that I am the lord Ezek. 36.11 This meditation settled David ●●eedingly Psal. 17. where having spoken of the men of this world, Psal. 17.15 which have their portion here, he presently subjoins, As for me, I shall behold thy face in righteousness, I shall be satisfied when I awake (that is, out of the dust of death) with thine image. This also kept Jobs head above water, when else he had been overwhelmed with floods of affliction. Job 19.25, 26 I know that my Redeemer liveth, etc. And though after my skin worms destroy this body, yet in my flesh I shall see God. Daniel 12.1, 2. Though things be otherwise darkly delivered, yet when the Jews were to lose land and life, then plainly the Resurrection is named. And Heb. 11.35. we read of some that were tortured, not accepting deliverance, that they might obtain a better resurrection. Joh. 11.24 I know, saith Martha, that my brother shall rise at the Resurrection, at the Consolation, saith the Syriack Translator. And well he might call it the Consolation to the righteous, for these prerogatives and privileges that shall befall all such in that day. SECT. X. FIrst, a glorious resurrection of their dead bodies, by virtue of the mystical Union they have with Christ. The bodies of the Saints, though sundered from their ●ouls for a season, are not separated at all from Christ, as neither was Christ's body sundered from his Deity, when laid in the grave. A substance there is still preserved, by a secret influence, proceeding from Christ as a head. This substance is (by rotting in the grave) refined, and shall by the same influence be raised incorruptible. This rotting of the body is but as the rotting of corn under the earth, that it may shoot up into an harvest, or as the melting of a battered piece of plate in the fire, that it may be brought forth of a better fashion. Hence they are said to sleep, and to sleep in Jesus, and to be dead in Christ, who shall raise our vile bodies, and make them like unto his glorious body, etc. like unto the Angels in heaven, Mat 22.30. nay like unto God himself, whom they shall resemble as children do their father. Luke 20.36 Hence they are called, children of the resurrection, in a like sense, as when God raised up Jesus again, he said, (as the Apostle Paul applies it) Thou art my Son, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 1 5. pro quo Graecus interpres reddidit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unde posteà emanavit eorum error qui resurrectures negarunt. Mali resurgent, sed non beneficio resurr. Christi, sed illius maledictionis vi quo die comederis, m●rieris, ad condemnationem. Malcolm. this day have I begotten thee, Act. 13.3. Reprobates also shall rise again (though some of the Ancients, grounding upon that, Psal. 1.5. thought otherwise) but after an other manner, by another mean, and for another end. They shall be dragged, as malefactors out of the prison of the grave, and driven before Christ's tribunal, by virtue of his judiciary power, and of the curse of the law, to be tumbled thence into torment, Rev. 1.7. but the Elect shall be raised, as members of Christ's body, by virtue derived from his Resurrection, 1 Cor. 15.20, 22, 45. A second privilege they shall then have, is priority in the Resurrection: for the dead in Christ shall rise first, and those that are alive and remain shall be caught up, together with them, in the clouds to meet the Lord in the air, 1 Thes. 4.16, 17. Thirdly elevation, or lifting up the head for joy, when all the wicked shall wail for woe, Revel. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luke 21.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Consistatis, i ita apparentis ut judicis vultum & sententiam sustinere possitis. Beza. and look ghastly: their hearts failing them for fear of what will follow. The godly shall then stand before the Son of man, with much courage and confidence, Rom. 8.33, 34. Luk. 21.36. Fourthly, Collection by the Angels, who shall easily discern them from the rest, as the servants of the house do their master's harvest, or as the corn from the tares: their lively looks also shall distinguish them. Fifthly, Assumption, to meet the Lord in the air, and ascension in a cloud, in manner as Christ himself ascended. 1 Thes. 4 16, 17. For as birds being hatched do fly lightly up into the air, which being eggs were a heavy and slimy matter: so the bodies of God's Elect (which by nature are massy and ponderous) being hatched, as it were, by the Resurrection, Zanch. de oper. Dei. shall be made pure, powerful, nimble, and able to mount up into the heavens. Sixthly Aggregation, or gathering together to the sign of the Son of man, 6. Math. 24. Cartwr. Hist. Christi in Mat 24.31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2.14. that flag, not of defiance, but of deliverance, that he shall then hang out, those colours that he shall then display for an ensign or royal standard, that his people may repair unto, not to give battle to the enemy, but to share with the Conqueror, to divide the spoil, and take part in the triumph. 2. Cor. 2.14. Seventhly, Collocation, or placing them at his right hand, as Solomon did his mother for honour-sake, when the goats shall be on the left. Math. 25.33. where our Saviour seems to allude to that in Deut. 29.11. where the six freeborn tribes bless the people from mount Gerizim on the right hand, and the six other curse from mount Ebal on the left. Eightly, Inchoation, or taking beginning of the judgement from them. 8. Math. 25.34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ita ut nihil ad eam salutem possit amplùs defiderari Beza. in loc. For the separation being made, then shall the king say (first) to them on the right hand, Come ye blessed, etc. glad to see them, as Jacob once to see joseph, or as ever any father to see his child, that had been long absent. Thus, as judgement here began at God's house, insomuch as the righteous scarcely were saved: so there, the judicial sentence shall take beginning from the righteous, who shall thenceforth be saved with a mighty salvation: to the utmost Heb.. 7.25. Ninthly, Commemoration or an honourable recital of all their good parts, 9 Luk. 7.44.45.46. and practices (as once of that good womans that washed his feet with her tears, and wiped them with the hair of her head) together with an open declaration of all their righteousness desired or done 2 Cor. 5.10 and that with such fervency of affection in the judge, that he will see and set forth nothing but their goodness, not so much as once mentioning their faults and frailties Math. 25.34 to 41. For in this day of making up his Jewels, he will spare them as a man spares his own son that serveth him: their good works only shall follow them. Rev. 14.13. Tenthly Pronunciation of that sweetest sentence of absolution, 10. Math. 25.34. Come ye blessed of my father, inherit the kingdom prepared for you, from the foundation of the world. A speech that breathes out nothing else but crowns, sceptres, kingdoms glories, beauties, Angelical entertainments, beatifical visions, unutterable exstasies, sweetest varieties, felicities, eternities. Lastly, Execution of the sentence, and first upon the wicked. For although the godly shall first be sentenced, yet the wicked shall first be executed, and all for the saints sake. 1. That they may rejoice when they see the vengeance, being wholly swallowed up with a zeal of God's glory Psal. 58.10. and 79.10. 2. That they may more fully acknowledge the greatness of their own felicity, in the sight of the others remediless misery. For these shall go away into everlasting punishment, into eternity of extremity, but the righteous into life everlasting Mat. 25.45. Math. 19.28. 1 Cor. 6.2.3. They shall not only sit with Christ as Assessors and approvers of this righteous sentence, but the judgement once ended, they shall triumphantly ascend with him into heaven, and there enjoy the most exquisite and unmixed pleasures, the highest pitch of preferment, plenty without want, and fullness without satiety. Rev. 6.9, 10. For their apparel it shall be long white robes (washed in the blood of the lamb) such as betoken perfect purity, clarity, dignity, and festivity. For their habitatition, they are stately Mansions in a lightsome city. For their company, the sacred Trinity, the glorious Angels, the crowned Saints. joh. 14.2. Rev. 21.23. And if it be such an honour to converse. familiarly with kings, and great personages, what is it then with the King of glory, and all those heavenly courtiers, to enjoy the company of the blessed patriarchs, Prophets, Apostles, Martyrs, Confessors, our dearest friends and acquaintance, whom it is probable we shall know, as Adam did his wife upon the first sight in paradise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Chrys●●●. and as Peter and john did Moses and Elias in that glimpse of heaven's glory they had in the monnt? Sure it is, we shall perfectly love them as ourselves, and rejoice in their happiness, as much as in our own, whereby our joys shall be according to their innumerable number, multiplied and increased. Next for their dignity, and glory, they shall sit upon Christ's throne with palms in their hands, and crowns on their heads. Now beyond the excellency of a crown mortal men's wishes extend not. But the crown we are speaking of is a crown of glory 1 Pet. 5.4. A crown of righteousness. 2 Tim. 4.8. A crown of life jam. 1.12. an incorruptible crown 1 Cor. 9.25. A crown not consisting of some precious thing without us, Corona significat absolutionem, consummationem & perfectionem & evinciendo capiti destinatur, quae & absolutiss. & eminentissima pars est. Scultet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 12.4. but of royal excellency, such as wherewith our souls and bodies bedight and adorned shall outshine the sun in his strength: what shall I say more? but indeed why do I say so much? For as one being asked what God was, answered, Si scirem, Deus essem. So if I should undertake to describe heaven, it were requisite, that I should have been at heaven. And yet he that had been there (St. Paul I mean) could say no more than that he had heard there wordless words, words unspeakable, not possible to be uttered. And when he doth speak of heaven's happiness, he commonly useth a transcendent kind of expression, as finding words too weak for such a purpose. Lo thus shall it be done to the man whom the king immortal will honour in the day when he makes up his Jewels. Consider him well, as God bade the devil do job, and know that there is none like him in the whole earth again. Go forth (saith the spouse) and behold King Solomon, with the crowns wherewith his mother crowned him, in the day of his espousals. So say I, behold the godly Christian as crowned with all the forenamed privileges and prerogatives: Cant. 3.11. look upon him as once the city of Shushan did upon Mordecai when the king would do him honour, and then tell me whom you have to esteem and account of, to set up and side with, to prize and prefer in your best affections and expressions: Not the rich, but the righteous, not the great, but the gracious, not the world's minions, though never so accomplished with all the ornaments of nature, art, policy, preferment, but God's Jewels and darlings, righteous and religious persons, Psal. 16.3. Sapè sub attrita latitat sapientia veste. Heb. 11 Sic Bruti baculus apud Plutarch: cujus intùs solidum aurum corneo velabatur cortice. Joh. 6. Esay. 53. 2Vt templo Dei corporaliter in eo habitantes. Bez. those excellent ones of the earth, in whom was all David's delight, and should be ours also. Despise them not for their outward meanness: the true treasure is carried in earthen vessels, and there may be a precious pearl in a leathern purse: john Baptist had a girdle of skin about his loins, and Elias was a rough hairy man, for his outward habit it was course and homely. Those ancient worthies went about the world in shipskins and goatskins, but they were like the Ark whose outside was of goatshair, and badgers skins, but the inside pure gold. Christ himself whom that Ark typified, was hid for awhile under the carpenters son. The carnal Capernaites could see nothing in him more than in another man, how can this man, said they, give us his flesh to eat? he had no form, nor comeliness, saith that Evangleical Prophet, and when we shall see him, there is no such beauty that we should desire him. And yet in him the Godhead dwelled bodily, that is, personally: and in him were hid all the treasures of wisdom and worth Colos. 2. And the like may be said of many a poor Christian cast out by the world as unworthy their company or countenance, but readily received, and highly honoured by God himself the blessed spirit, and all men that have their senses exercised to discern good and evil. But as the root of jesse was rugged and unsightly, so are his branches, many of them. Howbeit the king's daughter is all glorious within, that's her comfort, black she is, Cant. 1.5.6. vide Plin. lib. 6. c. 28. & Solin. cap. 36 Psal. 83.3. See Ptou. 15 24 but comely as the curtains of Solomon, as the tents of Kedar which were rough, but rich, as pitched in the deserts of Arabia. Gods servants are called his Hidden ones. According to the fashion of the wealthy, he pleaseth himself in hidden treasure. It is enough that his own eyes behold his Jewels, and such to whom the father shows them. The idiots of the world set a very low rate, a light price upon God's precious ones: but it's all the wit they have, for wisdom is above to the foolish, saith Solomon, he cannot skill of it. It sufficeth to wisdom that she is justified of her children, who know how to do her reverence, in what garb soever she please to show herself. I know thy poverty saith Christ to one of the seven churches, but that's nothing. Rev. 2 Jam. 2.5 God hath chosen the poor of this world, rich in faith, to be heirs of his kingdom in Christ. Who can have the face to despise any one for his outward wants and indigence, when Abraham the father of the faithful, and heir of the world, had not a foot of land, that he could call his own, more than a buryingplace? when Christ's mother was not wealthy enough to bring a lamb for her purification? when Christ himself had not twenty pence at hand to pay the tribute money, nor a pillow to rest his head on, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syllarium vocabat Caesar. Dio. Act. 12. when tired out with hard toil and travel? And who o't'other-side would admire any for his worldly wealth, and outward magnificence, when Pharaohs horses had costly trappings Cant. 1.8. and the Midianites camels had chains of gold about their necks? judg. 8.26. when Dives ruffles in his silks every day, and Herod glitters in his cloth of silver: who yet to the eye of heavenly wisdom were no better than so many stinking carcases stuck over with flowers, magnified dung, guilded rottenness, golden damnation? who knows not how sharply St. James takes up the partial Christians of his time, for admiring men's ease, wealth, and pomp, rather than grace, and true spiritual worth? This, saith he, is to despise Christ's poor, and to be judges of evil thoughts. Tanti vitrum ● quanti Margaritum? Melius est pallens aurum quam fulgens aurichalcum. Ber. in cant. 6. David's desire, by Rob. Abbots Virtue is a thousand Escutcheons saith one, and it is grace alone that animateth and ennobleth, all other good parts and abilities, which else are but as a glassy bugle, saith Hierome after Tertullian, to the pearl of price, or as gold to brass, saith Barnard; and a little of the palest and counterfeit gold, is far better then much of the finest and brightest brass: so is the meanest of God's servants better than the most magnificent glorious worlding that ever trod upon earthly mould, and so let us esteem them. Mr. Fox, when he was asked whether he knew a certain poor man who had received succour from in time of trouble, answered, I remember him well: I tell you, I forget Lords and Ladies to remember such. SECT. XI. Exhortation to practise holiness, that is so honoured. FOurthly, are those that are sound faithful so highly honoured in heaven? Use 4 This, methinks, should much raise the price of religion, and bring godliness into greater request amongst all those that would be of any reckoning, or repute with God at that day. It will go to the hearts of ungodly men, I wots well, to see some of all sorts sitting down with Abraham, Isaac, and Jacob, Rev. 21.8. Job. 29. in the kingdom of heaven, and themselves shut out amongst dogs: to see such as they would have disdained to have set with the dogs of their flocks, to be set then upon thrones judging their judges, and having power over the Nations, to bind their Kings with chains, and their Nobles with fetters of iron; To execute upon them the judgements written, 1 Cor. 3 and yet this honour have all his Saints (Psal. 149.8, 9) For know ye not, saith the Apostle, that the Saints shall judge the world? yea the angels. Who would not therefore rule with God, as judah, by labouring to be faithful with his Saints? Hos. 11.12. We see with what a deal of eagerness, honours and offices, rich prizes and great places are sought and pursued after. Balaams' ass never gallops fast enough to fetch in profit and preferment. Set but a wedge of gold in sight, and joshua that could stop the course of the Sun, cannot stay Achan from courting and catching at it. In cepeet allium impensa 1600 talenta in pyramidum una extruenda refert Heredot. Viri beni aviditas tuta est. Sene. epist. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ambitiese quippiam contendere, sic ut te non patiaris ab alio vinci. Eras. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sumpta est metaphora à procis Zelotypis. Beza. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 24.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subaudi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interea duut resurrectiovem expecto. Beza. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And yet what are riches, and honours, but golden gyves the Noble miseries of this wretched life? And what do they that are so set upon them (with the neglect of heavenly honours, and that wealth of a better world) but prefer the onions of Egypt, before the bread of angels, paltry pebbles before precious pearls, thick clay before pure gold, counterfeit coin before true treasure? Oh see and bewail this so great a folly in yourselves and others: and (for future) learn to covet spirituals, to be greedy of grace, to encroach upon God for more and more of his favour and fellowship as Moses did. Exod. 33.12, 13, 14, 17, 18, 19 & chap. 34.9. To be ambitious of peace 1 Thess. 4.11. And of pleasing God 2 Cor. 5.9. To seek for honour and glory by well-doing Rom. 2.7. To be zealous of the better things 1 Cor. 12.31. To pursue after the perfect knowledge of Christ, having it as it were in chase (as St. Paul had Philip 3.4 ..) as the hunter hath his prey, or as the persecuter hath him that he persecuteth. He had once been mad in persecuting the saints Acts 26.11. And breathed out threaten, lay panting, as it were for breath, like a tired wolf. Acts 9.1, 2. Now when God had turned the stream, he was judged by some as mad the other way. 2 Cor. 5.13. Whilst, knowing the terror of the last day, he persuaded men, and in the meanwhile, he laid his policy and bend his best wits (as the word there signifies) to keep a good conscience, that richest treasure, and most precious Jewel, that ever the heart of man was acquainted with. SECT. XII. Why. TO quicken you to the pursuit and practice of this duty. Consider that Grace is the only thing that God looks after in this world. God looked down from heaven saith David, upon the sons of men, to see, not who were wealthy, witty, mighty, Psal. 14.2 magnificent etc. but to see if there were any that did understand or sought God And he bids the Prophet Jeremy run to and fro through the streets of Jerusalem, to s●e●f he could find a man, jer. 5 1, 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diog. Lucernâ accensâ Hominem qua●●bat Aesopus. Ipris ●●stijs best●●●●or est h●m●●●atione vigers. & ratione non vivens. Bern in Cant. 5 Ratione homines jurentis religione hommes hominibus antestant. Boet: de consol. l 4. Pros. 3. Vltra homines prove nit probitas sola, infra horninem detrudit improbitas tb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom. that is, a righteous man that feareth God and kept his commandments: Hoc est enim torus homo, for this is the whole man, saith Solomon. And it is as if he should say, He is not a complete man that's void of Gods holy fear, framing him to obedience, though otherwise never so west accomplished. This is that whereby one man doth as far excel another, as any man excels a beast, saith Bernard and Boetius. The righteous is more excellent than his neighbour, laith Solomon, let him dwell where he will. He is of better birth and breeding, of better alliance and attendance, of better place and office, of higher degree and dignity. The Holy Ghost styleth such the Nobles of the earth Ps. 16.3. honourable personages Psal. 45.9. plants of renown, Esay 5.3. privy-councellours to the great King Psal. 25.14. Princes in all lands Psal. 45.16. Kings and Priests to God Rev. 1.5. yea higher than heathen kings Psal. 89.27. and better than those mighty Monarches Dan. 7.37. Where it is very remarkable, that the Prophet having set forth the greatness and glory of the Princes, Potentates and mighty states in the four Monarchies, comes to speak at last of a kingdom which is the greatest under the whole heaven, and that is the kingdom of the saints of the most High. Hence is it that God himself makes a challenge to all the world besides in the behalf of his Israel Deut. 33.29. Happy art thou O Israel: who is like unto thee O people saved by the Lord! meaning mdeed, that no Nation under heaven, how happy so ever, was comparable to them. And hence it is also that the kings of the earth shall bring their glory to the church (as Constantine did) and coming to see, (as Theodosius did) an excellency in grace, a beauty in holiness above any outward trappings, they shall leave the throne and palace to seek the sweet delights of the faithful, and to sing their songs, Psal. 138.4, 5. Aencas Silvius relates of Ingo King of Draves and Veneds, Chap. 20. that making on a time a stately feast, he invited thereunto all his Nobles (at that time Pagans) together with a multitude of poor christians. His Nobles he set in his hall below, and those poor Christians with himself in his presence-chamber, giving them all royal entertainment and attendance. At which when his Nobleswondred and stomached, he told them this he did, not as he was King of Draves, but as King of another world, wherein these poor ragged people should be his compeers and fellow-Princes. These HeathenNobles might haply stumble hereat, as the Saracen Prince once did at a like speech of Charles the great His custom was to have ever at his meals a board of beggars, feeding not far from his table. This Prince Aigoland (for so was the Saracens name) coming gallantly accompanied to the French Court, pretending that he would be baptised, Viri annis pannisque obsiti. Melancthon apud joh. Manl. loc. come. pag. 361. and become a Christian, and being feasted by King Charles, asked what those Lazars and poor people were? Answer was returned, that these were the friends and servants of our God, whom we Christians worship. Whereupon he speedily depatted, desperately protesting, that he would not serve that God which could keep his servants no better. This man knew not that God hath chosen the poor of this world, rich in faith, to be heirs of his kingdom of glory. Smyrna the poorest of the seven Churches hath the richest price set upon it. The poor man indeed speaks supplications, and the rich man answereth him roughly. Prov. 18.23 The world despiseth the poor though never so ve●t●ous, as the Prodigals elder-brother did him, This thy son saith he, not this my brother, he disdains to call him brother, because of his poverty. So doth not the Lord Christ. Of Queen Elisabeth it is said, that she hated no less, than did Mithridates, such as maliciously persecuted virtue forsaken of fortune. Camden's Elisa. fol. 531. The poorest bondslave (if a freeman of Christ) when he suffers hard words, and ill usage from his master for well-doing, doth herein find acception with God. 1 Pet. 2.19, Quales sunt plerique verae Ecclesiae cives. Beza. 20. Be a man never so poor in estate, if withal he be poor in spirit, and pure in heart, the kingdom of God is his, Mat. 5.3. God's kingdom indeed is not of this world, cometh not by observation, neither consisteth in meat and drink, in pomp and outward splendour, but in righteousness and peace (as did that of Melchisedech) and joy in the holy Ghost, unspeakable and glorious joy, Mr. bolton's Disc. of true Hap. Epist. dedicat. concerning which hear him that had felt it, and spoke by experience: Certain it is (saith a late Reverend Writer) that if a man were crowned with the royal state and imperial command of all the kingdoms upon earth: if his heart were enlarged to the utmost of all created capacity, and filled with all the exquisite, and unmixed pleasures that the reach of mortality and most ambitious curiosity could possibly devise, and might (without interruption and distaste) enjoy them the length of the world's duration, they were all nothing to the precious and peerless comforts of the kingdom of grace, but even for an hour. I speak the truth in Christ, and use no hyperbole, the spirit of all comfort, and consciences of all true christians bearing me witness. Hitherto He and I cannot better conclude this discourse, than he doth that, with a little alteration. Be we all entreated with a proportionable zeal and fervency to incline and enlarge our affections to the pursuit and practice of so excellent and glorious a happiness, that God may guide us with his counsel, and afterwards receive us to his glory Psal. 73. SECT. XIII. Let the Saints see their dignity, and be thankful. LAstly, let God's Jewels be hereby excited to a double duty. Use. 1. Let them be joyful in glory, let them sing aloud upon their beds. Let the high praises of God be in their mouths, Jam. 1.9, 10 and a two-edged sword be in their hands Psal 149.5, 6. Let the brother of low degree rejoice in that he is exalted (to that Christian parity spoken of Colos. 