which yet if Bellarmine reckoneth right runneth in the eighth part of an hour seven thousand miles others say many more Ver. 7. And their feet were strait feet Importing their right progresse in executing Gods will We must also make straight or even pathes for our feet lest that which is lame be turned out of the way Heb. 12.13 See ver 9. And the sole of their feet was like the sole of a calves foot Round Hoc ad agilitatem varietatem cursus spectat and therefore easily turned The Angels as they see every way so they are apt to go every way and this with the greatest facility that can be And they sparkled So swiftly they went that their feet seemed to sparkle or strike fire Like the colour of burnished brasse Burnished not blemished polished not polluted Ver. 8. And they had the hands of a man under their wings Faces wings hands all to expresse saith one the sufficiency of Gods Providence for all means of help A little of the Angels saith another is set forth by these faces wings hands feet but the distinct knowledge of Angels as Angels is reserved till we are like the Angels in heaven Great Angels they are but act invisibly for most part Their hands are under their wings Ver. 9. Their wings were joyned one to another To shew the unity of Angels the uniformity also of their motions in Gods service there is a suteablenesse and agreeablenesse betwixt them They turned not when they went sc Till they had effected that they went for and then they did as ver 14. They went every one straight forward The Angels in the execution of their office keep a straight course without deviating or detrecting without cessation or cespitation Our eyes should also look right on Prov. 4.25 and we should make strait steps for our feet Heb. 12.13 This is Angel-like St. Paul that earthly Angel did so Phil. 3.13 14. Ver. 10. They four had the face of a man and the face of a Lyon Hereby is set forth the wisdom strength serviceablenesse and perspicaciousness of the holy Angels for the Churches good all things requisite to great undertakings neither forbear they to serve us though we have the sent of the earth and hell about us quantumnis cos proh dolor faetore peccatorum mon raro laedamus Deumque offendamus though by the stench of our sins Polan Would any great Prince detend a mean man full of fores and vermin we do frequently annoy them and offend God And they four had the face of an ox Angels are obsequious painful patient useful The ox is of those beasts that are ad esum ad usum and is truely called jumentum à juvando They four also had the face of an Eagle Angels are shard-sighted 2 Sam. 14.20 vigorous and vivacious swift beyond belief Dan. 9.21 and if they be once upon the wing there is no escaping for any wicked people or person Ver. 11. And their wings were stretcht upward Faces and wings are both turned toward God at whose beck and obedience the holy Angels wholly are Psal 103.20 Or hereby may be imported the swiftness sublimeness and equality of their service Two wings of every one See on ver 9. And two covered their bodyes See on Isa 6.2 Ver. 12. And they went every one strait forward See on ver 9. Whither the Spirit was to go they went That is the Spirit of God by whose direction and conduct the Angels do all things He is the great Agent that setteth Angels awork Let us also be led by the Spirit of God so shall we approve our selves sons of God Rom. 8.14 Ver. 13. Their appearance was like burning coules of fire Angels are actuosi efficaces ut ignis of a fiery nature and of a fiery operation as is also the holy Spirit Isa 4.4 Mat. 3.11 Act. 2.3 whereby they are actuated Angels are all on a light fire as it were with zeal for God and indignation against sin Let us be like-affected Paul was an heavenly spark John Baptist a burning and shining light Chrysostom saith that Peter was a man made all of fire walking among stubble Basil was a pillar of fire Latimer cryed out Deest ignis In Bucholcere vivida omnia fuerunt Melch. Adam c. It went up and down among the living creatures The fire and flame did Heb. it made it self to walk of it own accord and pleasure And the fire was bright Let us also labour to kindle and keep quick the fire of zeal upon the harth of our hearts without all smoke or smutch of sin And out of the fire went out lightenings The Lord is known by the judgement which he executeth his noble works done by those instruments of his the holy Angels are quickly noted and noticed as in Sennacheribs army Ver. 14. And the living creatures ran and returned Assoon as ever their work was done they came back to him who sent them out to know his further pleasure and to do him more service When the Angel had lessoned the good women about our Saviours Resurrection he biddeth them go quickly and tell his Disciples c. and then dismisseth them with Loe I have told you Mat. 28.6 7. q. d. Be gone now about your business you have your full errand why linger ye pack away As the appearance of a flash of lightening Which appeareth and disappeareth in an instant Ver. 15. Behold one wheel upon the earth Things here below are exceeding mutable and therefore compared to wheeles because they may seem to run on wheeles and to have no certain course but to be turned upside down eftsoones such is the various promiscuous administration of them to many mens thinking To set us right herein here we have the vision of the four wheeles for each of the four living-wights had a wheel by him ver 16. and chap. 10.9 to shew that God governeth all the four quarters of the world by the ministery of his Angels This the Poets hammered at but hit not on in their foolish fable of Fortunes wheele St. James speaketh of the wheele of nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap 3.6 And indeed this world is of a wheeling nature moveable and mutable But God who moves this wheel who fuleth the world is unchangeable and eternal Jam. 1.17 and his providence and the ministery of his Angels sets all the wheels in the world in motion Ver. 16. The appearance of the wheeles was like unto the colour of a Beryll Heb. as the eye or colour of Tarshish i. e. the sea or Beryl which is of a sea-colour even sea-green whereby is represented the flux and fluctuating constitution of things here below And they four had one likenesse There is the same instability of things in one place as in another and the same over-ruling providence Their appearance and their work were as it were a wheel in the midst of a wheel God hath a wheel Providence in all the
first universal secondly perpetual so was none of the former though the Roman was very large teaching from Euphrates to great Britaine and the Assyrian very lasting of a thousand and four hundred years duration Ver. 15. I Daniel was grieved in my spirit Chald. My spirit was stabbed thorough so that my body became as an empty sheath or scabbard Oh the rerrour of that last Judgement when such a man as Daniel was so affrighted to see the manner of it in vision only If the righteous scarcely be saved c. In the midst of my body Chald. of my sheath the body is but the souls sheath Pliny in the history of Hermotinus Clazometius Lib. 7. cap. 52. maketh use of the same Metaphor and compared to the soul it is but as a clay wall that encompasseth a treasure as a wodden box of a Jeweller as a course case to a rich instrument or as a mask to a beautiful face Ver. 16. I came near unto one of them that stood by i. e. To one of the holy Angels as ver 10. Let us have recourse in like case to Christs Ministers who are called Angels of the Churches like as Angels by a like change of name are called ministring Spirits Heb. 1.14 The Preaching of the Gospel is taken from the Angels Luk. 2.10 and given to the Ministers hence Paul was sent to Ananias for further direction Act. 9. and Cornelius to Peter Act. 10. And asked him the truth i. e. The thing hereby signified See Joh. 1.17 14.7 holy minds are industrious after knowledge Ver. 17. These great beasts are four Kings i. e. A succession of Kings all of them truculent and savage toward the Saints Which shall arise out of the earth And as toads strive who shall dye with most earth in their mouths Ver. 18. But the Saints of the most high Or the most high Saints highly exalted in Christ and preferr'd far above those earth-sprung Mushrom-Monarchs ver 17. who are of the earth earthy and partake not of the inheritance of the Saints in light Now this is a very true definition of a Church saith Junius here viz. Caetus sanctorum ad excelsa a company of Saints partaking of an high and heavenly calling Heb. 3.1 Shall take the Kingdom Take it by force Matth. 