are wickednesse with a witnesse 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 naughtinesse 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 c. and probably the chief city which therefore bare the name of the whole countrey 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 Devils 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 sowrest 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 wickednesse 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 righteousnesse 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 Bonners dayes Act. Mon. whom a certain good woman once told in a letter that he was deservedly called the common cut-throat and general flaughter-slave to all the Bishops of England At his death he boasted as Stokesley had done before him how many heretikes he had burned seven hundred saints in four or five yeers 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 onely 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 sword-men of the devil such as was Timotheus Herulus Bishop of Alexandria Anno 467. Pope Innocent who threw Peters keyes into the river Tiber and took up Pauls 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 leud and lazy Ministers those dehonestamenta Cleri that Chrysostome 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 shew of sacrifice to God should exercise so little mercy to men when such as should be Teachers were turned Tyrants and blood-suckers 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 shew 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 thieves and murtherers who not having whereupon otherwise to subsist turned hiwaymen as they call them and returning again into the city divided the spoyle 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 crastily and cruelly for so many wayes these words are rendred all this they did of malice forethought Ex destinatae malitia inito consilio of prepensed mischief called here committing leudnesse 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 Monkes 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 Monkes 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 theeves as vers 9. a Panthion of all sorts of idols a chamber of imagery an Egyptian Temple gay and goodly without but within an oxe or calfe with women weeping for Tammuz Ezek. 8.12.14 that is for Osyris King of Egypt whose image under the shape of an oxe his wife Isis had advanced to be idolatrously there adored Cap. 6. This kind of abomination Ieroboam 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 seeth 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 Satyr See Lev. 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 then he hateth the devil himself
neighbourhood Jerusalem would take it in high scorn likely to be matched with Samaria so much slighted and shunned by her Ion. 4.9 as Papists now do to be set by Protestants Turks by Christians the word of a mussulman beares 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 shew Judah their transgressions and the house of Jacob their sins Verse 2. Heare all ye people He beginneth as Esay in a lofty and stately stile powring himself out in a golden flood of words as Tully speaketh of Aristotles Politicks and calling for utmost attention and affection as knowing that he had to do with men more deaf then sea-monsters and more dull then the very earth they trod on which is therefore here commanded to hearken sith men that habitable part of Gods earth Pro. 8.31 will not heare and give eare wherein they are worse then the insensible creatures Psal 119.91 and let the Lord God be witnesse against you Here he turneth his speech to the refractary Jewes speaking to God as a righteous judge and swift witnesse Judex Judex vindex against them if they hearkened not to his message nisi pareant ideoque pereant the Lord from his holy temple that is let him testifie from heaven Psal 11.4 that he is displeased with you and that I have carefully sought your soules-health Or from his temple at Ierusalem 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. Aeâ— 2. to call the Tutelar gods out of it by a certain charme as beleeving 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 commeth out of his place that is say they out of Iudaea 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 fatall calamity in the ruine of the city But by Gods comming forth out of his place here I conceive is meant his descending from heaven to do justice on this hypocriticall nation Esay 26.21 and because hypocritis nihil stupidius hypocrites resting on their externall performances and priviledges will hardly be perswaded of any evill toward them Mic. 3.11 Is not the Lord say they amongst us none evill can come upon us therefore we have heare an emphaticall Ecce Behold the Lord commeth 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 naughtinesse 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 Ants think themselves so much the better and safer repose confidence in their high places and strong-holds as Nebuchadnezzar did in his Babel Edom in his clifts of the rocks munitions of rocks Obad. 3. the rich fool in his heapes 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 mountaines shall be molten under him This is to the self-same sense Though men swell in their own eyes to the hugenesse 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 burnings comes in presence these craggie mountains shall soon dissolve and melt as wax they shall be as waters poured down a descent they shall flow as a land-flood c. By which similitudes and familiar comparisons is notably set forth the irresistible wrath of God for the affrighting of hard-hearted 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 meannesse but Lords and losels together shall be as wax before the fire c. 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 Iacob is all this Lest they should think either that these things were threatned in terrorem onely 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 sheweth that Jacob was become a just object of Gods indignation by his transgressions or rebellions and the whole house of Israel by their sinnes there was a generall defection and therefore they must expect a generall destruction I or why the just Lord is in the middest 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 ruine What is the transgression of Iacob 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 Iudah viz. the superstitions and carnall confidences thereof Is it not Jerusalem saith the Prophet Are not their capitall cities become their capitall sinnes 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 ceremoniall services and sacrifices Did not some of her best kings wink at the high-places And Ahaz that stigmaticall Beliâ—list shut up Gods Temple and set up strange worships How then could these frontlesse fellowes ask What is the transgression c and What are the high-places c The Prophet goes not behind the door