3.11.) but the rich in that he is made low: that is, that he is taken off from that high esteem he once had of outward honour and excellency before his conversion: whereas now he seethe they are but fading flowers, things not worth the while: and is therefore called upon here to rejoice in that true treasure, that fellows him with his poor brother, poor in purse but rich in faith, before him haply in the best things, though far behind him in worldly wealth and worship. The best is, that in God's kingdom money bears no mastery, (as that Martyr said) neither is there respect of persons with God, Act. 10. but in every rank and degree of people, he that feareth him and worketh righteousness is highly accepted in heaven. One such shall stand before him to turn away wrath, as Abraham and Lot, when ten thousand Sodomites shall not be looked upon. And this is that that may stay up the heart of a poor despised christian against all the contempts and oppositions of the ungodly. God is his gold and his portion for ever job 22.25. Neither doth any covetous person so entirely love his gold (his god) and so set by his hid treasure, as God doth by his dear children: He will surely see to his own (will not every Infidel do as much?) and makes up his Jewels safe in the golden Cabinet of his gracious providence; as he did Noah in the Ark, Jeremy in the prison-court, Luther in his Pathmos, as he called it etc. God will one day right their wrongs, and clear their innocency, Psal. 37.6 bring forth their righteousness as the light, and their judgements as the noonday. The Church in the Canticles was wounded by the watchmen as an evil-doer, judged as a dishonest woman, whose feet would not abide in her house, no not in the night-season: they beat her, and took away her vail, branding her thereby with a note of infamy and disloialty to her Lord, Ez. 23: 25, as and husband whom she went to look out Cant. 5.7. All which notwithstanding the daughters of Jerusalem, the truly religious, discetned her beauty in the dark night of her tribulation, and confessed that she was fair and glorious, Chap. 6.1. Christ also passing by her former remissness, and unworthy usage of him, professeth that she was as amiable in his eyes as ever: her hair, teeth, temples, all, as fair and well featured, yea that she was fair as the Moon, clear as the Sun, that Sun of righteousness, having blotted out all her sins, as a cloud, Isa. 44.22. so that none of her transgressions could be found: though looked for, Fer. 50.20. but every tongue that risen up against her should she condemn, Isa. 54.17. Further, he hath provided that every body do love and honour his people, he hath given a charge to that end in divers scriptures. Now what is wanting in men, himself will make up, honouring & pleading for them in the hearts of their very enemies, who cannot but be confounded many times, and stand amazed at the height of spirit, and resolution that possesseth their hearts, and at the sober and undaunted majesty that shines in the faces of those that fear the Lord. Now if he say, Grace, Grace unto us, it should suffice to encourage us in building the tower of godliness. Yea it should make us hold out, to lay the very last stone thereof with joy, Zach. 4.7. being vexed at nothing more than at the vile dulness of our hearts, that are no more affected with there indelible ravishments. SECT. XIV. Let the Saints see their duty and be careful. 2. Next, 1 Pet. 2.9 Mat. 5.14 Qui in excelso aetatem agunt, corum sacta cuncti mortales novere. Sallust. ad Caesarem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Thess. 3.2 compact of mere incongruities. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazian in Mat. 19 Ideò deteriores sumus, quia meliores esse debemus. 1 Sam. 6.3 In maxima libersate minimalicentia. Sallust. Deus in circuitu sanctorum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ephes. 5.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Posse & nolle nobile est. Benesicium postulat officium. as God's servants must see their dignity, and take comfort in it, so must they also look to their duty, and take care about it. And thisis to walk worthy of the high and heavenly vocation wherewith they are called: remembering always, that they are a chosen generation, a royal priesthood, a peculiar people, the light of the world, the salt of the earth to season the rest, a city seated on an hill, conspicuous to all the country. The Sun may go assoon unseen, as they unobserved: there are that watch for their halting, and snatch at any thing, whereat they may snarl and cavil; be it but an indiscreet speech that falls from such, it's enough to break down the banks of blasphemy. Oh labour to silence these absurd men, to stop an open mouth, to cut off all occasion of obloquy. Any spot is spied in white apparel, and the least stain doth evil upon a royal robe. A small flaw in a jewel is a great blemish, and so is a small defect in a Christian. His heart is made pure by the blood of Christ, and fine white linen is sooner and deeper stained than course rags. Therefore are such worse, saith Salvian, though they be no worse than others, because they ought to be better. Add hereunto, that it is some singular thing that God requires of his servants. He will take that from Philistines, that he will not brook from Israelites; who thought they might carry God's Ark in a new-cart, as those Pagans had done before them, but they paid for their presumption. Greatest States afford least liberty. His Saints are round about him, and, like good Angels, they stand always in the presence of their heavenly Father. All holy circumspection therefore and exact walking is required of them, even an excellency above ordinary. Every Calling hath a comeliness appertaining to it. The Scholar behaves himself otherwise then the clown, the Courtier than the carter, the Prince than the peasant: so should a Christian otherwise then an unbeliever, than a profligate professor, a carnal gospeler. He should walk nobly, bravely, gallantly, worthy of God, and as becometh a Saint, considering that of Bernard, in every enterprise of his, an liceat, an deceat, an expediat: whether the thing be lawful, seemly, suitable to his state. Not stretching always to the utmost of his chain, lest he break a link, but beating off a solicitation to sin, as Nehemiah did to cowardice, Shall such a man as I do it? God forbidden that I should part with my patrimony, said Naboth: that I should leave my fat, and my sweet, said the Vine in Jothams' parable: that I should look back with Lot's wife, having set my hand to Christ's plough: that I should flinch from my colours, having taken his press-money, disgrace his house, being received into his retinue. Great things are bestowed upon me, great things are expected from me. Every mercy calls for duty: every deliverance commands obedience. God hath elected me for a vessel of honour, shall I defile myself with the kitchen-stuff of uncleanness? He hath bought me with a price shall not I yield myself up to his service? He hath adopted me for his child, shall not I carry myself as a child? he hath sanctified me by his spirit, shall I pollute his temple? He hath inrighted me to a kingdom, and keeps a crown for me, shall I lay it to gauge for ever trifle? shall Isay with Esau, what is this birthright? Oh let there be no root of bitterness, no profane person amongst you, as Esau, who for one morsel of meat sold his birthright, and is therefore so often branded for it with this is Edom. CHAP. FOUR God is a Father to all his faithful servants. And I will spare them, as a man sparethhis own son that feareth him. What gracious respects and high honours the God of heaven puts upon the persons of them that fear him, Psal. 115.13. both small and great, hath been said already. That which follows in the text, concerneth their performances. Psal. 19.11. For every child in God's house knows his own work; in doing whereof as there is great reward, so there is no little favour shown him, in case it be not all out so well done. For I will spare them, saith the Lord of hosts, as a man spareth his own son that serves him, I will be no less propitious unto him, then is the most indulgent parent to his most obedient child. Videmus ergo etc. We see then, saith judicious Calvin, the Prophet's purpose in this precious promise. 1. That they shall serve God, and serve him as sons do, that is, ingenuously and freely. 2 That God will graciously accept the service of such, taking in God part from them what they are able, and pardoning the rest. These are his notes upon the text, and these shall be ours. Doct 1. That God is a father to all his faithful servants: Deus nobis est, Pater, & nos sibi reconciliavit in Christo Calvin in loc. He looks upon such as serve him in sincerity as upon sons and daughters. 2. That he will surely show like mercies and mildness to his children in their faults and failings, in their wants and weaknesses, as the kindest father would do to his dearest son that serveth him. For the former point: The promise of pardon is here fitly made sub patris parabola, saith Gualther, under the similitude of a father. Figuier in loc. And the sense is thus much, saith another Interpreter,: although I seem for a time to the blind moles of the world, to be negligent of those that are diligent about me, of my best, and busiest servants; yet I think upon them still as my dearest children, and when I may be thought most careless and cruel towards them, then am I a most propitious and sin-pardoning father, fully reconciled unto them in Christ, for there comes in the kindred, according to that of our Saviour in his message by Mary to his distressed disciples after his resurrection, I ascend unto your father, john. 20.17. and my father, mine and yours, and therefore yours because mine. For as many as received him, saith St. john, to them he gave privilege to become the sons of God. joh. 1.12. And again, when the fullness of time was come, saith another Apostle, God sent forth his son (his natural, only begotten son) made of a woman (and so by personal union of the two natures in one Christ, his son by a new relation, Gal. 4.4. according to that, This day have I begotten thee, and all to the end,) that we may receive the adoption of sons. That we which by nature were children of wrath, and by practice, children of the devil, might by divine acceptation and grace be made the children of God: who had predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, Ephe. 1.4, 5. to the praise of the glory of his grace, wherein he hath made us accepted in the beloved One. SECT. I. Reasons hereof drawn from the causes. IN which heavenly Text, Reas. 1 we have the first and chief ground of this doctrine, drawn from the causes of our spiritual sonship. 1. The fundamental and original cause, God's decree of election by grace; we have an act for it in Gods eternal counsel. According as he hath chosen us in Christ before the soundation of the world etc. For which cause also the predestinate are called the Church of the firstborn who are written in heaven. Heb. 12.23, And whom he did foreknow, saith Saint Paul, them he did predestinate also to be conformed to the image of his son: like him in glory, as well as in sufferings, like in being sons, as he is a son, that he might be (even according to his humanity) the firstborn among many brethren. Rom. 8.29. 2. The meritorious and procuring, or working cause of our adoption, is here set forth to be the Lord Christ, in whom he (as a father) hath blessed us with all spiritual blessings in heavenly things Ephe. 1.3. but all in Christ, and all in this order. A christian by the Gospel is made a believer. Now faith afteran unspeakable manner engrafteth him into the body of Christ the natural son, and hence we become the adopted sons of God: it being the property of faith to adopt as well as to justify, ratione objecti by means of the object Christ, up whom faith layeth hold. For ye are all the children of God by faith in Christ Jesus Gal. 3.26. Children, I say, not by creation as Adam is called the son of God Luk. 3. because he was produced in the similitude of God; but by marriage and mystical union with Christ the fecond Adam, the heir of all, who hath 1. Laid down the price of that great privilege Heb. 9.15. even his own most precious blood, redeeming us thereby that were under the law, that we might receive the adoption of sons Gal. 45. 2. He hath sealed it up to us by his spirit, that earnest of our inheritance Eph. 1.13. called therefore the spirit of adoption, and the spirit of God's son (as springing out of his death, Rom. 8.15. Joh. 16.14. Gal 4.6 and procured by his intercession) For because ye are sons, God hath sent forth the spirit of his son into your hearts crying Abba, father. 3. Here is the motive and impulsive cause: and that is the good pleasure of his will, Joh. 1.12 1 John 3.1. 2 Tim. 1. vlt. his absolute independent grace and mercy was the sole inductive. He giveth us this dignity, saith St john in his Gospel. And what more free than gift? he showeth us this love, saith he in his epistle, because it was the time of love, that we should be called the sons of God. So that our Adoption is not a privilege purchased by contract of justice, Rom. 8.23. Prov. 16.4. but an inheritance cast upon us of free grace and goodness. The Lord show mercy to Onesiphorus in that day when our adoption shallbe crowned with its full accomplishment. Lastly here we have the final cause of our adoption,: ●hepr●●ise of the glory of his grace. This is the end God propounds to himself in this, as in all other his works, as having none higher than himself, to whom to have respect, for he is the most highest. God hath made all things for himself, yea the wicked also for the day of evil: viz. for the glory of his Justice and power (as he told Pharaoh Rom. 9.17.) but especially of his grace: sigh all that his justice doth in the Reprobation of some, tendeth to this ultimate end of all, that the riches of his grace may be the more displayed in the election of others. SECT. II. Reasons from the effects of his fatherhood. A Second reason followeth from the effects, and those are no less demonstrative of the point then the causes. Reas. 2 These are 1. God's fatherly affections. 2. His expressions, both which speak him a father to all his. For his affection, first, to his people: Albeit they be but his Adopted children, yet he loves them more than any natural father doth his own bowels. Jam. 1. ult. Hence he is called the father by an eminency, as if there were no father to him, none like him, none besides him, as indeed there is not originally and properly. Called he is the father of all mercies, Eph. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paternitas, paerentela. Math. 23.9 the fountain of all that mercy; that is found in any father: all is but a spark of his flame, a drop of his ocean, Yea he is styled the father of all the fatherhoods in heaven and earth. Whence also our Saviour, Call no man, saith He, your father on earth, for one is your father, even God. To enter comparison in some few particulars. First a father loves freely, not so much for that his child is witty, or wealthy, Patriam amat quisque, nonquia magna, sed quia sua. Sen. ep. 66. sic et prolem De mercatore pro filijs suis duobus captis seipsum offerente, ut filijs servatis ipse interficeretur; lege Sozom. lib. 7 cap. 24. or wel-favoured, as for that he is his. There needs no other argument to a father but that, this is my child. So is it with God. Deut. 7.7. Ezek. 36.32. Secondly, a father loves hugely: there is an ocean of love in a father's heart: he loves his child as well if not better than himself; as Joab twitted David with his excessive love to his unnatural Absolom. There is also an immense, incomparable, incomprehensible love in God toward his children, an hyperbole, an excess of love, a love passing knowledge Eph. 3.19. And that passeth all the dimensions. It is higher than heaven Psal. 36.5. deeper than hell Psal. 86.13. longer than the earth, and broader than the sea Psal 98.4. & Psal. 104.24. a transcendent, boundless, bottomless love, truly exalted above the love of natural parents, which yet is wondrous great. Psal. 103.13. Esay, 49.15. But infinitely short of God's love, it makes not the tith of it. Thirdly, a father loveth constantly and unchangably, yea though his child be never so untoward and disobedient, as David did his Amnon, and his Abs●●em, even to the last of them did he love them. So, and much more than so doth God his children. For as himself is an everlasting father, so is his love everlasting. Esay 9.6. & 49.14. His compassions fail not. Lam. 3.22. He cannot grow out of kind, nor be weary of loving. Having loved his own, saith the evangelist, to the end he loved them. joh. 13.1. Frown he can, if need be, hate he cannot: hid his face he may for a while, but his heart is ever earning towards them, his bowels are turned within him, his repentings are kinled together: sco●●e them he doth (otherwhiles) with the rods of men, Hos. 11.8 Psal. 89. Esa. 57.7, 8, 9● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1 Psal. 27.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13. but the sure mercies of David he will never take from them. Natural parents may prove unnatural: not so our heavenly father, he is all bowels: they may hate where they loved, they may loathe whom they liked; but he rests in his love. Zeph. 3.17. He hates putting away. Hos. 2. David's father and mother may cast him out, but then God will gather him. Father Abraham may forget us, and Israel may disown us. Esay 63.16. But God hath said, I will not leave thee. I will not not not forsake thee. The Fathers and governor's of the Church may, under a fair pretence of zeal, cast us out, and say, let the Lord be glorified: but then shall God appear to our joy, and they shall be ashamed. Esay 66.5. The fathers of our flesh are mutable, and fickle-minded, Jam. 1.17 but with the father of light is no shadow of change, his love lasteth to all eternity without any alteration. SECT III. Other reasons from the effects of his fatherhood. NExt, as God's affection to his children is more than fatherly, so are his expressions and provisions for them too. For, 1. Besides his eternal electing them to the adoption of children Eph. 1.4. It was he that took us out of the womb Psal. 22.9. Hos. 13.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Math. 28.19 that we might not (Ephraim-like that unwise son) stay overlong in the birth, and die before we saw his marvellous light. It was he that baptised us into his own name, whereby we are called as a child by his fathers. 2. He loves the very places they first breathed in the better for their sakes Ps. 86.7. and the very ground they tread upon. Hence Judaea, the seat of the church, is called a delightsome land Mal. 3.12. the glorious land, Zach. 7.14 ●om. 4.13. Psal. 89.12 the land of desires or ornaments Dan. 11.41. yea Canaan, for this, is called the whore world, and Tabor and Hermon is put for the East and West of the world. 3. He chargeth all sorts, as they love him to love his lambs, his little ones, to handle them gently for his sake. He feeds them with sincere milk streaming from those full-strutting breasts of consolation, the lively oracles, he brings them forth butter in a lordly dish Judg. 5.25. he makes them ready and unready, Esay 66.11 Act. 7. Ezek. 36.25 as new-borne-babes, lulling them asleep in a holy security, shifting them in their 'scapes by the clean water of his spirit in their sanctification, and the clean linen of Christ's righteousness in their justification. He keepeth them from fire & from water, the fire of temptation which the Dragon spers, and the water of persecution which he spews out of his mouth, as a flood, Rev. 12.4, 15 to drown the●t avelling church, and to devour her babe as soon as it was borne. All this God doth for his children assoon as they are any thing. Afterwards, as they grow up to any bigness, he bears them in his bosom as a nursing-father bears the sucking child Num. 11. 1●. carries them in his arms till such time as they can go Esa. 46.4. guides them with ●is eye when they begin to find their feet (I taught Ephraim also to go, 1 Thes. 2.7 taking them by their arms Hos. 11.3. leads them in his hand, as a horse in the wilderness Es. 63.13. If the way be too rough for their tender feet, or too long for their short legs, he lifts them over by his spirit, he chargeth also his angels to bear them in their hands, who are as glad of such an office as the servants are to get their young master in their arms. It's certain that no young Prince goes better guarded and attended then a child of God. Heb. 1. ult. Next for their diet and apparel: God feeds his children with the kidneys of wheat, with the hidden Manna, with the bread of life, with the best of the best, fat things full of marrow, Gen. 47 12 Luk. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diog: apud Plutarch. Prov. 15.15 wines on the lees well refined Isa. 25 6. Thus he nourisheth them (as joseph did his father's family in Egypt) as a little child is nourished. And for apparel they have it of the finest. Bring forth the best robe, and the best ring etc. the righteousness of the saints, even the red upper-coat of Justification, and the white under-coat of sanctification. They are ever in their holiday , their festival apparel every day-being the christian man's holiday, and he having within him a continual feast. 6. For their teaching and tuition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. joh. 16.8 Eph 5.9 Cant. 2.4 Such comfort there is in Christ's presence, (though but in the womb) as it made john to spring. Luc. 1 Shindler: Pentag. Buxtorf. Lexic. Cartw: Harm. The North is a nippingwind, the South a cherishing wind, but both for the saints. D. Sibbes they are all taught of God Esay 54.13. who 1. by his word makes them wise to salvation, gives subtlety to the simple, and to the young man knowledge and discretion. 2. by his spirit of revelation convinceth them of their false principles, refells their fallacious reasonings, unteacheth them the devil's learning, and then leads them into all truth and goodness: for the fruit of the spirit is in all goodness, righteousness and truth. And of this teaching speaketh St. Paul 1 Thes. 4.0. and St. john 1 Epist. 2.27. 7. Next for their delight and recreation, he allows them his garden to walk into, his wine-cellar to go down into. He pleaseth himself wondrously in their company, be they but two or three of them, he is in the midst: as once he made the third with those two going Emaus. He sets them between his legs (as it were) so some read that text Deut 33.3, He loved though people and (as an effect thereof) they sat down at thy feet, or, they were set between thy feet, as the father's darlings. Moreover, when he hath them there, he rejoiceth over them with joy, yea he rejoiceth over them with singing. Zeph. ᵖ 3.17. like as earthly parents dandle, dance, and sing their little ones upon their knees. Further, he is wondrous choice and chary of his children, so that he cannot abide the cold wind should blow upon them. The sun must not smite them by day, nor the moon by night, and what wind soever blow, whether North or South (and what more contrary than those?) they must blow good to God's children Cant. 4. ult. In a word, he thinks nothing good that he hath to himself, except they may share a part. And is not this the part of a loving parent? 8. Lastly, for matter of maintenance, and outward subsistence, your heavenly father knows that ye need these things also Mat. 6.32. and it's enough for you that he knows it. He holds them to hardmeat sometimes, but then they have it of free-cost, when the wicked pay dear for their tid-bits, and dainty morsels. Their meat is sauced, and their drink spiced with the wrath of God, job 20.14. their very table is a snare to them. The Innkeeper gives his guests the bests dishes, but reserves the inheritance for his children: so here, God gives his people money in their purses, so much as will serve turn to bear their charges home, to buy them necessaries, and to keep them true men at least; though they have not to lavish and riot, because he knows their weakness that way; and therefore holds them (mostly) to strait allowance. Not out of niggardize, I must tell you: for he could beteeme them more means, and so he doth also to some of his better children, that have grace to use it, and make them friends with it. But the less he allows them here, the more he lays up for them in heaven. Psal. 89.28, & 31, 19 And when they are once come to the full stature of a man in Christ (for now they are in their nonage) the whole inheritance shall be given them of the father Rom. 8.16. They shall have power over all creatures Rev. 2.26. and possession of that new heaven and new earth. 2. Pet. 3.13. And if these be not the expressions and provisions of a bountiful father, pray ye what is? SECT. FOUR God no Father to the wicked, what ever they pretend to him. NOw for Application, Doth God the Lord look upon such as sons and daughters as sincerely serve him? Use 1 How then (think we) doth he look upon all such as serve not God but Mammon, as serve not the Lord Christ but their own bellies their base lusts, this present evil world, nay the God of this world, Matth. 6. Rom. 16. 2 Cor. 4.4 joh. 8. 1 joh. 3.8 Ver. 9.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. whose works they do, and will do, and are therefore of their father the devil. This, saith St. john, entitles the devil to a man; for he that commits sin is of the devil, that's flat. And again, In this the children of God are manifest and the children of the devil, He that is borne of God doth not commit sin. Well he may slip into it of infirmity, and at unawares Gal. 6.1. A sheep may slip into a slough, but delights not to wallow in it. He doth not work iniquity on set purpose, he doth not sell over himself to sin with Ahab, Rom. 6. Eph. 4. he doth not hire out his members as weapons of wickedness, working all uncleanness with greediness. No, this is not the guise of a child of God, but of an imp of hell, of a brat of fathomless perdition. They have corrupted themselves, saith Moses, Deut. 32.5 their spot is not the spot of his children, they are a perverse and crooked generation. And yet who so forward as these to claim kindred of the Almighty, to fawn upon God, and call him father? Wilt thou not from this time (saith He to Idolatrous Israel, that had in this behalf an whore's forehead, a wainscot face hatched all over with impudence) wilt thou not from this time cry unto me, My father, my father, art thou not the guide of my youth? Will he reserve his anger for ever? will he keep it to the end? Here were good words: Sed quid verba quaero, facta cum videam? How canst thou say, Judg. 16.15 jer. 3.2, 3, 4, ●. thou lovest me, when thy heart is not with me? Behold, saith God in the same place, thou hast spoken and done evil things as thou couldst, thou hast polluted the land with thy whoredoms and wickedness, and hast thou yet a face to call me Father? Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God 2 joh. 9 He that walketh not in the steps of Abraham's faith, Obj. Sol. hath not Abraham to his father Rom. 4.12. he pretends to him with those braving Jews. joh. 8. Tell me not here that God hath blessed you, as a father, sustained you with corn and wine Gen. 27.37. given you of the fatness of the earth, and of the dew of heaven etc. for Esau had as good a portion as this, and yet a castaway: and Abraham gave the moveables to the children of the concubines, whom he less respected, but Isaac had the inheritance. Oh but we are children of the freewoman, Obj. Sol. borne and bred in the bosom of the church, and enjoy many outward privileges. So did Esau, and yet was hated of God, so did judas, and yet a firebrand of hell. Obj. Sol. Mat. 3. Neither is it any such business, as many make of it, that they have had their Christendom. For unless they be withal baptised with the holy Ghost and with fire, with the spirit of judgement and of burning, Esay 4.4 whereby they have so put on Christ, as that they are become the children of God, by faith in him, Gal. 3.26, 27. It's pity that ever Font-water was spilt upon their faces. Saul was circumcised, and yet David calls him Cushite, Psal. 7. Title. or Ethiopian; and unregenerate Israel is to me as Ethiopia, saith God, Amos 9.7. and as Gomorrah, Esay 1.10. notwithstanding all their external services, and sudibrious devotions. Christ shall one day rid his house, and wash his hands of all such unworthy hangs-by, and powerlesse pretenders. Depart from me, shall they hear, to their everlasting amazement. Go, get ye to the gods whom ye have chosen. Esay 51.1 Look to the rock from whence ye were hewn, and to the hole whence ye were digged: see what your father the devil will do for you, for I'll take no further charge of you: his work ye have done, and his wages ye shall have. And sigh ye have run out with the Prodigal, and loathing such wholesome fare as my house afforded, ye have fed hungerly on those murdering morsels of iniquity, the devil's husks, therefore shall they stick in your throats, like the envenomed arrows of the Almighty, throughout all eternity. SECT. V Terror to those that malign or misuse God's children. BUt secondly, Use 2 is God a Father to all faithful Christians? how ill-advised then are all such as either by their violent hands, or virulent tongues, misuse or malign them? yea, that offer them the least affront or offence, despite or displeasure? For know they not whose children they are, and to whose charge they belong? Shall not God avenge his own, though he bear long with them? Very Infidels and worse will defend their own. Very beasts will see to the safety of their young ones, and spend their lives freely for their rescue. Amongst fowls, the Phoenix is famous, and the Pelican much more, for reviving her dead birds, with her heart blood. Now, is there mercy and good nature in a man, in a bird, in a beast, in the creature, in the unreasonable creature also, and can we without blasphemy, or extreme injury, It is a Spanish proverb: He that wipeth the child's nose, kisseth the mother's check. Gen. 4. Num 12.14 imagine worse of God? It's more than evident to him that hath but half an eye, or doth observe any thing at all in God's word, or works, that as he taketh notice of smallest courtesies, even to a cup of cold water, to requite them, so of their least or lightest indignities, and injuries to repay them, be it but a frown or a frump. Cain shall answer it before the Lord, if he but lower upon Abel. Miriam shall be a leper seven days at least, and stand ashamed of her father's spitting in her face, if she but mutter against Moses. An Ammonite, or a Moabite shall be bastardized, and banished the beauty of holiness, the threshold of the Sanctuary, to their tenth generation, merely for an omission, because they met not God's firstborn Israel with bread and water in the wilderness: How much more because they hired Balaam to curse him, Deut. 23.3, 4. which when he could not do, God turning his curse into a blessing unto his children, because he loved them, verse 4. yet for that he shown his goodwill to have done it, and moreover taught Balac to lay a stumbling-block before God's Israel, to eat things sacrificed to Idols, and to commit fornication, Rev. 2.14. therefore was he slain by the sword of the lord Gen. 34.31 For is she not our sister? should be make our sister a whore? said those two brethren in iniquity: which if it seemed a sufficient plea to them, (as likewise to Absolom, in the behalf of his sister Tamar) for that barbarous and bloody massacre, how shall the Lord drench and drown the sword of his justice in the bowels of such as wrong his children to his face, and do them all the despite that may be? Esth. 7.8 what will they force the Queen also in the house? will they offend Gods little-ones, rake into his bowels, pollute his presence with the slaughter, or but misusage of his children? Job 9.3 Had Zimri peace that slew his Master? Hath ever any waxed fierce against God and prospered? Look to it, all ye that smite any child of his, either with hand or tongue. 'Twere better a millstone were hanged about your necks, and yourselves drowned in the depth of the Sea, then that ye offend one of these little-ones, Mat. 18.6, 10 if a believer. For I tell you (Christ tells you) that in heaven their Angels do always behold the face of their heavenly Father, waiting for a commission to do speedy execution on the enemies of his children. SECT. VI Try your title to God as a Father: Marks. EXhortation, and first, to try our title to God as a loving Father, Use 3 by our care to serve him as obedient children. There be sundry distinctive notes of a child of God sparsed here and there, up and down the Scriptures: but that in the Text shall suffice for the present, and it is infallible. I will spare them, as one spares his own son that serves him. Every son then of his serves him, we see, and not as a slave his Lord, but as a son serves his father. How's that? First, cheerfully and willingly: Every one that is born of God, serves him with gladness, Psal. 100.2. loves to be his servant, taketh hold of his covenant, counts it his meat and drink to do the will of his heavenly Father, in whose house therefore he hath a name better than of a son or daughter, Esay 56.6. Next, reverently, with a filial fear and awful respect to God as his father, whose favour he finds better than life, and whose displeasure he fears, and hath felt more bitter than death, Heb. 12.27. 1 Pet. 1.17. Psal. 2.11. How fearful is this place, said Jacob? where yet he had seen visions of love. Gen. 28 Thirdly, confidently and with an humble boldness, as well assured of his Fathers both assistance and acceptance: treating with him ever and anon by affectionate prayer (as God hath no dumb children) and making his requests known unto him with affiance of access, and success in all his suits: which the phrase of crying Abba, Father, also importeth. See Heb. 4.16. Sincerely, and entirely, both 1. For subject, not having a heart and a heart, (as that desperate Neapolitan said, he had one for God, and another for the devil) not carrying two faces under a hood, (as one wittily saith of Haymo and Remigius:) which double-dealing is most detestable in a child toward his father, (we say of an arrant dissembler, He would not spare to cousin even his own father) and no good child will offer it. But serving him with singleness of heart; yea with all the heart, Dent. 10.12 Rom. 12.1 2 Cor. 6.20 and all the soul: presenting our bodies also, as a whole sacrifice, which is our reasonable service, yea glorifying him with both our spirits and bodies, which are the Lords: Not offering to detain from him that hath bought us with a price, any part of his purchase; for why should we lie to the Holy Ghost? All Gods children are such as will not lie, Esay 63.8. Act. 5.3, 4 but obey from the heart that form of doctrine, whereunto, denying themselves, they have been delivered, rather seeking to be good, then seeming to be so. 2. For object: Every true child of God obeys his father in all, as well as in any part or point of duty. Rom. 6.17 He is a doer of righteousness, 1 Joh. 3.10. a fulfiller of all righteousness, Mat. 3. 1 Joh. 3.10 something (at least) he is doing at it, as he is able (and this distinguisheth him from a child of the devil, saith St. John) he follows after it (as Solomon's expression is) as a man follows his trade, wherein use makes mastery: he lifts at the latch, though he cannot do open the door: he shows his good will, and is humbled for his failing: when either he misseth of his work, or mars it in the manner. So purifying himself by the practice of mortification, as God is pure, in some truth of resemblance, and all out of a right hope, that he is his child, 1 Joh. 3.2, 3. Constantly, and unweariably. A good child will be serviceable to his father, in whatsoever he can, so long as they two shall live together. Semblaby, God's children serve him in righteousness and holiness, all the days of their lives. Luk. 1.75 Thus David, as he swore himself to God's service, and promised to dwell in his house for ever, without shifting his service, so he performed it accordingly: for he served out his whole time, as an Apprentice to the trade, Act. 13.36, 22. and spent all his days (after he was once bound) in doing all the wills of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. one as well as other. Lastly, unanimously with the rest of his fellow-servants, with one consent, and one shoulder, as the scripture speaketh, Zeph. 3.9. observing our Lords last charge, the same in effect with that of Joseph to his brethren: Fall not out by the way, but be at peace among yourselves, loving one another out of a pure heart fervently. For, by this shall yourselves know, that ye are my children, 1 Joh. 3.10, 13. and by this shall all men know, Heb. 4 that ye are my disciples, if ye love one another: and seal up this love by stirring up yourselves, among yourselves, to love and good works. Lo, These are the signs of such a servant of God as he will own for a son, and account of as a Jewel to be made up in his Magazine. If ye be such, ye are made for ever: As if otherwise SECT. VII. Settle this, that ye are Gods children, and how. MY second Exhortation is, that ye give no rest to your eyes, nor sleep to your eyelids, till you have secured and settle this to yourselves: it being a matter of that moment, that without nothing can be safe, nothing comfortable. Now to become children of God there is no other way under heaven, then to pass through the narrow womb of repentance, and be born again. For flesh and blood cannot inherit: 1 Pet. 1.3 Gal. 5.21 and all unrighteous persons are utterly excluded from the benefit of Adoption, 1 Cor. 6.9, 10. And yet such were some of you: but ye are washed, but ye are sanctified, but ye are justified. And how justified? but by the name, that is, by the merits of the Lord Jesus Christ apprehended by faith, which adopts as well as justifies? And how sanctified? but by the spirit of our God, 1 Cor. 6.10: 11 Homo templum Dei: Deus ara hominis. whose office and operation it is, to transfuse the divine nature into us, and to erect that fair fabric of the new man in our hearts for a temple to himself; that he may dwell in us, and walk in us, yea secretly and sweetly say to us, being now separated from all i'll I courses and companies, I will be a father unto you, 2 Cor 6.1.6, 17, 18. and ye shall be my sons and daughters, saith the Lord Almighty. SECT. VIII. Let all God's children know their Father: and how. INstruction to all such as are received into the number of God's children, Use 4 as ever they expect his blessing, or respect their birthright, to discharge that duty that this dignity calls for. And first to know their father: So to know God as a child doth his father, not only with an apprehensive but an effective knowledge, that unites the heart unto him, labours not only after an union, but a unity with him. We are all by nature like runagate children, who would never have kept near their parent's house, Hos 4 but assembled themselves by troops, in harlot's houses, with the prodigal, where whoredom and wine, and new wine hath taken away our hearts: the things of this life are so near and natural to us, so present and pleasant, that we cannot ascend into heaven to learn wisdom, to get the knowledge of the Holy One, Prov. 30.3, 4. The spirit of fornication hath so besotted us, that we have not so much as a mind to look toward God. Hence that complaint. I have brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master's crib, but Israel doth not know; my people doth not consider. Do ye thus requite the Lord, Isa. 1.2, 3 Deut. 32.6 Psal. 14.3 Esa. 64.7 Judg. 18.24 Isa. 65.1 1 Chron. 28.9 O foolish people and unwise? Is not he thy father & c? But there is none that understandeth, and seeketh God, none that stirrith up himself to take hold of God etc. Graceless and heedless imps we are all, that will not once take knowledge our of father, or cry after him though lost, as Micah did after his lost idols: albeit we have so tasted of his sweetness, and he hath said, Behold me, behold me, unto a nation that was not called by his name. But thou, Solomon my son, know thou the God of thy fathers, yea God thy father: for, I will be his father and he shall be my son, said the Lord to David. 2 Sam. 7.14. Telemachus apud Homer. Odyss. a. 1 joh. 2 13 We use to say (and we have it from the Greeks) that he is a wise child that knows his father. But he is no child of God, that knows not him for his father. I writ unto you babes, saith St. john, because ye have known the father. Lo he is not yet a babe in Christ that hath not some knowledge of this, that God is his father. True it is that the most grey headed, and most experienced Christian knows but in part, and imperfectly, because he is taught but lamely, we prophesy in part 1 Cor. 13.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Exod. 33. Isa. 6.2 Pet. 3.18 Heb. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lumen de lumine. we see here but as in a glass obscurely, we see but God's backparts, the later end of his train: we hear of him here by the hearing of the ear, but it is no more than as the later end of a sentence, or so much only as the Echo resounds. But we must be getting and growing in this grace, even in the knowledge of our Lord Jesus Christ. He is the brightness of his father's glory, and the express image of his person. The beam of the Sun is not so like the body of the Sun, the character on the wax is not so like the seal that imprints it, nay milk is not so like milk, as Christ is like his father. He is up and down the selfsame that his Father is: they differ in nothing, Christus est alius à patre, non aliud. but that the one is the father, and not the son, the other is the son, and not the father. Hence that of our Saviour to Philip, when he said, Lord show us the father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? He that hath seen me, joh. 14.8, 9 hath seen the Father, and how sayest thou then, show us the Father? The very same All-powerfull God, who in fellowship of his sacred person hath a soul and body glorified, the same spiritual nature is the nature of the Father: As if the same soul and body that is in you, were communicated with the person of your child. Well might our Saviour therefore say, If ye had known me, ye should have known my father also. John 14.7. Oh learn and labour therefore to profit more and more in the mystery of Christ, to know him better in his natures, in his offices, in his works both of Abasement and Advancement, of Humiliation and Exaltation: but especially to know him as St. Paul did (for the other you may easily know out of every Catechism) to know him and the power of his resurrection, and the fellowship of his sufferings, being made conformable to his death Phil. 3.10. This is the excellency of the knowledge of Christ Jesus ver. 8. this is life eternal joh. 17.3. We know no more of God and his will, than we practise, and have experience of: Christ is said to know no sin, because he did none: and Eli's sons knew not the Lord; (though priests) because they feared him not: they detained the truth, they knew, in unrighteousness, as those Philosophers did Rom. 1.18. SECT. IX. Let them thankfully acknowledge his free grace in their adoption: and why. A Second duty we own to God as his children is thankful acknowledgement of that never-enough adored depth of his singular love in our Adoption. The absolute and independent freedom of his grace herein was such, that without any the least colour of cause, or show of reason in us, without any defect on his part or desert on ours, He drew us out of the most vile and servile condition that could be, into the glorious liberty of the sons of God. David was to be gathered to his fathers, Psal. 132.11 Esay 9.6 1 Tim. 1.17 Psal. 2. and it was therefore a singular favour to him that he should have children to sit upon his throne after him. But God is the King immortal, as St. Paul styles him, the everlasting Father, as Esay, and therefore needs no son to succeed him. But if he did, he had a son of his own as like him as is possible, whom also he hath set as King upon his holy hill of Zion. Amongst men, those that have children of their own, if they adopt another man's child, it is commonly because their own are unfit for succession either from some bodily weakness as not likely to leave issue, or for baseness of spirit, and badness of behaviour, as uncapable and unfit for government. Now none of all this can without horrible blasphemy be said of the Lord Christ. But admit the case had so stood with God, that it had been requisite he should have adopted any for his sons, and heirs, the good Angels might have drawn away his affection from us by their holiness, or the evil angels his compassion, for their wretchedness: or he could, for a need, of very stones have raised up children to himself, to be heirs of his kingdom in Christ. It was his will only, and nothing else, that moved his will to set his love upon us, as we may see both in the type Deut. 7.7. and in the truth E●h. 1.5. Surely as there was no defect or need in him, so there was as little merit or desert in us. For whereas in the civil adoption (as when Pharaohs daughter adopted Moses, Mordecai adopted Esther, Jacob the two sons of Joseph) there is something in the Adopted that moveth the Adoptant: cither some outward inducement, as kindred, beauty, favour etc. or some inward, as the gifts of the mind, understanding, ingenuity, hopefulnes etc. there was nothing at all in us to move God to such a mercy. For outward respects, there was neither kindled to m●●te him (for our father was an Amorite, Ezek. 16.3, 4, 5, 6. Christ calls his spouse first his Love, and th●n his fair one. C●●t. 2.10. Homo est invers●s decalogus. Eph. 2.1, 2. our mother a Hittite: we were the sons of the perverse rebellious woman, as Saul reproached jonathan) nor yet beauty to entice him, for we were in our blood, in our blood, in our blood, when he spread the skirt of his garment over us, and said unto us, Live. Blood is so many several times there named, to note our extreme filthiness: so little amiable were we when he set his love upon us. And for any inward motive, grace (which is the only thing that God looks after Psal. 14.2.) is not at all to be found in the natural man. Nay he stands across, and is quite contrary to it; as being acted and agitated by the devil, and held captive, as a slave by him, at his pleasure. Lo this was our estate, thus the Lord found us when he came to adopt us. And indeed Adoption (to speak properly, as it is a borrowed term from the civil law) imports as much. For it is the raking of one fo● a son, who is, for present, in some servitude to another. And so Lawyers distinguish it from Arrogation, which is, say they, the choosing of one for a son that is free, his own man, & not under the command of another. But such (alas) was not our case: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gal. 3.23. for both Jews and Gentiles were shut up under sin, fist shut up close prisoners in the devil's dungeon, whose works we did, as slaves, and could not but do them, whose image we bear, as sons, and could not but resemble him: being as like the devil, as if we had been sp●tout of his mouth, and had perished together with him in our own filth and blood like that forlorn infant, Ezek. 16. had not he of his mere grace and goodness, when it was thetime of loves, said unto us, Live, yea when we were weltering in our blood, he said Live. Oh let the deep and due consideration of this matchless mercy and free favour ravish and affecti●●● hearts, to greatest cheerfulness and thankfulness: let it swallow up an ●●●●o●tents, and make us send up many an humble, joyful, and praiseful heart to him. SECT. X. Let them honour their father: and how. A Third duty we are to perform to God as a father is Reverence, according to that in the Prophet, Mal. 1.6 A son honoureth his father. If then I be a father, where's mine honour? and that in the Decalogue, Honour thy father and thy mother, which, saith St. Paul, it the first commandment with promise. Promise, I say, of long life to him that (by honouring them) lengtheneth his parent's life. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hi●rocl. Reverence and loving respect to parents never went unrecompensed, as in japheth, Isaac, Ruth, others: much less shall that to God: for, them that honour him he will honour. Here than we are 1. 1 Sam. 2. to have an high and honourable esteem of God in our hearts: lifting up, and laying open those everlasting doors, that the King of glory may come in, Psal. 24. and come in state, in his own likeness. Ignorant people cast him into a dishonourable mould as it were: they have bald and base conceits of God: they think him altogether such a one as themselves, or worse: they change the glory of the incorruptible God into an image made like to corruptible man etc. Psal. 50.21. Rom. 1.13.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 6.16 they dishonour him, and therefore he gives them up to passions of dishonour, or vile affections. For as a king will take it ill to be entertained no otherwise by his subjects, when he comes amongst them, then if he were some Knight or meaner man: so will God, when we have low conceptions of him, when we glorify him not as God, when we enlarge not his room, and let him in-dwell richly in us, when we conceive not of him as the only potentate; represent him not to our thoughts in the apprehension of one that is in and of himself All-sufficient, Omnipotent, only wise, and in Christ our most merciful father, yet still our father in heaven; who without respect of persons judgeth according to every man's works: 1 Pet. 1.17. whom therefore if we call father we must pass the whole time of our sojourning here (till he send for us home) infear. Lo this is to honour God in our hearts. And this is that. that is required so often in scripture, under the term of magnifying God, or making him great, and of glorifying God, or making him glorious: so he is pleased to account of it, when we get so far, as to conceive of him above all creatures: and that is when he comes into our hearts as a king of glory, far above all the glory that can be found in earthly princes. 2. We must honour him in our speeches, both to him, and of him. 1. In our prayers to God, we must take unto us words, neither too curious, Verba nec lec●a sint nec neglec●a. nor too careless, we must speak supplications, with the poor publican, we must address ourselves unto him in lowliest manner, as the Prodigal did, Father I have sinned against heaven and before thee, I am no more worthy to be called thy child. A servants place in thine house is too good for me. Briefly, our words to God in prayer must be, as the words use to be of a child to his father, humble, earnest, and direct to the point, avoiding vam babble This is to be sober in prayer 1 Pet. 4.3. Eccles 5.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interparlance 1 Tim. 2.1. Omnino oportet nos ora●iotionis tempore curiam intrare coelestem, in qua Rex regum stella●● sedet sol●● etc. Quant ● ergo cum reveremia quanto timore, quanto illuc humilitate accedere debet epalude su● procedens & repens vilts ranuncula? Bern. Leu. 19.12. when considering that God is in heaven, and we on earth, considering the infinite distance, and disproportion between him and us, therefore our words are few. We are allowed to parley with God by prayer, to use an holy and humble familiarity, and to come boldly unto the throne of grace; but yet we must so couch our petitions, that all needless heartless repetitions, superfluous endless digressions, tedious and unnecessary prolixities be carefully avoided. Humble and pithy prayer finds freer access to God, and returns with better success to us. 2. As we must thus honour our heavenly father in our speeches to him, so in our speeches also of him to others. Take heed, that we take not up that great and terrible name of his, unreverently, lightly, loosely, disrespectfully: for he hath vowed that he will hold none guiltless, he hath sworn that no vain swearers, or other dishallowers of his name shall ever enter into his kingdom. Reviling of parents was banishment by Plato's laws, death by God's laws Exod 21.17. How shall they escape that bore through the glorious and dreadful name of God, tossing it in their common talk as filthy dogs do stinking carrion; that swear in ●●st and not in judgement; that play with oaths as apes do with nuts, not considering that there is a large roll of ten yard; long and five yards broad full of curses against the swearer, and that shall rest upon his house, which he calls his castle, and where he thinks himself most secure. Zach. 5.2. Oh what will become of those hellish mouths that belch out blasphemies against him. (whom yet they daily call Our father which art in heaven) so ordinarily and so openly, that some of them are become very inter ections of specch to the vulgar, S. Edw. Sands. and other-somemere phrases of gallantrey to the braver, as one complaineth. How should we grieve at this, as those good men did when David was reviled by Shimei, how should our hearts rise to hear our heavenly father thus dishonoured? surely good blood will not belie itself. 3. God is to be honoured as a father in our whole conversation, remembering that we are ever in his eye: and should therefore walk before him in an holy bashfulness, as ashamed and afraid to do any thing unworthy of his presence, or that may give him discontent. It was ordered in Moses law, that when any went forth of the camp to ease nature, they should dig a hole with a paddle, and cover their excrements: And why? For the Lord thy God walketh in the midst of thy camp, therefore shall it be holy, that he see no unclean thing in thee, and turn away from thee Deut. 23.13, 14. Now there was more in this law, than every man looks unto. Sin is the souls excrements: St. james therefore calls it the superfluity of naughtiness, Jam. 21. H●b. 1.13. Amos 3.3. 2. Sain. 12.9. 〈◊〉. 10.33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 4.13. Gen. 27.12, 41 Prov. 17.2. as samuel's and 〈◊〉 sons as ●onathan the four G●rshom, the son of Menesseh, or as some copies have it, the son of Moses. In accuratissimis libris Num suspensum est supra ●l●as literas in signum, cam siteram adesse vel abesse pesse●ut sit & silius Mosis & Manassis 2 Reg. 21. istius, prosapiâ, hujus imitatione. Buxtorf Tiber. Amam Coronis. in reference to the dung of the beasts that were slain in sacrifice. Now God is of purer eyes then to behold sin with patience, in his own especially: for can two wal● together and they not be agreed? David is grievously threatened for despising God his father, that is, for daring to do that before him, that he would not have done before a child of a dozen yeers-old. Cornelius and his company set themselves as in God's view, looked him full in the face, and carried themselves accordingly: so must we, remembering that all things are naked and open before the eyes of him, with whom we have to do. jacob feared to displease his father; lest he should get himself a curse, and not a blessing: yea that profane Esau would not offer to attempt any thing against jacob his brother during his father's days, for fear of displeasing him. Epaminondas rejoiced in nothing more, then that he had done noble exploits, and attained great victories: whiles his parents were yet alive, that they might share with him in the comfort and credit thereof. Oh let it be our constant care so to carry ourselves, that we may not shame our father's house, as Solomon's fool, but to get him honour from others Mat. 5.16. that they may see and say that we are the seed that the Lord hath blessed Esay 61.9. It is not for noble men's sons to be linger and lodging in the stable or gatehouse, (that's a place for grooms and hinds) much less to be found filling muck-cart. the No more doth it suit with the sons of God to be loading themselves with thick clay, to have their hands elbow-deep in the world, to busy themselves about many things with neglect of the one thing necessary, to run sqeaking up and down the world, as rats and mice good for nothing but to devour victuals. This is not to walk worthy of God their father, and of Christ their elder brother. SECT. XI. Let them resemble their father, and wherein. GOds children must resemble him, M. Rob. Harris Math 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. as well as reverence him. The child is but the father multiplied; the father of the second Edition, as One speaketh, like him ordinarily, both in countenance and condition. The Pharisees were so like their fathers they were the worse again. Isaac trod in his father's footsteps, and heyred him, even in his infirmities, Gen. 26.7. Constantine's sons exactly resembled their father in his good parts and practices. We must also be followers of God as dear children. 