11.12 lay hold on the promised inheritance yet not till it is given them and the time is come ver 22. Ver. 19. Then I would know the truth See ver 16. And take notice that godly minds are not content with the knowledge of things in gross but covet a particular and distinct knowledge Phil. 3.10 Ver. 20. And of the ten hornes See ver 7. And of the other that came up See ver 8. Whose look was more stout then his fellows i. e. Then the ten hornes Antichrist exalteth himself above Kings and above all that is August 2 Thes 2.4 See the Note there Ver. 21. I beheld and the same horn made war with the Saints With the Waldenses against whom the Pope turned his Croisado's Thuar those armies of the Cross which had been first appointed against the Saracens This war began in the year one thousand one hundred and sixty and yet continueth and must till the end of the reign of Antichrist ver 9 10 26. And prevailed against them As they did against the ancient Waldenses or Leonists and against their posterity lately in Piedmont Yea it is the opinion and fear of some great Divines that Antichrist before his abolition shall once again overflow the whole face of the West and suppresse the whole Protestant Churches Ver. 22. Vntill the ancient of dayes came Not by change of place but change of Providence Zach. 14.3 4. And judgment was given to the Saints As Approvers of Christs righteous judgment That the Saints possessed the Kingdom sc In Christ their head ver 10. Ver. 23. Thus he said So ready are the holy Angels to further good desires Mat. 28.1 2. Ver. 24. And the ten hornes out of this Kingdom He saith not Kingdoms this maketh against those that make the Seleucidae and Lagida the fourth Monarchy And he shall be diverse from the first For the first were secular Kings but he stileth himself chief Bishop and head of the Church having both Peters keyes and Pauls sword c. And he shall subdue three Kings See on ver 8. Ver. 25. And he shall speak great words As Pope Julius the third did when he called for his pork-flesh forbidden him by his Physician as naught for his gout al despito di Dio in despite of God Act. Mon. 1417. and missing a cold Peacock which he commanded to be set up for his supper he raged extreamly at his steward and being desired to be more patient he replied If God were so angry with our first Parents for an apple may not I who am his Vicar be so much more for my Peacock See on Rev. 13.5 And shall think to change times and laws i. e. He shall usurp a power over religion and mens consciences set up holydayes canonize Saints appoint fasts order times c. Vntill a time and times and half a time i. e. Untill that time which God alone knoweth and hath in his power Ver. 26. But the judgment shall sit And then an end of him howsoever Ver. 27. And the Kingdom and dominion When once Christs foes shall be in that place which is fittest for them viz. under his feet Ver. 28. Hitherto is the end of the matter This seemeth added to stop all curious enquiries after things not revealed My cogitations much troubled me For the ensuing troubles of Gods people under those godless tyrants And my countenance changed Chald. my brightnesses I looked wan and pale much study will cause it Eccles 12.12 as it did in Mr. Fox the Martyrologue so that his friends knew him not CHAP. VIII Ver. 1. IN the third year of the reign of King Belshazzar Which was his last year when Babylon was close besieged therefore Daniel was not now really at Shushan but in vision only ver 2. A vision appeared unto me Whilest waking likely and for further explication of the former vision chap. 7. whereof because Daniel made so good use ampliorem gratiam accipit saith Oecolampadius he now receiveth further grace Ver. 2. I saw in a vision God revealed himself to men waking in vision as well as in dreams Heb. 1.1 wherein the Prophets saw things actually done which hereby they knew were to be done 1 King 22.17 Anthenaeuâ— I was at Shushan Which signifieth a lilly so it was called for the pleasantness of the place now it is called Valdac of the poverty of the place Here it was that Alexander found fifty thousand talents of gold besides silver great store It was once the seat-royal of the Kings of Persia and gave name to the whole Province Susiâ—nt See Neh. 1.1 Esth 1.1 And I was by the river of Vlai Called by Heathen Authors Eulaeus but better 〈◊〉 〈◊〉
of thy least love as blessed Bradford was with his Miserrimus peccator Ioh. Bradford as Mr Dod and Mr. Cleaver your and my old and good acquaintance were with whom we well remember it was usual Agur like to vilifie yea to nullifie themselves to the utmost And this comes 1. From increase of light 2. From much and long experience of their unavoidable failings and infirmities 2. He is very heavenly minded as having by the constant practice of mortification comfortably subdued his corruptions seen through the vanity and vexation of outward things set one foot upon the battlements of heaven had here much sweet intercourse and communion with God gotten a full gripe of Christ laid fast hold upon eternal life for the full fruition whereof he therefore dearly and daily longs and labours Hence also it comes to pass that this good old Saint this earthly Angel is so heavenly in his Spirit fruitful in good speeches innocent in his life abundant in deeds of Piety and Charity still doing something that may further his reckoning and add weight to his crown which he ever eyeth and even reacheth after The former instances might be here called over again all whose humility was not more low then their aims were lofty 3. This good old disciple of Christ is very able to bear and forbear like as a man at maturity can bear with little childrens follies and not set his wâ—t to theirs as we use to phrase it Thus Abraham bore with Lots rudeness Moses with the peoples petulancies and insolencies Paul with the buffoneries and indignities put upon him by the Corinthians and Galathians Ye have not injured me at all saith he Gal. 4.12 Your disrespects and affronts reach me not I am far above them I am out of your gun-shot So Fulgentius an Ancient of the Church being abused by one who was far his inferiour Maluit tolerare quà m deplorare put it off with Plura adhuc pro Christo toleranda This is a small Trial I must frame to bear more yet for Christ As an old Porter that had been beaten to the Cross he went singing under his burthen holding it no small grace Elegantissimum Oxymoron Casaub to be disgraced for the name of Jesus as it is said of those Disciples of our Saviour Acts 5.41 who soon after his Ascension were all upon the suddain of Babes become Grandees in Grace 4. Lastly he is much affected with the state of others Good Abraham could not rest in his bed that night for thinking of poor Sodom Gen. 19.27 as Luther observeth But especially he is affected with the well-fare or ill-fare of the Churches as being himself of a publick that is of a noble spirit and as a living member of Christs mystical Body he feels twinges whensoever others are hurt in the least See this in Daniel Nehemiah EZra but especially in Paul upon whom lay the care and cumber of all the Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 11.28 it came upon him as an armed man and gave him no rest or respite Cyprians Cum singulis pectus meum copulo is well known And of Calvin it is recorded in his life by Beza that he was no otherwise affected toward the Churches though far remote then if he had born them on his own shoulders This is a sure Note of a Father Indeed Babes and young men are so cumbred with their own corruptions have so much work of their own to do within doors that they have little leisure or list to look abroad Neither are they therefore so much affected with other mens conditions To speak a little of those two also in their order And first of the young man in Christ Where let it be I beseech you no trouble or offence of heart singultus cordis some render it 1 Sam. 25.31 to You Noble Colonel together with your * Jungat epistola quos junxit conjugium immò charta non non dividat quos Christi nectit amor Hier. praefat in Proverb elect or choice Lady to be set among the second sort of good Christians though I must needs say for your very eximious and exemplary Piety and Prudence you may well claim place in the upper form of this lower world But you know who it was that said long since Cicero Honestum est ei qui in primis non potest in secundis tertiisve consistere And to have a door-keepers place in Gods house David held no small preferment Psalm 84.10 But to go on with our business A young man in Christ may be thus Characterized 1. He is strong in grace but withall he hath some one or more strong corruption suppose Passion evil Concupiscence Worldliness or the like that holds him play and puts him shrewdly to 't so that sometimes he could almost find in his heart to sin My feet were almost gone my steps had well-nigh slipt Psalm 73.2 But afterwards he better bethinks himself forbears and forgoes it as a man would do a Serpent in his way or poison in his meats He maketh strong resistance and reneweth his well-knit resolutions against sin A mighty combat and coil there is other whiles as it useth to be in a thunder-clap caused by a hot dry vapour wrapt up in a cold moist cloud which ends in a great rumble and dreadful crack Patient Job and devout David for instance the one abhorring himself for his impatient out bursts the other be-beasting himself for his precipitancy his rash resolves one time when sick of the Fret Psalm 73.22 2. Next the weapons of this young mans warfare are not carnal such as natural reason shame of the world fear of Hell c. have put into his hand but spiritual mighty through God to the pulling down of Satans strongest holds the digging down of his deepest trenches 2 Cor. 10.5 He fights against the enemies of his soul with Gods own Arm and with Gods own Armour he is strong in the Lord and in the power of his might and taking the sword of his Spirit mingling with faith in his heart the Precepts Menaces and Promises he layes about him lustily and prevails accordingly driving the field of that old Man-slayer 3. He is much affected with his success If he get the better in any measure so that he doth not so much and oft break out as he was wont if his corruption be any whit abated his strength increased a little he is marvellous glad and thankfull Was not David so when disarmed by the discretion of Abigail 1 Sam. 25. and detained from shedding innocent blood As on the other side if wounded and worsted at any time he is all amort sorely disquieted restless as on a rack like a man thrust thorough the body he bleeds and sinks till with Peter he run to Christ the right Chirurgeon in this case with tears in his eyes bitter complaints in his mouth and utmost self-abhorrency in his heart and is cured set right again 4. Lastly
