Reformers bring forth their rich treasure and liberally disperse it by preaching writing and every way trading their Talents for the Churches good Farellus with his Talent Hic est ille Farellus qui Genevenses Novocomenses Monipelgardenses c. Christo lucrifecit Melch. Adam in vit gained to the Faith five Cities of the Cantons with their territories Wickliff Hus Luther Calvin c. how active and fruitful were they in their Generations to dispread and scatter light over the Christian world to wise and win souls to Christ Prov. 11.30 These surely shine as stars in Heaven Dan. 12.3 that like stars by their light and influence made such a scatter of riches upon earth Every Star saith one is like a purse of Gold out of which God throws down riches and plenty upon the sons of men And as it is the nature of gold to bee drawn forth marvellously Zinch de oper dei part 2. l. 3. c. 6. so that as the learned affirm an ounce of gold will go as far as eight pound of silver so it is the nature of sound knowledge to be spreading and diffusive But the heart of the foolish doth not so Or is not right 'T is little worth Prov. 10.20 as having no true treasure in them but froth and filth vanity and villany hence they do not onely not disperse knowledge which they have not Psal 14.4 but patronize and promote ignorance and errour sow Cockle as fast as wiser men do Corn and are as busie in digging descents to Hell as others are in building stair-cases for Heaven Vers 8. The sacrifice of the wicked is an abomination Their very incense stinks of the hand that offers it Isa 1.13 Good words may bee uttered but wee cannot hear them because uttered with a stinking breath and good meat may bee presented but wee cannot eat of it because cook'd or brought to Table by a nasty sloven Works materially good may never prove so formally and eventually viz. when they are not right quoad fontem quoad finem 1 When they proceed not from a right principle a pure heart a good conscience and Faith unfeigned 1 Tim. 1.5 2 When they tend not to a right end the glory of God in our own or other mens salvation Christus opera nostra non tam actibus quà m finibus pensat Zanchius The glory of God must consume all other ends as the Sun puts out the light of the fire Cant. 4.11 Psal 141.2 Hos 14.2 But the prayer of the righteous is his delight His musick his hony-drops his sweetest perfume his Calves of the lips with which when wee cover his Altar hee is abundantly well-pleased For as all Gods senses nay his very soul is offended with the bad mans sacrifice Isa 1.13 14 15. his sharp nose easily discerneth and disgusteth the stinking breath of his rotten lungs though his words bee never so sented and perfumed with shews of holiness So the prayer that proceeds from an upright heart though but faint and feeble doth come before God even into his ears Psal 18.6 and so strangely charms him Isa 26.16 see the Margin that hee breaks forth into these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incantamentum Ask mee of things concerning my sons and concerning the works of my hands command yee mee Isa 45.11 O that wee understood the latitude of this Royal Charter then would wee pray alwaies with all prayers and supplications in the Spirit then would wee watch thereunto with all perseverance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not faint or shrink back Ephes 6.18 Luk. 18.1 Vers 9. The way of the wicked is abomination Not his sacrifices onely but his civilities all his actions natural moral recreative religious are offensive to all Gods senses as the word signifies The very plowing of the wicked is sin Prov. 21.4 all they do is defiled yea their very consciences Their hearts like some filthy bog or fenn or like the lake of Sodome send up continual poisonous vapours unto God And hee not able to abide them sends down eftsoons a counterpoison of plagues and punishments Psalm 11.6 Rom. 1.18 But hee loveth him that followeth after righteousness Although hee fulfil not all righteousness yet if hee make after it with might and main as the word signifies if hee pursue it and have it in chase as ravenous creatures have their prey if by any means hee may attain to the resurrection of the dead Phil. 3.11 That is that height of holiness that accompanieth the resurrection This is the man whom God loves Now Gods love is not an empty love It is not like the Winter Sun that casts a goodly countenance when it shines but gives little warmth and comfort Thou meetest him that rejoyceth and worketh righteousness Aug. those that remember thee in thy waies Isa 64.5 that think upon thy commandements to do them Psal 103. qui faciunt praecepta et si non perficiant that are weak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but willing Heb. 13.18 that are lifting at the latch though they cannot do up the door Surely shall every such one say In the Lord have I righteousness and strength Isa 45.24 Righteousness that is mercy to those that come over to him and Strength to enable them to come as the Sea sends out waters to fetch us to it Vers 10. Correction is grievous unto him that forsaketh the way Hee pleaseth himself in his out-straies and would not bee reduced hee is in love with his own ruine and takes long strides towards Hell which is now but a little afore him And if any man seek to save him Jude 23. with fear pulling him out of the fire hee flies in his face This is as great madness as if they whom our Saviour had healed or raised should have raged and railed at him for so doing And hee that hateth reproof shall die Hee that is imbittered by rebukes and not bettered by chastisements shall die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Septuagint shall die shamefully yea shall die eternally as the next verse shews shall bee swallowed up of Hell and destruction which even now gapes for him They that will not obey that sweet command Come unto mee all yee c. shall one day have no other voice to obey but that terrible Discedite Go yee cursed into everlasting flames Vers 11. Hell and destruction are before the Lord Tophet is prepared of old and where ever it is as it skils not curiously to enquire below us it seems to bee Pareus in loc Rev. 14.11 ubi sit sentient qui curiosius quaerunt so it is most certain that Hell is naked before God and destruction uncovered in his sight Job 26.6 Wee silly fishes see one another jerked out of the pond of life by the hand of death but wee see not the frying-pan and the fire that they are cast into that die in their sins and refuse to bee reformed Cast they are into utter darkness