1. In light, 1 Joh. 1.5. being transparent as a crystal glass with a light in the midst of it. 2. In love, Ephes. 5.1, 2. for have we not all one father, Mal. 2.10. Ephes. 4.5, 6. love therefore as brethren, 1 Pet. 3.8. fall not out by the way, Gen. 45.24. let there be no difference, for we are brethren, and the Canaanite is in the land Gen. 13.7, 8. How can we look our father in the face, or expect his blessing, when we know that he knows there is dissension amongst us? Oh how happy and pleasant a thing it is, brethren to be at unity; there surely it is that God commands the blessing Psal. 133.1, 3. He never came at Abraham that we read of till the breach betwixt him and Lot was made up again; live therefore at peace, and the God of love and peace shall be with you. 3. In mercy Luk. 6.36. loving them that hate us, blessing them that curse us, doing good to them that persecute us: for so shall we be the children of our heavenly father, who doth good both to the just, and to the unjust, causeth his sun to shine, and his rain to fall, not only upon flowers, and fruit-trees, but also upon briers and thorns of the wilderness, such incarnate devils, as march up and down the earth with hearts and hands as full as hell, with all manner of malice and mischief. Such a child of God was Elisha that feasted his enemies, & Steven that prayed for his persecutors, and that Martyr, that when he could not obtain a fair hearing before Steven Gardner, cried out. Send me to my prison again among my frogs and toads which will not interrupt me, whiles I pray for your Lordship's conversion. 4. In sanctifying the sabbath, Exod. 20.11. Esay 56.5.6. by resting not only from corporal labour, but spiritual idleness: Acts & Mon. as God rested on that day from creating, and yet works hitherunto in preserving and upholding all things by the word of his power. The base sort of people in Swethland do always break the sabbath, David's desire by Rob. Abbot. p 16 saying that its only for gentlemen to keep that day. And in many places amongst us Gods sabbaths are made the voider and dunghill for all refuse businesses. But the Pharisees (taking it for granted that Christ had done that he could not justify on that day, (where in they were mistaken) rightly conclude: If this man were of God he would not have broke the sabbath day: this not the guise of God's children. 5. Lastly, 2 Cor. 7.1 1 Pet. 1.14, 15 in all holy life and pure conversation, according to that, Be ye holy as I am holy, pure as I am pure, perfect as I am perfect. Our lives should be as so many visible commentaries upon Christ's life: we should preach forth his virtues, Coloss. 2.6 1 Joh. 2.6 and express him to the world in all his imitable praises, and practices. Then we are said to walk in Christ, yea, to walk as Christ walked, when we resemble him; not as an image doth a man in outward lineaments only, but as a son doth his father in nature and disposition, in affection and action. Our utmost good consists in communion with God, and conformity to him: in keeping inward peace with him that he abhor us not, because of the provoking of his sons and of his daughters Deut. 33.13. and in seeking and keeping (if it be possible, and as much as in us lies) peace with all men, and holiness; for such shall both see God (which is not every man's privilege,) Heb. 12.14 and be counted and called the sons of God Math. 5.10. they shall have both the comfort and credit of divine Adoption. SECT. XII. Let them love their Father: and how to express their love. IF God be our Father, it's but fit we should love him; 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Avi magis amant nepotes, quàm suosliberos. Heidfeld. Cos amoris amor. Joh 3.16 God having tied parents and children together with cords of love, saith Nazianzen. Love, I grant, though of a fiery nature, yet (contrary to the nature of fire herein) descends rather then ascends. Hence, grandfathers oft love their grandchilds better than their own. But love should (and in good children doth) ascend also. It is but reason they should reciprocate, and return their parents love for love: do not publicans the same, Mat. 5.46? Do not our clothes warmed by us, warm us again? That God loves all his with a love more than Fatherly, hath been abundantly proved above. God so loved the world, that he gave his only begotten Son. This is a sic without a sicut: there is no sufficient similitude in nature to express it by. Herein, if ever, he made naked unto us the bowels of his Fatherly affection, as in an anatomy. God so loved his Son, as he gave him all the world for his possession, Psal. 2. but he so loved the world, that he gave Son and all for its redemption. Thus (o ye sinful sons of men) God's bowels are open unto you, his heart is enlarged. Ye are not straitened in him, but ye are straitened in your own bowels. Now for a recompense in the same, 2 Cor. 6.11, 12, 13 Conjungendo lumen suae aeternitatis limo tuae mortalitatis. Bern. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Psal. 18.1 Psal. 119.97 Psal. 84.1 Pinks Serm. of love. (he speaks unto you as unto his children) be ye also enlarged. Amate amorem illius, saith St. Bernard. Oh love, that love of his, who for love of thee coupled his love to thy love, by abasing himself, by advancing thee, by uniting the light of his eternity to the mire of thy mortality. Whom therefore having not seen, ye love, saith Peter, 1 Epist. 1.8. and My love was crucified, said Ignatius. And, I love thee dearly, O Lord my God, saith David. And again, O how I love thy law! O how amiable are thy Tabernacles! he even wondereth at his own love, and vents himself by an exclamation. For, Amor Dei est extaticus, nec se sirit esse sui juris, saith One. There is a twofold love, (and both due to him in whom there is a concurrence of all attractives, and retentives of our love) 1. Of Desire; this is an earnest longing after that which we believe would do us much good, if we could attain to it. 2. Of Delight, or complacency, when having attained that which we desired, we hug and embrace it, and solace ourselves in the fruition of it. Now Christ, (the Everlasting Father, Esay 9.6.) must have both these, and that in the highest degree: For he is white and ruddy, white in his life, and ruddy in his death, the chief of ten thousand, or the standard-bearer of ten thousand. Cant. 5.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For as the tallest and goodliest men use to carry the Ensign, to display the Banner, or Standard: such is Christ: All excellency is invested in him, all good is conveyed unto us by him, all love is therefore due from us to him. Non bene conve●unt nec in una sede morantur Majestas et Amor. Juvenal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet 2.21 We say that Majesty & love cannot dwell together, because love is the abasing of the soul to all services. But its otherwise in Christ. Majesty and love could cohabite in his heart, & hereof he gave us the best assurance, when the Lord of life was crucified to death. Love is most seen in suffering: as itself is a passion, so it is tried rather by passions than actions. He sealed up his love both by doing and dying for us: leaving us a Copy to write after, (as St. Peter hath it) to do whatsoever he bids us to forbear whatsoever heforbids us, and to lay down our dearest lives for his sake, if called thereunto, according to that: For thy sake are we slain all the day long, Acts & Mon. fol. 14 ●8. Ib. 1430. we are in deaths often. Ye were every hair of my head a man, (said Ardely the Martyr, to bloody Bonner) I would suffer death in the opinion and faith I am now in. The heavens shall sooner fall, than I will forsake my Christ, said William Flower. Ib. 805. My wife and my children are so dearly beloved unto me (said George Carpenter burnt at Munken) that they cannot be bought from me for all the riches and possessions of the Duke of Bavaria: but for the love of my Lord Christ I will willingly forsake them. He that loveth father or mother more than me, is not worthy of me: and he that loveth son or daughter more than me, is not worthy of me Math. 10.37. If a man hold not the Lord Christ worthy of more love than his dearest friends, he hath no part in him. All our love must be bestowed upon him as most worthy, there is not one particle of it to be bestowed on any other thing. But then he gives us our love again, and then we may disperse it here and there, and love other things: but not otherwise then as they convey love to us from Christ, and may be means of drawing up our affections to Christ. Pinks Serm of love. p. 21 My love unto my Saviour (saith one) although it came occasionally and impulsively from my love of myself, yet it is terminated principally in his glory, though accessorily likewise, as he is contented it should, in mine own happiness. D. Sibbes Ser on 1 Cor 2.9 But it is a kind of miracle (saith another) in evil, when we love other things besides God; or better than God, base than ourselves: It is as much as if a river should turn backward. What a base thing is it for a man to suffer such a sweet stream as love, to run into such a sink? And a little after, It was a miracle, saith he, that the three young men should be in the midst of the furnace, and be there as if they were in another place, no hotter. And it is as much a miracle, that men should be in the midst of all encouragements to love God, and yet love any thing more than God. He is absolutely good, and so is to be loved absolutely and for himself, Vix diligitur Jesus propter Jesum. Aug. but all other things in him, and for him, as our friends are to be loved in the Lord, and our foes for the Lord. This is childlike indeed. SECT. XIII. Let them depend upon their Father, both for prevention of evil, and provision of good. LAstly, learn we to depend upon God as a father, for both prevention of evil and provision of good. Phil. 4.6. In nothing be careful, but in all things make your request known to God with thanksgiving, saith Paul. And mark, that he bids us bring our thanks together with our request, 2 Sam. 13.4 to have the one as ready as the other, for we are sure to speed. Why art thou then pale and lean from day to day with carking cares, 1 Pet. 5.5. Psal. 55.22. and disquieting fears of this or that danger? Art not thou the King's son? and will he deny thee any thing thou askest? Cast all thy care upon God, for he cares for thee. Roll both thyself upon him, and thy Gift upon him, saith David: that is, whatsoever thou wouldst that God should bestow upon thee, cast it first upon him by faith and it shall be effected: Rom. 8. Qui misit unigenitum immimisit spiritum, promisit vultum quid tandem tibi negaturus est. B●r. de tem. he shall bring it to pass. Away with the spirits of bondage to fear again: we have now received the spirit of Adoption, whereby we cry Abba father: yea, for an unquestionable pledge of his infinite love, he hath given us his son: how shall he not then together with him, give us all things also? That's St. Paul's argument. If ye which are evil can give good things to your children, how much more will your heavenly father give to them that ask of him? that's our Saviour's argument. Whereunto let me add this. God made himself known to be our gracious and provident Father, Mat. 6 A Christian is crowned not only in his cradle with K. James, but before he is born, as Sapores K. of Persia was. For his father dying, left his mother with child, and the Persian Nobility set the crown on his mother's belly, acknowledging thereby her issue for their Prince. Heyl. Geog. p. 64 Mat. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Psal. 23.3 before we could know ourselves to be his children. He form us in the womb, curdled us there like cheese, curiously wrought us in those lowermost parts of the earth, (as an Artificer, when he hath some special piece of work to do, retires into some private room out of the sight of others) whilst we were there, he filled two bottles of milk for our entertainment into the world: whereinto we no sooner came, but he entered into covenant with us, to be our God and Father: he signed and sealed this covenant by the Sacrament of Baptism, the solemn seal of our adoption: And all this before ere we knew what was done unto us. And will he now forget to do us good, when we know and acknowledge him, when we pray unto him, and by faith depend upon him? It is not possible. He feeds the fowls, and clothes the lilies, to whom he is no father: And will he not much more do so for you, Oh ye, mall faiths. A child whiles he hath his father's favour cares for nothing; never troubles himself to think where he shall have his next meal, or a new suit of clothes: let him but please his father, and those things shall be provided to his hand. Again, let a child walk in dark and dangerous places, so long as he hath hold of his father he fears not. Did we but stir up ourselves to take hold of God, we should be secure, yea though we walked in the vale of the shadow of death, with David: we should never be heard to say, (as Heathens that have no interest in God) What shall we eat? or what shall we drink? or wherewith shall we be clothed? so long as our heavenly Father knows that we need all these things, and will not fail to provide them in a competent measure. The men of God's hand, it may be, shall have more than we, because they have their portion here with the prodigal. But we need not envy them that: for it is but an estate for life, granted them in the utmost and most remote part of our inheritance. Psal. 17 Will a child think much a father should give a pension for life, out of this, or that, whiles he hath far greater things left him; yea the inheritance also of that, out of which an annuity is granted for a time to some other? Children ought not to lay up for their parents, but parents for their children, saith the Apostle. And, Oh how great things, saith the Prophet, hast thou laid up in store for them that fear thee! Now, 2 Cor. 12.14 will he give us a crown, and deny us a crust? provide heaven for us, and withhold earth from us? Ask only and it shall be given you: the earth is the Lords, and the fullness thereof. In your Father's house is bread enough. Shall the prodigal call so confidently for his child's part? shall Esau go so roundly to his father for the blessing? Luk. 15.12 Gen. 27.34 And do we stand doubting whether we were best speak, or hold our tongues? and not fall down with Esther before Ahashuerosh, or with Achsah before her father Caleb, and beg the upper-springs of spiritual blessings, and the nether-springs of temporal comforts? which he withholds, haply, for a time, with an unwilling willingness, that he may hear of us, and have our prayers: which, though never so poor and imperfect, yet he is much taken with, as a natural parent is with the prattling, and stammering of his own, above all the plain speech of all the children in the Town besides. SECT. XIV. Comfort of Adoption: where are showed the Privileges of sons, privative, and positive. COmfort to all Gods faithful servants: Use 5 they are sons and daughters to the Almighty: and count you that a small matter? Is it nothing to be son-in-law to a king, saith David? What pains did Jacob take night and day to be but son-in-law to Laban, who changed his wages ten times, and ever for the worse: Joseph and Daniel were for their good service highly advanced, but not adopted. But every servant of God is a son, and every son an heir. Great was the glory of our first Parents in Paradise, had they held it: and yet if they had, what had they gotten, more than a confirmation of their present estate, or at most, the reward of their service, wages for their work? they could never have attained to this honour, Joh. 1.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to be the sons of God. This St. john in his gospel calls a dignity, an eminency, a royalty. And in his first epistle, he stands and wonders, as transported with an ecstasy of admiration at it 1 joh. 3.1. And well he might: For this (saith the psalmist) is to be set above the Kings of the earth, it interesteth and inrighteth a man to the inheritance of heaven and earth. The possession of the earth is as yet detained from God; children by the wicked for a time, as the promised land was from Israel by the Amorites: but they have great things meanwhile in reversion, even heaven with all its happiness, whither they may comfortably look up and boast, on better ground than Nabuchadnezzar did of his Babel, 1 Pet 1.4 Is not this mine inheritance? Am I not kept by the power of God to that salvation reserved for me in the heavens? Yea they may comfortably lift up their eye (as God b●d Abraham, toward heaven, and tell the stars if he were able) so they their glorious privileges. This, Moses well understood, and therefore chose rather to suffer as a son, Heb. 11. then to scape as a bastard, he preferred the reproach of Christ before the honour of being the son of Pharaohs daughter, and the possibility of being heir to two kings, as josephus relates it. He was faithful in all God's house as a servant: Joh. 8.35 but that was not all. For the servant abideth not in the house for ever, as the son doth. Moreover, the kings of the earth take tribute of their servants and subjects, but their children go free Mat. 17.26. Behold, God's children are all manumitted by Christ, and possessed of a twofold freedom. 1. Multò plures sunt gratiae privativae quam positivae. Gerson Privative from the dominion, and damnation of sin, from the rigour and irritation of the law, from the captivity and cruelty of the devil, from the danger of death, and horror of hell etc. This is a privilege far beyond that of a citizen of Rome, which yet might neither be suffered to beg, nor be bound with thongs Act. 22.29. Rom. 8. And this is that the Apostle calls the glorious liberty of the sons of God, as elsewhere he couples Adoption with glory Rom. 9.4. includes it in glory Rom. 8.30. and puts it for glory Rom. 8.23. Freed Gods children are not (I confess,) of crosses and corrections, for than were they bastards and not sons. He scourgeth every son whom he receiveth, Joh. 14.18 but he never leaveth them orphans, helpless, comfortless. In the midst of desertion (the sorest kind of affliction) they may, nay they must call him Father, and ask him blessing. Esay 64.7, 8, 9 and he knows not how to say them nay, coming unto him in that name, and under that notion. Should a parent see his sick child pant and look pitifully, cry out (as once the Shunamites son to his father) O my head, my head! my heart is sick, my head is heavy. I am weary with pains: what shall I do? where shall I rest? etc. He could not turn his back upon him and neglect his moans: much less could he continue to strike him, lifting up his feeble hands for mercy, and looking upon him with watery eyes; but would rather set himself to seek out, and to do him all possible ease and comfort. Hic cum triste aliquid staruit fit tristis & ipsa. Cuique ferè poenam sumere poena fua est: Ovid. 2 de Pont eleg 2. To say, God hath cast you off, because he hath hid his face is a fallacy fetched out of the Devils Topics. And shall not the God of all mercy, and the Father of all consolation pity his poor children that are distressed, or diseased, and send deliverance? Will he not melt over his child, and burn his rod (Will he not hold him up with one hand as he did jacob, when he beats him down with the other? will he not look through the chinkers to see how we do, when he hath shut us up close prisoners? will he not deal by us as the mother deals by her little-one, makes him believe she will cast him away to the puttock, or pitch him headlong into the pool, when yet she keeps fast hold on him? 2. Positive, and so he is made a free-denizen of Jerusalem that is above, and possessed of all the privileges of that supernal city. See a brief extract of them in that 1 1 Cor. 3.22, 23. All things are yours? A very large charter; All illuminations, inspirations, gifts and graces of the spirit, gifts of God's ministers and the abler sort of Christians, all these are not more their own then yours to use; you have title to them, and interest in them, and may claim them for your own: Whether Paul, or Apollo, or Cephas, or the world, you are heirs of it together with faithful Abraham: Or life, grace to spend it well, or death, to the wicked a trap-door to hell, Janua vita porta coeli Bern. but to the saints an inlet into eternal happiness, or things present, all occurrences are sanctified to you, or things to come, heaven waits for you, hell hath nothing to do with you. Thus all is yours, as the Apostle there reiterates it, though not in possession (unless it be in our Head) yet in use, in right or by way of reduction, as we say, the worst things are God's children's: they are heirs of the kingdom saith james, heads destinated to the diadem, Jam. 2.5 Serms non valet exprimere, experimento opus est. Chrys. Lati simus non securi, gaudentes in spiritu sancto, scd tamen caventes à recidivo. Bern. saith Tertullian. Their privileges as sons, are fit to be believed, then possible to be discoursed. And this should make them hold up their heads, but not too high, and be cheerful, but not, withal, scornful. CHAP. V God will pity and pardon his people their wants and weaknesses. And I will spare them as a man spareth his own son that serves him. HOw graciously God will deal with his dear children in respect of their pious performances, is here sweetly set forth by an exquisite simile, Shindler: Pentag. miserebor, misericordia commovebor. Figuier. Clementiâutar. Trem. polan. In quo duplex est aemoris ratio etc. Figuier De Cartulone filio à patre Machaeo ob contemptum cruci affixo lege Just. lib. 18. Heb. 13.18. from the dealing of an indulgent father with his obsequious child, I will spare them, saith he, nay that's not full enough; I will pardon and pity them, I will commiserate and compassionate them, as Pharaohs daughter once did the forlorn infant she found among the flags. I will use clemency and show kindness unto them, And how? As a man doth to his own son that serves him. In which comfortable expression there is a double declaration (saith an Interpreter) of God's fatherly affection: as thus. We cannot but show love even to a stranger that observes us: As o' t'other side, we dislike and detest even a son that slights us. But a son, and a serviceable son, what father can choose but love and like well of? And shall God, the father of all the fatherhoods in heaven and earth show less love to his obedient children that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willing at least to keep a good conscience, and are faithful in weakness, though weak in faith? No: but he will kindly accept of what they are able, and remit the rest: He will spare them, as a man spareth his own son that serves him. Than the which I know not what the good Lord could have spoken more effectually for the setting forth of his own fatherly compassion, or for the setting of our hearts in sound consolation. Take it thus, God will surely show like mercy and mildness to his obedient children in Doct their faults and faculties, in their wants and weaknesses, as the kindest father would do to his dearest son that serves him. SECT. 1.2.3.4. Reasons from God, out of Micah. 7.18, 19 THis is no new doctrine for (besides that the Text is for us in so many words almost) the man whose eyes are open hath said it, He hath said, Num. 23.21 who heard the words of God, who saw the visions of the Almighty; God seethe no iniquity in Jacob, nor transgression in Israel. See he doth ('tis true) for he is all eye, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 King. 1.6 and all things are naked and open before him. Yea he seethe enough in the best to provoke the eyes of his glory. For though the crow think her own bird whitest, and some parents can see nothing amiss in their children, as David in his Adonijah: Jeb 4.18.21 25.5, 6. yet he charged his Angels with felly, and the stars are not pure in his sight. How much less man that is a worm etc. He is neither so blind as not to behold, nor so fond as not to mislike the least fault in his best child. For he is of more pure eyes then to behold evil in whomsoever, Habuc. 1.13. with approbation: he cannot look on iniquity, and not show his displeasure. All which notwithstanding, the truth of this point is irrefragable, and the text alleged is no less firm than plain for us: God seethe no sin in his children. For, besides that, he will never throw them to hell, (which is the just hire of the least sin) it's often seen, Rom. 6.23. that he never so much as corrects them, no not with the rods of men, for innumerable failings and infirmities. But winking at small faults, as we say, nay passing by the transgressions of the remnant of his heritage, like as a father pitieth his children, (and pardoneth them their childishness) so the doth lord pity them that fear him. Lo, he pitieth them, not punisheth them. Psal. 103.13 14. Or if he do proceed to correction (as he must other while, such is our frowardness) yet amidst all, he knoweth our frame, he remembreth we are but dust, Esay 2.22. a peace of earth neatly made up, that we carry our souls as a light in a paper-lanthorne, that our breath in our nostrils, is every moment ready to puff out, and that therefore if he should always chide, the spirit would fail before him, we should soon faint, and swoon under his hands; wherefore he deals not with us after our sins, nor rewards us according to our iniquities. But as a man chasteneth his son (saith Moses, and he would have us wisely to consider of it too) so the Lord thy God chasteneth thee. Deut. 8.5. Break their stomaches he will, but not their bones: their hearts but not their heads. And albeit they, (such is their peevishness under the rod) give up all for lost, and make desperate conclusions upon their corrections, Judge 6.13. 