more greedily than that which rots them But thou O man of God flye these things and from such stand off 1 Tim. 6.5 11. Vers 9. I have compared thee O my love c. My Pastoral-love or Shepheardesse-companion my Fellow-friend or familiar Associate in the function of spiritual feeding My Neighbour or Next as the Greek renders it For the Saints are not onely like unto Christ 1 John 3.2 but also next unto him Luk. 22.30 yea one with him John 17.21 and so above the most glorious Angels Heb. 1.14 as being the Spouse the Bride whereas Angels are onely servants of the Bridegroom and as being the Members of Christ and so in a nearer union than any creature This the Devil and his Angels stomacked and so fell from their first principality To a company of horses Or to my troop of horses in the Chariots of Pharaoh The Palfreys His the Chariots Pharaohs saith an Interpreter What is this but that the Spirit of strength and speed it is Christs Clapham and the untoward flesh which is to be drawn by the same Divine Spirit it is of the world and the very Chariot of Satan Soul and Body as wheels and axletree do run which way the Devil drives till the stronger Man Jesus have freed our Charret-nature from that power of hell and joyned himself by his own Spirit unto our nature that so with Ezekiels Charret it may go forth and return as his Divine Spirit directeth Thus hee Vers 10. Thy cheeks are comely i. e. Thy whole face by a Synecdoche though the cheeks are instanced as being the seat of shame facedness modesty Omnium hominum pulcherrimus Aenil Prob. Aeliat 12. cap. 1. and beauty such as was found in Esther whose son Artaxerxes Longimanus was held the fairest man alive Aspasia Milesia the wife of Cyrus who was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fair and wise and the Lady Jane Gray whose excellent beauty was adorned with all variety of virtues as a clear sky with stars saith the Historian as a Princely Diadem with Jewels Sir John Heywood Hence shee became most dear to King Edward the sixth who appointed her his successour But nothing so dear to him nor so happy in her succession as the Church is to Christ who lively describes her inward beauty which hee looks upon as a rich pearl in a rude shell or as those tents of Kedar aforementioned vers 4. which though course and homely for the outward hiew yet for the precious gemms jewels and sweet odours that were couched in them were very desirable With rows of Jewels A metaphor from fair women richly adorned Holy women may bee costly attired Gratior est Pulchro c. though Seneca thinks that hee was in an errour that said so sith virtue needs no garnish but is magnum sui decus corpus consecrat it s own greatest glory and consecrates the body wherein i◠dwelleth St. Peter also prescribes Ladies an excellent dress 1 Pet. 3.3 4. Tertullian comes after with his Vestite vos serico pietatis c. Cloathe your selves with the silk of Piety with the sattin of Sanctity with the purple of Purity Taliter pigmentatae Christum habebitis amatorem Being thus arrayed and adorned you shall have Christ to bee your Suter Thy neck with chains scil Of pearl or precious stones that is of heavenly graces drawn all upon that one threed of humility which is the ribband or string that tyes together all those precious pearls Humility is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Basil the treasuresse of the rest of the virtues It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostome the bond of all good things the bond of perfection as St. Paul saith of Charity Hence St. Peters word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5.5 Bee yee cloathed with humlity comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a knot and it signifies not onely alligare to knit the graces together and to preserve them from being made a prey to pride but also innodare say some to tye knots as delicate and cutious women use to do of ribbands to adorn their necks or other parts as if humility was the knot of every virtue and the ornament of every grace On the contrary Pride is said to compass evil men about as a chain Psal 73.6 which oh how ugly and unseemly is it on the neck of beauty back of honour head of learning Vers 11 Wee will make thee borders of gold with studs of silver Wee the whole Trinity will joyn together as wee do in all our works ad extra in framing for thee these glorious ornaments in putting upon thee our own comeliness Ezek. 16.11 12 13 c. in increasing and imbellishing thy graces thy pure gold of holiness with silver speks studds or imbroiderie Thus the Spouse promiseth to make his Bride though hee finde her fair and fine much fairer and finer by an addition of more and more graces and gifts both ordinary and extraordinary till shee bee transformed into the same image from glory to glory Hee will spare for neither gold nor silver to beautifie her such is his abundant love unto her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3 Hee cloathes her with the party-coloured Garment of multivarious graces and this hee borders with gold and bespangles with silver Her cloathing is of wrought gold far more stately and costly than that of Esther in all her beauty and bravery than that of Dionysius whose mantle was sold to the Carthaginians for an hundred and twenty talents Athenaus than that royal Robe of Demetrius King of Macedony that was so massie and magnificent that none of his successours would ever wear it propter invidiosam impendii magnificentiam for the unparalleld sumptuousness thereof Vers 12. While the King sitteth at his table c. Heb. at his round table or Ring-sitting In accubitu circulari in orbem enim antiquitus ad mensam sedebant 1 Sam. 16.11 Send and fetch him for wee will not fit round till hee come hither Turk-hist The manner of the Turks at this day is to sit round at meat on the bare ground with their leggs gathered under them By the King is here meant Messias the Prince Dan. 9.25 Christ the Lord Act. 2.36 Et omnes sancti in circuitu ejus all his Saints sit round about him Psal 76.11 as the twelve Tribes were round about the Tabernacle Numb 2.2 as the four and twenty Elders are round about the Throne Rev. 4.4 they are a people near unto him Psal 148.14 they are those Blessed that eat and drink with him in his Kingdome first of grace and then of glory Luk. 14.15 And whiles they thus sit with their King a sign of sweetest friendship and fellowship it was held a great honour and happiness to stand before Solomon in his circled session 1 King 10.8 My spikenard sendeth forth the smell thereof Saith the Church that is my faith is actuated and all mine other graces
unto men and there-hence hee went forth abroad the whole world conquering and to conquer Rev. 6.2 Here therefore the Spouse seeks him amongst the people of God and in his Word and Ordinances Shee knew well that hee fed his flock among those Lillies used to go down into that his garden of spices Cant. 6.1 2. to take a turn amidst those golden Candlesticks Rev. 1.13 to take a view of his Wedding guests Mat. 22.11 yea to eat and drink in their presence and to teach in their streets Luk. 13.26 Abroad shee gets therefore and that presently I will rise now Saith shee lest I lose mine opportunity for if so I may seek it with tears and go without it with sorrow Men may purpose promise and expect a time of healing and curing when they shall bee deceived and finde a time of trouble Jer. 14.17 Many I say unto you shall seek to enter and shall not bee able Luk. 13.24 yea they shall go with their flocks and with their herds to seek the Lord but they shall not finde him hee hath withdrawn himself from them Hos 5.6 They came too late belike they sought not the Lord while hee was to bee found vel sero vel certe non serio quaerebant they called not upon him while hee was near they stayed till hee was out of call Prov. 1.28 till hee was resolved to return either no answer at all or such a sad answer as the Jews had from him because they stood out their day of grace Yee shall seek mee and shall not finde mee and where I am thither yee cannot come John 7.34 And again I go my way and yee shall seek mee and shall dye in your sins John 8.21 Oh dreadful sentence The Church her self here though never so dear to Christ seems to some to bee guilty of sloth and slackness in seeking after Christ and doing it in her bed as loth at first to disease her self or in holding him while shee had him if whilst shee was sleeping hee slipt away from her side The wise Virgins also were napping and nodding Mat. 25. and holy Austin confesseth that hee could not answer that clear text whereby hee was called out of his sinful course Confess lib. 8. cap. 5. Awake thou that sleepest and stand up from the dead c. but onely by that wish of the sluggard Modo ecce modo Sinite paululum c. A little more sleeps a little more slumbers c. little and yet sleeps in the plural Thus Modo Modo non habent modum Sinite paululum ibit in longum as that Father hath it Somewhat it was surely that makes the Church resolve as here I will rise now or Let mee rise now I will stir up the gift of God that is in mee I will stir up my self to take better hold of Christ Here is a tacit taxing her self for some former slackness after her former enjoyments and familiar entercourse with Christ Wee are too ready after wee have run well to lye down and take cold which may cause a consumption to please our selves in unlawful liberties when wee have pleased the Lord in lawful duties Hezekiah after his notable service both of prayer and thanksgiving fondly over-shoots himself to the Babylonish Embassadors