between Him and thee therefore see to it that thou come to him with all possible reverence humility and self-abasement See Job 42.6 1 King 18.42 Matth. 26.38 It is observable that when the great Turk comes into his Mosche or Temple he lays by all his State and hath none to attend him all the while Therefore let thy words bee few But full as the Publicans were Luk. 18.13 O quam multa quam paucis Oh how much in a little said Tully of Brutus his Epistle so may wee say of that Publicans prayer how much more of the Lords prayer set in flat opposition to the Heathenish Battologies and vain repetitions usual with Pagans and Papagans c. See the Note on Mat. 6.7 8 9. It is reported of the ancient Christians of Aegypt Quod brevissimis raptim jaculatis orationibus uti voluerint ne per moras evanesceret hebetaretur intentio August that they made very short prayers that their devotion might not bee dulled by longer doings Cassian also makes mention of certain religious persons in his time Qui utilius censebant breves quidem orationes sed creberrimas fieri c. who thought it best that our prayers should bee short but frequent the one that there might bee continual intercourse maintained between God and us the other that by shortness wee might avoid the Devills darts which hee throws especially at us while wee are praying These bee good reasons and more may bee added out of Matth. 6. as that our Heavenly Father knows what wee need c. That which the Preacher here presseth is the transcendent Excellency and surpassing Majesty of Almighty God I am a great King saith Hee Mal. 1. And I look to bee served like my self Hos 14.2 Therefore take unto you words neither over curious nor over careless but such as are humble earnest direct to the point avoiding vain bablings needless and endless repetitions heartless digressions tedious prolixities wilde and idle discourses of such extemporary petitioners as not disposing their matter in due order by premeditation and withall being word-bound are forced to go forward and backward like Hounds at a loss and having hastily begun they know not how handsomly to make an end Vers 3. For a dream commeth through the multitude of business When all the rest of the senses are bound up by sleep the soul entreth into the shop of the fancy and operates there usually according to the businesses and imployments of the day past Tertull. de anima cap. 49. fierividentur quae fieri tamen non videntur saith Tertullian those things seem to bee done in a dream which yet are not seen to be done at all these are but vanae jactationes negotiosae animae the idle toffings of a busy minde In like sort a fool a heartless sapless fellow that being sensual and void of the spirit of grace and supplications hath neither the affections nor expressions of holy prayer multiplies words without knowledge thinks to make out in words what hee wants in worth being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plutarch saith of Alcibicdes one that could talk much but speak little His voyce is known by multitude of words It is but a voyce that is heard it is but a sound that is made like the uncertain sound of a Trumpet that none can tell what it meaneth what to make of it Corniculas citius in Africa quam res rationâ—sque solidas in Turriani scriptis reperias saith one Beringer Contra Id. Cum. Lauret Aristot De divinat per insom So here If there be any worth of matter in the fools words it is but by chance as Aristotle saith that dreams doe by chance fore-tell those things that come to passe Let it be our care to shun as much as may be all lavish and superfluous talkativenesse and tediousnesse but especially in prayer lest wee offer the sacrifice of fools and God be angry with us For as it is not the loudnesse of a Preachers voyce but the weight and holiness of his matter and the spirit of the Preacher that moves a wife and intelligent hearer so it is not the labour of the lips but the travel of the heart that prevails with God The Baalites Prayer was not more tedious than Elijah's short yet more pithy than short And it was Elijah that spake loud and sped in heaven Let the fool learn therefore to shew more wit in his discourse than words lest being known by his voyce hee meet as the Nightingale did with some Laconian that will not let to tell him Vox in es praeterea nihil Thou art a voyce and that 's all Vers 4. When thou vowest a vow unto God deferre not to pay it See the Note on Deut. 23.21 It is in thy power to vow or not to vow Vovere nusquam est praeceptum saith Bellarmine We have no command to vow That of David Lib. 2. de Monac cap. 15. Vow and perform to the Lord your God is not purum praeceptum saith Mr. Cartwright a pure precept but like that other Be angry and sin not where anger is not commanded but limited So neither are wee simply commanded to vow but having voluntarily vowed we may not deferre to pay it delayes are taken for denials excuses for refusals For he hath no pleasure in fools He needs them as little as King Achish did 2 Sam. 22.15 he abhors them Psal 5.5 as deceitful workers as mockers of God Jephta in vovendo fuit stultus in praestando impius Jephta was a fool in vowing Hieron and wicked in performing But he that vowes a thing lawful and possible and yet de-deferres to perform it or seeks an evasion is two fools for fayling sith Vers 5. Better it is that thou shouldest not vow q. d. Who bad thee bee so forward Why wouldst thou become a voluntary Votary Dicta factis deficientibus erubescunt and so rashly ingage to the losse of thy liberty and the offence of thy God who expected thou shouldst have kept touch and not have dealt thus slipperily with him Thou hast not lyed unto men but unto God Acts 5.4 As the truth of Christ is in me saith Paul 2 Cor. 11.10 so he bindes himself by an oath as the learned have observed And as God is true our word toward you was not Yea and Nay 2 Cor. 1.19 20 for the Son of God who was preached among you by mee was not Yea and Nay but in him all the promises of God are Yea and Amen Why what of that might some say and what 's all this to the purpose Very much for it implieth that what a Christian doth promise to men how much more to God he is bound by the earnest penny of Gods Spirit to perform He dares no more alter or falsifie his word than the Spirit of God can lye And as he looks that Gods promises should bee made good to him so is hee careful to pay that
mighty and so malicious are the Churches enemies that shee dare scarce peep out or appear abroad with the Dove but shee is in danger to become Hawks-meat Hence Hilary saith of the Primitive Christians that they were not to bee sought in tectis exteriori pompa in Palaces and outward pomp but rather in deserts and in mountains and in dens and caves of the earth as the Apostle also hath it Heb. 11.38 Concerning the Christian Congregation in Queen Maries time saith Mr. Fox there were sometimes forty sometimes an hundred sometimes two hundred came together as they could in some private place in London Act. Mon. fol. 1881. for mutual edification They are utterly out therefore that hold that the true Church must bee evermore glorious and conspicuous for her outward splendour Shee is eft-soons like the Moon in her ecclipse which appeareth dark toward the earth but is bright and radiant in that part which looks toward Heaven The Papists would have this Moon alwaies in the full And if shee shew but little light to us or bee ecclipsed they will not yeeld shee is the Moon And yet except it bee in the ecclipse Astronomers demonstrate that the Moon hath at all times as much light as in the full But oftentimes a great part of the bright side is turned to Heaven and a lesser part to the earth And so the Church is ever conspicuous to Gods eye though it appear not alwaies to ours In the secret places of the stairs Whither thou art retired as for security so for secrecy that thou mayest the more freely and without suspition of hypocrisie pour out thy heart before mee and seek my protection Or where thou lyest close out of modesty or conscience of infirmity not daring to shew thy face Shew mee thy face Or Let mee see thy countenances leave none of thy particular Congregations or Members behinde thee but present your selves before the Lord come boldly to the Throne of Grace Heb. 4.16 in full assurance of Faith Heb. 10.22 Quid enim per