2 Tim. 2. as Gideon did, yet the foundation of God remaineth sure, The Lord knoweth who are his, he knows their souls in adversity. I said in my haste, I am cast out of thy sight. Here was a poor prayer. And yet thou heardest the voice of my prayer (poor though it were) when I cried unto thee Psal. 31.22. So Zion (when under the lash) sud, The Lord hath forsaken me, and my God hath forgotten me. Esay 49.15.16 Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, she may forget, and some Tigresses have done it, yet I will not forget thee. Behold, I have graven thee upon the palms of my hands etc. Look how a natural mother turns her child out of doors for dabbling himself, or some other shrewd turn, and with a thump on the back bids it be gone a begging, yet when the child gins once to make a lip, whimper and set up his lure, Jer. 31.20. she takes him in again, and puts him in her bosom: the very like dealing we may read of in God with Ephraim, his dear son, his pleasant child Hos. 13.1, 2, 3. etc. Ephraim of trembling and tender conscienced became a flagitious offendor, a desperate idolater. Ver. 1.2, And was not it high time then to take him in hand? therefore, they shall be as the morning cloud, as the early dew, as the chaff before the whirlwind, as the smoke out of the chimney. No less than utter desolation is threatened against them. But the Lord soon reputes him concerning his servants, witness the words following. Yet I am the Lord thy God, from the land of Egypt: I am thy sole saviour. Here's now mercy in the midst of judgement. Oh but they abuse mercy, forget their God and sin again: Ver. 6. Why therefore God threateneth them again with a more terrible judgement, Vers. 7, 8. Behold I will be unto them as a Lion, and a leopard, as a bear bereft: I will rend the kell of their hearts, and devour them. Oh fearful condition! who would ever think of such, but as of deplored and desperate, yet see the sequel. O Israel, thou hast destroyed thyself, but in me is thy help. Ver. 9 Thou hast done thy utmost utterly to undo thyself, but yet I have thought of a way for thy help, I will be thy king: where is any other that would save thee (as I do) in all thy cities? And albeit thou art an unwise son, yet I will bind up thine iniquity (as a canceled bond) and hid thy sin Ver. 12. And although the travels of a sorrowful woman be upon thee, such is thy dulness in not coming off roundly with God work (with those lively Israelitish women, Exod. 1.19.) but staying too long in the birth, which might justly be thy death, as it was Rac●els, yet I will ransom thee from the power of the grave, I will redeem thee from death. Ver. 14. Ay but for how long? might they say: I shall be (likely) breaking out again, and then thou wilt undo me, after thou hast done me good. No, saith God, repentance shall be hid from mine eyes. He will not cast away a perfect man, saith Bildad job 8.20. The Lord will not cast off for ever, saith jeremy, but though he cause grief, Lam. 3.31, 32. yet will he have compassion, according to the multitude (or, the magnitude) of his mercies. And this was that miracle that amused, so and amazed the Prophet Micah, chap. 7.18. who is a God, saith he, like unto thee that pardoneth iniquity, and passeth by the transgression of his heritage? He retaineth not his anger for ever. And will ye know a reason? That text supplies us with two, (for failing) and both from God. 1. He delights in mercy. 2. He provides for his own glory; as occasioning hereby his pardoned people to praise him, for present, saying as here who is a God like unto thee etc. and to trust him for future. He will turn again, he will have compassion upon us etc. Thou wilt perform thy truth to jacob. etc. ver. 19.20. SECT. II. The reasons are of two sorts. First respecting God. Reas 1 FIrst, God will, fatherlike, pity and pardon his poor people, Psal 19.4. Eccles. 7.25. Numb. 14.8. 2 Sam. 15.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jam. 2.13. because he delights in mercy. Now delight will do any thing as we say. If the sun delight to run his race, who shall stop him? If Solomon delight to search out the secrets of wisdom, what shall be hid from him? If Somson delight in Dalliance, what will h not dare to do for it? if Ahashueroh delight in Esther, what may not she have of him? If the Lord delight in us saith Caleb, then be will bring us into this land of giants, and give it us. As, if he hath no delight in me, said David, behold here I am, let him do to me, as seemeth good to him. But now the Lord doth delight in every David, and will show him, yea, seal up unto him the sure mercies of day. He delights in mercy saith the Prophet: yea, such a mercy, saith the Apostle, he rejoiceth against judgement, and glories over it, as over his adversary whom he hath subdued. Hence it was that he erected himself of old, not a judgment-seat, but a mercy-seat in the midst of his people, as one that settled himself to show them mercy. When the Judge sat him down in the gates of Israel, it was to do justice. Psal. 1.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. When the scorner sits him down in the chair of pestilence, he will scoff to some purpose: so now that God sits in his mercy-seat, he will surely show mercy with ease, yea a multitude of mercies. When a man hath settled himself in his seat, it's supposed he is at ease, and a small matter shall not raise him. God is never more at ease, (as I may say) and better pleased, then when he is in his mercy-seat, in his throne of grace. Hence he is said to rise out of his place, Heb. 4.16. to punish the inhabitants of the earth for their iniquity. Esay 26.21. and to do his work his strange work, when he is to do justice. Esay. 28.21. It is an act neither so proper to him, for it is his strange work, nor so pleasant to him, for he riseth out of his place to do it, which is a kind of diseasement, and a pain, to him especially, from whom mercy flows as freely and as naturally as light from the sun, honey from the comb, water from the wellspring. He quits himself in it, as well paid thereof, he rests in his love, and will seek no farther Zeph. 3.17. This mercy-seat was the cover of the Ark, where the two tables of the Law lay: to note the blessedness of those that receive mercy, their iniquity is forgiven, their sin is covered. Again from this mercy-seat, Psal. 32.1. situate not between the Seraphim, (those flaming executioners of justice Isa. 6.) but between the Cherubims, as ministers of mercy, the Lord shown himself, Act. 7. and gave forth the lively oracles, as St. Steven styles them. Once he spoke from the burning bush, or smoking mountain, so terrible that Moses himself said, I exceedingly fear and quake; This was mount Sina in Arabia. But we are come to mount Zion etc. Heb. 12.21.22 and upon all the glory now there is a covering, or mercy-seat Isa. 4.5. The tabernacle of God is with men, and he will dwell with them, Rev. 21.3. Jerusalem (which is from above) is now called the throne of the Lord, and all nations flock unto it, Jer. 3. God puts them among the children of his love, and saith to each of his, Thou shalt call me, my father, and shalt not turn away from me. Jer. 17.19. Therefore are they before the throne of God (answerable to the ancient mercy-seat) serving him day and night in his temple. Rev. 7.15. Where the Angel of his presence Jesus Christ offers their services, pouring in of his incense with the prayer of all Saints, upon the golden altar which is before the throne Rev. 8.3. And hence it is, that the good Lord pardoneth every one that prepareth his heart to seek God, 2 Chr. 30.18, 19 though he be not cleansed according to the purification of the Sanctuary: that he winks at small-faults, shall I say? and spares them as a man spares his own son that serves him? nay that he pardoneth iniquity, and passeth by transgression or treason: he retaineth not his anger for ever (seem he never so much displeased) and all because mercy pleaseth him: which puts the prophet to his pathetical exclamation by way of wonderment. Who is a God like unto thee etc. SECT. III. ANd that is the rise of our second Reason from God, Reas. 2 who therefore spares his people, as a father his child, that they may 1. praise him for present, yea for ever: Cretae Jovis est imago auribus carens, ait Plutarch. Non enim convenit audiri ab eo quenquam, qui omnium dominus sit, & princeps. Plut. Mor. Lucianus fingit cancellos in coelo, per quos Jupiter certo tempore homines respiciat: quo solummodo tempore petentes exaudiantur. Psal. 48.10 Tollens iniquitatem, peccatum & scelus: sic enim exprimitur magnitudo clementiae, quod non levibus tantum delictis det veniam, sed graviss. quibusque sceleribus. Calvin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim 1.14 that he may fill their mouths with laughter and their tongues with triumph: that they may say among the heathen, The Lord hath done great things for them: that they may say among the saints, Their Rock is not as our Rock, our enemies themselves being judges. Oh who is God like unto thee ● The Gods of the Nations are idols. And we know that an idol is nothing, and that of nothing, nothing comes: of such dunghill deities no mercy is to be expected, they cannot work beyond the sphere of their activity. But our God is in the heavens, and as the heavens are high above the earth, so great is his mercy toward them that fear him. He is a great God, and a great King above all Gods. And as himself is great, so is his mercy, and so also is his glory. For, according to thy name O Lord, so also is thy praise unto the ends of the earth. Now what is God's name? Hear it from his own mouth. jehovah, jehovah, God, merciful and gracious &c. forgiving iniquity, transgression and sin, that is, all sorts of sins though never so heavy, never so heinous: Natural pollution, actual transgression, stifneckt presumption; all sins, and blasphemies shall be forgiven to the sons of men, saith our Saviour: how much more the involuntary slips of the saints, their unavoidable infirmities, their sins of daily incu●sion, for which also there is provided a pardon of course, it needs no more but suing out. It is the glory of a man to pass by a transgression, saith Solomon Prov. 19.11. And it makes no less for the glory of God, that he pardons the iniquity of his people, that he multiplieth pardons, as they multiply sins Esay 55.7. that where grace aboundeth, then doth grace superabound, or abounds to flowing over, as the word there signifieth: that they cannot commit more, than he will remit. Surely hereby the power of our Lord appears to be exceeding great, and, as true as he liveth, all the earth is thereby filled with the glory of the Lord, as it is Num. 14.17, 19, 21. He maketh his wonderful works to be remembered, saith the Psalmist, and that, in nothing more than this, that the Lord is gracious and full of compassion Psal. 111.4. This makes his people sing and shout Hallelujah, O praise the Lord, for he is good, for his mercy endureth for ever. SECT. FOUR NExt, Reas. 3 as they praise him for the present, so they trust him for the future (which is the greatest honour they can do him, as the thistle in jonathans' parable could tell judg. 9.15.) sigh every former mercy is a pledge of a future, and every old mercy draws on a new (as the links do one another in a chain) if we break not off their course by our unbelief and diffidence. Psal. 36.10 O continue thy loving kindness, saith David. It is in the Hebrew, O draw out thy loving kindness to the full length. God's mercies to his are a continued series, there is a concatenation, a connexion between them. Eccles. 1.8 As a spring runneth after it hath run, so doth God spare his, after he hath spared them. The eye is not weary of seeing, nor the ear of hearing, no more is God of showing mercy. Hence God's servants have usually argued from what they have had, to what they should have: as David, Paul, and the church here in Micah. She had praised God for his clemency in pardoning her sins, and there hence confidently concludeth for power against sin: If God will cover it, certainly he will cure it. The same mercy that moved him to pass by the transgression of his heritage, will make him turn again, and have further compassion upon us (say they) in subduing our sins, and casting them all, as a stone into the mighty waters, so that we shall see them no more, any otherwise then the Israelites saw the Egyptians, dead on the shore. And all this he will do for his truth and mercy's sake to Jacob and Abraham, for his promise and covenants sake to our fathers of old. Our fathers trusted in thee, they hoped in thee and were not confounded. Oh who is a God like unto thee & c? All nations will walk every one in the name of his God, Mic. 4.5 we also will trust in the name of the Lord our God for ever, and ever. And these are the reasons respecting God. SECT. V 6. Reason's respecting the Saints themselves, weo are 1. pure in heart. 2. perfect in Christ. A second rank of Reasons respect the Saints, who are 1. Pure in heart 2. Perfect in Christ, and therefore spared, as a man spares his own son that serves him. Reas. 1 First, God's people are pure in heart: they are washed, they are justified, 1 Cor. 6.11 Austin answered roundly when one upbraided him with the sins of his youth, Quae tu reprehendis ego damnavi. And when One twitted Beza with his youthly wanton poems, he replied. Hic homo invidet mihi gratiam Christi. jedidiah. 2 Sam. 12.25 they are sanctified by the name of our Lord Jesus Christ, and by the spirit of our God. Now: Yet God is good to Israel, to the pure in heart, Psal. 73.1. Yet for all the sorrow: Yet for all their faults and frailties: which, forasmuch as they disallow, and disclaim, bewail and out-grow, therefore they are not laid to their charge. job was a patiented man, yea he is set forth as a pattern of patience, notwithstanding all his frowardness, notwithstanding he made so many knots, and broke his thread so oft as he did, God accounts of him as if he had spun an even thread of patience all the time of his temptation. David had his faults as great as another; and yet because he was upright in the main, God testifieth of him, that he had followed him with all his heart, and done only that that was right in his sight. 1 King. 14.8. Solomon at Gibeon climbs those disallowed hills, the high-places, and yet loves the Lord, and is loved of him. God will not see weaknesses, where he seethe truth: so pleasing a thing to him is sincerity in his service. With one breath doth God report both these: The high-places were not removed (that was a great fault no doubt) nevertheless Asa's heart was perfect all his days. Such is the mercy of our Gd to the pure in heart, to those that study purity, that he will not suffer our well-meant weaknesses to bereave us of his favour: he rather pitieth than plagueth his children for the infirmities of upright hearts. 2 Chro. 15.17 A slender service, a small chare, though but bungled at by child, is much set by of the father. And a bridegroom thinks nothing the worse of his bride, for a little dirt she hath got, being about some foul chare, it being such especially as she may wash off at pleasure. Zach. 13.1. 1 joh. 2.1 We have a fountain always open where we may wash and be clean, and a daily propitiation for daily transgression, even Jesus Christ the Righteous: in whom SECT. VII. The Saints are perfect in Christ. SEcondly, our wants are covered, and our works perfected and refined from all the filth and flesh that cleaves unto them. Reas. 2 For although the Saints are not so pure in heart, but that their sanctification is still spotted and imperfect, yet their justification by Christ's righteousness imputed, is absolute, and without blemish: According to that, He hath made him to be sin, or sinne-offering, for us who knew no sin, 2 Cor. 5.21 that we might be made the righteousness of God in him. Not that essential righteousness of God (as Osiander vainly dreamt) but that perfect obedience both active and passive, of the Son of God, performed unto his Father: by whom he is made unto us wisdom, 1 Cor. 1.30 Jer. 23.6 righteousness, etc. yea, Jehovah our righteousness: Which one Name of his would answer all our doubts and objections, had we but skill to spell all the letters in it. This righteousness of Christ (made ours by imputation and acceptation) is that white raiment, Rev. 3.17. wherewith being clothed, the shame of our nakedness doth not appear: for it is full broad, large, and wide enough to cover all our imperfections. This is that broidered work, and those bracelets wherewith the Church in Ezekiel being bedight and bedecked became perfectly beautiful, even to admiration. These are those jewels of gold, with studs of silver, made us by the whole Trinity, Cant. 6.9. that best robe of the prodigal, that cloth of gold and needle-work-vesture of the royal daughter, Psal. 45.9. that fair mitre, Zach. 3.4, 5 and change of raiment of Jehoshuah the highpriest; when the Lord took away his filthy garments, and clothed him with better, although Satan, at the same time, stood at his right hand, had the upper hand of him, because (as some will have it) his accusation was as true as vehement. In short, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. these are the righteousnesses of the Saints, Revel. 19.8. the pure Lamb of God having covered us with his own fleece, and, as it were exchanged suits with us: clothing himself with our nature, that he might again cloth us with the divine nature: daniel's Hist. of England. so that Christ puts on us, and we put on him, (as once Edmund Ironfide and Knute the Dane did by exchange of garments, sealing up thereby a sure peace) Christ becomes ours, and we become Christ's, and both together make up but one mystical Christ. For as the body is one, and hath many members: and all the members being many, are but one body: so also is Christ, that is, mystical Christ, the Church. 1 Cor. 12.12 Now to bring what hath been said home to the point in hand; Look how that King could remember no hostility in Themistocles, whiles he saw in his arms the smiling countenance of his own son and heir, whom he had taken up: And as David could discern no defect or deformity in lame Mephibosheth: whiles he beholds in him the feature of his friend Jonathan: so neither doth our heavenly Father regard our infirmities, whiles he looks upon us in the face of Christ, and finds us framed anew, according to the image of Christ, in whom he is abundantly well-pleased. SECT. VIII. Let none suck poison out of this sweet Point. FOr Application: Use 1 Of this comfortable point, we may well say as the Prophet doth in another case, Esay 28.9. To whom shall we teach this Doctrine? who is fit to hear and receive it? This is meat for children, not off all for dogs, not draff for swine. Let it therefore be limited to God's children that fail of infirmity, not laid hold on by his enemies, that go on in iniquity. And that they may not, let us bond the point, and mound it too, that no beast break thorough to this mountain of mercy, lest he be thrust thorough with a dart: that no ox nor ass fall into this pit, by turning God's grace into wantonness, lest at length he fall into the bottomless pit: that no spider suck poison out of this flower, lest he burst, and his bowels gush out with Judas, Acts 1.18 and so he go to his place. In a word, that none stumble at this good word of God, being disobedient thereunto, 1 Pet. 2.8. lest he stumble and fall, and never rise again, Hos. 14.9. Which to prevent, two things would be considered. First, that though all men have their spots, and therefore deserve not to be spared, yet as wicked men's spots are not the spots of God's children, so neither is their speed. For their spots first, Hear what God saith of the one; They have corrupted themselves, their spots are not the spots of my children, they are a perverse generation: Deut. 32.5 Phil. 2.15 As of the other; They are, saith he, blameless and harmless, the sons of God, unspotted in the midst of a wicked and wayward generation. Where it is easy to observe, a flat opposition, a palable difference. The natural man is all overspread with the bright spot of sins-leprosie. Spots they are and blemishes (saith St. Peter) in the abstract, 2 Pet. 2.19 sporting themselves with their own deceive, having eyes full of adultery, and that cannot cease to sin. Such an habit and even necessity of sin they have, by long trading, contracted, that if the Ethiopian can change his skin, or the leopard his spots, then may they also do good that are enured to evil. Jer. 13 23 Sin is in such no otherwise then spots are in a leopard, not by accident but by nature: such as no Art can cure, no water wash off: For why? they are not in the leopards skin, but in the flesh and bones, in the sinews, and inwards. And this (to say truth) is the case and condition of us all by nature. Whence also it is, that the just man slips seven times a day, and, Non datur malum punicum in quo nen inest granum putre, dixit Crates. 1 Joh. 3.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in many things we offend all, saith St. James, Apostles and all: and that none can say, his heart is clean. Howbeit, though a godly man sin, yet he doth not commit sin, he doth not sin sinningly, for his seed remaineth in him. The oil of God's Spirit wherewith such a one is anointed, setteth the colours (which are of his own tempering) so sure on, and maketh them cleave so fast together, that it is impossible he should return to his own hue. Christ also, that offereth himself without spot to God his Father, hath so purged their consciences from dead works, that they thenceforth serve the living God acceptably, lifting up their faces before him without spot; yea they are steadfast, and need not fear, Job 11.5. Lo, this is the comfortable condition of the children of God. This is their spot on earth, and this is their speed in heaven. But now the ungodly are not so. Neither their spot nor their speed is as that of the Saints. For, first, the lepers lips should be covered according to the law: their breath is infectious and offensive. To the wicked God saith, What hast thou to do to declare my statutes, etc. Psal. 50.16. Quia non indigebat imn undorum laude. Neque enim speciosa laus in ere peceatares. Theophyl. in Luc. 4. Psal. 4.3 Psal. ●6. ●6 In Graecorum sacris sacerdos exclamabat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; quis hic? Respondebaut qui aderant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erason. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 13.8 In fermento totajacet uxor. Plaut. Mic. 1.5. Tubulus quidam paulò supra Ciceronem praetor fuit: homor●m projectè improbus, ut eju●●omen non horrinis sed vit●● esse videretur. Lips. antiq. lect. Our Saviour suffered not the devils to speak, because he needed not the service of such: high words befit not a fool, saith Solomon. Even David himself (till thoroughly purged from his two more grievous sins) was suspended from the comfort of the covenant, and disabled for holy duties, Psal. 51.15. For, know ye not, saith He, that the Lord hath set apart the godly man for himself. And thence infers, the Lord will hear when (as such a One) I call unto him. But if I regard iniquity in my heart, the Lord will not hear me. If I cast but a leering look toward some lust, or have but a month's mind to it. If there be in me but an irresolution against any evil, much more a deliberate purpose to run into it; God, that cannot see evil, will not hear the prayers, nor bear the manners of such a David. How much less of graceless and profane persons, whose whole lump is leavened, whose whole hide is spotted, whose whole frame is corrupted, being evil, only evil, and evil continually. Who, lastly, are so transformed into sin, that it is even predicated of them: according to that of the Prophet; What is the transgression of jacob? is it not Samaria? And what are the high-places of judah? are they not jerusalem? God as he seethe no sin in his children, so he seethe nothing else but sin in others: Their moral virtues are with him but splendida peccata, glistering sins: their civil praises nothing set by, Jer. 8.8. Sin in such is said to be the old man, as if sin were alive, and the men dead: as if they were totally turned and transformed into sin's image. What marvel then though the Lord be fare from the wicked, when he heareth the prayer of the righteous, Prov. 15.29. They sacrifice flesh for the sacrifice of mine offerings and eat it, but the Lord accepts it not. Now (even amidst their sacrifices) will he remember their iniquity, and visit their sins, Hos. 8.13. Where it is remarkable that in scorn He calleth their sacrifices flesh, ordinary flesh, such as they sell in the shambles. See the like, Jer. 7.21. And in a like sense, Hos. 9.4. Their bread for their soul shall not come into the house of the Lord, that is, the bread for their natural sustenance. The Prophet speaks there of that meat-offering, Levit. 2.5. appointed for a spiritual use; yet called the bread for their life or livelihood, because God esteemed it no other than common-meat. Semblably, such (nowadays) as come in their sins to the Lords Supper, they receive the bare elements, and because no more, a curse with them. Obed-Edom was blessed for the Ark, the Philistines cursed: Panem Domini, non panem Dominum. wheresoever the Ark came amongst them, there came destruction. The ordinances, if they be not proper to men, are deadly. God saith of those that frequent them, as Solomon said of Adonijah, 1 Kin. 1.52. if he will show himself a worthy man, there shall not an hair of him fall to the earth: but if wickedness shall be found in him, he shall die. SECT. VIII. Reproof of such as censure hardly of God NExt here's ground of just and sharp reproof of sundry such, Use 2 as being otherwise very honest and good people, are yet herein much to be blamed and censured that they censure so ill of God, Luk. 19.21.22 worse of themselves, and worst of all others For God first, they repute and report him an austere man, a strict and severe Lord, a hard and rigorous taskmaster, such as reaps where he sowed not, gathers where he scattered not, exacts more than he affords requires more than they are able to perform. Now if they were ungodly an irreligious men that thus quarrelled their Lord, as once those murmurers in the wilderness were, that esteemed God's house a prisonhouse, Num. 14.3. of greater bondage and baseness than Egypt itself, it were the less to be wondered at, and the better to be born withal. For such being out of Christ are yet under the rigour and coaction of the law, as it requires perfect obedience, and that by their own strength: which because it is impossible, as now, Gal. 5.3 Rom. 6 they die without mercy. But for a child of God that is no longer under the law but under grace, that hath Christ form already in his heart, of whose fullness he hath received grace for grace, that hath the spirit of God for his guide, Neh. 8.10. Psal. 119.24. 2 Cor. 12.9. the joy of God for his strength, the word of God for his learned counsel, and the grace if God to be sufficient for him; sufficient, I say, to supply that which is wanting, to forgive that which is committed, to impute Christ's righteousness, to uphold him in his weaknesses, to raise and restore him in his lapses, and in all to spare him as a man spares his own son that serveth him, what reason is there that such a man should complain of a hard master, or cry out of an unreasonable task? indeed if God would accept of no service, but that which is perfect, bear with no failings, though never so involuntary, cast out every such thing as were not cleansed according to the purification of the sanctuary, there were no dealing with him, no standing before him, no encouragement to come a near him, in his works and worships. If thou Lord shouldest mark iniquities, saith the Psalmist, O Lord, who should stand? But there is forgiveness with thee, that thou mayest be feared, that is served (whic else thou wouldst not.) And upon this ground let Israel hope in the Lord, (not run away from him and repine against him as Cain did, for that were to add iniquity to their sin, as Samuel told the terrified people 1 Sam. 12.20, 21, for with the Lord there is mercy, (the most powerful attractive Rom. 12.1. to those that have not put off humanity: whence the cords of kindness are called the cords of a man Hos. 11.6. not to be drawn to God by them, is bestial) and with him is plenteous redemption, a cornu copia of comfort, a horn of salvation, enough and enough for us all, were we never so many of us. He shall redeem Israel from all his iniquities, Psal. 130.3, 4, 7, 8. Be not ye therefore murmurers against God, as some of them also murmured, and were destroyed of the destroyer: sigh those thins were written for our admonition upon whom the ends of the world are come. SECT. IX. Reproof of such saints as censure hardly of themselves, and their performances. SEcondly, such of God's servants as are here censurable as censure over-hardly of themselves, 2 Cor. 10.10.11. as if no children, because not obedient in all things, as it were meet. These are those over much wicked Eccles. 