the Elephants blood till he fall down dead upon them and oppresse 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 dammes 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 expresse his griefe 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 Edwards wound traiterously given him in the holy land by an Assassine 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 Gods 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 over-flowing 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 thorow 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 yee 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 Gods 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 sinne against the Holy One of Israel Ier. 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 musick whilest they revel in your ruines and make themselves merry in your misery In the house of Aphrah roll thy self in the dust An elegant Agnomination in the original q. d. Dust thy self 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 Gideons city Judg. 6.11 or that other in the tribe of Benjamin Josh 18.23 not far from Jerusalem Verse 11. Passe 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 fairnesse shall be exposed to ignominy and nakednesse they shall be carried away young and old naked and bare-foot even with their buttocks uncovered to the shame of Samaria Esay 20.4 So the Popes 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 depart stark naked partibus illis quae honeste nominari non possunt sanctorum illorum cruciatorum oculis expositis and shew all The inhabitants of Zaanan Loci pecorosi saith Junius the countrey of flocks Some make it to allude to Zion Others say it signifieth an out-let and make it to be as a gate to the kingdome 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 hee 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 heâ— be heart-sick 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 awork as Titus acknowledged at the last destruction of Jerusalem that he onely lent his hands to the divine justice It was God that stirred up enemies to revolted Solomon And Joh descried Gods hand on the arms of the Sabean robbers Verse 13. O thou inhabitant of Lachish bind the charet to the swift beast To the Camel or Dromedary saith Calvin which is a very swift beast wee call a â—low body Dromedary per Antiphrasin or to the post-horses Angarijs as Junius he means Make haft away Salmaneser is already at Samaria and
a cry from the fish-gate called also the firstgate Zach. 14.10 whereat the Caldeans entred and caused a great hubbub as in such a case is usuall 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 duall number and the tower of David on the hill of Zion Others of the Colledge where Huldad dwelt 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 Prophets scope is to shew that all places shall be full of tumult and out-cry upon the approach of the enemy They that would not listen to the sweet voice of God inciting and inticing 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 heavinesse to weep and howl for the evils that shall come upon them Jam. 4.9 and 5.1 but especially for their sinnes the cause of those miseries for Gods 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 merchant-men 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 then Israelites a people saved by the Lord the shield of their help and the sword of their excellency Deut. 33.29 Vide Garol Paschalij legat cap. 7. p. 24. See Hos 12.8 with the Note He is a merchant the ballances of deceit are in his hand he loveth to oppresse 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 forreine 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 Hippocrates and Solon to exercise merchandise 5. It occasioned the building of many famous cities Massilia for one as Plutarch writeth Neverthelesse this honourable profession is much abused by those whom Nahum calleth cankerworms chap. 3.16 for their covetousnes luxury oppression bringing in unnecessary wares that emasculate and dissolve mens spirits and hereticall books that undoe their soules 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 Lev. 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 burthens 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 then they it Cor habent in aere non in athere their heart goeth after their covetousnesse Ezek. 33.31 Here they are called Portatores argenti silver-carriers sumpter-horses laden with thick clay Silver is that which the basest element yeeldeth the most savage Indians get servile apprentises work Midianitish Camels carry miserable muck-worms admire covetous Jewes swallow unthristy Ruffians spend c. It is to be wondred saith One that treading upon these minerals we cannot contemn them They lye furthest from heaven and the best of them are in India furthest from the Church and yet how many doth mony make to run quick to the devill on an errand and payes them home for their paines Verse 12. I will search Jerusalem with candles which yet he needs not do sith the darknesse hideth not from him but the night shineth as the day the darknesse and the light are to him alike Psal 139.12 Confer Iob 34.22 Ier. 23.24 Deo obscura lucent muta respondent silentium confitetur Night will convert it self 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 c. but when Jerusalem is threatened to be searched with ligâ—ts 