faciem nisi fidem qua â Deo cognoscimur saith Gregory upon this Text. Heb. 11.6 What can wee understand by the face but Faith sith by it wee are known of God and without it it is impossible to please God For hee that cometh to God that shews his face before the King Eternal Immortal Invisible c. 1 Tim. 1.17 must come in his best must beleeve that hee is scil Optimus Maximus and more particularly that hee is a rewarder of all that diligently seek him that seek him out as the Greek hath it viz. that fetch him out of his retiring-room as the Syrophenisse by the force of her Faith did Mark 7.24 and as the Spouse here would never give him over till shee had recovered him out of the Country and drawn from him this sweetest invitation to go along with him and incitation to make bold with him Let mee hear thy voice In holy exercises preaching prayer conference c. See here how the Lord Christ wooes attendance solicits suters The Father seeketh such to worship him John 4.24 Hitherto yee have asked mee nothing saith the Son nothing to what you might have done and should do well to do hereafter Ask that your joy may bee full John 16.24 Pray that yee may joy draw waters with joy out of this well-spring of Salvation Ply the Throne of Grace follow your work close It was more troublesome to Severus the Emperour to Christ you may bee sure it is to bee asked nothing of his Courtiers than to grant them much Ask and you shall have saith Christ And is not hee worthily miserable that will not make himself happy by asking Sweet is thy voice Because uttered by the Spirit of grace and supplication whose very breath prayer is and without whom prayer is no better than a sounding brass or tinckling cymbal And thy countenance is comely scil By reason of the Image of God repaired in thee clearly shining in thy heart and life This renders thee comely indeed so that I am the better to see thy face and to hear thy voice To Lovers nothing can bee more pleasing than mutual converse and conference Vers 15. Take us the Foxes the little Foxes i. e. The Hereticks and Schismaticks For as Fox-cubbs will bee Foxes one day and of little will become great so Schismaticks if not timely taken will turn Hereticks Whence it is that the Apostle 1 Cor. 11.18 19. having said I hear that there bee divisions or Schisms among you hee presently subjoyns For there must bee also Heresies among you God having so fore-appointed and foretold it that they which are approved may bee made manifest among you Now these Hereticks and Schismaticks are fitly called Foxes both here and Ezek. 13.4 Herod is also called a Fox Luk. 13.32 as being a Sect-Master Mat. 22.16 and as it is thought to still the noise of his conscience a Sadducee first for their craft secondly for their cruelty Foxes are famous for their craftiness even to a Proverb As subtle as a Fox Persius Astutam vapido servans sub pectore vulpem They are passing cunning to deceive those that hunt them feigning themselves simple when there is nothing more subtle and looking pittifully when taken in a snare but it is onely that they may get out there is no trusting to their looks for Vulpes pellem mutat non naturam saith the Proverb the Fox may alter his countenance but not his condition And for cruelty besides the hurt Foxes do among Lambs and Fowls for lacking meat they feign themselves dead and so the birds hasting down as to a carkase volucres rapiunt devorant Isidor Etym. lib. 12.1 saith Isidore they seize upon the birds and devour them they are noted here to mar the Vineyards Vulpes vitibus maximè nocivae saith one And for Grapes the Fox loves them exceedingly yea though they bee but tender and unripe Hence the Latines call him Legulus a Gatherer namely of Grapes and wee ironically say of a man The Fox loves no Grapes hee will not eat them but it is because hee cannot get them howbeit by his leering one may know hee loves them Hereticks and Schismaticks are therefore to bee taken by the Vine-dressers that is detected refuted 1 Tim. 1.20 and if need bee delivered up to Satan by the Ministers chased out of the Vineyard and pursued to death if incorrigible by the Magistrate as Jehu dealt by the Baalites and after him Josiah The sword is put into their hands for such a purpose Rom. 13.4 and our Saviour with a civil whip expelled those Church-Foxes the Mony-merchants giving therein a taste of that civil authority which hee naturally derived from David as one observeth The Apostles being convented before civil authority about matters of Religion never pleaded You have no power to meddle with us in these things that belong to Jesus Christ No their plea was only the
he stirreth up himself and taketh better hold as resolved not to let him go without the blessing The like before him did good Hezekiah with whom he concurreth in the very letter of his request Esa 37.17 See the Notes there For our own righteousnesses Which are nothing better then a rotten rag a menstruous clout such as a man would not dain to take up or touch But for thy great mercies Through the merits of the promised Messiah Ver. 19. O Lord hear O Lord forgive This was to pray yea this was to strive in prayer Luk. 13.22 to strive as those of old did in the Grecian exercises some whereof were with fists and batts to strive and struggle even to an agony as the Greek word signifieth and as the Lord Christ did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 22.44 who being in an agony prayed yet the more earnestly he sweat and sweltered out as it were his soul through his body in prayer Be we now followers herein of Christ as dear children and of Daniel here who is a worthy pattern to pray by Cold suitours who want the aspiration of the spirit to pronounce Shibboleth do but beg a denial O Lord hearken and do defer not This is coelum tundere preces fundere Tertul. misericordiam extorquere as those Primitive Christians did to bounce at heaven gates Beneficium se putabit accepisse cum rogaretur ignoscere Ambr. orat de exit Theod. to tug hard with God to wring the blessing out of his hands who looks to be importuned and counts it for a kindness to be asked forgiveness as Ambrose saith of Theodosius the Emperour Ver. 20. And whilst I was speaking and praying When haply I had now new done and yet not so done but that my heart was yet lifting and lifting as a bell-rope is oft hoysing up after men have done ringing the bell And confessing my sins So precious a Saint was not without his sins These therefore he confesseth that he might be the fitter to beg mercy for the Church having first made his own peace with God and so in case to lift up pure hands in prayer The like doth David Psal 25 and 51. For the holy mountain of my God This was his main request and to God marvellous acceptable Surely if the Lord saw us Daniel like studying his share more then our own we might have what we would and God even think himself beholding to us as one phraseth it Ver. 21. Yea whilest I was speaking in prayer This he recognizeth and celebrateth as a sweet and singular mercy God sometimes heareth his people before they pray Isa 65.24 Psal 21.3 David was sure up betimes when he prevented the Lord with his prayer Psal 88.13 and 119.147 sometâ—mes whiles they are praying as he did those Act. 4.31 and 12.5 17. and Luther who came leaping out of his study where he had been praying with Vicimus Vicimus in his mouth that is we have gained the day got the conquest but if not so yet certainly when they have now