7.17. (according to some) that will needs condemn themselves to die before their time; think too vilely of their own persons and performances, deny, if not, belie the work of God's grace in their hearts, not wisely distinguishing betwixt nullity of grace and imperfection, weakness and utter want of it, to their I know nor how great spiritual hurt and hindrance. These consider not that the law admits of a dispensation in the gospel, that the tenor of the new covenant requires no set measures of grace, and that if there be a willing mind. God accepts according to that a man hath, and not according to that he hath not; takes any thing in good worth where there is a desire of doing better, and for the rest spares us as a man spares his own son that serves him. Away then with that male-contented sourness seen in some saints also, God's whinnels you may call them, for they are ever crying and puling, when they should rather sing at their work, and rejoice in their privileges: this would please their father best, as if a man have ever a little cricket among his children that will be merry and make him merry, this is the father's darling. Oh blessed are those that dwell in thine house, saith David, they shall be always praising thee. Psal. 84.4. And for nothing more, surely, then for this fatherly and gracious disposition towards thy poor servants that desire to fear thy name, Neh. 1. Heb, 12.18. are willing in all things to keep a good conscience pleasing God. Lo the very will to do well pleaseth God, if sincere, and seconded with strifes, and attended with grief for coming short of what we should do. Hearty humiliation under weakness in well-doing, is as true a sign of sanctification, and fruit of conversion as ability to do better. ●ow I demand, which of God's children doth not thus much? and whether in doing hereof they cannot, or at least may not find sweetest acceptance, and surest recompense? Consider, is not Abraham said to have sacrificed his son, Heb. 11.11. because he would have done it? And for David, had not he for his bare purpose of building God an house, this promise made him, that God would build his house for ever? And albeit that very purpose of his was ignorantly and fond taken up, as wanting warrant from God, 2 Sam. 7.7. yet the Lord both graciously approves it, for thou didst well, saith he, in that thou wast so minded 2 Chron. 6.8. 1 Chron. 6.13 and bountifully rewards it, by fulfilling that with his hand, that he had promised with his mouth, as Solomon thankfuly acknowledgeth. God takes not advantages against his servants, as he might, but makes the best of every thing where the heart is upright. The good women that came with their spices to embalm our Saviour's dead body, should have known that God would not suffer his holy one to see corruption, Psal. 16. tha● his body could not have putrified: it was their ignorance, and yet they are commended for their good intentions. So afterwards, Luk. 24.1. when they came to look for the living among the dead, they deserved a chiding for not remembering what he had foretold them of his resurrection, but receive a comforting from the Angels. Math. 28.5. The preparations of the heart are of great price with God Esay. 55.1. Jer. 30.2. Hath he not promised to bless our buds, Es. 44.2, 3, 4. so that we shall grow up as the willows by the watercourses, to be as the dew to his people, so that they shall grow as the lily, and cast forth their roots as Lebanon. Hos. 14 4, 5. to open a door to such as have but a little strength, and such a door as none can shut? Rev. 3.8, 9 Phil. 4.19 to supply all our necessities out of the riches of his glory? Hath he said all this for our encouragement, who is the Amen, the faithful and true witness, and shall we not by faith subscribe & seal to it? Do we yet doubt and demur with Zachary? do we yet stagger at the promises with Sarah? do we question Gods either power or patience with Moses at Meribab? Oh take heed lest a promise, Luk. 1 nay a covenant (which is a whole bundle of promises, lie a cluster of the grapes of Canaan) a league of love being left us; any of us should seem to fall short through unbelief Heb. 4.1. Certain it is that God, that will bear much with his children in other cases, can least of all brook their unbelief. For this is as for a child to question his father's love, though he protest it never so deeply, which is an extreme provocation. Hence his severity to his best servants, for offending in this kind. Zachary shall speak no more words for nine months, because he believed not the Angel's words that spoke good unto him. Sarah is checked for her laughing at the unlikely hood, though ●he overcame the doubt, judged him faithful that had promised, and by her faith received power to conceive seed. Those two disciples going to Emaus heard, Heb. 11.11 O fools and slow of heart etc. and the other eleven were reproved for their unbeleef. Mar. 16.14. Moses also and Aaron were denied the comfort of an earthly Canaan, because they believed not God to sanctify him at the rock Rimmon. Deut. 32.52 1 Cor. 10.11 Now all these things happened unto them for types to us, and are written for our admonition etc. Be not ye therefore unbelievers, but believe: turn not the back of the hand to the promise, that as a staff should support you: spoil not your souls by a cruel modesty, by a false humility of the comfort God affords you: but having found honey, Colos. 2 Prov. 25.16 eat it: believe the prophets and ye shall prosper: see your names written in this and other precious promises: and if ye cannot out-reason the devil who seeks to unsettle you, yet out-will him, and say; I will not be blasted out of my belief, I will not cast away my confidence, or be drawn from the horns of the Altar Christ Jesus. If I must die, I will die at his feet who hath promised to spare me, as a man spareth his own son that serveth him. SECT. X. Reproof of such as uncharitably censure others. LAstly, such are here met with as superciliously censure others, for those things that God is content to pass by and pardon in them: that will needs be many masters, Jam. 3.1 as St. James hath it, and judge another man's servant: that step into God's seat of judicature, and presume to pass hard sentence upon their fellow servants, because not so forwardly and forth-putting as themselves forsooth. Yea, there want not such unbridled spirits as stick not to forestall the angel's office of severing the elect from the reprobats, to condemn the race of the righteous, to excommunicate them for some srailties and infirmities out of their consciences and companies, yea to unchurch them and to unbrother them in a passion: despising Christ's little ones, casting dirt on his Jewels, and estranging themselves from such in affection, in countenance, in society, for every small infirmity: as if they were akin to those hypocrites in Esay that cry, stand apart; Esay 65.5 Judas 19 or those wand'ring stars in St. Judas, that separate themselves, sensual, having not the spirit, which yet they make great boasts of; or at least, to those inconsiderate sons of Zebedee, who would needs have fet fire from heaven strait, & were therefore told, Luk. 9.54 ye know not of what spirit ye be. Not of his spirit surely that came not to be served, but to serve, not to judge, but to save. For cure of this corrupt humour, Consider. 1. Is this to be followers of God as dear children, and to walk as we have him for an example? Or would you be content God should deal thus rigidly with you? I trow not. He seethe no sin in his children, such is his love, and and shall we be juster than God? Christ will not quench but cherish the least spark of grace that is in any; and shall we be wiser than Christ? The holy ghost disdains not to dwell in the dark and smoky chambers of their hearts; And shall we be holier than he? Zach. 4.10 who is this that hath despised the day of small things? for they shall rejoice etc. saith God to those Jews that wept and slighted the second temple. Hag. 2.3. 2. The Author to the Hebrews bids us study one another, and take notice of such things only in our brethren, Heb. 10.24 as may whet on love, not that engender dislike, Pitch upon such things as are amiable, and pass by the rest. This is love, and this is to be like unto God who is love. There was nothing good in all Sarahs' speech Gen. 18.12. but only this, that she calls her husband lord: and yet for this, God praiseth her, setting it as a pearl in a gold-ring to her eternal commendation 1 Pet. 3.6. There was nothing almost but sin in Rahabs' entertainment of the spies, and in the midwives' excuse to the King, and yet Rahab is registered among the ancient believers, and God builded the midwives' houses, that is, Rivet in Exod. gave them children (as some interpret it) in lieu of their care for preserving the Hebrew children. Nay for a pattern of ingenuity and candour to us, he gives the very devils also their due, praising in them what is praiseworthy, when he styles them principalities, powers, Rulers etc. who yet sin against him of malicious wickedness. And shall we unchristianly conceal, or but dissemble the better parts and practices of our weaker brethren, and fasten only upon that they may draw on dislike or disaffection? This is with the crow to light upon carrion, and prefer it before sweeter food. This is with the fly to fasten on the sore, Vultures add male olentia feruntur. passing by the sounder places of the body. This is with the vultures, to hunt after dead carcases, and with swine turned into a garden, to root in the muck-kill, if any such be there, not once taking notice of the fruits and sweets. Sure it is, that if a man should do nothing else but poor upon his own infirmities, he would, in short space, loath and abhor himself with job: how much more if God should break up that sink of sin that is in us, as in Judas, should we never be able to abide the stench thereof. 3. Is it not sufficient that the wicked censure us for hypocrites, factionists, humourists etc. watch for our haltings, making a man an offendor for a word, and turning aside the just for a thing of nought Esay 29.21? barking and blaspheming for every small matter, but that we must thus fall out amongst ourselves, and thus fall foul upon one another? Is it not enough that the Pharisees quarrel Christ's disciples for not fasting, but john's disciples must join with them, Res commiseranda cum pij fratres etc. Cartw: in loc. and be first in the quarrel? Mar. 2.18. Mat. 9.14. shouldst thou sit and speak against thine own mother's son? Psal. 50.20. 4. Consider lastly, the evil that redounds here-hence to ourselves. For a censorious christian subjects himself to the judgement both of God Mat. 18.34. Scalig: de re poet: cap. 16. gives this proud and unmannerly censure. Gothi belluae: Scoti non minus: Angli perfidi, inflati, feri, contemptores, stolidi, amentes, inertes, inhospitales, immanes. One comes after and censures him thus: His bolt you see, is soon shot, and so you may happily guess at the quality of the Archer. jam. 3.4. and men, Mat. 7.1, 2. Luke 6.38. Good men will suspect such, bad men scorn them, and all eat them, and desire to be rid of them. Besides, it may be just in God to leave such to themselves, and to give them over to the power of the like temptation, or worse, Gal. 6.1. that they may learn to lend that mercy too thers that now they are compelled to borrow of others. SECT. XI. Exhortation to put ourselves into God's service. THirdly, this Doctrine may serve for justification: and first to those without, that are yet to choose their master; let them learn to pitch upon God alone, Use 3 and to put themselves, as soon as may be, into his service: sigh he looketh upon every servant as a child, and useth them accordingly. Time was when the kingdom of heaven suffered violence, and men thronged into it. when the people were so forward to serve God with the best of their substance, that they brought more then enough for the works of the Tabernacle Exod. 36.6. Esay. 2.1 When men called upon themselves and one another, with Come, let us go up to the house of the Lord etc. In which voyage they passed from strength to strength, Psal. 84. went many a dearne mile, and many a weary step, till they came to see the face of God in Zion. And yet how did they see it otherwise then in the dark glass of the ceremonies, and not with that evidence of vision and nearness of acquaintance that we now see and serve him? Time was when the people in Ioshua's days were set to serve God. And notwith standing he told them, Ye cannot serve the Lord: Iosh. 24.18. for he is a holy God, he is a jealous God, he will not forgive your transgression nor your sin: which was enough in likelihood to have quailed and cooled them, yet they resolutely replied, Nay, but we will serve the Lord, as not knowing how better to prefer themselves, or provide for their posterity. How is it then that we seek not after his service, that we hire not ourselves into his house, sigh his work is so fair, his wages so great? that we put not our necks under his yoke, sigh it is so easy? that we bear not his burden, sigh it is so light (no more burden to a man then wings are to a bird?) Esay 56.6 that we love not to be his servants, sigh he rules with so much love and lenity? that we come off no more roundly with his business, as a freehearted people, Psal. 110.2, 3 sigh he is content to take up with so little? But we are ready rather to shift off that little as jonas did his journey to Niniveh. Virtus nolentium nulla est. He that does good with an ill will, does ill. God strains upon no man, Exod. 25.2 Exod. 25.2. neither likes he that service that is wrested from us, as Pharaoh's, or wrung out of us as verjuice is out of a crab. He loves a cheerful giver: and therefore when he calls for an offering, he wills that every man give it willingly with his heart. And that none may pretend cause to hang off, see how low he stoops. Content he is to accept of a lamb or two for a sacrifice. And if that be too much, and a man want means for a lamb, let him bring a pair of turtles, or two small pigeons, and it shall be taken. Or if he cannot reach to that, a hand-full or two of flower, with a corn or two of salt shall suffice. Levit. 14.10, 21, 31, 32. An it is often repeated for the encouragement of weak ones. Look, what a man is able, according to his ability, even what his hand is able to reach unto, and it shall be accepted. Now is not this motive sufficient to set in, and go on to lay the last stone of God's spiritual building with joy? He rules not over his servants with rigour, as the Egyptians did over the Israelites: he puts them to no drudgery, as the Israelites did the Gibeonites: but measuring the deed by the desire, and the desire by the sincerity, he takes all in good part that they do willingly, though never so weakly: And for what's wanting in their work, he spares them as a man spares his own son that serves him. To conclude this first Exhortation, He requires no more of us than he gives, and gives so much as shall suffice to his acceptation. How is it then that we stand here idle all day long, and do not lay our bones to work in his Vineyard? SECT. XII. Give God the glory of his fatherly goodness. NExt, we address this Exhortation to God's faithful children. And so this doctrine of his fatherly dealing with such as serve him in sincerity should enforce upon them a threefold duty. 1. of thankfulness to God. 2. of mercy to men, 3. comfortable enjoyment of themselves. Let God be praised, our brethren pitied, and ourselves acheared. For God first, how should we not only justify him from hard suspicions and aspersions of rigour; but also glorify him for his singular love to us herein, that he is content to take any thing well at our hands, that is but done with honest hearts. To quicken you hereunto consider 1. that he requires no more of us than he gives. 2. gives us to do what he requires. 3. makes the best of that little we do, and remits the rest. First, he requires no more than he gives, expects not the gain of ten talents, where he hath given but five, nor of five, where he hath bestowed but one: but that every man be doing something according to his model, and measure of grace received. Cursed be that cozener, saith the Prophet, that hath in his flock a male, and sacrificeth to the Lord a corrupt thing. Mal. 1.14. But he is not accursed that brings no better, because he hath no better to bring. Of a little God is content to take a little; as in Jeroboams son, in whom there was found a little good, and God took him for it, and as in the Church of Philadelphia, who had but a little strength, and yet for that little is highly commended. and not blamed for any thing as the rest were. Where no gold was to be had, goatshair was as well accepted. Revel. 3.7 O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Quicquid vis & non potes, factum Deus reputat. Aug. The poor widow went as far with her two mites, as some other with two millions. And those beggars that never were able to deal an alms, shall yet hear, Come ye blessed etc. for ye fed me hungry, clothed me naked etc. that is, ye would have done it if it had lain in your power; and to what ye were able, ye were not backward. Secondly, he gives us to do that which he requires to be done: which made Austin pray; Give Lord what thou commandest, and then command what thou wilt. I will put my Spirit into you, and cause you to walk in my statutes, Ezek. 36.27 saith God in the new-covenant. Christ will not break the bruised reed, Gal 2.9 Joh. 5. Mat. 12.20, 21 nor quench the smoking flax. Every man cannot be a strong pillar, as James and Cephas, or a flaming torch, a burning and a shining light in God's house, as John Baptist. What though he be but a bruised reed? Christ will not break him. What though he be but a smoking week of a candle? Christ will not quench him. A smoking week is offensive to the smell, and is soon quenched, according to that, Esay 43.17. they are quenched as tow, which is a thing soon done. But Christ will not do it tho: but he will attemper himself to their infirmity, till he hath supplied them with light more full, and strength more solid: till he hath brought forth judgement to victory, that is, a smaller measure of grace to full perfection of conquest over whatsoever corruption. He will not reject the corn for the chaff, the wine for the dregs, the gold for the dross, but purging out all our dross, and taking away all our tin, Esay 1.25. he will correct and cure us of all wants and weaknesses, till we come to a perfection of purity, Ephes. 5.26. to the full measure of a man in Christ, Ephes. 4.13. Thirdly, he makes the best of that little we do, when he perceives it to proceed from great love: as in Mary that loved much, and out of her love anointed Christ's head with that precious ointment. It is likely that she had no further intent then to show her love in doing our Saviour that honour, usual at feasts, and to refresh his spirits by the sweet scent of that ointment. But the Spirit of God directed that fact for a funerall-service: and Christ defends her against Judas and the rest, that she had done it against the day of his burial, Joh. 12.7. Joh. 12.7 In the same Chapter, at his triumphant riding into Jerusalem, the children sang, the disciples shout, Hosanna in the highest: the Pharisees fret at both, the Lord Christ defends both. The children he defendeth from Psal. 8.2. Out of the mouth of babes, etc. the disciples he defendeth from the necessity of their duty, wherein had they failed, the very stones would cry out, Luk. 19.36, 40. And yet the Disciples themselves (how much less the children?) understood not what they did at that time. Indeed, when Jesus was glorified, then that they had done these things unto him, Joh. 12.16. But that whether ignorance, or incogitancy was never laid to their charge, through God's fatherly love, and indulgence to his, whom he spareth as a man spares his own son that serves him: and is therefore to be praised of them throughout all eternity. SECT. XIII. Bear with others weaknesses, and forbear harsh censures. SEcondly, Let God's Saints be exhorted to look (as God doth) upon the infirmities of their brethren with a more favourable, and forbearing eye: not thinking it strength of grace to endure nothing in the weaker sort, but bearing with them, and believing all things, straining to a good opinion of them, where there is but the least probability to endure it, 1 Cor. 13.7. Take not up every evil report you hear of another from a tale-bearer, as you do wares from a pedlar: but frown upon such, and be ready to make apology. In particular. 1. Judge no man by the outward appearance, or common-hearsay: for so you may beseem to condemn a dear child of God, and approve a detestable heretic, and incarnate devil. St. Paul's companions, that were the very glory of Jesus Christ, 2 Cor. 8.23. were counted the sweep of the world, and offscouring of all things. The precious sons of Zion, comparable to fine gold, were esteemed as earthen pitchers, Lam. 4.2. Cors●etur Lutherus so esse Apostatam sed ●eatam & sancium, qui fidem dia●ol● datam non servavit. Athanasius was impeached by the Arrians of adultery. Basil by his brethren of heresy. Luther by the Papists of Apostasy. Austere John is said to have a devil. Sociable Christ to be a wine-bibber. And it was the worse because from Scribes and Pharisees, whose word must carry such credit with it, as alone to condemn Christ. We would not have brought him to thee, were he not worthy of death. And whose life must be a rule to others, Do any of the Pharisees believe in him? Take heed therefore what you hear, and to whom you give credit. But may I not believe mine own eyes? O●j. judge the tree by the fruits? Matth. 7. Not always in matter of fact. Sol. Our Saviour speaks there of heretics and seducers; and bids judge of them by their fruits, that is, by their doctrines and opinions that are corrupt and carnal. But for point of practice, the best tree doth not always bear, or not always alike: An appletree may have a fit of barrenness as well as a crab tree: or the fruit may be nipped sometimes by a frost. God only knows what sap is in the root, what truth is in the heart: and let him that knows it, judge of it. 2. Be favourable in sins strengthened by natural inclination, or by long continued custom (which is not so easily broke off,) or by multitude of temptations and enticements. The best minds when troubled yield inconsiderate motions: as water that is violently stirred sends up bubbles: and how often have carnal respects drawn weak goodness to disguise itself with sin? 3. Judge no man by that he is in a passion, whether of grief, fear, or anger: for these are violent, and have made the holiest in their behaviour little ●esse then bestial: witness David in his sear of saul's fury, in his roaring over Absolom, and rage at Nabal. Passions like kine in a narrow passage ride one upon another; and like heavy bodies down steep hills, once in motion they know no ground but the bottom. Oh how subject are God's best Saints to weak passions! and if they have the grace to ward an expected blow, how easily are they surprised with a sudden foil! Sometimes both grace and wit are asleep in the holiest and wariest breasts: and the wisest are miscarried by their passions to their cost. What shipwreck of his faith and patience had meek Moses well-nigh made against the Rock Rimmon. As, at another time how did he in a sudden indignation cast away the two-Tables, and abandon that which he would, in cold blood, have held faster than his life? But passion doth so bemist the clearest judgement otherwhiles, that a man shall be apt to think there is sense in sinning, and that he hath some reason to be mad. 4. Censure not any to be either better or worse for some particular action, but consider what his main bent is, and accordingly conceive of him. David that saith his sins were more than the hairs of his head, saith also, (in respect of his general resolution, and full purpose of heart) I have not declined from thy statutes, neither is there any way of wickedness in me. Saint john looked upon the Lady, 2 Joh, 1.4 and her children, as elect, because they walked in the truth, though not without some particular stumblings, and aberrations. And Saint Paul was confident of the Thessalonians election, 1 Thes. 1.4 though so compassed with infirmities, that he doubted he had laboured in vain, and feared their Apostasy, 1 Thes. 3.5. Persuaded also he was better things of the Hebrews, Heb. 6.9 and such as accompany salvation, though he found them slow of foot, and dull of hearing, and frights them with the terror of the Lord upon Apostates. Who can promise himself freedom from gross infirmities, when Aaron that went up into the mount comes down, and doth that in the valley which he heard forbidden in the hill? God's best children may not only be drenched in the waves of sin, but lie in them for a time, and perhaps sink twice to the bottom, before they recover. Sudden indeliberate out-bursts, contrary to the general bent and purpose, break not the league betwixt God and his people, as the robberies done by Pirates of either Nation do not betwixt King and King. A good man is habitually good when actually evil, and an evil man is habitually evil, when actually good. He that goes up a hill, may have many slips and falls, yet is still said to be going up the hill, because his face is toward the top. A sheep may slip into a dich, as he is leaping over it, yea lie there some time till the shepherd find it and help it out. Behold, I, even I will both search my lost sheep, and seek them out saith the Lord. I will sack that which was lost, and bring again that which was driven away, and will bind up that which was broken, Ezek. 34.11, 12.16. Rev 24. Psal. 119.176 and will strengthen that which was sick. I will deliver them out of all places where they have been scattered in the cloudy and dark day. Christ the good shepherd tiddleths his lambs, died for their ignorance Heb. 7.7. bore their infirmities Esay 53. breeds a first love in his little ones, and gives charge that none despise them, much less discard them, no, though they go astray as David did like a lost sheep. And mark his reasons, God despiseth them not Math 18.10. but senthis son to seek them, and sets his Angels to tend and look to them; therefore let none set light by them. SECT. XIV. Take comfort and courage notwithstanding infirmities and failings in the manner. LAstly, this doctrine methinks might make the servants of God everlastingly merry: it should wonderfully clear up the countenances and cheer up the hearts of all Gods chosen: it should banish and bar out of their blessed souls all their unnecessary scruples, distrusts, dejections and discouragements arising from the sense of their manifold defects, distractions in duty, indisposition, ignorance, forgetfulness, omissions, or failings in the manner. All which, so long as they are groaned under, grieved at, and striven against, Peccata nobis non nocent si non placent. Augustin. God will never impute unto them: nay, he will spare them as a man spares his own son that serves him. Now how that is they can well tell that are parents of towardly and tractable children, that are goodnatured, and well-conditioned. And yet they cannot neither, be they never so tender, and their children never so tractable: sigh there is no more comparison betwixt their mercy and his, then is betwixt a molehill and a mountain, nay the least drop of a bucket, and the main Ocean. Yea, I dare be bold to say, that all the mercies of all the fathers, mothers, husbands, wives, friends, allies in the world, compared to his mercy, are mere cruelty. This makes the Prophet as having no other way to utter it, vent himself by an exclamation, Oh how excellent is thy loving kindness O God The clouds may commend thy faithfulness, the mountains thy righteousness, the great deep thy judgements, but who or what can set forth thy goodness? Psal. 36.5, 6, 7. It is beyond all that heart of man can conceive, or tongue of Angels express. Having therefore such a mercy to make use of, such a father to do service unto, how is it that we are so dull and disconsolate? how is that we serve not the Lord, with gladness, and come before him with singing? Psalm 100.2. A son feeling the love of his father, creeps nearer under his wing, or elbow, and is welcome. So here. Yea, but I am so weak, and worthless, Obj that I doubt much whether I am a child or not. How weak? say thou be no stronger than a child newly quickened in the womb, Sol. the very first-springings in the womb of grace are precious before God. Co. 2.13. And you hath he quickened, to assure the weak (saith One) that though they be but as the child that lies in the womb, and have not so much as the strength of a babe newborn, they are accepted with God. Quickened I trust I am, saith another, and born anew to God: Obj but it's so little I know, and less that I can do; that I have no great joy of myself: for though God spareth some,, yet it is as a father spares his son that serveth him. A child, Heb. 5.11, 12 Fractu ●st or est 〈◊〉 liber orum, sed injantra dulcior. Sense. 