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 sepulchers by the pursuing enemy as Hierome out of Josephus here affirmeth they once were Besides that they shall be brought to a particular and punctuall account for their sins God will be very exact and accurate with them that way setting all their evill deeds in order before their eyes Psal 50.21 and bringing wrath upon them to the utmost 1 Thes 2.16 This is fearefull Psal 130.3 and shall be fulfilled especially at the last day when wicked men shall give an account minutatim of all their Atheisticall thoughts Psal 14.1 ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him Iude 15. with the whole world flaming about their eares 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 curded or thickened congealed and condensed that are habituated and hardned in their evill practises that have got a sward nay a hoof upon their hearts that have brawny breasts and horny heart-strings that stick stifly in the mire of their sins as Moab Ier. 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 howere he speak big words yet will do neither good nor hurt mibi haec mortalia curat that say in their hearts As that saplesse 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 Iudaeus apella Herat. serm Nonego namque deos didici secuum
Bradsord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3.3 Job 41.27 shall be crusht in pieces in feeling as that Martyr said and let all those scoffers that make childrens play of Gods dreadfull menaces as St. Peters word importeth that Leviathan-like esteem Gods iron as straw that read his Propheticke burdens as they do the old stories of forraine warres or as they behold the wounds and bloud in a picture or piece of Arras which never makes them smart or feare Let all these I say read and ruminate that flaming place Jer. 23.33 37. and let them know that if they belong to God Am. 5.12 he will cripple their iron sinews by the sense of their many and massy or bony sinnes As if otherwise he will fall upon them with his full weight and grind them to powder Mat. 21.44 Cavete cavebitis autem si pavebitis to 〈◊〉 The two Tribes of Judah and Benjamin with those few of the ten Tribes that returned amongst them from the Babylonish captivity These though we never find them again going a whoring after Idols the sinne that they had paid so dear for and had now bought their wit yet forgetfull of former both beatings and benefits as children are they soon returned to their old flagitions practises of Polygamy blasphemy sacriledge defilement of Divine Worship unlawfull marriages c. and so had lost in a manner the fruit of their sufferings putting God to his old complaint why should ye be smitten any more c. and causing him to sigh out as even sick of them Ah sinfull nation c. Reprobate silver shall men call them c. by Malachi Heb. by the hand of Malachi i. e. by his mouth and Ministery Isai â—â— Jer. 6. Hand is put for Mouth by a Catachresis because the hand is the Instrument of Instruments as saith the Philosopher See the like Exod. 9.35 Numb 4.37 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 8.11 One Expositor noteth here that this expression by the hand is used to teach us that Prophets and Ministers must preach not with their Tongues only but with their hands too lest they be found in number of those Pharisees that say but doe not that bind heavy burdens and hard to be born upon other mâ—ns shoulders but they themselves touch them not with one of their fingers Mat. 23.3 4. Let our hands also preach as well as our tongues nè dicta factis deficientibus erubescant as Tertullian speaketh lest talking by the Talent and working by the the Ounce our hands give our tongues the lye by Malachi i. e. Mine Angel or an Angelicall man Not an heavenly Angel as Origen held Litera Jod in fine format nomen adjectivum ut in Nochri alienus Chopshi liber nor as told and taught by an Angel how to deliver and deport himself in his office like as when that Bathâ—gol or voice from heaven came to Christ Joh. 12.28 the people that stood by and heard it said that it thundered others said an Angel spake to him ver 29. But either he was so called by his parents at his birth and circumcision as Angelus Politianus and others or else so sirnamed by the good people of those times as whose disposition communication conversation countenance and whole carriage were Angelicall Chrysostom for like cause calleth Paul Angelum terrestrem an earthly Angel And the Authour to the Hebrewes speaking of those faithfull Martyrs that lived and suffered soon after Malachi's time he saith Of whom the world was not worthy Heb. 11.38 Meaning that they were fitter to be set as Angels in heaven to be fixed in the region of happinesse to shine sull fair upon the Coelestial shelf as that Martyr said then to abide here among sinners Act. and Mon. Chrysostom in his 55. Homily upon Matthew calleth certain religious men of his time Angels for their sanctimony and celestiall conversation And Dr. Tailor Martyr blessed God that ever he came in company with that Angell of God John Bradford Verse 2. I have loved you saith the Lord Thou hast loved us might they reply whilest we were willing and obedient Thou lovest them that love thee Prov. 8.17 and shewest mercy to thousands of them that love thee and keep thy commandements Lam. 5.22 Exod. 20. But now thou hast utterly re ecled us thou art very wroth against us Nay saith God I do love you so Tremelline renders this Text I am Jehovahs I change not Chap. 3.6 I do rest in my love and will seek no further Zeph. 3.17 Surely Israel hath not been forsaken nor Judah of his God of the Lord of Hosts though their land was filled with sin against the Holy One of Israel Jer. 51.5 Thus it was before the captivitie But how after See Zach. 1.17 The Lord had professed before that he had been sore displeased with their Fathers verse 2. and it appears ver 3 4. they were no better then their Fathers all which notwithstanding see a sweet promise ver 17. Cry yet saying Thus saith the Lord of Hosts My cities through prosperity shall yet be spread abroad and the Lord shall yet comfort Zion and shall yet chuse Jerusalem There are four Yets in the Text and all very gracious ones to shew that the fulnesse sinne in us doth not abate the fulnesse of love in God toward his people And the same in effect is thankfully acknowledged by those holy Levites at their solemn fast held much about the time of our Prophet Malachy Nehem. 