prayed Isa 30.12 Jon. 2.1 Jer. 33.3 Mat. 7.7 Luther affirmeth that he oft gat more spiritual light by some one ardent prayer Ipse ego in una aliqua ardenti oratione meae plura saepe didici quam ex multorum librorum lectione aut accuratissima meditatione consequâ— potuissem Tom. 1. According to the account of Astronomers it must be abâ—ve 160. millions of miles from heaven to earth All this space the Angel came flying to Daniel in a little time then ever he could do by the reading of many books or by most accurate meditation thereupon Even the man Gabriel i. e. The Angel Gabriel in mans shape Whom I had seen in the vision And whom I had good cause to remember the longest day of my life for the good offices he had done me formerly Being caused to fly swiftly Heb. with wearinesse of flight Not that the Angels flee as fouls though a certain Frier a lyar certainly undertook to shew to the people a feather of the Angel Gabriels wings or that they are ever wearied with speeding Gods commissions and commands for the Churches good Sed datur hic assumptae speciei but these things are spoken to our apprehension Touched me With a familiar touch in token of encouragement prensando mimirum ut solent qui contactâ—â— familiari promptam benevelam que mentem indicant About the time of the evening oblation When the joynt prayers of Gods people were wont to come up before him quasi manu facta and Daniel hopeth they may do so again Qui nihil sperat nihil orat Ver. 22. And he informed me and talked with me Rather then the Saints shall want information and comfort God will spare one out of his own train to do them any good office Luk. 1.19 Gal. 3.19 neither will the greatest Angel in heaven grudge to serve them I am now come forth to give thee skill Not by infusion for so the Holy Ghost only but by instruction as was before noted It is well observed by one that this following Oration of the Angel containeth an Abridgment of the New Testament and a light to the Old for confirming Daniel is touching the ensuing deliverance out of Babylons captivity he further advertiseth and assureth him of the spiritual deliverance which Christ shall effect by his Gospel at his coming and therefore describing the times most accurately he plainly setteth forth the salvation of the Church Christian and the destruction of the stubborn and rebellious Jews who judge themselves unworthy of eternal life Ver. 23. At the beginning of thy supplications Thy prayer was scarce in thy mouth ere it was in Gods eare The eyes of the Lord are upon the righteous and his eares are open unto their cry Psal 34.15 See the Note He heard at the very first but answered not till Daniel had tugg'd with him See Jam. 5.16 17. For thâ—â— art greatly beloved Kimchi readeth it a man of measures a man every inch of thee But the word is not Hamiddoth but Chamudoth a man of desires a favourite in heaven Rerum expetendarum cupidâ—â— Vatab. De deratissimâ—â— es Trem. because desirous of things truely desireable Christ is said to be totus totus desiderabiliâ— lovely all over Can. 5.16 The Saints are also so in their measure as on the contrary the wicked are not desired Zeph. 2.1 but loathed and abhorred Prov. 13.5 Therefore understand the matter Good men shall know Gods secrets Gen. 18.17 19. Psal 25.14 Ver. 24. Seventy weeks are determined upon thy people i. e. Seventy weeks of years ten Jubilees which make up four hundred and ninety years Thus the very time is here particularly foretold when the Messiah should be revealed and put to death The like hereunto is not to be found in any other of the Prophets as Hierom well observeth This therefore is a noble Prophecy and many great wits have been exercised about it Cornelius a Lâ—pide speaketh
Let them infants mourn for the teats denied them in this day of humiliation as Jon. 3.5 6. or so dryed up that there is no milk for them Others render it Beating upon their breasts plangentes pectora palmis Ver. 13. Vpon the Land of my people shall come up thorns Here the Prophet proceedeth to denounce the destruction of the Land that should one day come by the Babylonians and yet he foretelleth that afterwards God shall receive them into favour and restore unto them such a Kingdom as wherein righteousness and peace shall meet and mutually salute In the Joyous City Or revelling City see chap. 22.2 13. Zeph. 2.15 Ver. 14. The multitude of the City shall be left for the City shall be left of its multitude The Forts and Towers Heb. Ophel and Bachan The Hebrews tell us that these were two high Towers in Jerusalem now they were to be dismantled and lye wast Ver. 15. Vntill the Spirit be poured upon us from on high Donec Dominus dignabitur suum favorem gratiam denuo nobis impertiri Till God shall please once more to impart unto us his grace and favour So he sets them no certain time of restauration as desirous thereby to stir them up to pray continually and to bring forth fruits worthy amendment of life This effusion of the Spirit upon all flesh Joel 2.28 that is of the best thing upon the basest is a very great mercy And the wildernesse be a fruitful field Heb. a Carmel Such a change worketh the Spirit of grace it maketh barren hearts fruitful and manifesteth hypocrites whatever they seem to be no better than wild trees that beare no good fruit Ver. 16. Then judgement shall dwell in the wildernesse In this and the next Verse he setteth forth the sweet effects of Gods Spirit in the Saints in hypocrites also when once they come to be converted these are Righteousnesse Peace and Joy in the Holy Ghost as Rom. 14.17 By Righteousnesse and Judgement there is to be understood the Righteousnesse of Faith together with all those good works the fruits thereof Obedience I mean which Luther was wont to call fidem incarnatam Faith incarnate Ver. 17. And the work of Righteousnesse shall be Peace Peace both of Countrey and of Conscience none other but this last can last for ever Quietnesse and assurance for ever Such as the world giveth not such as the wicked meddleth not with the Cock on the dunghil knoweth not the worth of this jewel it is the new name that none knoweth but he who hath it Oh this blessed quietnesse and assurance for ever this boldnesse and accesse with confidence by the Faith of him Eph. 3.12 having a full certainty Luk. 1.4 yea a confident glorying and boasting Rom. 5.3 so as to stand upon Interrogatories 1 Pet. 3.21 such as are those Rom. 8.35 36 37. and to have God to make answer as Isa 43.25 Ver. 18. And my people shall dwell in a peaceable habitation Great peace have all those that love Gods Law and nothing shall offend them Psal 119.165 Peace shall be within their walls and prosperity within their Palaces From this and the next Verse one well gathereth that when the heart lyeth lowest it lyeth quietest in loco humili humilis erit civitas sc Dei. Ver. 19. When it shall hail coming down on the Forrest When reprobates here compared to a Forrest or tall wood shall be hail-beaten that is grievously plagued as those Egyptians once were Exod. 9.22 26. it shall be hail or well with the Elect the Church as a City that standeth in a low bottome is secure and safe her afflictions also working together for her good In humbling her God remembreth her for his mercy endureth for ever Psal 136.23 Ver. 20. Blessed are ye that sow besides all waters Conclusionem texit ipse Propheta The Prophet concludeth with an exclamation as admiring the happinesse of such as should live till the