Jonah after his Embassage faithfully discharged to the Ninivites breaks forth into anger against the Lord. Peter being commended by Christ for the profession of his Faith Mat. 16. fell presently so far wide that hee heard Get thee behinde mee Satan I sought him but I found him not For trial and exercise of her faith and constancy Then shall yee know if yee follow on to know the Lord Hos 6.3 So then shall wee finde if wee follow on to seek Christ fetching him out of his hiding-place as the woman of Canaan did For hee would have hid himself saith the Text but hee could not For a certain woman c. Mark 7.24 25. And as shee set him out so shee followed him close refusing to bee either said nay or sit down with silence or sad answers The like did Jacob Gen. 32. hee wrestled with might and slight hee would have a blessing whether God would or no as wee may say with reverence Let men go saith God No thou shalt not saith Jacob. Let mee alone that I may destroy this people No 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propter improbitatem by no means saith Moses In seeking of Christ faith is not onely importunate but even impudent Luk. 15.8 and threatens Heaven as Nazianzen said of his sister Gorgonia If hee have lost his mercy shee will finde it for him Isa 63.15 If hee look strange and stern shee will both know him and claim him amidst all his austerities Vers 16. Art not thou our Father Psal 63.8 If hee bee gone never so far shee will follow hard after him so Davids phrase is even as hard as her old leggs will carry as Father Latimer said with Return for thy servants sake Wee are thine c. vers 17 19. O Lord faith the Church in Habakkuk Art not thou from everlasting my God and mine Holy One It was a bold question but God assents to it in a gracious answer ere hee went further Wee shall not dye say they abruptly Hab. 1.12 Nay after two daies for so long it may bee hee will hold us off to try how wee will hold out seeking hee will revive us in the third day hee will raise us up and wee shall live in his sight Hos 6.2 Or if wee should dye in this waiting condition and in a spiritual desertion yet wee could not misse of Heaven because hee hath said Blessed are all they that wait for him Isa 30.18 Vers 3. The watchmen that go about the City found mee i. e. The Angels who are Gods watchmen over the world and are so called somewhere in Scripture as also Ministring Spirits guardians of the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 4.10 Ezek. 33.2 c. But here I conceive are meant either those Princes of the world strangers to the mystery of Christ 1 Cor. 2.8 and therefore can tell no tale nor tidings of him For why they are of Gallio's Religion which is no better than a meer irreligion Act. 18.15 being de regione magis soliciti quam de religione as one saith Or else the Officers and Ministers of the Church set as Watch-men upon Jerusalems walls with charge never to hold their peace day nor night Isa 62.6 But they alass prove too too oft blind watch-men dumb doggs sleeping lying down loving to slumber Isa 56.16 And such it seems were these here by the small directions they gave the Church or intelligence of her best Beloved Howbeit because the Priests lips should preserve knowledge Heb. 13.1 and they are given for Guides to God however they prove shee repairs to them or rather lighting upon them enquires for Christ Saw yee him whom my soul loveth They that love Christ in
said Holy holy holy Hereby shewing their earnestness and unsatisfiableness in praising God as Jer. 22.20 Mat. 23.37 the ingemination importeth strong affection Infinitis vicibus iterant saith Procopius the holy Angels have no rest and yet they have no unrest neither day and night saying Holy holy holy Lord God Almighty which was and is and is to come Rev. 4.8 The ancient Rabbines as R. Simeon Ben Joai proved the Trinity of persons from this text saith Galatin appointing their posterity to repeat these words twice a day at least Lib. 2. cap. 1. viz. at the rising and setting of the Sun which also they do to this day and when they do it they leap three times The whole earth is full of his glory Not the Land of Judea only but the wide world as Psalm 97.6 8. Isa 40.5 shall be full of Gods glory when the Gospel shall be preached to all Nations This was for comfort to our Prophet that although his Country-men were cast off for their contumacy yet he should not lose the fruit of his labours when once that great Mysterie of godliness was revealed God whom he had now seen upon the Throne and that purposely for his confirmation manifested in the flesh justified in the spirit seen of Angels preached unto the Gentiles 1 Tim. 3.16 believed on in the world received up into glory Ver. 4. And the posts of the door were moved Presently upon the Angels hymn this fell out with such a force it was uttered like as at our Saviours Resurrection when the Angel rolled back the stone and sat upon it there was a great Earthquake Mat. 28.2 By the moving of the posts or thresholds was signified the destruction of the Temple like as by-the smoak wherewith the house was filled the burning of it down by the Chaldees as also the just excaecation of the Jews Their Temple that had been filled with the train of glory is now filled with smoak going out of Gods Nostrils when he was angry Psalm 18.8 See Deut. 29.20 Ver. 5. Then said I Wo is me The ordinary fear of the faithful when they had seen the Lord in his Majesty Gen. 16.13 Deut. 5.24 Heb. 12.21 Judg. 13.22 How shall the wicked then be able to stand before him at the last day For I am undone I am a dead man sith no man shall see God and live Exod. 33.20 Because I am a man of unclean lips i. e. of a foul nature and sinful practice his original uncleanness that filthy Fountain and well-spring of wickedness made him cry out in this manner Pollutior sum quam ut landem Deum Angels praise God as I have heard them but I wicked wretch am altogether unfit for such an employment Infinite is the distance and disproportion betwixt the High and Holy God and me a lothsome Leper a sordid caytiffe c. The nearer a man draweth to God the more doth rottenness enter into his bones Hab. 3.16 Now mine eyes have seen thee saith Job therefore I abhor my self and repent in dust and ashes Job 42.6 Depart from me Lord saith Peter for I am a sinful man Gr. a man a sinner Luke 5. that is a compound or hodgpodge of dirt and sin Quis tu Domine quis ego said One Tu abyssus essentiae veritatis gloriae ego abyssus nihili vanitatis miseriae Who art Thou Lord and what am I Thou art an Abysse of Essence Truth and Glory and I an abysse of nothing of sin and of misery And I dwell in the midst of a people of unclean lips whose Language I have learned with whose sinful practices I have too much symbolized and in whose punishments therefore I am like to be involved for there is a double danger to a man by conversing with the ungodly 1. Infection of sin 2. Infliction of punishment Lot was the Worlds Miracle who kept himself fresh in Sodoms salt-water Ver. 6. Then flew one of the Seraphims unto me Relin quit chorum illum sanctissimum ut serviat polluto he leaveth that holy company that he may do service to a poor polluted creature The brightest Angel in Heaven thinketh not himself too good to serve the Saints Heb. 1.14 If there come to us at any time a Messenger one of a thousand to declare unto us our righteousness to be unto us a Minister of Reconciliation we are to receive him as an Angel of God Having a live coal in his hand a coal from the Altar shadowing the merit and Spirit of Christ purging his people from all sin The Tongs whereby this quick-coal of Christs Righteousness is applyed to the soul is the Grace of Faith Act. 15.9 Ver. 7. And he laid it upon my mouth Not to burn him for all this was visional but to expiate and purifie his lips by the Spirit of judgement and of burning Chap. 4.4 to fire him up to an holy contention in godliness and to fit him yet further for his Office as the Apostles were for theirs by cloven tongues of fire Act. 2. And said Lo this hath touched thy lips To the sign words are used to make a perfect Sacrament And here the cautelousness of the Angel is to be noted He saith not I have touched 1 Cor. 15.10 but lo this coal hath touched thy lips So Paul yet not I but the Grace of God in me So the good and faithful servant Not I but thy Talent hath gained five Talents Luk. 19.16 The Seraph was himself a burning creature as his very name importeth howbeit it was not the Seraph but the Retheph or burning-coal that did the deed that God might have all the glory Thine iniquity is taken away Sacraments take not away sin but only testifie that iniquity is purged by Christ alone who hath merited Justification and Sanctification Ver. 8. Whom shall I send Lay hands upon no man rashly but with deliberation The mysterie of the Trinity is well observed by some in the following words as by others this that Ministers serve not men but the only true God Father Son and Holy Ghost 1 Cor. 4.1 2 Cor. 5.21 Nobis id est tribus Elohim sive personis sanct Trin. Piscat Who shall go for us God knew whom he would send but he will have the Prophet offer himself for he loveth a cheerful server and Ministers must take the oversight of Gods Flock not of constraint but willingly 1 Pet. 5.2 Here am I send me This was right and this was wrought in him not by base fear of punishment as we read of one Balthus a dumb man that wandring in a Desart Pausanlas and met with a Lion he was struck with such exceeding fear and trepidation that thereupon the string of his tongue was loosed and he spake ever after sed igne Dei tactus actus est The Seraph had comforted him and this was the effect of it The Prophet after the touch of the live-coal felt his gifts encreased his zeal kindled and