9. where they make a catalogue of the many fruits and expressions of Gods love to themselves and their fathers Besides extraordinary favours not a few he gave them good Lawes verse 13. good Sabbaths verse 14. his good spirit to instruct them 20. He forsook them not when they dealt proudly against him 16 17. but crowned them with outward comforts 21 25. afflicted them when they provoked him 26 27. sent them Saviours when they cryed to him 27. after often revolts was often intreated 28. with held his worst and consuming judgements for a long time 30 31. And was there not love in all this Might not God well say I have loved you Ribera thinks there is an Aposiopesis in the words as if God would have said more but very grief breaks off his speech out of a deep sense of their detestable ingratitude David hath such an abrupt expression Psal 116.1 I love because the Lord hath heard my voice Such a pang such a passion he felt that he was not able to say I love the Lord but I love and soâ—breakes off abruptly The like whereunto may here be conceived of God who cannot endure to have his love lost his grace undervalued as it was by these obstreperous Questionists who put him to his proof as those did Jer. 2.25 yet ye say wherein hast thou loved us Their late captivity and calamity so stuck still in their stomacks that they could not see wherein he had shewed them any love But
have Spain to be meant subdued say they by Nebuchadnezzar after other his great conquests and by him planted with Iews carried captive from Ierusalem With such bold and frivolous fancies do these poor deluded creatures fondly feed themselves They are generally light aeriall and fanaticall brains saith One apt to work themselves into the fools-paradise of a sublime dotage They not onely expect a corporall restitution to their own countrey Blounts voyage but also a soveraignty over all other nations and possession of their Provinces saith Another they beleeve that the Messias is not yet come Buxtorf synag c. 5. because the Christian Empire is not yet destroyed and therefore they pray daily for the overthrow of the Roman Empire Out of the East it is that they expect their Messiah whither the Spanish Iews fled when they were banished and are exceedingly multiplied for those do they hold to be this captivity of Ierusalem here mentioned Spec. Europ viz. of the tribe of Iudah and the other in Germany and Italy to be of the tribe of Benjamin who in honour of the more noble tribe and to correspond with them the better do learn the Spanish Tongue which those still retain in hope belike to be one day Lords of that large and rich countrey Shall Possesse the cities of the South i. e. shall return to their own Southerly cities and provinces And this Prophesie of recovering the holy land is to be taken in a spirituall sence and it importeth that all those that are Israelites indeed Iews inwardly shall flee to the Church of Christ Rom. 9. Verse 21. And Saviours shall come up on mount Zion Judas Macchabeus and Hircanus in the history as in the mysterie the Apostles and other of Christs Ministers who are here and elsewhere called Saviours a very high stile because God maketh use of their Ministery as he doth likewise of the Angels for the good of them that are heirs of salvation Heb. 1.14 and by their help the faithfull are saved Hence those expressions 1 Tim. 4.16 thou shalt save thy self and those that hear thee Iam. 5.20 he shall save a soul from death Iob 33.24 Deliver him from going down to the pit I have received a ransom See also Mic. 5.6 Iude 23. 1 Cor. 3.6 7 9 and 4.1 and 9.22 Let Ministers hence learn their dignity and their duty Christ hath communicated to them many of his own most honourable titles as Light of the world Doctour Pastour Saviour Redeemer c. True it is He alone is the principall Saviour and therefore it followeth in the closure of this shortest Brevissimus sed difficilimus Propheta Merâ—er but most difficult Prophet the kingdom shall be the Lords He to speak properly is the sole both Soveraign and Saviour of his body the Church Sed servatores dicuntur saith Mercer but they are called Saviours because they preach the word of this salvation and are instrumentall to Christ in that great work like as the Apothecary is to the skilfull Physician in curing his patient of a deadly disease to judge the mount of Esau Antichrist with his adherents all other Infidels also and Atheists condemned here by Christ and his faithfull Ministers Ezek. 20.4 as rebels against God and sinners against their own souls Wilt thou judge them sonne of man wilt thou judge them cause them to know their abomination and to judge themselves worthy to bee destroyed that judging themselves they may not bee judged 1 Cor. 11.31 but of Esauites may become true Iacobites as Iether by nature an Ismaelite 1 Chron. 7.17 is for his faith and piety called an Israelite 2 Sam. 17.25 Lo thus to judge the mount of Esau ought to bee the ambition of Christs Ministers for to gain them to Christ by convincing the world of sinne of righteousnesse and of judgement that is of the mischief of sinne the necessity of justification by Christs merit and of sanctification by his Spirit This is to be both Iudges and Saviours as those Iudges of old were whereunto the Prophet here seemeth to allude This is to save people with fear pulling them out of the fire Joh. 16. â— Iude 23. This is to proclaim Christ King and to set the Crown upon his head as Cant. 3.11 with that glorious acclamation The Lord is our Judge the Lord is our law-giver the Lord is our King and He will save us Esay 33.22 The Kingdom shall be the Lords Not onely the Kingdom of Power over all creature 1 Chron. 