Common-wealth should be thus restored but especially when Christ should come in the power and purity of his Ordinances filling his people with the fruits of Righteousnesse and fattening them for the purpose with those waters of the Sanctuary as Nilus doth the land of Egypt c. Oh the heaped up happinesse of such O terque quaterque beati Say they sow in tears yet they shall reap in joy Psal 126.5 say they send thither the feet of the Ox and the Asse those laborious and useful creatures to ear the ground and fit it for receipt of seed Psal 144.14 they shall surely eat the fruit of their labours Psal 128.2 They shall reap in due time if they faint not Gal. 6.9 His faecunda sine dubio messis indulgantiae orietur saith Arnobius their labour cannot be in vaine in the Lord 1 Cor. 15. ult CHAP. XXXIII Ver. 1. VVOe to thee that spoilest Minatur vastationem vastatori Sennacherib vel Antichristo quem praesignat Oecol Sennacherib and Antichrist are here threatned And thou wast not spoiled Thou abusest thy present peace and the riches of Gods goodness and patience toward thee to fall foule upon others unprovoked And dealest treacherously This some understand of Sennacherib Oecol See 2 King 18.14 17. others of Shebna and other Traitours in Jerusalem who dealt underhand with the enemy against Hezekiah and might haply meet with the like meed as he did who betrayed the Rhodes to the Turkes who fleaed him and salted him Or at least as Charles the fourths Agents did from Philip Duke of Austria who paid them the summe he promised them but in counterfeit money saying that false coyn is good enough for such false knaves as they had shewed themselves Thou shalt be spoiled Of Kingdome and life and all by thy treacherous sons Chap. 37 38. Siquis quod fecit patitur justissima lex est See Judg. 7.11 with the Note and fear thou God who loveth to retaliate to pay wicked men home in their own coyn to fill them with their own wayes to overshoot them in their own bow c. Vae ergo vastatoribus one time or other God will be even with such Ver. 2. O Lord be gracious unto us Brevicula sed pulchra precatio a short but sweet prayer of the Prophet teaching thereby the people to put the promise in suit and to do it effectually using a throng of strong arguments as here is Much in few Be thou their arm Here the Church seemeth to pray for her children as they before had prayed for her Plena est affectibus haec precatio Every morning Heb. In the mornings That is speedily seasonably continually and for Christs sake Voce enim matutinis allusum ad juge sacrificium Scultet Piscat A Voce Angeli Vulg. Exod. 29. Ver. 3. At the noise of the tumult the people fled i. e. The Assyrian Souldiers shall flee at the coming of the Angel with a hurry noise in the aire for greater terrour but he shall give them their pasport This
but look upon them as so many mice for what are they more in comparison of me and of thee who hast from me thy mission and commission zeal in well-doing sheweth a man to be right like as such are living fish as swim against the stream To root out and to pull down i. e. To denounce destruction to evil-doers and then I will effect it Elisha hath his sword as well as Hazael or Jehu 1 King 19.17 and vengeance for the disobedient is every whit as ready in Gods hand as in his Ministers mouth 2 Cor. 10.6 See Hos 6.5 with the Note Joh. 20.23 But what a mercy of God to the Church was it that the same day that Pelagius that Arch-heretick was born in Britain Austin the great confuter of that heretick should be born in Afrike Providence so disposing that the poison and the Antidote should come into the world together Dempster Hist Scot. To build and to plant As a co-worker with God for the good of souls by preaching Christ unto them as this Prophet doth notably in a most divine and stately strain setting him forth in his coming Covenant Offices Benefits c. as the only foundation and lively root of hope Ver. 11. Jeremiah what seest thou It was great kindness and familiarity thus to parle with him and to call him by his name And I said I see a rod of an Almond tree Which hath its name in Hebrew from watching because it watcheth as it were to bud and bear before other trees even in the deep of winter and when it is at coldest Hereby the Prophet is animated though but young and assured that he shall have the fruit of his so early labours God careth not for those arbores autumnales Jude 13. trees which bud not till the latter end of harvest The truth of all his predictions is designed though little beleeved by the most the speediness also of their performance as ver 12. and Ezek. 7.10 11. a good Comment upon this text The sins of Gods people saith one are sooner ripe then of the heathens because they have the constant light and heat of his Word to hasten their maturity This was typified by the basket of Summer fruits and by the Almond-tree in this text As the Almond-tree Hieron Theod. Just Mart. saith another hath a bitter rind but a sweet kernel so hath affliction sanctified and again as the Almond-tree is made more fruitful by driving nailes into it letting out a noxious gum that hindereth the fruitfulness thereof so is a good man made better by afflictions Ver. 12. Thou hast well seen Heb. Thou hast done well to see i. e. so to see For I will hasten my Word Heb. amigdalaturus sum I am watching upon the evil to bring in the Chaldeans as I have threatened See the like elegant allusion Ans. 8.1 2. Nemesis à tergo punishment is at the heels of sin Ver. 13. What seest thou By these questions his attention is stirred up that he may the better observe the matter of his preaching which is here represented by a second vision I see a seething pot Heb. a pot blown up Ollam Ebullitam This boyling pot is Jerusalem besieged by the Chaldeans and we are the flesh say those deriders of this Prophecy of Jeremy Ezek. 11.3 but they found it to be just so shortly after and then their profane hearts might well have bespoke them as the heart of Apollodorus the tyrant seemed to say to him who dreamed one night that he was flead by the Scythians and boyled in a Chaldron and that his heart spake to him out of the kettle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is I that have drawn thee to all this And the face thereof i. e. That part of the pot that is next the fire and heated therewith Ver. 14. Out of the North an evil shall break forth i. e. From Chaldea which is North from Judaea Gregory moralizeth the text thus mans mind is this pot Aquilo est sedes diaboli Aug. that which from the North sets it on fire is the devil by inflaming it with evil lusts and then he sets up his throne therein As Ver. 15. And set every one his throne Judging such as in those very gates had unjustly judged others See this performed 2 King 24.4 and 25.4 Chap. 52. Ver. 16. And I will utter my judgement against them sc By those Northern Princes bu first by thee and Zephany and Huldah c. if haply they will repent that I may repent of the evil God therefore threateneth that he may not punish Who have forsaken me and burnt incense These sins differ in degrees and are all found among the Papists Ver. 17. Thou therefore gird up thy loynes q. d. Thou hast I must needs say Perquam difficile est sed ita lex jubet a hard task of it But hard or not hard it must be done or thou art undone About it therefore and play the man plucking up thy best heart as we say and acting vigorously Stir up the gifts of God that are in thee and exercise