were prayed to take the office and to help to govern the State but here were none left for such a purpose Ver. 13. A Court for Owles Or Ostritches see on ver 11. Ver. 14. The wild beasts of the desart Heb. Ziim Jiim See Chap. 12.21 22. where these monstrous creatures are said to dance whence Basil noteth that men learned of devils to dance Conr. Clingius And another saith that a dance is a circle the centre whereof is the devil the circumference all his Angels And the Satyr shall cry to his fellow Heb. the rough or hairy one Chald. Daemones inter se colludent the devils shall play among themselves Satan is a rough harsh spirit so are his See Levit. 17.7 Ver. 15. There shall the great Owle make her nest Heb. Kippoz The Hebrews themselves agree not what creatures these are here mentioned so far are they faln from the knowledge of the Scripture Their tale about Lilits once Adams first wife but now a scriech-Owle or an evil spirit is not worthy the mentioning Ver. 16. Seek ye out of the book of the Lord Sciscitamini ex libro Domini the Holy Bible which Bishop Bonneri Chaplain called in scorn of the Martyrs Your little pretty Gods-book Another Bohemian blasphemer for Biblia called it Vitlia which in the Bohemian language signifieth Vomit But let us search the Scriptures and particularly this Prophecy commanded to be written in a book chap. 30.8 and compare the truth of these predictions with the events None shall want her mate Some write of the Asp he never wandreth alone without his companion and none of these birds of desolation want their mate so craft and cruelty do ever go together in the Churches enemies Ver. 17. And he hath cast the lot for them i. e. For those creatures of prey aforementioned From generation i. e. For many generations CHAP. XXXV Ver. 1. THe wildernesse and the solitary place shall be glad for them The Edomites and other enemyes have had their part It hath been sufficiently said Woe unto the wicked it shall be ill with him for the reward of his hands shall be given him And now the Prophet is bidden to say to the Righteous to tell him so from the Lord that it shall be well with him for the reward of his hands shall be given him Isa 3.10 11. The wildernesse and the desart that is the poor people of God that have been oppressed and slighted in this world shall be restored into a happy and flourishing estate the Church shall have her Halcyons under Hezekiah but especially under Christ She shall have it both in temporals and spirituals ver 2. Ver. 2. The glory of Lebanon shall be given unto it the excellency of Carmel c. Outward blessings shall be heaped upon Gods people even all that heart can wish or need require They shall see the glory of the Lord Spiritual blessings in heavenly things in Christ Jesus shall be conferred upon them also even every good gift and perfect giving from the Father of lights Qui icturatos intexit floribus hortos Quique jubet rutilis albescere lilia campis Ver. 3. Strengthen ye the weak hands q. d. Chear up my hearts be of good courage and God shall strengthen your hearts all ye that hope in the Lord. Comfort ye also one another with these words and build up each other on your most holy Faith and I will shew you how and in what termes you shall do it Ver. 4. Say to them that are of a fearful heart Inconsideratis to them that consider not the Promises but forget the consolations Heb. 12.5 so poring upon their sins that they see not their Saviour Behold your God will come with vengeance He will tread Satan under your feet shortly Rom. 16.20 Even your God with a recompence Diabolo par pari retribuet Christus saith Hierom Christ will be even with the devil He had got one of Christs Disciples Judas and to cry quittance Christ gat one of his Paul Cyprian was wont thus to comfort his hearers Veniet Antichristus sed superveniet Christus Antichrist will come but Christ will not be long behind him Ver. 5. Then the eyes of the blind shall be opened This was fulfilled corporally in cures wrought by Christ Mat. 4.27 and 11.5 c. and spiritually in the preaching of the Gospel by the efficacy of his spirit Act. 26.18 and 16.14 Apollonius Tyanaeus could never do such miracles nor any other This sheweth that Jesus of Nazareth was the true Messiah Ver. 6. Then shall the lame man leap as an hart As that impotent man did Act. 3.8 and those Loripedes Heb. 12.13 And the tongue of the dumb sing As good old Zacharies did Luk. 1. Not so much for his speech restored or his son received as for his Saviour now at hand and as did those that sang He hath done all things well he maketh both the deaf to hear and the dumb to speak Mac. 7.37 yea to utter the great things of God and to speak good of his name Lo here saith Luther miracles to confirm the Gospel to be of God against those that deride his Ministers saying They cannot make so much as a lame horse sound For all they in whose hearts it taketh effect of blind are made to see of deaf to hear of lame to go and of dumb to speak For in the wildernesse shall waters break out This and that which followeth in the next verse Junius maketh to be the matter of their song viz. the grace of God abundantly communicated to his Church See Joh. 7.38 39. The Jews dream that when their Messiah cometh the red sea shall again be divided and the rock cloven much water gushing out c. Thus they work themselves into the fooles Paradise of a sublime dotage by misunderstanding this text Ver. 7. And the parched ground c. See on ver 6. Ver. 8. And an high-way shall be there i. e. In the Church of Christ and a way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kings high-way to Heaven arcta ampla latet lucet The way of holinesse Or the way of the Sanctuary But it shall be for those Those Beneficiaries of Christ mentioned ver 5 6. the ransomed of the Lord ver 10. The wayfaring men though fooles Simple Christians Shall not erre Misse their way or miscarry in it Ver. 9. No Lyon shall be there The Devil that roaring Lyon nor his actuaries tyrants and hereticks shall haunt these holy high-wayes God will preserve his people from all deveratory evils as Tertullian calleth them 2 Thes 3.3 that wicked one the devil shall not once touch them 1 John 5.18 so as to thrust his deadly sting into them Ver. 10. And the ransomed of the Lord Those happy ones Deut. 33.29 Shall return To the Lord from whom they had deeply revolted Tantum gaudebimus quantum amabimus Tantum amabimus quantum cognoscemus Aug. With songs As they were wont to do in their
the Lord sc As an aggravation of Israels great unkindness and unthankfulness to so liberal a Lord Summam Cantici sui paucis complectitur so bountiful a Benefactour Good turnes exaggerate unkindnesses and mens offences are increased by their obligations See Deut. 32.7 14. According to his mercies c. Which are such as words are too weak to utter hence this Copia verborum and all too little See the like Ephes 2.5 7. Ver. 8. For he said Surely they are my people children that will not lye q. d. I presume they will not it were a foul shame for them if they should deceive my expectation deale disloyally shew themselves deceitful in the Covenant The Officers of Merindol in France answered the Popish Bishop that moved them to abjure that they marvelled much that he would offer to perswade them to lye to God and the world And albeit that all men by nature are lyars yet they had learned by the Word of God that they ought diligently to take heed of lying in any matter be it never so small Also that they ought diligently to take heed that their children did not accustome or use themselves to lye and therefore punish them very sharply when they took them with any lye Act. Mon. 866. even as if they had committed a robbery for the devil is a lyar c. Here the Bishop rose up in a great anger and so departed Ver. 9. In all their afflictions he was afflicted See Exod. 3.7 9. Judg. 10.16 Zach. 2.8 Act. 9.4 Jer. 31.20 Of God we may better say than the Poet did of Augustus 2. de Ponto Eleg. 2. Est placidus facilisque parens veniaeque paratus Et qui fulmineo saepe sine igne tonat Qui cum triste aliquid statuit sit tristis ipse Cuique fere poenam sumere poena sua est And the Angel of his presence saved them i. e. Jesus Christ who is called the face of God Exod. 33.14 15. the image of the invisible God Colos 1.15 whom who so hath seen hath seen the Father also Joh. 14.9 He who is in the bosom of the Father Joh. 1.18 and as an everlasting Priest mediateth and ministreth in the presence of his Father making request for us Heb. 9.24 Rev. 8.3 that Angel of the Covenant Mal. 3.1 And he bare them As Parents do their young children And carryed them As Eagles do their young See Exod. 19.4 Deut. 32.11 with the Note Ver. 10. But they rebelled and vexed his holy Spirit By sinning against light checks of conscience motions of the Spirit mercyes without measure c. Junius thinketh this a clear place for proof of the Trinity in Unity So he was turned to be their enemy This was an ill turn for them abused mercy turneth into fury with the froward God will wrestle Psal 18. Ver. 11. Thou he remembred i. e. Israel remembred the dayes of old Heb. of antiquity the dayes of yore as some old Translations have it See Psal 89.50 c. Saying Where is he that brought them up out of the sea q. d. How is it that he is not now to be found as then he was for the succour of his poor people They had vexed his holy Spirit and therefore he withdrew himself See Hos 5.6 With the shepherd of his flock Or shepherds as some ancient copies had it viz. Moses and Aaron Psal 77.20 Where is he that put his holy spirit