29.11 and Grace in the hearts of his people here called oft the kingdom of heaven in the Gospel but also of Righteousnesse and of Glory hereafter to be chiefly exercised at that Great and dreadfull day Now to this King Eternal Immortal Invisible the onely wise God be honour and glory for ever and ever Amen 1 Tim. 1.17 A COMMENT OR EXPOSITION Upon the Prophesie of JONAH CHAP. I. Verse 1. NOw the word of the Lord came Heb. And the word For with that particle And the Hebrews sometimes begin a discourse as Ezek. 1.1 Levit. 1.1 an elegancy proper to that tongue Howbeit Hugo Cardinalis maketh this And not an inceptive particle but a copulative to many other things that were in the Prophets mind Others conceive it to be continuative of some other history not now extant or at least connexive of this history with the course of his ordinary calling and Prophetike employment among the ten tribes to whom he prophesied together with Hosea 2 King 14.25 Amos and others but with little good successe in the reigne of Ieroboam the second a Prince more prosperous then pious Ionah prophesied of his prosperity and victories whereof when no good use was made by the house of Israel their calamity and captivity was likewise foretold by Hosea Amos and Esay and hence some conclude that Jonas was the first of all the Prophets whose writings are extant For he lived say they before the battell of Joash King of Israel with the Syrians about the end of the life and prophesâ—e of Elisha 2 King 13.14 c. and 14.25 unto Ionah the sonne of Amittai Ionah signifieth a Dove but Ionah had too little of the dove in him plenus enim fuit effraenatis motâ—bus saith One as passionate a man of an honest man Luther D. Harris as you have lightly heard of saith Another Whether he was that mad fellow as those much more mad Captains called him 2 King 9.11 that was sent to anoint Iehu or else the widow of Sarepta's sonne raised by Eliah as the Hebrewes will have him to be I have not to say But that he was a servant of the Lord we finde 2 King 14.25 and a type of Christ Mat. 12.40 concerning whom he prophesied Augustine non tam sermone quam sua quadam passione far more plainely then if he had by voice foretold his death and resurrection And whereas the Grandees and Potentates of the world get them a
where the Empire of the world was won and lost in one day called Nicatorium by Alexander the great as a constant trophee of that famous victory he there gat over Darius As she is highest in the favour of God so she shall be highest in her self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 footstoole of Christ Meane-while she conquereth thâ—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 eares 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 Compasse the promise the tacklings hope the Anchour faith the cable the holy Ghost the windâ— and holy affections the sailes filled with heavenly graces Such a soul sailes safely and will neither fall upon the soft sands of presumption nor hard rocks of despaire Verse 10. And it shall come to passe in that day Viz. of Christs power and kingdome Psa 110.3 The word day here signifies non spatium diurnum sed diuturnum ac à Deo destinatum saith Danaeus not the space of 24. houres 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 then in me Some trust in horses and some in charrets c. I will therefore cut off both I will take away thine earthly idol and that in much mercy to thee that in quietnesse and confidence may be thy strength Esay 30.15 and ver 7. your strength is to sit stil or your Egypt is to sit stil 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 then when you had them and thought your selves 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 maist not trust to such uncertainties that cannot save but in the living God who giveth us all things richly to enioy 1 Tim. 6.17 Trust is Gods jewel and of all things he cannot endure to be robbed of it or wronged in it by creature confidence for it giveth him the soveraignty 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 maist look upon my name alone as a strong tower and thereto run and be safe Prov. 18.10 that thou maist hover and cover under my wings Psa 91.1 2. and there hold thee as secure as in a tower of brasse or town of warre Blessed be the Lord saith David who could not be safe in Keilah that had gates and barres for he hath shewed me his marvellous loving kindnesse 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 bare themselves so bold upon the strength of their city and provision laid in for 20. yeares 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 gaâ—ison'd a very strong and steep rock in the Sogdian countrey 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 nâ—â—â—ed to a crosse 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 Patrone their Tutelary-Saint It is not unlawfull to have cityes and strong-holds c. but to confide in them by rising up to a corky frothy hope when we have them or to sit down in a faithlesse sullen discontent and despondency when we want them this is to make flesh our arme and so to incurr that heavy curse Ier. 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 comming 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 witch-crafts c. As before God had pâ—omised to take away such things as in themselves are not evill but only by our abuse so here he will also remove from his people things simply evill and unlawfull such as are witch-crafts idolatry c. that he may make way for mercy which he is ready to give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fascino were they but fit to receive it The word here rendred witchcrafts hath the signification of changing or turning and is used for unlawful divelish arts and Artisans It is also applyed to false teachers and their juglings 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 sooth-sayers Or starr-gazers 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 starrs by calculating nativities and the like unlawfull practises of Judiciary Astrologie Necromancie Pyromancie Oneiromancie Aruspicie Sorâ—ilegie and other diabolicall Arts of that nature The Ephesians were much addicted to such wicked practises hence the proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the black art The Samaritans also Act. 8. And hence that malicious slander of the Jewes 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