thy talents committed unto thee Verbs minister es hoc age Be not dismaid at their faces least Ne conteritor nete conteram Be not afraid of them least I fright thee worse to thy ruth and utter ruine Excellently Bernard Anranaclasis If I deal not faithfully with you you will be damnified but I shall be damned Let me suffer any thing rather than be guilty of a sinful silence said that heroical Luther But Melancthon his Colleague was so timorous that Luther was fain to chide him many times And Calvin in an Epistle of his to John Sleidan prayeth God to furnish him with a more noble spirit ne gravem ex ejus timiditate jacturam sentiat posteritas lest posterity should rue for his timidity Calvin himself in his last speech to his fellow-Ministers on his death-bed speaketh thus When I first came to this City Geneva the Gospel indeed was here preached but things were very far out of order as if Christianity consisted wholly in the casting down of images c. There were also not a few wicked fellows who put me hard to 't Melch. Ad. in vic Calvin p. 106. setting themselves against me to their utmost But the Lord our good God did so steel me and strengthen me who am naturally fearful and dastardly that I stoutly withstood them and went on with the work of Reformation to his glory alone be it spoken Melacthon also admired that courage in Luther that he could not find in himself for besides many passages of his in his Epistles that way tending one time when he saw Luthers picture he uttered this verse immediately Fulmnia erant linguae singula verba tuae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 18. For behold I have made thee this day a defenced City i. e. Inpregnable inexpugnable the bulwark of truth as one said of Basil such as could not be battered
will not hearken unto them See Prov. 1.28 Zech. 7.13 with the Notes Ver. 12. Then shall the Cities of Judah go and cry unto the Gods Or Let them go and cry unto them q. d. Let them for me This is one of those bitter answers that God giveth to wicked suitors Ezek. 14. See Judg. 10.14 Or if he give them better at any time it is in wrath and for a mischief to them Ver. 13. For according to the number of thy Cities See chap. 2.28 And according to the number of thy streets See Ezek. 16.31 Ver. 14. Therefore pray not thou for this people See on chap. 7.16 When they cry unto me for their trouble It is not the cry of the spirit for grace but of the flesh only for ease it is but the fruit of sinful self-love In thee indeed it proceedeth from a better principle but I am at a point Ver. 15. What hath my beloved to do in mine house i. e. Mine once-beloved people which had the liberty of mine house and was welcome thither Vatab. but is now discarded and discovenanted as if an husband should say to his adulterous wife What maketh this strumpet in my bed sith she hath so many paramouts And the holy flesh The sacrifices sanctified by the Altar Is passed from thee Shall be wholly taken away from you together with the Temple When thou doest evil then thou rejoycest Thou revellest in thine impurities and sensualities as dreading no danger but slighting all admonition Ver. 16. The Lord called thy name a green Olive-tree Green all the year long fair and fruitful this was thy prosperous and flourishing condition but now thy best dayes are over For With the noise of a great tumult Barritu militari such as souldiers make when they storm a City Ver. 17. For the evil of the house of Israel That evil by a specialty that land-desolating sin of Idolatry Ver. 18. And the Lord hath given me knowledge of it i. e. Of the treacherous plot of my country-men of Anathoth against me who should never have dreamt of any such danger Dius pro suis excubat Ver. 19. But I was like a lamb or an Ox Harmlesse and blamelesse busied in my function and not in the least suspecting any such evil designe against me Mâ—t. 10. I send you forth as lambs amongst wolves saith Christ who himself being the Lamb of God was slain from the beginning of the world his servants also are slain all the day long and counted as sheep to the slaughter Rom. 8. Let us destroy the tree with the fruit thereof Let us poison his food so the Chaldee senseth it Ponamus lignum taxi in sorbitiunculam Others let us destroy the Prophet and his prophecyes together Others let us make an end of him either by sword or by famine as the punishment threatned ver 22. pointeth us to That his name may be no more remembred Sic veritas odium peperit So the Papists have given order that wheresoever Calvins name is found it shall be blotted out and by a most malicious Anagram they have turned Calvin into Lucian One of them lately took a long journey to Rome only to have his name changed from Calvin to some other and that out of devilish hatred of that most learned and holy man Ipsa à quo virtus virtutem discere posset Ver. 20. But O Lord of hosts Thou who art potentissimus liberrimus a most powerful and free Agent That tryest the reines and the heart And so knowest with what mind I make this complaint and request Let me see thy vengeance upon them A prophetical imprecation guided by Gods Spirit and not lightly to be imitated So the Church prayed against Julian the Apostate whom they knew to be a desperate enemy and to have committed that sin unto death So perhaps had these men of Anathoth Ver. 21. Of the men of Anathoth that seek thy life Where shall a man find worse friends then at home A Prophet is nowhere so little set by as in his own countrey Epist famil lib. 7. ep 6. Mat. 13.57 Probatissimus optimus quisque peregrè vivit saith Ennius in Tully Saying Prophecy not in the Name of the Lord A desperate speech proceeding from an height of hatred and coasting upon the unpardonable sin Ver. 22. Behold I will punish them Sic tandem bona causa triumphat The visible vengeance of God followeth close at the heels the persecutors of his faithful messengers Ver. 23. And there shall be no remnant Behold the severity of God their bloody design was to destroy Jeremies stock and fruit stalk and grain together ver 19. God meteth unto them the self-same measure leaveth them not a remnant This is not ordinary justice chap. 4.27 Isa 1. and 10. A remnant shall be left saith he here not so Let Rome that shambles of the Saints and Prophets especially look to it God is now coming to make inquisition for blood c. CHAP. XII Ver. 1. RIghteous art thou O Lord when I plead with thee Or though I should contend with thee Est elegans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This the Prophet fitly premiseth to the ensuing disceptation that he might not be mistaken Thy judgements saith he are sometimes secret alwayes just this I am well assured of though I thus argue Yet let me talk with thee of thy judgements Let me take the humble boldnesse so to do that I may be further cleared and instructed by thee Wherefore doth the way of the wicked prosper Viz. Whil'st better men suffer as now the wicked Anathothites do whil'st I go in danger of my life by them This is that noble question which hath exercised the wits and molested the minds of many wise men both within and without the Church See Job 21.7 13. Psal 37.1 and 73.1 2 12. Hab. 1.4 5. Plato Cicero Seneca Epictetus Claudian against Ruffin c. Wherefore are they all happy Heb. at ease Not all neither for some wicked have their payment here their hell afore-hand To this question the Lord who knoweth our frame Psal 103. being content to condescend where he might have judged calmly maketh answer ver 5. like as Christ in like case did to Peter Joh. 21.21 22. Ver. 2. Thou hast planted them and they have taken root All goes haile with them they have more then heart can wish Psal 73.7 And in lieu of Gods goodnesse to them they professe largely and pretend to great devotion but that 's all Thou art near in their mouth and far from their reines That is from their affections Tit. 1.16 Hypocrites are like that heap of heads 2 King 10.8 that had never a heart among them they have vocem in chorâ— mentem in foro virtutem non colunt sed colorant That Persian Embassadour of whom before when conversing with Christians he had so oft in his moth Soli Deo Gloria made believe that he gave glory to the only true God when as he meant the