within him But this holy Spirit they had vexed ver 10. and now they sorrowfully enquire after Delicata res est spiritus sanctus ita nos tractat sicut tractatur saith a Father i. e. The Spirit of God is a delicate thing he deals with us as we deal by him Ver. 12. That led them by the right hand of Moses with his glorious arm Or that maâ—e his gallant arm to go at Moses his right hand Funâ—cius Dividing the water before them So that Pseudo-Moses the devill likely made many over credulous Jews of Creet believe that he would do for them whom he cozened into the midst of the sea to their destruction Anno Christi 434. Some are of opinion that this affectionate prayer was purposely penned by the Prophet for the use of those poor Jews who after the coming of Christ and manifestation of the Gospel should see themselves to be rejected by God and his Church and should now beg to be owned again cui sanc instituto omnia magis quam dici queat conveniunt saith Hyperius the ensuing petitions suit very much Ver. 13. That led them through the deep Which threatened to swallow them but indeed preserved them so doth every main affliction As a horse in the wildernesse Or as an horse goeth in the plain when led by his rider in qua non est lutum vel lapis where there is neither mire to stick in nor stone to stumble at See Psal 106. Leniter commode Ver. 14. As a beast goeth down into the valley i. e. Gently and leisurely according to that known Distich Ascendente tuo vel descendente caballo Vox ait ista Fave vox ait illa Cave The Spirit of the Lord caused him to rest Or led them until he brought them to rest sc in the promised land To make thy self a glorious name q. d. So thou maist do again if thou please to shew mercy unto us Name is here put for fame or renown Ver. 15. Look down from heaven Affectus dolentium atque ardenter petentium scite exprimuntur a pathetical and pithy prayer And behold from the habitation of thy holiness c. They pray otherwise now then when the Temple stood Psal 121.1 now they look higher and Oh that they would do so The modern Jews pray thus daily but because not from a right principle they are not heard Where is thy zeal Thine ancient fervour and forwardness in vindicating thy people and being avenged of their enemies The sounding rumbling or yerning of thy bowels c. Sometimes God seemeth to loose his mercy and then we must find it for him as here sometimes to sleep or delay and then we must waken quicken him Psal 40.17 Isa 62.7 Are they restrained Chrysostom exhorteth people whether God grant or not to pray still for when God denies it is as good as if he grants And if we pray for any temporal mercy the very ability to pray Hom. 30. in Gen s is better then the thing we pray for for Whosoever calleth upon the name of the Lord shall be saved Ver. 16. Doubtlest thou art our Father Though thou frownest and withdrawest The people of God saw that He was angry that their hearts also were hard yet they thought they should know him amidst all his austerities and they make to him for help And doubtless help the Jews might yet have could they seriously say as here Certainly thou art our Father and would no longer rest upon carnal things boasting of Abraham their Father Circumcision
and sith they think us not worthy to breath in the common aire whom thou hast made heires of the world together with faithful Abraham our Progenitour destroy them from under these heavens of thine in the compass and cope whereof thou raignest and rulest all From under the heavens of the Lord Do thou O Christ to whom the Father hath committed all judgment root them out from under the heavens of thy heavenly Father Thus some Paraphrase the words and observe therehence the mystery of the Trinity like as they do from Gen. 19.24 CHAP. IV. Pet. à Figueir Ver. 1. HOw is the gold become dim How by way of wonderment again as chap. 1.2 q. d. Quo tanto scelere hominum qua tanta indignatione Dei What have men done and how hath God been provoked that there are such strange alterations here all on the sudden By gold and fine gold here understand the Temple overlaid by Solomon with choice gold or Gods people his spiritual Temple who had now lost their lustre and dignity The stones of the Sanctuary are poured out Come tumbling down from the demolished Temple Ver. 2. The precious sons of Zion Those Porphyrogeniti as the Greek Emperours children were called Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because born and bred up in a room made up of precious stones Understand it of the Jews in general Gods peculiar people precious in his sight and therefore honourable Isa 43.4 of Zedekiahs sons in particular who as did also the rest of the Jewish Nobility if Josephus may be beleeved poudered their hair with gold dust Antiq. l. 8. c. 7. to the end that they might glister and sparkle against the beams of the Sun The precious children of the Church are all glorious within by means of the graces of the Spirit that golden oyle Zach. 4.12 and the blessings of God out of Zion Psal 134.3 which are far beyond all other the blessings of heaven and of earth As earthen pitchers Weak and worthlesse Ver. 3. Even the sea-monsters Heb. Whales or Seales which being Amphibii have both a willingnesse Vulg. Lamiae and a place convenient to suckle their whelps The daughter of my people is become cruel She is so perforce being destitute of milk for want of food but much more by feeding upon them ver 10. and chap. 2.20 Oh what a mercy is it to have meat and how inexcusable are those unnatural mothers that neglect to nurse their children not out of want but wantonnesse Surely as there is a blessing of the womb to bring forth so of the brests to give suck Gen. 49.25 and the dry breasts and barren womb have been taken for a curse Hos 9.14 as some interpret that text Ver. 4. The tongue of the sucking child cleaveth For want of suck That was a miracle which is recorded of the old woman of Bolton in Lancashire who took up a poor child that lay crying at the breasts of her dead mother slain among many others by Prince Ruperts party and laying it to her own dry breasts that had not yeelded suck for above twenty years before on purpose to still it had milk came to nourish it to the admiration and astonishment of all beholders This and another like example of Gods good providence for the releif of little ones whom their mothers could not relieve may be read of in Mr. Clarks Mirror for Saints and Sinners Edit 3. fol. 495 507. And no man breaketh it unto them The parents either not having it for them or not having an heart to part with it to them Ver. 5. They that did feed delicately Such uncertainty there is of outward affluence Our Richad the second was famished to death Speed Lib. 3. c. 4. Henry Holland Duke of Excester grand-child to John of Gaunt was seen to run on foot bare-legged after the Duke of Burgundy's train begging his bread for Gods sake This I saw saith Philip de Comines This Henry was brother in law to King Edward the fourth from whom he fled They that were brought up in scarlet Qui nutriebantur in croceis sen cocceis In fimetis victum quaeritant prae inopia Jun. that were gorgeously arrayed or that rolling on their rich beds wrapped themselves in costly coverlets Embrace dunghils There take up their lodgings and there also are glad to find any thing to feed on though never so course and homely The Lapwing is made an Hieroglyphick of infelicity because he hath as a coronet upon the head and yet feedeth upon the worst of excrements It is pitty that any child of God washt in Christ's blood should bedabble his scarlet robe in the stinking guzzle of the worlds dunghill that any one who hath heretofore soared as an Eagle should now creep on the ground as a bettle or wallow as a swine in the mire of sensuality Ver. 6. For the punishment of the iniquity of Zion is greater For Sodom was destroyed by Angels Zion by malicious men The enemies were not enriched by Sodom as they were by Zion Sodom was destroyed in an instant not so Zion for she had her punishment piecemeal first a long seige and then the loss of all after a world of miseries sustained in the seige Julius Caesar was wont to say It is better once to fall then alwaies to hang in suspence Augustus wished that he might dye suddenly His life he called a Comedy and said that he thought he had acted his part therein pretty handsomly Now if he might soon passe through death he would hold it an happinesse Souldiers wish is thus set forth by the Poet quid enim concurritur horae Momento aut cita mors venit aut victoria laeta It is the ancient and manful fashion of the English who are naturally most impatient of lingering mischiefs to put their quarrels to the trial of the sword Speed 963. as the Chronicler observeth Ver. 7. Her Nazarites Who served God in a singular way of abstinence above other men These had their rules given them Num. 6. which whiles they observed They were purer then snow whiter then milk Temperance is the mother of beauty as luxury is of deformity This is nothing to the Popish Votaryes those Epicures and Abby-lubbers Quorum luxuriae totus non sufficit orbis Some by Nazarites here understand their Nobles and such as wore coronets on their heads Nezar is a crown 2 Sam. 1.10 2 Kings 11.12 thus Joseph was a Nazarite Gen. 49.26 So Daniel and his three Associates in whom that was verified Gratior est pulchro veniens in corpore virtus Ver. 8. Their visage is blacker then a coal Heb. their visage is more darkned then blacknesse sc With famine fear grief and car those vultures have so fed upon them that all sightlinesse and lovelinesse is lost Think the same of Apostates God may complain of such as Mic. 2.8 Ver. 9. They that be slain with the sword are better They suffer lesse pain in dying