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 plentifull increase of men Ier. 30.17 cattle and all manner fruits of the earth as chap. 2.4 yea you shall have a fulnesse 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 lawfull delight and honest affluence and the Lord shall yet comfort Zion sc with spiritnall comforts taking her into his wine-cellar Cant. 2. yea into the wildernesse and there speaking to her heart Hos 2.13 and shall yet chuse Ierusalem That is settle her in the sound assurance of her Election and Adoption whereof those outward blessings are both fruites and pledges Hence David doubts not to conclude his spiritual good estate and hopes of eternall happinesse from his externall enjoyments Psal 23.5 6. Thou preparest a table before me thou anointest mine head my cup runneth over Hence he inferrs Surely goodnesse and mercy shall follow me all the dayes 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 Ier. 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 hiâ— prerogative and not according to his ordinary course When the cursed Canaanites had fiâ—led 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 ruine they were called the border of wickednesse 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 warriers who wore iron horns upon their helmets and behold four horns Not the foure Monarchies for the Grecians and Romanes were not yet and this is spoken here for the present comfort of the afflicted Church but the enemeis 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 lone nihil boni Ier. 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 Ieremy and Ezekiel Geneva is at this day a small people invironed with enemies French Spanish Savoy Pope and barred out from all aid of neighbours citâ—es and churches yet by the mighty arm of God strangely and strongly upheld and desended This Mr. Beza represented in a most elegant emblem of a city depainted as hanged by a twined threed Melch. Ad. in vit Bez. 227. sustained and maintained by the mighty hand of God alone Would any man take the Churches picture saith Luther then let him paint a a silly poor maid sitting in a wood or wildernesse compassed about with hungry wolves Loc. com de perfec verae Ecclesiae lions bores and beares and with all manner of cruel and hurtfull 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 wisdome he asketh it of God as St. Iames also adviseth us to do chap. 1.5 and as David practised Teach me good judgment and knowledge saith He give me understanding and I shall obserue thy law Thus Daniel prayed and had an Angel sent to informe him not once but often in friendly and familiar manner Dan. 9.21 and 10.11 and 11.2 3. So had Ioseph Cornelius Paul c. 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 meanes they shall be all taught of God as David was by repayring to the Sanctuary Psal 73.13 and as the Eunuch was by Philip Act. 8. these are the hornes which have scattered Heb. tossed them up in the ayre 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 alâ—isienis contritionis See Hos 10.14 and 13.16 Verse 20. And the Lord shewed me foure carpenters He that before was called an Angell is here called Jehovah this shewes him to be Christ who is God blessed for ever In respect of his eternall essence he is called the Lord in respect of his office or Mediatourship an Angell foure carpenters Or smiths so many horns so many Artificers to batter and break them God wants not wayes and meanes to help his at a dead lift he knowes 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 eares among themselves whilest that I withall escape saith David Psal 141.10 Thus by Nebuchadnezzar as by a mall or bettle he brake the rest of those horrible hornes as at this day the Pope by the Turk and Spaniard by the French and that the Church may have her Halcions N. marvell I slept so soundly 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 tooles or weapons he perceived they were Carpenters or smith as some think with iron instruments to breake these iron homes confer 1 King 22.11 He inquireth therefore of their imployment only Futilous and foolish questions should be avoided Tit. 3.9 so that no man did lift up his head Turn head or looke 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 pusht Israel to the Lord. to cast out c. Thus Omne sub
as the Hebrew word signifieth Exod. 33.16 And though there were some interruption in shewing favour for a time yet was there no imercision and utter breach of covenant nor is to this time as the Apostle sheweth Rom. 11.28 29. About the time when the Turkish tyranny shall have lasted 350. yeeres saith my former Authour out of Dan. 7.25 and 12.7 11. Rev. 9.15 the Jews shall repaire toward their own countrey Esay 11.15 16. and 51.10 11. Ier. 3.18 Hos 1.11 where they shall have a great conflict with the Turk Ezech. 38. and be in great distresse for a time Dan. 12.1 but at length prevaile to the utter ruine 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 countrey Ier. 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. Ier. 31.38 39 40. Esay 27.12 and 65.10 The land shall be more fertile then ever it was Ezech. 35. Hos 2 21 22. Ioel 3.18 Am. 9.13 Zach. 14.10 The countrey 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 kingdome 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 prophane purged out Ioel. 3.17 Zach. 14.8 abundance of spirituall graces Esay 25.6 c. safety Zach. 10.12 and 14.11 prosperity Esa 25.8 and 51.13 and stability Esay 26.1 and 33.16 Ier. 30.20 c. perpetuity Esay 60.21 Ioel. 