2.13 32. Ver. 14. Will a man leave the snow of Lebanon See chap. 2.13 which may stand for a Commentary on this Verse The rocks of Lebanon were still covered with Snow whence also it was called Lebanon i. e. white Now the Lord was to the Jews as this snow was to the thirsty traveller cooling and comforting and therefore in no wise to be left Or shall the cold flowing waters that come from another place be forsaken Heb. shall strange cool flowing water be forsaken or fail Ver. 15. Because my people hath forgotten me Not forsaken me only Of all things God cannot abide to be forgotten this is that very horrible thing ver 13. this is filthinesse in Virgin Israel which is most abominable From the ancient paths Chalked out by the Law and walked in by the Patriarches and Prophets Vepreta avia Heb. paths of antiquity or of Eternity Set a jealous eye upon novelties and shun untrodden paths as dangerous Ver. 16. To make their land desolate Not intentionally so but yet eventually Idolatry is a land-desolating sin Ver. 17. I will scatter them Wherry and whirle them up and down as chaff before the force of the enemy I will shew them the back and not the face This was woful but just upon them for their unworthy dealing in like sort with the Lord 2 Chron. 29.6 chap. 2.27 32.33 Ezek. 8.16 Every transgression and disobedience hath a just recompence of reward Heb. 2.2 Ver. 18. Then said they Come let us devise devices Words savouring of a most exulcerate spirit against God and his faithful Prophet quem toto coelo hic explodunt whom they shamefully slight and desperately oppose both with their virulent tongues and violent hands Hence his ensuing complaint and not without cause For the Law shall not perish from the Priest c. As he would perswade us it shall We shall have Priests Sages and Prophets still berter then he is any let us therefore stop his mouth or make him away there will be no great losse of him Come let us smite him with the tongue By loading him with slanders and laying false accusations against him Some men have very sharp tongues He that was famous for Abuses stript and whipt had nothing but his tongue to whip them with Some render it Let us smite that tongue of his that is tie it up and tamper it that he reprove us no more Or if he do yet Let us not give heed to any of his words If we cannot rule his tongue yet let us rule our own ears and say Tu linguae nos aurium domini And is not this the very language of the Romists Non tam ovum ovo simile c. Ver. 19. Give heed to me O Lord Though they will not yet do thou I beseech thee This is ordinary with good men when wearied out with the worlds misusages to turn them to God and to seek help of him Ver. 20. Shall evil be recompensed for good q. d. That 's greatest disingenuity and unthankfulnesse To render good for evil is Divine good for good is humane evil for evil is bruitishâ—s but evil for good devilish Lo with such breathing devils had Jeremy here to do and indeed what good man hath not See 1 Sam. 24.17 Psal 35.12 109.5 Ver. 21. Wherefore deliver up their children to the famine He who had prayed so hard for them could and did pray here as earnestly against them yet not out of private revenge but by a prophetick spirit whereby he foretelleth their calamities auxesi verborum per hypotyposin This is usual with the Psalmist and other Prophets And let their men be put to death Heb. be killed with death See Rev. 2.23 with the Note Ver. 22. When thou shalt bring a troop The Vulgar rendereth it Latronem a thief or robber viz. Nebuchadnezzar that arch-thief whose Monarchy was grande latrocinium and whose regiment without righteousnesse was robbery by authority Ver. 23. Yet Lord thou knowest all their counsel Though I know it not yet thou art privy to it and canst prevent it for wisdom and might are thine Dan. 2.20 To slay me All malice is bloody Forgive not their iniquity He knew their sin to be unpardonable and therefore prayeth for vengeance upon them unavoydable This was fulfilled upon the Jews by the Babylonians in respect of Jeremy and by the Romans in respect of Christ Neither blot out their sin from thy sight A heavy curse Woe to such as whose debts stand uncrossed in Gods book Their sins may sleep a long time like a sleeping debt not called for of many years as Sauls sin in slaying the Gibeonites was not punished till forty years after as Joabs killing of Abner slept all Davids dayes Mens consciences also may sleep in such a case for a season but their damnation sleepeth not nor can their condition be safe till God have wiped out their sins for his own sake till he have crossed out the black lines of our iniquities with the red lines of his Sons blood and taken out of his coffers so much as may fully satisfie c. CHAP. XIX Ver. 1. THus saith the Lord By the former Type of a Potter and his Vessel God had shewed the Jews what he could do to them viz. break them at his pleasure and remake them upon their repentance Here by a like prophetical paradigme is set forth what the Lord now will do to them viz. break them so for their obstinacy as that they should never be repaired and restored to their ancient lustre and flourish And this the Prophet Jeremy fortissimus ille Dei athleta as One calleth him that valiant Champion of the Lord telleth them freely though he kissed the flocks and was well beaten for his boldnesse chap. 20.2 Where it is worthy our observation that as the Prophets task was more and more increased so was his strength and courage Deus gratiam multiplicat onere ingravescente So it was with Athanasius Luther Latimer Calvin c. Goe and get a Potters earthen bottle Called in Hebrew Bakbuk Onomatopaejae either from the emptinesse and hollownesse of it or else from the gugling sound that it made when it was either filled or emptyed By a like figure it is said of the vulturine Eagle Jegnalegnudam Job 39.30 that they doe glutglut blood And take of the ancients Of both sorts for witnesses Ver. 2. And go forth unto the valley of the son of Hinnom See chap. 7.3 that where the Jews had sinned there they might be sentenced Which is by the entry of the East-gate Or as others render it Portam fictilem seu testaceam the Potters gate because the Potters dwelt near to it and thereby carried forth their potsheards called also the dung-gate saith the Chaldee Paraphrase an allusion being hereby made both to the pot he carried and to the pieces of it when broken which should be cast to the dunghil Inde ad gehennam via erat This