wheeling businesses of the world These are so one within another as that all their motion dependeth on the Angels whom he also moderateth and ordereth at his own pleasure Dr. Prest Whensoever therefore we see such things come to passe that we can see no reason for as the Churches overthrown the wicked exalted c. consider that one wheel is within another and the wings of the Angels are one within another c. Ver. 17. When they went they went upon their four sides Or according to their four sides i. e. thorough the four parts of the world as they were moved by the four living creatures And they returned not when they went But kept on strait forward without stopping or stepping back Diod. A figure of the constant and consonant harmony which is in all the works of Gods Providence toward the world but especially toward his Church Ver. 18. As for their rings they were so high Apsides earum tam amplae seu altae ut propterea formidabiles The rings or strakes Heb. backs of these wheeles were so broad and high that they struck terrour into the beholders It is hard to take the altitude of second causes Well might one write a book of the Vanity of Sciences and another a Tractat Quod nihil scitur I would see the proudest of you all define the nature of a straw as one preached in Cambridge to all the Schollars so of a flower of a fly c. Well might David say Thy judgements Lord are a great deep Psal 36.6 such as hath neither bank nor bottom Well might Paul cry out O the depth how unsearchable are his wayes c. Rom. 11.23 And the rings were full of eyes Instead of cart-nailes Understand hereby Gods all-seeing Providence which never erreth but alwayes ordereth the worlds disorders to his own glory Round about them four The Divine Providence is like a well-drawn picture which eyeth all that are in the room See 2 Chron. 16.9 Psal 34.15 Zach. 4.10 Job 34.21 and 36.7 Jer. 16.17 and 32.17 Ver. 19. And when the living creatures went the wheels went by them The Angels are Gods hands as it were whereby are acted and agitated this lower world and the second causes therein The wheeles were lift no The spirits of the creatures were heightened and elevated to some unwonted and more then ordinary service by some special instinct We use to say Magnarum rerum tarda molimina when there are many wheeles some will be alwayes out But it is otherwise here and that of Ambrose is verified Nescit tarda molâ—mina Spiritus sancti gratia God can soon effect great things by his powerful grace Ver. 20. Whithersoever the Spirit was to go See ver 1â— and take notice that whatever the instrument is or means of this or that occurrence God is the main Agent It is Christ who by his Spirit worketh all in all in his Church 1 Cor. 12.16 Eph. 1.11 Col. 3.21 Spiritus vitalis There falleth not a haire from a mans head nay not a bristle from a sows back saith Tertullian without God For the spirit of the living creatures Or of life The Divine inspiration was the procreant cause of the wheels motion This is here called Haruach that spirit by an excellency Est Deus in nobis The spirit is in the wheels as an invisible but irresistible Agent The heart of the King is in the hand of the Lord he turneth it whithersoever he will Prov. 21.1 Ver. 21. When those went these went and when those stood these stood This is but the same again as before but more fully and plainly See the like Joh. 1.2 Ver. 22. And the likenesse of the firmament The glory of God in Christ is revealed to the Prophet in this ensuing vision even that great mystery of godlinesse God manifested in the flesh c. 1 Tim. 3. whereof this was a kind of prelude To like purpose also was that visiion Isa 6.1 with Joh. 12.39 40 41. Vpon the heads of the living creature Between them and the Lord Christ as a skreen and supplyed likely the office or that other pair of wings Isa 6.2 See Exod. 24.10 Vide Plin. lib. 37. cap. 2. Chrystallus est gelu concretum Was as the colour of the terrible crystal Heb. of the formidable frost that is of the most vehement frost a Periphrasis of crystal All things above are dreadfully glorious as all things below are pellucid pervious and clear to Gods eye like a diaphanous body Heb. 4.13 Mountains of brasse are as transparent to him as the clearest Crystal The firmament is so clear that Christ seeth through it It s a molten looking-glasse Job 37.18 and those Atheists are utterly out who ask How doth God know can he judge through the dark clouds Job 22.13 Ver. 23. Were their wings strait sc When they flew for at other times they covered their bodies with them ver 11 in reverence to Christ their Creatour and Lord. The one toward the other They serve the Lord Christ with one shoulder or consent they do all mind the same thing Congeries similium faciens ad amplificat Ver. 24. And when they went I heard a noise of their wings A very great noise as is here set forth by a threefold similitude Like the noise of great waters Which fall with an horrible fragor as with the Catadupes for instance See Psal 46.3 As the noise of the Almighty i. e. As thunder Psal 29 4. 18.13 The voice of speech When a man cryeth aloud lifteth up his voice like a trumpet sic clamans ut Stentora vincat As the noise of an host Barritus ille militaris besides the roaring of Cannons rattling of wheels beating of drums c. This none heare but the spiritual man who discerneth all things 1 Cor. 2.15 and hath his senses habitually exercised to discern good and evil Heb. 5. ult They let down their wings As expecting a new commission Ver. 25. And there was a voice from the firmament i. e. From above the firmament even from Christ on the throne When they stood When all was husht So Rev. 8.1 there was half an hours silence in heaven that is in the Church on earth when the seventh seal was opened Sedate and silent spirits are fittest to hear Christ's voice Job 4.16 Ver. 26. And above the firmament See on ver 22. Was the likenesse of a throne Far beyond that of Solomon 1 King 10.18 19. That was of Ivory but this of Saphire that had a rich canopy over it but this the azured sky under it See Exod. 24.10 all to set forth Christ's kingly dignity and surpassing Majesty And upon the likenesse All was but likenesse and appearance because all was visional here As the appearance of a man This was the Man Christ Jesus and this is the last and best part of the vision viz. Christ set by his father in supercelestial places far above all Principality and Power c. Ephes
Disciples The punishment of strange language Mr. Whatel Prototyp saith a grave Divine was an heavy punishment next to our casting out of Paradise and the Flood Ver. 7. But the house of Israel will not hearken unto thee They will not See the like Joh. 5.40 and 8.44 A mans will is his hell saith Bernard And it is easier saith another to deal with twenty mens reasons then with one mans will What hope is there of those that will not hear or if they do yet have made their conclusion aforehand and will stir no more then a stake in the midst of a stream For they will not hearken unto me Speaking unto them in the Scriptures See Hos 8.12 Mat. 10.24 25. Joh. 15.18 c. Let this speech of God to the Prophet comfort faithful Ministers contra cervicosos cerebrosos istes hypocritas that reject or resist their preaching What are we that we may not be slighted when as Christ himself the Arch-Prophet is Curtius Impudent Heb. stiffe of forehead This was a point next the worst Illum ego perjisse dico cui perjit pudor said that heathen he is an undone man who is past shame Ver. 8. Behold I have made thy face strong against their faces I have steeled thy forehead and strengthned thine heart that thou shalt budge for none of them I have rendred thee insuperable Ver. 9. As an adamant harder then flint Heb. strong above a Rock instar rupis quae in mari vadoso horridi Jovis Joh. Wower Polymath irati ut ita dicam Neptuni fer vidis assultibus undique verberata non cedit aut minuitur sed obâ—â—ndit assuetum fluctibus latus firma duritie Durus ut his animus solido ex adamante creatus Hesiod tumentis undae impetum sustinet ac frangit This invincible courage and constancy in Gods Ministers the mad world calleth and counteth pride and pertinacy but these know not the power of the Spirit nor the privy armour of proof that such have about their hearts Fear them not c. See chap. 2.6 Ver. 10. Son of man all my words receive in thine heart c. This is to eat the roul to turn it in succum sanguinem that it may surely nourish See on ver 1 2 3. Go get thee to them of the captivity The fruit whereof they have lost in great part because so little amended thereby Vnto thy people For I can scarce find in my heart to own them So Exod. 32.7 God fathers that rebellious people upon Moses Whether they will hear or whether they will forbear q. d. let them chuse and if they have a mind to it be miserable by their own election See chap. 2.5 Ver. 12. Then the spirit took me up and I heard behind me c. This was for the Prophets encouragement and to put mettle into him as it were that he might the better bear up amidst all sith he should shortly bear a part in that Angelical consort whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Theodoret hath it their dayly service is singing of Psalmes Blessed be the glory of the Lord from his place i. e. From heaven where Saints and Angels glorifie his name without ceasing or saciety Monica after a discourse with her son Augustine about the happiness of heaven concluded thus Quantum ad me astinet fili nulla re amplius delector in hac vita Quid hîc facio As for me what make I here sith I take no more pleasure in any thing that is here to be