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 againe as the Greek word there importeth and there was a great calme all was suddenly husht 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and silent the enemies of the Church are no lesse brutish and boisterous then the fierce winds and waves Psal 107.25 26 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But God who sets a bound to the mighty waters which they may not passe Psal 104.9 he also resraineth the remainder of mans wrath Psal 76.10 If he do but as the Roman Tribune was wont to do interpose his Veto If he do but say st 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 counsell by words without wisdom Rom. ◠20 Iob 38.2 saith God to Iob 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 darknesse for by strength shall no man prevaile The adversaries of the Lord shall be broken to peeces 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 wormes 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 fraile and foolish weak and worthlesse men who may not compare their wisdome or oppose their strength to Gods before whom they can no more stand then a glass-bottle can before a Cannon-shot They should therefore do well to meddle with their match and not contend with him that is Mightier then 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 bent his bow and made it ready Psal 1.12 Or out of his Temple which was likewise Gods 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 Gods Tahernacle and his dwelling place in Zion Psal 76.2 3. There brake he the arrowes of the bow the shield and the sword and the battel Selah There where In the Tabernacle in the Assemblies of Gods Saints By all flesh here may also be meant the unbeleeving Jews who are enjoyned silence and submission they are stiled here as the Levites stiled 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 harken not to the murmurings of your own misgiving hearts but silence your reason exalt your faith c. CHAP. III. Verse 1. ANd he shewed me Jehoshuah the High-Priest In a vision doubtlesse 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 spirituall 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 Popes 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 spurrs in the blood of Protestants It was the devill that stirred up the spirit of Tatnai Shether-Boznai Sanballat c. to hinder the good work now in hand like as he did Eckius Cajetan Cochlaus Catharinus and many other great schollars 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 vaine Here he bends his acculation chiefly against the chief Priest but thorough his sides he strikes at the welfare of the whole Church Ministers are the maine object of his malice a speciall
this it was reinhabited for that bloody Herod that slew the Infants was borne there being sirnamed Ascalonita and at this day it is a strong garison 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 descripâ— Tur. sanâ— 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 turnes 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 Jewes 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 salvage custome 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 cruell Canniballs the Babylonians Philistines and other enemies even he shall be for our God Though they be but an Hee a small poor company of them yet God will both own them and honour them and he shall be as a governour in Iudah They shall all be Magnifico's little Princes of high rank and dignity even as Governours in Iudab God will honour them in the hearts of all men See chap. 12.8 and Ekron as a Iebusite i. e. either slain or slave and tributary I know this Text is otherwise expounded by Iunius 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 inrodes and incursions of enemies who are ranging up and down and not onely robbing but ravishing Psal 10.9 For what was Alexander but an Arch-pirate a strong theef 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 Alexanders voyages who passed by Judaea into Egypt and to Ammons Oracle with his Army and thence returned to Persia by the same way not hurting the Jewes 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 Jewes 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 comprized and no oppressour shall passe thorow 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 thinkes that by this clause he only expounds what he had figuratively said before Danaeus takes it of violence and oppression among themselves or of wringing 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 Prophets 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 unlesse 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 comming and entring with state the city and temple Verse 9. Rejoyce greatly O daughter of Zion Draw all thy waters with joy out of this welspring of salvation Loe here is the summ of all the good news in the world Ier. 31.12 and that which should make the saints everlastingly merry even to shouting and singing in the height of Zion that their king commeth This should swallow up all discontents and make them sing Hosanna in the highest Blessed is he that commeth in the name of the Lord. behold thy King commeth Not Zorobabel or Judas Maccabeus as some Jewes interpret it nor yet Alexander the Great as some others but a greater then he even Messiah the Prince as Christ is stiled Dan. 9.25 who shall cut off the charret c. as it followeth in the next verse yea all the 4 charret or Monarchies as some expound chap. 6. how much more Tyrus Gaza Ekron Damascus c. of which he spake before in this chapter unto thee i. e. meerely for thy behoof and benefit and not for his own Other kings are much for their own profit pleasures pomp c. Christ emptied himself of all his excellencies that we might be filled with his fulnesse he is just and having salvation That he may justifie thee by his righteousnesse and save thee by his merit and spirit The Vulgar rendreth it Iust and a Saviour so doth the Chaldee Salvation properly denotes the negative part of mans happinesse freedome 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 righteousnesse 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 rendreth 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 nullificamâ—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 farr from pride and statelinesse as as his state was from Pomp and magnificence riding upon an asse A poor silly beast used by the meaner sort of people yea upon a colt the foale of an asse Heb. asses