〈◊〉 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lun. 365. Pater libros non reijeit quod aeg●o●i, claudi, debiles deformes sint: sed chariores ●ibet & mollius tractat etc. Spin. de justi. christi. Ob. during his nonage is very infirm, ignorant, wayward: does few chars in the house, makes many. So is it also in God's house, for he hath sons of all sizes. Such children in grace were the Disciples during the bridegrooms abode with them: such also were the contentious Corinthians 1 Epist. 3.1, 2, 3. the dull and droanish Hebrews, milksops and babies at first, who yet afterwards came to be his proper men, tall Christians. The greatest giant hath been in swadling-clouts: the learnedst Doctor hath been in his hornbook: and he that now doth God best service, time was when he did him little enough. But parents delight as much in their younger children that play about the house, as in those bigger that can earn their live. If we can but call Abba father, or but name the name of the Lord in prayer, and so departed from evil 2 Tim. 2.19. he is much taken with it. His ears are open to their prayers, saith David, to their breathing, saith Jeremy, as a kind mother watcheth and listeneth to the least whimping of her child. Yea because the soul is sick, the service is twice welcome: as if a sick child reach us any thing, we count it more than to send another on a laborious errand. Oh but I do not only not serve my heavenly father, but disobey and displease him, and that often. Is any child turned out of doors because dabbled? Sol. No, but if he be for a while, yet afterwards he is whipped, and taken in again. I am so vile and froward, Ob. I cannot take a whipping, but am ready to fret at it, or to faint under it. What father will abandon his child because being weak, Sol. and wearyish, he is therefore thwart and waspish, and cries himself out of breath (it may be) when corrected: especially if he have been otherwise a goodnatured child, and well-deeded. Ay, Ob. but I am none of those, I am such a child, as no father would away with. Thy father is God and not man, and will do more than any earthly father or friend else will or can do. Sol. Jer. 3.1. And when my father and my mother forsake me, the Lord takes me up. Ay, but if the Lord should take me up, yet it would not be long ere he turned me out again for my naughtiness. Ob. Not so, for he hates putting away. Besides, the servant abideth not in the house, but the son abideth. Joh. Sol. 8.35. The servant if he cannot do his master's work to his mind, is dismissed and packed away, as that young man of Egypt that was servant to an Amalekite, was cast off by his master, because three days afore he fell sick, and became unfit for service. But a son, 1 Sam. 30.13. albeit he be not able to do any thing (to speak of) is retained and cherished, because a son. If I were so good a child as some I know, and could do such service, as they, I should be very cheerful. Ob. 1. They that have more grace, have more to account for: that which thou hast is thy father's allowance, Sol. be contented, Employ and improve thy stock and thou shalt have more. 2. Omnis Christianus Cruci anus Luther. Thou knowest not their pressures and grievances whom thou so admirest: thou seest but the best of them: they have also enough to do with themselves, if you knew all: little do others know where their shoe wringeth them. Every Christian is a Crucian. 3. I told you before, that God requires no more than he gives, and yet gives also as much as shall suffice to his acceptation, In Eucharisticis licebat offer panes fermentatoes ut osienderetur deum ferre nestram infir. mitatem. Alsted. Matth. 6.28. one may be a good servant, though he be not the best in the country. All the good grounds brought not forth a like quantity of fruit, some not the third part as others did, and yet that little they did was good and ripe fruit and themselves were grounds respected of God, and blessed by him. He calls our good works the fruit of the vine, and loves to taste of them though they relish still of the old stock. The vine is the weakest plant, yet very fruitful The lilies spin not, and yet are gorgeously attired. God will greatly glorify himself in the branch of his planting, in the work of his hands, so that a little one shall be come a thousand, and a small one a strong nation. I the Lord will hasten it in his time Esay 60.21. 4. You have more cause of comfort in that little you have, then of discouragement in that more that you want: sigh it is a far greater work to beget grace where it is not, then to increase it where it is. Look therefore on others bitterness for imitation and incitation, but not for slavish dejection and self-blinding. Disgrace not thine own graces because of other men's perfections and precedencies: but be thankful if Christ be form in thee to any degree, and that thou hast any thing to do about God. Only whatsoever thy hand findeth to do, do it with all thy might. And then, he that followeth after righteousness as a servant followeth his trade whereto he is bound apprentice (though he be far from being his trades-master) he shall have honour and life, honour in earth, and life in heaven. Prov. 21.21. Yea but displeasing service is double dishonour, Obj because we displease God in that act, wherein he specially looks to be pleased. I grant that a powerlesse performance of holy duties, Sol. proceeding from a spirit of sloth joined with presumption, so highly provoketh God against his own dear children, that he hath much a do to forbear killing them, as he had to forbear Moses when he met him in the Inn. Ready he is to have a blow at them, as he had at David when he broke his bones, and felt his fall to his dying-day. Psal. 51 But they that see and sigh under their wants and weaknesses with shame and sorrow need not be discomforted. Christ appears for them in heaven with their names upon his bosom, and their services in his hand, which he not only presents but perfumeth; not only puts them up, but adds weight to them: nonsuting and casting out of the court all accusations, and allegations made against them either by sin or Satan: and drowning their noise by that blood of sprinkling, Heb. 12. that speaketh better things than the blood of Abel. This he doth for them in heaven: as on earth, he is touched with the feeling of their infirmities, and hath taken order with their enemies for their security Joh. 18.8. and with their friends for their kind acceptance, commanding the stronger to receive them into their affections Rom. 14.1. and to restore them in their outstraies Gal. 6.1. promising also to give strength to him that fainteth, and to increase power to him that hath no strength. Even the youths (that trust to their own strength, or to any measure of grace acquired, which is but a creature, and to trust in it, is to trust in the arm of flesh; lo those youths) shall faint and be weary: and the young men shall utterly fall. But they that wait upon the Lord shall renew their strength: they shall mount up with wings as Eagles, they shall run, and not be weary, and they shall walk, and not faint. Esay 40.29, 30, 31. In regard of the Authors absence, and the misplacing of his Copy, the Reader is desired to refer this Exposition of the 18. ver. of the 3. Chapter to its proper place. Verse 18. Then shall ye return] you wicked blasphemers that have flandred Gods hous-peeping, and brought up an evil report of his providence and justice; as if in managing the matters of the world, he were less equal, or less careful: You, I say, shall return, not to your right minds by a through conversion, by an entire change of the whole man, from evil to good (alas for your misery, 'tis past time of day with you for any such good work:) But you shall alter your opinions, when your eyes are once uncealed by the extremity of your suffering, Plin. Prov. ●● 25 E●●. 4.30 Dan. 11.21 Vasallos Christi. Socrat. (as the Mole, eyes are said to be, when pangs of death are upon her) to see and acknowledge a sensible difference between the righteous (ever more excellent than his neighbour, let him dwell where he will: because sealed up to the day of redemption) and the wicked who is but a vile person, an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (let him be as great as Antiochus Epiphancs the great King of Syria) between him that serveth God, accounting it the highest honour to be his vassal, as Constantine, Theodosius and Valentinian their Emperors) called themselves: And him that serveth him not, but casteth off the yoke of his obedience, being a son of Belial; and counteth it the only liberty to live as he lists, and not to be ruled by God. Then shall ye return] Then when it it is too late, when the day of grace is past, the gales of grace gone over, the gate shut, the drawbridge taken up. Then shall ye wretched lingerers and loytorers Epimetheusses, postmasters, after-wits, that come in at length with your fools Had-I-wist, return, not as the Prodigal did, who seasonably and savingly came to himself Luk. 15.17. having been before utterly distraught, 1 King. 8.47 and quite beside himself, by the deceitfulness of sin, called foolishness of madness Eccles. 7.25. nor as those true converts mentioned in Solomon's prayer, that bethink themselves and repent, and make supplication to their judge: Par. in Rev. 18.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 27.3 Fox Martyrol But as judas; who, whilst he played alone, wan all, but haunted with the furies of a guilty conscience, which would needs make one with him, he repent after a sort, with a poenitentia sera Iscariotica. as Pareus calleth it, had some after-thoughts, but not to a transmentation; some inward wamblings, but they boiled not up to the full height of a godly sorrow, and therefore came to nothing. Or, as james Abbes, with his hideous All too late, All too late: So these wicked ones in the text, when they shall see Abraham, Isaac and Jacob in the kingdom of heaven, and themselves thrust out; Lazarus in Abraham's bosom, and their selves in the burning lake; Mat. 13.43 Christ's poor despised fellow-sufferers shining forth as the Sun in the kingdom of their father, and themselves cast out into outer darkness; then shall they change both their mind and their note: then shall their odious blasphemies be driven back again down their throats, and then made to say with Phara●. Exod. 9.27 The Lord is righteous, and so are all his people, Esay 60.21. but I and mine associates are wicked, and therefore deservedly wretched. We once counted the proud happy, but now we see that of David verified which erst we believed not: Thou hast rebuked the proud that are cursed: for that they erred from thy commandments. Psal. 119.21 We looked upon the righteous as calamitous, as worms and no men: as the nullisicamen populi (Tertullias expression) fit to be set with the dogs of the flock, De resurrect. job 30.1. and as the offscouring of all things. But now we can vote with that man of God and say, Happy art thou, O Israel! Who is like unto thee, O people, Deut. 33 29 saved by the Lord, the shield of thy help, and the sword of thine excellency! and thine enemies are now found liars unto thee: for thou treadest upon their high places, when they are trodden under foot as unsavoury salt. Woe unto 〈◊〉 spoilers; for now we are spoiled etc. Isa. 33.1 jer. 4.13 Isa. 33.14 Who among us shall dwell with the devouring fire? Who can abide with ever lasting burn? Behold the day is come that burneth as an oven Mal. 4.1. and we are now as stubble fully dried that it may burn the better Nah. 1.10. We are put away (even all the wicked of the earth) like dross Psal. 119.119, thrust away as thorns 2. Sam. 23.6. placed as vile things under Christ's feet Psal. john Careless. 110.1. When the righteous shine as bright as silver upon the celestial shelf (as that martyr said) and surpass us as far as the lily doth the thorns Cant. 2.2. or as the gold doth the coals in the goldsmith's shop: yea they are the throne of Christ Exod. 17.16. his jewels Mal. 3.17. his ornament Ezek. 7.20. the beauty of his ornament, and that set in majesty ib. a royal diadem on the head of Jehovah. Esay 62.3. and so they shall one day appear to be, though now they do not, 1 joh. 3.2. it shall be no hard matter to discern them. Between the righteous and the wicked] Here they are together in the church militant, and ever have been. Sinners in Zion Isa. 33.14. sacrificing Sodomites Isa. 1.10. a devil in Christ's family joh. 13.10. All men have not faith 2 Thess. 3.2. all the Lords people are not holy Num. 16.3. that any are, 'tis just wonder. What is man that he should be clean, and he which is born of a woman that he should be righteous? job 15.14. None are so but such as are arrayed with that fine white linen and shining, the righteousnesses of the saints Rev. 19.8. that twofold righteousness Imputed and Imparted, of Justification and of Sanctification. See both 1 Cor. 6.11. and seek after both by Christ's Merit and Spirit, by his Value and Virtue. He is jehovah our righteousness jer. 23.5. and of his fullness we all receive joh. 1.16. He it is that makes us to differ from the wicked of the world, that have hearts full of hell, and are ever either hatching cockatrices eggs, or at best, weaving spiders webs; vanity or villainy is their whole practice. The best among them would serve god, and yet retain their lusts too; as Solomon thought he could follow sinful pleasures, and yet keep his wisdom. And with such we must converse whiles in this world. Tares will be with the wheat, goats among the sheep, righteous and wicked together. God permits it so to be for the glory of his free grace, and for the trial and exercise of his people. Our care must be the greater: for evil men endanger good men, as weeds do the corn, as bad humours the blood, or an infected house the neighbourhood, We must resolve (as joshuah) to serve the Lord, howsoever: because a difference shall be one day, set between him that serveth God, and him that serveth him not. Where we see, that not serving of God, not sacrificing is a sin, Eccles. 9 2. Not robbing only, but the not relieving of the poor was the rich man's ruin. Not gluttony only, but overmuch abstinence may overthrow the body. Omission of diet breeds diseases; so doth omission of duties: and makes work for hell, or for the Physician of our souls. Let us therefore have grace whereby we may serve God with reverence and godly fear, Heb. 12.27. Serve him as old Zachary in his Canticle saith we should do, Luke 1.74, 75. First out of sense of his dear love in our deliverance by Christ: whereinto the deeper we dive the sweeter. Servati sumus ut serviamus. This will make us love to be his servants, Esay 56.7. fervent in spirit, serving the Lord, Rom. 12.12. Secondly, serve him without fear, slavish fear, serve him with an holy security, in full assurance of his gracious assistance and acceptance; yea though through infirmity we miss, or mar his work, yet he will spare us, Mal. 3.17. Thirdly, serve him in holiness and righteousness, in all parts and points of duty: show your integrity both for subject and object: not picking or choosing ' your work, nor sticking at any thing, but willing in all things to please God. He doth not Gods but his own will, that doth no more than himself will. Fourthly, serve him sincerely, in holiness and righteousness (before him, or, as in his presence.) Set the Lord ever at your right hand; look him full in the face, approve your hearts and lives unto him, do him but eye-service, and it sufficeth. Fifthly, serve him constantly, all the days of your lives, hire yourselves to him for term of life: why should you desire to shift or fleet? where can you mend yourselves, either for fairness of work, or fullness of wages? Can the son of jesse give you vineyards etc. said Saul to his servants, so may God say, Can the world do for you, as I both can and will if you cleave to me with full purpose of heart? Sure it cannot etc. FINIS. An Alphabetical Table of all the Principal things contained in this whole WORK. A ABstinence Pag. 265 Admonition rejected p. 60, 61. the best need it p. 480. R●ch. 1. admonished by an Hermit p. 321 Adoption: the whole Doctrine of it p. 912, 913, 914, 915, 916, etc. Adultery goeth along with idolatry p. 69, 70, 71. punished p. 57, 664 Affliction is God's thorn-hedge p. 27. 'tis useful p. 26. humbl●th us p. 89. teacheth us 90. maketh us pray, ib. is Gods vocal instruction to us 377. Comforts under it 385. Difference of afflictions that befall saints and sinners 414, 421. Saints are thereby purged 591, 592, 661, 662. tried 593. gratified 593. How to live by faith in affliction 888, 889. Despondency under affliction reproved 890. Suffer it patiently 891, 892. though not presently delivered 893. Helps thereunto, ib. & 894. God a Father to his afflicted. 928 Alchemy a pickpurse p. 420 Alexander M. meeting the highpriest p. 520 Ambition unsatisfiable p. 422 Amos, who p. 221 Amurath 3 stabbed to death p. 579 Angels readily serve the Saints p. 504, 537. and why 504. they are our Guardians 512. heavenly spirits, etc. 537 Anger rash, the evil of it p. 326 Antiquity falsified by Papists p. 561 Apostasy p. 67. Apostates 74● it is very dangerous 178 Apparel: pride in it condemned p. 448 Assurance: labour after it p. 153, 208. be not unsettled 618 Astrology judiciary condemned p. 446 Atheists practical p. 450 B BAal, who p. 30. Baalim what 37 B. Babingtons' three-leaved book p. 686 Baptism promised p. 583 Bastards reproached p. 652 Bath of Christ's Blood p. 660 Beauty lovely p. 281. stained with evil manners 408 Be Best in worst times, and why 695, 696 697, 698, etc. Blasphemy punished p. 676, Bloodguiltinesse woeful p. 406 Borbonius anagrammatized p. 23 Bribery condemned p. 73, 354, 382 C CAlling of the Gentiles p. 623 Get a lawful Calling p. 309 calvin's Institutions, when, and why written p. 273. Calvin belied by A Lapide p. 601 Cardinals pompous creation p. 25 Censure not others harshly p. 936, 937, 940 Chemarims who p. 446 Children soon corrupted p. 83. unnatural children 384. degenerate children 642. a father's huge love to his children 585. Sennacherib why slain by his own sons 399 Church described by her afflictions p. 594. restless here 504. is invincible 527, 576. is under persecution 594. she shall be delivered 887. only she must pray for it 888. she is married to Christ 897 hath him for her Head 13 Christ his yoke is easy p. 152. he is a thorough-Saviour 169. a dew to his 179. King of his Church 360. Abyssines emblem of his works 457. his Deity asserted 485. he pacifieth the heart 488. be shall reign 492. his intercession answered 506. how he is sent of his Father 513. how anointed 522. his dolorous passion 523. his subjects have peace ib. why He is called the Branch 539. All prophecies are fulfilled in him 557. his poverty stumbled at ib. the Bath of his blood 583, 660. benefits thereby 682. he is God's shepherd 589. the Sun of righteousness 683. the souls physician 683. his Intercession 943. A false Christ p. 689 Clouds p. 560 Comfort: God comforteth the abject 503. comforts of the scripture, and of the creature 423. Company: evil is contagious p. 490 513 Conference: benefit of it p. 680, 700, 824. Satan hindereth it 680. it is an indispensable duty 812. and why 813. barrenness in, and backwardness unto it reproved 818. be forward and free that way 820. means and helps thereunto 821, 822, 823, 824. Conscience: natural stoopeth to the image of God p. 700 Consideration: its necessity, and utility p. 473. See thought, meditation Constantinople: covetousness was its ruin 403. 591. Conversion: turn to God, and how p. 197, 498, 600. because God is gracious 499. Cyprian converted by rea●ing J●nah 351. Covenant breach a great sin p. 643. dangerous 647. New covenant sweet p. 44. see 594 Covetousness restless p. 340, 341. unsatisfiable 405. accursed 428 Council of Trent p. 16 Courage for Christ, get it p. 482. and how ib. Cruelty inhuman p. 223, 225, 226, 227. gloried in 429. Parisian Massacre 227 Curse of God lights heavy p. 626 D DEad digged up p. 228 Deliverance the times of it p. 885, 866, 527, 903. Church shall be delivered 887, 888, 903. pray for it 888 Dependence upon God for all p. 925 Depopulation accursed p. 455 Desertion p. 89. what to do in it 836 Desolation fruit of sin p. 36 Desires: seconded with endeavours p. 483 Digressions when they are lawful p. 441 Diligence in well-doing p. 891 Disgrace a great judgement p. 633. more feared than sin is ib. Devil's first sin, what p. 899 Divorce for light matters not lawful p. 654. 655 Doctrine like rain, and how p. 246 Drowsiness spiritual p. 476 Drunkenness: mischief of it p. 104. 'tis the mother of marry sins 426. 'tis a damning sin 432. gloried in by some 265. drunken-healthing 431. drunken so●s 187 Duty: be much in it p. 834, 835, 891 shall be accepted 825. and why 827; 828, 829 E Earthquakes, terrible ones p. 597, 222, 394 Eclipses portentous p. 210, 211 Egypt fruitful p. 604 converted, ib. Q. Elisabeths' clemency p. 309. her prayer 436 Enemies of God's people open and secret p. 214. their cruelty 215 Gods heavy hand upon them 601. set 〈◊〉 against another 602. Woe unto them 870, 871, 916. who they be 871. see persecutors, Church. England: our ancient mearenesse p. 165. our Reformation wonderful 205. our destruction may be sudden 278. God warned us by John Friths Book in a fishes-belly 321 England's Genge 395. 'tis a blessed Country 674, 675. Pererius his prophecy of our ruin 505 Enthusiasts slight the scriptures p. 129, 130. see 209 Exact walking required of saints p. 910, 911 Self-Examination p. 452. do it, or God will punish 453, 475 F FAith an hard work p. 43. wherein it consisteth 45. appropriate God by it 384. it quickeneth other graces 425. founded upon the power of God 546. live by faith 426, 808, 889. it maketh men courageous 602. do all in faith 662. believe the goodness of God 936 Famine: a sore plague p. 632, 245 Fasting: the exercise of it p. 197, 201, 202. fruit of it 204 Father: God is a Father to all his faithful ones p. 911. whence, and how 91, 914 he is not a Father to the wicked 915. yet they claim kindred 916. his mercy is more than fatherly 927, 928. Fear: it causeth haste p. 157. Panic, fears 412, 577, 602, 805 Fear of God p. 614. every true Christian feareth the Lord 708, 709. how, and why 707, 800, 801, &c causes, effects, companions, and opposites of this holy fear 800, 801, 802, 803. kinds of it 804, 627, 708. who they are that fear not God 804. or other things more than God 805. The best are defective in it 807. signs of Gods holy fear 807, 809. motives to it 810. means 810, 811 Few exalt God p. 154. few wise 182. few good 212, 377, 591 Scottish fire-crosse p. 217 Forgetting of God p. 121 Fortune how represented p. 237 Freegrace p. 179. all is of mercy 509. magnify freegrace in our adoption 920 Friends are oft perfidious p. 383 Fruitfulness p. 180 G GAin of godliness p. 676, 849. many look only at wages ●77 Garments wherefore given p. 33 Geneva upheld by the hand of heaven p. 509, 5●0 Gentiles: your calling p. 623. disgusted by Jews ib. Gifts once abused, blasted p. 632 Glory: give all to God p. 422. in case of victory 612 Glory of saints here and hereafter p. 898 God: he is a great King p. 628. 629. his name is dreadful 629. his patience abused turns to fury 655, 656. his hatred of sin 22. his omniscience 78. his liberality in rewarding 145. seek him ib. his patience 233, 238. his superabundant pardoning mercy 388, 389, 390. his subduing grace 390. he frowaeth the wicked to destruction 286. how he is a Rock 421. He seethe, therefore take heed 421, 652. how he hateth sin 4●1. his faithfulness 425. We see but little of Him 438. He is with his, and for them 479. his anger against sinners 497. his jealousy for his people 506, 507. he comforteth the abject 503. his tender mercies 508, 513. he effecteth great matters by small means 529 he is immutable 666, 667. how he is said to repent ib. wicked men have base and bald thoughts of him 855. He is Lord of Hosts 867, 869. what his hosts are, and why so called 867, 868. his truth 883. his goodness ib. his justice ib. he is not an hard Master 934. he taketh small things in good part 935. let us believe his goodness 936. Gospel's threefold operation p. 486 Grace of God is the greatest blessing p. 621. get it rather than gold ib. seek it first 472. it is free p. 14, 179, 518. See freegrace. Grace hath unspeakable comfort p. 909 Great men's sins do much hurt p. 322. they must be told of them 348 Grief causing death p. 133 Grow in grace p. 684, 685 Gunpowder-treason p. 58 H Hardness of heart p. 544 Hear attentively p. 136. enhearing ear 501 Heavens rest and happiness p. 889 heavenly-mindedness p. 605 Hell-fire terrible p. 591, 592, 681. torments thereof 601. not believed 681. History useful p. 166 Holiness is honourable p. 907. and therefore to be sought 907, 908 Honour God in 1 thought. 2 words. 