had A picture of a globe of the whole earth saith one set out with all the brave things that sea and land can afford with this sentence encircling it round To be with Christ is far better is a Christians Emblem and should be his ambition Ver. 13. I heard also the noise of the wings of the living creatures In consent with the former doxology That touched one another Heb. kissed noting the love and good agreement that is betwixt the holy Angels no woman is so well affected to her sister as they are one to another in serving God and his people And the noise of the wheeles As the Angels so all actions and motions do as they can sing praise to God Ver. 14. So the spirit lifted me up As it did afterwards also Philip Act. 8.39 40. not visionally but really And took me away To Tel-abib And I went in bitternesse in the heat of my spirit Heb. I went bitter in the hot anger of my spirit q. d. I was in a great pet as considering that Gods truths must be spoken however they are taken Hic ecce pilluld voluminis in ore duleâ— in ventre dissoluta ventrem torquet lancinat Alapide and full ill they would be taken from me by mine untoward Country-men This made me for the time much out of temper but I soon denyed my self and got the better of mine unruly passions For The hand of the Lord was strong upon me I was overpowered by the Spirit of God who soon brought those high thoughts of mine into captivity and conformity to Christ 2 Cor. 10 5. Ver. 15. Then I came to them of the captivity of Tel-abib Which was the name of some chief place or plantation of the Jews in captivity saith Diodat It was in the middle part of Mesopotamia saith Junius between two rivers Chebar and Saocorah I sat where they sat Sculking and lusking or at least not acting according to my propheticke function and the gift bestowed upon me which I ought to have stirred up and exercised for the good of my fellow-captives This he freely confesseth as giving glory to God and taking shame to himself Seven dayes Which circumstance of time increased his sinnes saith Polanus Ver. 16. And it came to passe at the end of seven dayes Probably on the Sabbath-day that day of grace and opportunity of holiness God glorifieth his free-grace in coming to his offending Prophet as the Physician doth to his sick Patient and by setting him a work again sealing up his love to him like as he also did to the eleven Apostles by sending them abroad to preach the Gospel after that they had so basely deserted him at his apprehension and death upon the Cross Ver. 17. Son of man So Christ constantly calleth this Prophet to keep him humble See chap. 2.1 I have made thee a watch-man I who am the chief Bishop and Shepherd of souls 1 Pet. 2.25 have set thee in thy watchtower with charge to look well to my flock with golden fleeces precious souls that none be lost for want of warning See therefore that thou be Episcopus not Aposcopus an over-seer not a by-seer a Watcher not a sleeper somnolentia Pastorum est gaudium luporum Ephrem tract de tim Dei Shall the Shepherds sleep when as the wolves watch and worry the flock Act. 20.29 30. Herodotus telleth of one Euenius a City-shepherd Lib. 9. who for sleeping
2. and this Angel is accordingly strengthened by Michael ver 21. that is by Christ Which set me upon my knees In a praying posture but yet he continued trembling ver 11. and was not raised and restored but by certain degrees the better to frame and fit him to a religious attention and docility Ver. 11. O Daniel a man greatly beloved Such shall know Gods secrets Prov. 3.32 See chap. 9 23. Stand upright Heb. stand upon thy standing God by his Grace and Word will raise up those that humble themselves in his presence Dejicit ut relevet Ver. 12. Fear not Daniel Disquieting and expectorating sears should be laid aside 1 Joh. 4.18 For from the first day See on chap. 9.23 Let us but find a praying heart and God wâ—ll presently find a pittying heart though he may delay for a season to send in an answer Though Danel heard nothing of his prayers for three-weeks space yet was the Angel at work all that while for the removal of impediments Daniel in the mean-while wrought hard with God as it is elsewhere said of Jonathan 1 Sam. 14.45 And I am come for thy Word Brought hither by thy prayers God will come but he will have his peoples prayers lead him into the field as it were Ver. 13. But the Prince of the Kingdom of Persia withstood me By this Prince of Persia some understand wicked Cambyses Melancthon Osiander Pappus Others an evil Angel that by his suggestions swayed Cambyses to oppose and retard the reedifying of the Temple There is a principal devil Prince of this world and there are as some hold Princes or Principal spirits in Countries and Nations under him Eph. 6.12 But loe Michael one of the chief Princes i. e. Christ the Lord of Angels head of the Church chap. 12.1 Rev. 12.7 By these chief Princes may be understood the three Persons in Trinity or the created Angels The Septuagint translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chearful ones who serve the Lord readily freely and joyfully in his wars making Sion as dreadful to all her enemies Psal 68.17 as those Angels once made Sinai at the delivery of the Law And I remained there with the Kings of Persia With Canmbyses and his Councellors to represse their rage and to blast their designs against the Church which when it is opposed the holy Angels interpose Psal 34.7 Ver. 14. Now I am come As it were with wearinesse of flight as chap. 9.21 See there Comfort will come at length Heb. 10.37 In the latter dayes Toward the end of their politie and not long before the coming of the Messiah who shall begin another age and as it were a new world Ezek. 38.8 Heb. 2.3 Ver. 15. I set my face toward the ground and I became dumb Cohorrui totus vox faucibus haesit See how deeply Gods darlings are eftsoones affected at the hearing of his holy Word Hâ—bâ—k 3.16 Ver. 16. And behold one like the similitude i. e. The Angel in humane shape as ver 10. Touched my lips Restored unto me my speech Good affections wanting expression shall have Gods furtherance And said unto him that stood before me i. e. To Christ whom he had seen ver 5 6. My sorrows are turned upon me Heb. my bowels which are even strained and straitened And I have retained no strength It is ordinary with Gods people in their prayers to complain much of their own weaknesse Jer. 31.18 Ver. 17. For how can the servant of thâ—s my Lord Qui tantulus sum tam imbecâ—llis Gods praying servants use to speak as broken men They well understand 1. Their Distance 2. Dependance Talk with this my Lord Prayer is a holy interparlance with the divine Majesty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2.1 Neâ—ther is there breath in me I am hardly able to bear up or breathe Humane frailty cannot endure Gods presence without fainting Rev. 1.17 Ver 18. Then there came again and touched me Not all at once but by four degrees was Daniel raised 1. He is set upon his knees and palms of his hands ver 10. an Emblem or Prayer 2. He is caused to stand upon his feet though trembling and silent ver 11.15 3. His mouth is opened to speak though not without much weaknesse fears and sorrows ver 17. 4. He is fully strengthned here Park God loves to hold his praying people long in request He is also a God of Judgement Isa 30.18 one that well understandeth when and how to bestow his favours Blessed are all they that waâ—t for him Ver. 19. Be strong yea be strong Holy Angels are ready to strengthen such as are ready to faint in holy duties Ver. 20. Knowest thou wherefore I came unto thee q.d. I told thee that before ver 14. and I look thou shouldest remember it I will return to fight with the Prince of Persia To defeat and prevent his tyranny and cruel intents against thy people see ver 13. not without the devils hand and help And when I am gone forth sc Out of Persia Loe the Prince of Graecia Great Alexander whom I will fetch in so that the Persians shall have henceforth little leisure or mind to meddle with the Jews There were other Grecian Captains also before Alexander who found the Persians somewhat to do as Leonides Miltiades Themistocles but he overturned their Monarchy Ver. 21. In the Scripture of truth i e. Ex usu sorensi In Gods infallible and unchangable decree which for our apprehension are here compared to court rolles and Records And Gods Providence which is nothing else but the carrying on of his decree is that Helm which turneth about the whole ship of the Universe And there is none but Michael your Prince But how many reckon we him at as that King once said of himself to his fearful soldiers He alone is a whole army of men Van and Rear both Isa 52.12 CHAP. XI Ver. 1. ALso I i. e. I Gabriel the Angel glad of such an office for the good of Gods people whereunto also I was sent by Christ ch 10 9 10. In the first year of Darius the Mede Who now began to think of sending home the captive Jews but had some hesitations and fluctuations of mind about it I stood to confirm and to strengthen him Angels cannot inlighten the mind or powerfully incline the will of man for so the Holy Ghost only doth but as instruments of the Holy Ghost they can stir up phantasms of the Word read or heard they can also propose truth and right to the mind advise and perswade to it as Counsellors and inwardly instigate as it were by speaking and doing after a spiritual manner suggesting good thoughts as devils do evil Yea they can strangely wind themselves into mens imaginations so as to appear to them in their dreams Matth. 1. Ver. 2. And now I will shew thee the truth The plain naked truth in proper and downright terms dealing with thee more like an