own greater glory to make himself a name in the earth when thus in a moment in the turning of a hand he turns the wheel causing light suddenly and sweetly to spring forth not onely in but out of deepest darknesse All that we have here to do is to leave the labouring Church in Gods everlasting armes Deut. 33.27 〈…〉 agens de 〈…〉 Melch. Adam Jer 8.20 Psal 90.13.14.15 Isai 45.15 as Moses speaketh crying out unto him day and night How long Lord holy and true doest thou not judge and avenge our blood on them that dwel on the earth Lord how long shal the wicked how long shall the wicked triumph How long wilt thou not have mercy on Ierusalem and the cities of Iudah against which thou hast had indignation these threescore yeers Thou shalt arise and have mercy upon Sion for the time to favour her yea the set time is come Psal 102.13 The sight of the rubbish moved affections of prayer hence they knew the set time of help was at hand as when we bid our children ask us any thing it is because that we mean to give it them the harvest is past the summer is ended and we are not saved Return O Lord how long and let it repent thee concerning thy servants O satisfie us early with thy mercy that we may rejoyce and be glad all our dayes make us glad according to the dayes wherein thou hast afflicted us and the yeers wherein we have seen evil c. This was the course that Daniel took in like case when he understood by books the number of the yeers that the set and appointed time was now past he set his face by earnest prayer to seek out that God that hideth himself and so to draw him out of his place to punish the inhabitants of the earth for their cruelty and to plead the cause of his oppressed people Isai 26.21 A time there is set we all now for the fall of Antichrist Roma diu titubans vartis erroribus acta Corruet mundiâ— desinet esse caput Luk. 18.7 9 This cannot be far by all signes and tokens well nigh fulfilled and accomplished And for the elects sake should not those dayes be shortned would they but cry day and night to him that heareth prayers though he bear long with them I tell you that he would avenge them speedily And that he doth it no sooner may we not thank our own dulnesse and slacknesse to ply the the throne of grace with faithful and fervent prayer For when the son of man cometh to destroy that wicked one with the brightnesse of his coming shall he finde faith upon earth 1 Thes 2. such a vigorous and victorious faith as would make Gods remembrancers pray and faint not which is the drift of that parable of the importunate widow to make mention of the Lord and to give him no rest till he establish and make his Jerusalem a praise in the earth Isaiah 62. 6 7 SECT IX Comfort under personal crosses and grievances NExt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas apud Socrat. hist Eccles lib. 3. cap. 14. Isai 26 Heb. 10. Hab. 2 Rev. 22. Psal 37. Hab. 2. Heb. 10.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A military word from souldiers who recoyle and leave their standing Prov. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. here 's a word of comfort and encourragement to each particular Christian as touching his personal crosses and encombrances whatsoever Let none faint or shrink under the heaviest burden of their light affliction sith it is but for a moment as Paul hath it for a few dayes onely while you would say what 's this as Jacob computed it Mourning lasteth but till morning saith David for a very little while saith Esay for a smal pittance of time saith the Author to the Hebrews after Habacuc and then he that shal come will come and will not tarry Behold I come quickly saith Christ and my reward is with me But what shall we do in the mean while Feed on faith saith David The just shall live by faith saith Habacuc yea and make a good living of it too For 1. It will rein him in that he shall not run from his colours forsake his captain to seek for help of the God of Ekron to bring it in by the back-door that he shall not make more hast out of his present presures then good speed according to that He that beleeveth maketh not hast he can be content to wait Gods leisure and not to anticipate his time 2. Faith again fetcheth comfort and support as the merchants ship doth treasure from afar it makes a man look thorough the present durance to the furure deliverance which faith saluteth afar off and resteth as confident of the accomplishment of Gods promise by hope as if it were already in hand Faith taketh and individuateth the promise applies and appropiates that to it self He shall deliver thee in six troubles yea in seven there shall no evil touch thee No devoratory evil as Tertullian termeth it shall touch thee tactu qualitativo as Cajetan hath it with a deadly touch Touch thee it may to thy smart but not at all to thy hurt Touch it may thy feet as Jordan did the Priests feet that bore the Arke but sure the proud waters shall not go over thy soule Psal 124.5 Psal 94.13 Ezek. 36.11 For God will give thee rest from the dayes of adversity untill the plt be diged for the wicked Yea I will settle you after your old estates will do better unto you then at your beginnings and ye shall know that I am the Lord. Now all these and the like promises saith takes for present pay counts them sure-hold and so lives upon them and the just by it 3. Faith puts a mans head into heaven gives him to walk with God in affliction sets him as it were into the upper region above all stormes as Henoch who seing and walking with him that is invisible was taken up even before he was taken up Here below are many changes of weather but above with God there is a continuall serenity Now the way of the righteous is on high saith Solomon and as waters abide not on ground that lyes high so neither doth the sense of afflictions lye long on mindes lifted up in heavenly contemplations I will not say but such may be surprized by a common calamity by a deluge of destruction that overspreads the whole land But usually God doth either hide his Jewels then in the golden cabinet of his gracious providence that they shall not be much the worse for it as he did the Israelites in Goshen the disciples in Pella the marked mourners in the hollow of his own hand Or if they be wrapt up in a common condition with others Psal 129 3â—4 yet God will make a manifest difference in that day For either he will give them their lives for a prey Thou hast afflicted me sore saith David