3 works p. 921. see glory and praise Hope p. 40 The horrible Sophister p. 419 Hosea, when and how long he prophesied p. 1. how he took to wise an harlot 4 Humiliation must be hearty p. 678 Humility in holy duties threefold p. 376 Hypocrisy is an hateful lie p 157. an odious vice 244, 626, 627, 628 Hypocrites are accursed p. 627, 114. their specious pretences 568. why they partake of Ordinances 569. they wrangle with God 677 I IDolatry and adultery together p. 4, 69, 70, 71. It is an abominable sin 99, 115, 116, 584. a senseless sin 433, 434. a land-desolating sin 561 Idolaters are over at uncertainties p. 368. they kiss their idols 168 Jehovah Gods memorial 161. the import of it 666 Jew's: their calling 121. their land fertile tile 193. a disjected and despised people 288. their sublime dotage 302. Satan stirred up Herod to beautify their Temple 487. of their conversion, and future flourish 515, 578, 592, 599, 602. their cruelty 548. how they are hated ib. they are a very numerous nation 564, cozened by a mock-Moses 565. their last doleful desolation 571. they are discovenanted ib. sold 30 a penny 572, disjected 573. they are still vainglorious 592. harsh husbands 650. earthly-minded 685. their great respect to the Law 686, 687 they reject the Gospel ib. and Christians ib. they falsify the text 688. their sects and dissensions 689 Ignorance, brutish 617, 57- affected 63, 64, 71. a blushful sin 436 Ignominy the reward of iniquity p. 634 Images in Churches p. 80 Impudence in sin p. 534 Incorrigible 26, 27, 53, 77, 78, 94, 100 Ingo King of Danes his respect to poor saints p. 908 Infidelities: what are p. 933. they deprive n●● of God's favour 941. objections about them answered 942 Ingratitude how displeasing to God p. 29 a remedy against it ib. hatefulness of it 30, 109. it forfeiteth all 31,33,50 Joel who, and when he lived p. 185 Joy in wickeds downfall, limited p. 612 Joy of the wicked is short p. 34, 35. they joy in other men's misery 298 The just man's joy p. 207. in affliction 442 Judges, evil, a public mischief 459. judgement perverted 418 Judgement general: it shall certainly be 431. terrible 658, 682. the sire of that last day 406. where Christ shall sit to judge p. 596, 213 Judgements of God in this life: Observe them 612. rejoice in them ib. He smiteth not till needs must 632. and then is resolute ib. He loveth to retaliate 643. He punisheth slowly, but surely 663. K KNow God as a Father p. 918, and how 919. grow in knowledge 92. sin not against knowledge p. 635. L Landmark removed and how p. 85 Laws excellency and use 686. the Law judicial, ceremonial, and moral 688 Licentionsnesse under Nero p. 470 Lie not p. 264. 'tis a great sin 55, 378, 159. brings desolation ib. Life a precious mercy p. 636. 'tis in God's hand ibid. how and why men's lives are shortened 481. live apace 598 Lip-labour lost-labour p. 110 Lord, whence p. 525 Losses of saints made up p. 563 Love God, and how p. 923, 924. suffer for him out of love ib. Luk● warmness condemned p. 701 Lut●er over-magnified p. 689 M MAccabees whence so called p. 558 Magistrates must countenance Ministers p. 470. Exactours are a public pest 573. they must fear God 666. See Judges: Malachy, who p. 607, 608 Manner: do all aright p. 662. in faith ibid. Marriages with Idolaters dangerous p. 648 Meditation on God p. 850, 852, 857. motives to it 859. matter of meditation 861. manner 862. measure 863. hindrances 864. helps ib. See Consideration. Meck persons preyed on p. 230 Memory corrupt p. 373 Mercy and judgement to be kept p. 162. mercy abused p. 8. limited to the saints only 10. let it melt us 151. God delighteth in it 929 Merchandise useful p. 448. but abused, and how 449 Merits p. 36 Ministers must be unblameable p. 613. well maintained 622, 669. may not preach till called to it 625. must speak truth howsoever they speed 638, 639. shall convert souls 640. must be able and apt to teach ib. and plainly 641. alleging Scripture ib. they must be made welcome ib. scandalous Ministers 642. flatterers 645. they must repeat the same points 47. use all means to win men 95. be faithful 239. Ministers are Saviour's, and how 303. must be content with mean things 329. parasitical preachers a plague 347, 351. The best have small success 300. they must both say and do well 441, 442. take their best opportunities 469. must be knowing men ib. cry aloud 51. Satan's spite at them 516. may lose their abused gifts 574. their hard labour 587. burden 606. Ministers must be exact 613, 639. they are slighted, if poor 617. they are the worst men if wicked 621. thsoe that scant them are cursed 670. how they are begrutcht, and beguiled 672. they must preach home to the conscience 690. Mocking: goodness derided p. 521 Money monarch of this world p. 229 Moses praised p. 166 Multitude not to be followed p. 704 go to heaven alone rather 707 Murder a foul sin p. 56, 58 Mutual help p. 492, 552 N A Good Name gotten by holiness p. 644 ignominy fruit of iniquity ib. and 634. be not overtender of thy good name 328 Nationall sins bring national plagues p. 590 Nineveh a great city 305, 320. desolated 305, 306 Nullifidians p. 435 O OBedience, Jehu's partial p. 6, 7. obey God rather than man 85, 86 Obstinate in sin p. 77, 78, 94, 100 be not so 654. some love to thwart God 609 Occasions of sin: eat them p. 72 Offers of grace slighted p. 604 Old age kept unspotted p. 106 Omissions are dangerous sins p. 109 945 Oppressors are Cannibals p. 349. their evil-got goods prosper not 295. but are cursed 474. Eat their sin 646 P PApists are idolaters p. 18. Pagans they are 599 Patience of God no quittance p 5 Patient, be in misery p. 892. and how 893, 894 Paul censured p. 706. and Marg: Peace and truth together p. 552 Perjury a great sin, and heavily punished p. 533, 664, 665 Persecutors plagued p. 209. they help to increase the Church p. 220. woe to such 900. God is against them, and why 902. See Enemies. Pleasure-mongers p. 224. a notorious one, p. 266 Plenty is from God p. 46 Polygamy unlawful, and why p. 651, 652 Policy: reason of State p. 407 Pope not infallible p. 640. his insolency and usurpation 269. his soul-murther 401, his be witching superstition 408. he is over-magnified by his parasites 870 Poverty preyed on p. 277. despised 464. no prejudice before God 909,910 Power of God p. 867, 869. fear him therefore 872. trust in him 873. submit unto him 874, 875. comforts flowing from it 878. See God. Practise: be doing p. 483, 684. saints practise 884 Praise God for his mercy p. 930 Prayer: pray and faint not p. 620. person must first be accepted 6●2. The power of prayer 37, 211, 217, 270, 4●0, 876, 877. ask and have 559. pray earnestly 541. 'tis a necessary duty 177. God's liberal answers 205. He hears prayers 218, 388, 424. bold access to him 417. wicked cannot pray 620. nor be heard ib. how to know our prayers are heard 837 Preaching: what it is p. 84. twice a day, 493 Pride 79, 80. its picture 420. it precedes a fall 456 Prins stigmata Laudis p. 589 Processions, popish p. 165 Procrastination is greatest folly p. 471. punished 944 Prodigies in heaven p. 210 Privileges of saints p. 896. price of a saint 902. honour such ib. 108. their glory at the Resurrection 904, 905. their privileges privative and positive 925, 926. Promises of God: they shall be performed p. 636, 637. they are a strong-hold 558. pray them over 848. mixed with menaces and why 566. Prophecy obscure p. 537 Prosperity: no sure sign of piety p. 163 it causeth pride 170, 420. slayeth the wicked 134, 71, 73, 74 Providence of God: Doubt not of it p. 424. see 882. He will preserve his and provide for them 878 Psalms: book of Psalms praised p. 442, 443 Public, most to be minded p. 476 Punishment waiteth upon sin p. 59, 217, 531, 535, 545, 670, 843 punishment in kind 63. in all sorts of sinners 76. punishment insensible 87. one mischief after another 260 R RAin, how taken in Scripture p. 603. it is from God 560, 673, 245. Doctrine resembled to it 246. rain of blood 210 Reformation was ever opposed p. 630. what Magistrates and Ministers are to do in it 631 Relapse not p. 587. let the relapsed return to God, and how 28 Religion reproached as rebellion p. 272, 273. otherwise reproached 455. mixtures in it 446. It is the beauty and bulwark of a land 512 Remission of sin a great comfort p. 519, Christ's righteousness imputed ib. Repentance the parts of it p. 27. the virtue of it 39 mercy leads to it 40. necessity of it 192. there is a natural and moral repentance 321. Reformation is the best repentance 324. See Conversion. Resemble God, and wherein p. 922. Restitution is necessary p. 324 Resurrection: it is sure p. 319. and will be glorious 562, 904, 905. Retract errors and evil practices p. 586 Revenge p. 226 Reward of righteousness is liberal p. 673. God remembreth and requiteth all his 839. and why ib. and 840, 841. his service is very gainful 842, 843, 849. See gain of godliness. Righteousness of Christ imputed to us p. 932 Romish Edomites p. 610, Romish cruelty 347. Rome's filth 611. its pride and downfall 65. avarice 66. 'tis degenerate 206. must be burnt ib. Rome's ruin 609. S SAbbath profaned p. 128. must be our delight 276. benefit of it ib. Sacrifices spiritual to be offered to God p. 625. ourselves especially ib. Sacril●dge a great sin p. 215. punished 668, 670 Saints are earthly Angels p. 608. their sins are most grievous 625. God will own them, and honour them 895, 896. despise them not for their outward meanness 906. their honour 907 Scandal to be shunned p. 239. scandalous Ministers 642. Professors 231 Scriptures commendation p. 120, 121. See Word. Seek God p. 146 Selah what it importeth p. 432 Seducers dangerous p. 584. they must be stigmatised 585. not tolerated 584. see 588. they are hardly ever recovered 587. self-denial to be studied p. 705, 801 Self-seekers p. 137. self-ascribers 423, 542 Sensuality p. 68, 224, 266 Septuagint translate amiss p. 629, 620, 628 Security forerunneth ruin p. 263, 427 Serve God with the best p. 615. not with slubbering service ib. 676. serve him with soul and body too 625. love God's service 276. ●●me devotion 618. honour of God's service 687. he highly accepteth our performances 825, 826, 827, etc. He rejecteth the services of the wicked, and why 829, 830. and that's their misery 831: let them therefore repent ib. Bless God for acceptance of our services 834. get into God's service 846. and serve him earnestly 846. God how to be served 917. serve God, and why 937. He accepteth small services 938, 939. how he is to be served 945. Settledness to be laboured after p. 618 Sickness fruit of sin p. 378, 379 Sight of sin is before sorrow p. 580 Silence in due season p. 257 Similes how to be used p. 164 Singing a Gospel-Ordinance p. 40 Sincerity accepted p. 98 Sin a great burden p. 606, 607. It maketh God to disown people 634. to destroy them 23. remember it not with delight 42. the filth of sin 78, 518. hateful to God 143. especially if iterated 223. 'tis deceitful 293. the greatest folly 317. hardly parted with 649. saints sins are most heinous 236. difference of their sins from other 933. add not sin to sin 549 Sir, whence p. 525 Slandering p. 85, 86. make-bates 417 Sorrow, godly p. 198. it follows upon sight of sin 580. 'tis deep 581. greatest of all sorrows 581, 582. 'tis secret ib. forts of sorrows ib. Souls have no sexes p. 373. the worth of a soul 429. it comes from God, and is like him 579. not propagated 653. precious ib. Spanish greatness p. 418 Spirits first work in the heart p. 852 Strength of a saint wherein p. 579 Stumbling at the word dangerous p. 642 Submission hath mercy p. 249 Suffer for God p. 144 Superstition pompous p. 70. prodigal 375 Supper: Come prepared to the Lords Supper p. 616 Swearing a common sin p. 532. dangerous 55 Sweating-sickness p. 247, 310 T TEars powerful with God p. 161, 197, 650 Temporals are to be slighted p. 24, 25 saints oft have them 546 Temptation: resist Satan p. 517. withstand first motions 544 Tempt not God p. 672 Thankfulness how it must be qualified p. 177. Think upon God, and why p. 850, 852. See Meditation. Wicked think not on God 854 or not well 855, 857, 858 Thirst corporal and spiritual p. 20, 21 Thought not free p. 342, 481, 551. evil thoughts argue an evil man 856. earthly thoughts when they are naught 863 Threats shall be accomplished p. 643. we should tremble at them 236, 237. they are slighted 413. till felt 491 Time-servers p. 701 Tithings, whence p. 345 Tithes to be paid p. 669 Tithe and be rich p. 673, 674 Tongue: order it well p. 383. an ill tongue destructive 407 Treachery to be avoided p 646 Trinity of persons known of old p. 484 Truth: little is to be found p. 53 'tis ill taken 255. hated 256, 274 Trust in God hath security p. 396 413. the triumph of Trust 420. Trust in God's mercy 930 Tumults outrageous p. 147 Turks Empire great p. 418. how they use their Asapi 420 Turn to God. See Conversion, and Repentance. V Victory is of God, and a great blessing p. 686. especially that over corruption ib. Unity seek it p. 646. study it 462. Christian union 690 Vnsetlednesse in judgement p. 618 Unthankfulness a grave p. 608, 609. a great sin 231. It exasperateth the Lord 572 Unworthy Receivers p. 933 Vows must be paid p. 318 W Wait upon God p. 49, 50, 162, 425 Walk exactly p. 520. worthy of God 706 Wantonness: eat it p. 17 War: the woe of it p. 566, 595, 148, 153. desolation is by it 445. 'tis from God, and how 549 Watch in prayer and meditation p. 524. the heart is to be watched 654 Wealth oft betrayeth the owner p. 403. it sinketh the soul 427 Whale, a huge creature p. 313 Whoredom: mischief of it p. 35. whores 75. impudent 230 Wicked: grow worse and worse 675. above measure 131. wittily wicked 398. they shall be surely and severely punished 843. let them therefore repent and meet the Lord 844, 845. They are Satan's slaves, and perish with him ib. disavowed by God 899. specially at the Resurrection 900. they are vile persons 944 Widows and Orphans are Gods Clients p. 665 Wilfulness is destructive p. 358 Will-worship rejected p. 81, 261 Wisdom wherein it consists p. 183 Witches: seek not to them p. 664 Wives: why to be kindly dealt with p. 650, 652 Women wicked, boisterous p. 242 Word of God stumbled at p. 183, 642. why things are repeated in scripture 189. famine of the Word 279, caused by contempt 280, 477. Word wrested 291. word read converted Cyprian 351. A short bible 375. the word is is plain in necessaries 424. word and sword go together 470. It is of God 473. It is made operative by the spirit 478 Laymen must read it 481. It will lay hold upon the wicked 502 Words: look well to thy words p. 41, 383. idle and evil words condemned 813 Works of God must be regarded p. 186 they instruct us 253. Sea is commanded by God alone 394 World: its vanity p. 169. mutability 411 Worship of God: external only is little worth 374 Wrongs done to the righteous reach to God. Y Youth must be consecrated to God p. 381 Z ZEal of God's people p. 699, 703, 706. FINIS. The Contents of the Righteous Man's Recompense, Or, A True Christian characterized and encouraged: Out of Malachy, 3.16, 17, 18. CHAP. I. THe Text opened, and Analysed. Pag. 693 CHAP. II. Doct. 1. Saints must be Best in worst Times. p. 695 Sect. 1. The point Confirmed, by 1 Precept. 2 Practice. p. 695 Sect. 2. The point confirmed by Reasons from 1 God p. 697 2 Men. 1 Themselves p. 698 2 Others Good. p. 699 Bad. p. 700 Sect. 3. Use 1 A sharp Reproof of Lukewarm Laodiceans p. 701 Timorous Temporizers p. 702 Sect. 4. Use 2 A forcible Exhortation to courage for Christ, with 4 Helps thereunto. p. 703 CHAP. III. Doct. 2. Of the several sorts of fear; and that every saithful Christian feareth the Lord. p. 708 Sect. 1. The Doctrine cleared, and confirmed by Scripture. p. 708 Sect. 2. The Doctrine further confirmed by Arguments drawn from 1 The Causes. 2 Consequents. 3 Companions. 4 Contraries to the true fear of God. p. 709, etc. Sect. 3. Objections and Quaere's touching the Fear of God cleared; and answered. p. 804 Sect. 4. Use 1. Information: They that fear not God, are not His: and who these are, by their Character out of Psalm 36.1, 2, 3, 4, etc. p. 804, 805, etc. Sect. 5. Use. 2. Examination: where; Marks of the true Fear of God in respect of 1 Evil, both in Judgement, Practice. 2 Good, toward God, Men, Others Rich, Poor. Ourselves in Prosperity, Adversity. p. 807, 808, 809 Sect. 6. Use 3. Exhortation to get, and grow in this holy Fear, with 6 Motives, and 2 Means tending thereto: p. 809, 810, 811 CHAP. IV. Doct. 3. The Text expounded, and the Duty of Christian conference propounded, p. 812 Sect. 1. Christian Conference, and mutual confirmation confirmed by Scripture, p. 812. 813. Sect. 2. Reasons of the point, 1 From God commanding, rewarding. 2 From Men: and 1 ourselves shall be hereby sealed, secured. 2 Others: 1 Good men shall be 1 kerbed from sin. 2 quickened to duty. 2 Bad men shall be 1 confuted. 2. defeated, p. 813, 814, 815, 816 Sect. 3. Use 1. Reproof of idle and evil speakers together. p. 817 Sect. 4. Use 2. Complaint against the better sort, too too barren and backward to holy Conference, p. 818 Sect. 5. Use 3. Exhortation to be forward and free to godly Discourse, p. 820 Sect. 6. Helps to a holy dexterity this way; How to 1 get it. 2. Use it, p. 821, 822, 823, 824 CHAP. V Doct. 4. The Text further expounded: and withal the Doctrine of God's gracious acceptance of our upright performances propounded, p. 825 Sect. 1. The Doctrine confirmed by Scripture, p. 825 Sect. 2. The Doctrine confirmed by reasons from God the Father, ●onne, holy Ghost. p. 827 Sect. 3. The Doctrine further confirmed by reasons from the Saints, p. 828 Sect. 4. Use 1. It's otherwise with the wicked. Their persons are hated: their performances rejected; and why, p. 829 Sect. 5. Use 2. Admonition: Let the wicked break off their sins, that they lose not their services, p. 831 Sect. 6. Use 3. Exhortation, to the best, to be humbled for their 1 not prising their privilege. 2 Not praising God for it. 3 Not improving it to the utmost, p. 833 Sect. 7. Use 4. Exhortation to the saints, 1 To admire this mercy. Helps thereunto, respecting God, and themselves, p. 834 Sect. 8. 2 To retain it, and if lost, to recover it, and how: with answer to some Quaeres and objections, made by a misgiving heart, p 835 CHAP. VI Doct. 5. God perfectly remembreth, and plentifully requiteth all our labours of love to him and His, p. 838 Sect. 1. This truth confirmed by Scripture, p. 839 Sect. 2. This truth confirmed by 6. Reason's p. 839 Sect. 3. Use 1. Confutation of the contrary-minded, that say, or conceive at least, that it's in vain to serve the Lord, p. 84● Sect. 4. Use 2. The wicked shall be surely and severely punished, p. 84● Sect. 5. Use. 3. Let them therefore hasten out of the Devil's danger, and get into God's service. How that may be done, p. 844 Sect. 6. Use 4. Exhortation to Saints to abide in God's love, and to abound in his work: sigh their labour of love is not in vain in the Lord, p. 847 Sect. 7. pag. 847 Sect. 8. pag. 848 CHAP. VII. Doct. 6. Such as fear the Lord will be thinking upon his Name. What it is to do so, p. 850 Sect. 1. The point proved by Scripture, p. 851 Sect. 2. The point proved and enforced by 5. Reasons, p. 851 Sect. 3. Use 1. Those that habitually think not upon God, fear not God, p. 953 Sect. 4. Of those that think base and bald thoughts of God, p. 855 Sect. 5. Against thoughts of Atheism, blasphemy, infidelity, and rebellion, p. 855 Sect. 6. Use 2. Examination: where, Trials of the goodness of our best thoughts by their 1 Causes. 2 Effects, p. 856 Sect. 7. Use 3. Exhortation: Settle the soundness of your sanctification, by the goodness of your thoughts. Motives thereto, p. 859 Sect. 8. Directions, for 1 the matter of good Meditations. p. 861 Sect. 9 Directions for 2 the manner of doing this duty well, both for substance, and circumstance, p. 862 Sect. 10. Directions about the measure of divine Meditation: where is showed how men offend 5 ways, in thinking on earthly things, p. 863 Sect. 11. Directions to the Means of fruitful thinking on God's holy Name. Where, 4 Hindrances to be avoided, and 7 helps to be used, p. 864 Sect. 12. The Conclusion. p. 866 The Contents of the second Part of the Righteous Man's Recompense. CHAP. I. The Text divided, p. 866 Sect. 1. That God is Lord of Hosts. What these Hosts are: why called Hosts: what it is to be Lord of Hosts, 867 Sect. 2. The Pope will needs be Lord of Hosts, p. 869 Sect. 3. woe to rebels against the Lord of Hosts, p. 870 Sect. 4. Tremble before this mighty Lord of Hosts, p. 872 Sect. 5. Trust in his power, for fulfilling his promises, p. 873 Sect. 6. Stoop to his power, and submit to his Sovereignty, p. 874 Sect. 7. Set his power a-work by prayer: The power of prayer, p. 875 Sect. 8. Be comforted in the consideration of his Power, where divers objections of weaker Christians are answered, p. 877, 878, 879, 880 CHAP. II. The Lord will find a fit time to make up his jewels from the world's misusages p. 881 Sect. 1, 2, 3, 4, 5. p. 882, 883 Reasons from God's Providence, Power, Truth, Goodness, and Justice, ibid. Sect. 6. Reasons from the Saints themselves, p. 884 Sect. 7. When God will make up his jewels, p. 885 Sect. 8. Comfort under public calamities, p. 887 Sect. 9 Comfort under personal crosses and grievances, p. 888 Sect. 10. Reproof of frowardness and faintheartedness in affliction, p. 890 Sect. 11. Exhortation to diligence in duty, p. 891 Sect. 12. Exhortation to patience in misery, p. 892 Sect. 13. Helps to patiented waiting upon God for deliverance, p. 893 CHAP. III. God will own and honour his Saints, p. 895 Sect. 1, 2, 3, 4, 5. Reasons and grounds of this gracious dealing of his, p. 896, 897 Sect. 6. It shall be fare otherwise with the wicked, p. 899 Sect. 7. Terror to those that set themselves against the saints, p. 900 Sect. 8, 9, 10. Exhortation to honour them that fear the Lord: and what great cause men have, and shall have so to do, p. 902, 903, 904, etc. Sect. 11, 12. Exhortation to practise holiness, that hath so great honour put upon it: and why, p. 907, 908 Sect. 13. Let the saints fee their dignity, and be thankful, p. 909 Sect. 14. Let the saints see their duty, and be careful, p. 910 CHAP. IV. God is a Father to all his faithful servants, p. 911 Sect. 1. Reason's hereof drawn from the causes, p. 912 Sect. 2, 3. Reasons taken from the effects of his Fatherhood, p. 913 Sect. 4. God no Father to the wicked, whatever they pretend to him, p. 914, 915 Sect. 5. Terror to those that malign, or misuse God's children, p. 916 Sect. 6. Try your Title to God as a Father. Marks. p. 917 Sect. 7. Settle this, that ye are Gods children: and how, p. 918 Sect. 8. Let all God's children know their Father: and how, p. 918 Sect. 9 Let them thankfully acknowledge his free grace in their adoption: and why, p. 919 Sect. 10. Let them honour their Father: and how, p. 920 Sect. 11. Let them resemble their Father: and wherein, p. 922 Sect. 12. Let them love their Father: and how to express their love, p. 923 Sect. 13. Let them depend upon their Father, both for prevention of evil, and provision of good, p. 924 Sect. 14. Comfort of Adoption: where are showed the privileges of sons, privative, and positive, p. 925, 926 CHAP. V God will pity and pardon his people their wants and weaknesses, p. 927 Sect. 1, 2, 3, 4. Reasons from God, out of Micah, 7.18, 19 p. 927 Sect. 5, 6. Reason's respecting the saints themselves, who are 1 pure in heart. 2 perfect in Christ, p. 931 Sect. 7. Let none suck poyon out of this sweet point, p. 932 Sect. 8. Reproof of such as censure hardly of God, p. 934 Sect. 9 Reproof of such saints as censure hardly of themselves, and their performatices, p. 934 Sect. 10. Reproof of such as uncharitably censure others, p. 936 Sect. 11. Exhortation: to put yourselves into God's service, p. 937 Sect. 12. Give God the glory of his Fatherly goodness, p. 938 Sect. 13. Bear with others weaknesses, and forbear harsh censures, p. 939 Sect. 14. Take comfort, and courage, notwithstanding infirmities, and failings in the manner, p. 941. Errata. Faults escaped in the Commentary. PAge 2. line 30. read in the gall p. 7 l. 5. wall r valley. ib l. 7. Tent r. ●eal. p. 12 l. 32. spiritual r. spiteful. p. 15. l. 53. required r. reserved. p 18. l. 53. r. directly. p. 24. l 49. Collier r. Caloier. p. 35. l. 28. r. Non mea sunt. p. 38. l. 18. lack r. like. p. 41. l. 43. duties r. deities. p. 44. l. 15. suitable r. suable. p 55. l. 5. hearts r. houses. p. 56. l. 55 Edomites r. Sodomites. p 60. l. 46. r. derided. p. 62. l. 9 r. blind) shall be darkened. p. 73. l. 11. And r. a pull. p. 77. l. 27. scribes r. stripes. p. 78. l. 13 r. world. p. 92. l. 43. r acquired. p. 95. l. 42. taking r. talking. p. 107. l. 1 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 128. l 2. r. observing. ib. l. 4. priests. day r. devils-day. p. 137. l. 29. r. marred. p. 141. l. 35 r. Deaster. p 166. l. 38. r. Cyrils. p. 189. l. 56. r. quieted. p. 193. l. 39 r. mansit. p. 194. l. 29. r. relieve. p 242. l. 23 r. Zegedline. p 261. l. 38. r. heatlesse. p. 270. l. 29 r. others. p. 290. l. 18. r. Cabalists. p. 291. l. 6. r. fat and. p. 295. l. 35. r. alive. p. 296. l. 51. r. Zopyrus & 55. Cyneas & l. 56. r. Pyrrhus p. 299. l 38. r. Pyrgopolynices. p. 310. l. 40. r. due. p. 314. l. 30. r. thin. p. 315. l. 48. r. promises. p 316. l. 2. r. right hand. p. 317. l. 3. r affatu. p. 321, l 32. r. excused. & l. 34. r. sum. & 35. r. conceived. p. 326 l. 23 r. becagna;. ib. l. 6. r. zeal. p. 331. l. 6. r. quartaa. p 334. l. 8. r. pour out. p. 365 l. 33. r. eat. p. 372. l. 7. r. theirs. ib. 32. deal sin. p 374 l. 53. r. dejected. p. 384. l 45. r. well. p. 400. l. 31. r. Poliorcetes. ib. l. 35. r. Dissipatores. p. 405. l. 6. r. Leb p. 420. l. 53. r. devoting. p. 429. l. 47. r. angle. p. 435. l. 6. r imposture p. 437. l. 34. r. that when. p 438. l. 18. r. special. p. 441. l. 29 r. grievous. p. 455. l. 53. r. mammets. p, 449. l. 54. r. nihil. p. 452. l 14. r. Gaius: p. 458. l. 26. r bare. p 459. l 35. r. premises. p. 465. l. 41. r. listlessness. p. 471 l. 9 r. mad. p 472 l. 19 r. certè non. p. 486. l. 6 r acclamation. p. 490. l. 40. r. e. rat. p. 513 l. 51. r. crattle. p. 527. l 33. r. unpassable ib. 58. r. somewhere. p. 548. r. mors est p. 550. l. 49 r. few, true, and ponderous. p 580. l. 43. r. can the waters flow p. 587 l 46. r. ministry therefore. p. 589. l. 58. r. scattered and shattered. p 610. l. 12. r. whilom, p. 614. l. 5. r. Of one not at all. ib. l. 16 r. glove p. 616 l. 48. r. they. p. 634. l. 47. r. pestilence. p. 635. l. 37. r. contrary to prevent. p. 637. l. 8. r. falsify. p. 642. l. 19 after father Asa, add, Manasseh degenerateth into Ahaz. p. 648. l. 1 r. by God's good laws. p 650. l. 35. r. fletu. p. 664 l 24. r. adulterium. ib. l. 52. r. light. p. 677. l. 24. r. a slur. p. 684. l. 16. r. inferior bodies. Faults escaped in the Righteous man's Recompense. Pag. 695 l. 57 r. caring. p. 708. l. 46. r. character. p. 810 l. 54. r. set and serious p 823. l. 3. r. vice. p. 824 l. 31. r. trading. p 825. l. 33. r. he heard and took. p 843. l. 44. r. we cannot better convince p. 849 l. 36. r. mock, p. 851. l. 18. r. light. p. 852 l. 0 r. fat abrood. p. 854 l. 10. r. jog: ib. 50. r. conservation. p. 860 l. 10. r. teachers. p. 801. l. 16. r. creatures. p. 965. l. 12. r. extracting. p. 871. l. 21. r. with them. p. 876. l. 7. r. from the p. 879 l. 6. r. invisible. p. 883: l. 14 r. dicere. p. 890. l. 3. r. frowardness. p. 897. l. 38 deal and such. p. 899. l. 28. r. waxed. p. 900. l. 40. r. Doegs. p. 907. l. 39 r. coveting. p. 911. l. 33. r. good. p. 927. l 38. r. settling. ib. l. 41. r. frailties. p. 929. l. 24. r. David. ib. 25 r. as rejoiceth. ib. l. 41. r. quiets. p. 936. l. 15. r. baffled p. 938. l 43. r. exhortation. p. 939. l. 38. r. then remembered they that. ib. l. 52. r induce. p. 940. l. 47 r. flow of heart. p. 943. l. 6. r betterness. ib. l. 53. r. slandered Gods house-keeping.