of perfect deliverance by Christ Ver. 19. And out of them shall proceed thanksgiving Mox ubi fides inde prodit laâ— confessio Faith is a fruitful grace the very womb wherein all the rest are conceived Ver. 20. Their children also shall be as aforetime How easily can the Lord turn again the captivity of his people set them statu quo prius Zach. 10.6 They shall be as if I had not cast them off See the Note there Ver. 21. And their Nobles shall be of themselves Forreiners shall no more domineer over them but they shall have Governours of their own Nation who shall be more tender of them and careful of their good Some apply all this and well they may to Jesus Christ who is here called Magnificus Dominator Christus Fortis ille Gâ—gat est Oecol his Magnificent or honourable One and his Ruler who also is one of them and proceedeth from amongst them See Deut. 18.18 And I will cause him to draw near and he shall approach unto me Either as God coequal and coessential with me or as Mediatour and so he shall approach unto me by the hypostatical union in respect of which he came the nearest unto God of any that ever was or could and by the execution of his Priestly office wherein he intercedeth for my people and reconcileth them unto me For who is this that engaged his heart Who but my Son Christ durst do it or was fit to do it he is a super-excellent person as is imported by this Mi-hu-ze Who this he Ver. 22. And ye shall be my people and I will be your God sc Through Christ and by his mediation As for those that are not in Covenant with God by Christ as the devil will one day sweep them so mean while Ver. 23. Behold the whirlwind of the Lord goeth forth with fury Sensim sese conglomerans ac demittens in eorum capita the vengeance of God followeth them close at heeles till at length they be wherried away by that terrible tempest at death Job 27.20 Ver. 24. The fierce anger of the Lord See chap. 23.20 In the latter dayes ye shall consider it In the dayes of the Messias but especially at the end of the world when all these things shall have their full accomplishment CHAP. XXXI Ver. 1. AT the same time i. e. In the beginning of Zedekiah's raign as before was this word uttered Or rather in those latter times forementioned chap. 30.24 after the return from Babylon but especially in the dayes of the Messiah The modern Jews vainly apply it to the coming of their Messiah quem tantis etiamnum ululatibus exposcunt whom they yet expect but to no purpose Ver. 2. The people that were left of the sword Of Pharaoh's sword who pursued them Fieri dicitur quod tentatur aut intenditur and though he smote them not because the Lord kept him off yet he is said to have done it like as Balac afterwards arose and fought against Israel Josh 24.9 he had a mind so to have done but that he was over-awed he did not indeed because he durst not When I went to bring him to rest i. e. To the land of Canaan after so long trouble and travel I effected that then though it were held improbable or impossible so I will do this promised reduction of my people from Babylon Indaeorum quiritantium verba Zeg Ver. 3. The Lord hath appeared of old unto me This seemeth to be the peoples objection You tell us what was done of old but these are ancient things and little pertaining to us who are now under a heavy captivity jam refrixit obsoleta videtur Dei beneficentia Hereunto is answered Yea I have loved thee with an everlasting love I am one and the same I am Jehovah that change not whatever thou mayst think of me because I seem angry at thy misdoings Therefore with loving kindnesse have I drawn thee Or Therefore will I draw out loving kindnesse toward thee as Psal 36.10 See the Note there Ver. 4. Again I will build thee See chap. 34.18 Thou shalt he adorned with thy tabrets All shall be haile and merry with thee as heretofore yea thou shalt have spiritual joy which is res severa severe and solid such as doth not only smooth the brow but fill the breast Ver. 5. Thou shalt yet plant vines Profunda pax erit nemo te perterre faciat Thou shalt have plenty peace and security The planters shall plant them and shall eat them as common things i. e. Shall have Gods good leave and liking so to do Heb. Shall profane them i. e. not abuse them but use them freely even to an honest affluence See Levit. 19.23 with the Note Ver. 6. The watchmen upon the mount Ephraim Such as are set to keep those vineyards ver 5. Shall cry Arise ye and let us go up to Zion As the ten tribes first made defection so shall they be forwardest in the Reformation England was the like alate Ver. 7. Shout among the chief of the Nations Heb. neigh unto the heads of the Nations ut illa vobis adhinniant pariter in Christi fide jubilent that they may joyn joyes with you and help to make up the quire Publish ye and praise ye and say O Lord save The Saints have never so much matter of praise but that they may at the same time find cause enough to pray for more mercy Psal 18.3 Ver. 8. Behold I will bring them Here 's a present answer to such a Prayer and this promise hath its performance chiefly in the Kingdom of Christ who will not suffer the least or the weakest of his to miscarry See Esa 35.5 6. Ver. 9. They shall come with weeping Prae gandio inquit flebunt they shall weep for joy having first soaked themselves in godly sorrow by the spirit of grace and of supplications or deprecations poured upon them Zach. 12.10 being sollicitous about their salvation And I will make them to walk by the rivers of waters Heb. To the brooks of waters i. e. to the holy ordinances as Psal 23.3 For I am a Father to Israel I do all of free-grace Ephraim is my first-born And therefore higher then the Kings of the earth Psal 89.27 Ver. 10. Hear the Word of the Lord O ye Nations Hear and bear witnesse of the gracious promises that I make to my people for I would have them noted and noticed Ver. 11. For the Lord hath redeemed Jacob Redemption is a voluminous mercy an accumulative blessing From the hand of him that was stronger then he sc The Chaldean but especially from Satan Matth. 12.29 Joh. 12.31 Ver. 12. Therefore they shall come and sing in the height of Zion i. e. In the Temple shall they celebrate that singular mercy in the Congregation of the faithful And shall flow together i. e. Flock together by troops and caravans flock thither by sholes To the goodnesse of the Lord Or
to enter into Egypt This was to go out of Gods blessing as we use to say into the worlds warm sun-shine this was to put themselves into the punishing hands of the living God Ver. 18. Because of the Chaldaeans for they were afraid of them But they should rather have sanctified the Lord God in their hearts and made him their dread as Esay 8.13 The fear of man bringeth a snare but whoso putteth his trust in the Lord shall be safe Prov. 29.25 See the Notes there Ob incustodiaÌ„ Because Ishmael the son of Nethaniah had slain Gedaliah And together with him many Chaldaeans whom Johanan and his captaines should have cautioned and better guarded as the King of Babylon would better tell them they thought and withall punish them for their neglect CHAP. XLII Ver. 1. THen all the Captains of the forces and Johanan Or even Johanan he among the rest and above the rest Ille huic negotio non interfuit modo sed etiam praefuit And Jezaniah the son of Hoshajah Brother belike to that Azariah chap. 43.2 a noble pair of brethren in evil And all the people Who follow their Rulers as in a beast the whole body followeth the head Drew near They came as clients use to do for learned counsel Ver. 2. Let we beseech thee our supplication be accepted before thee Here they seem to humble themselves before Jeremiah the Prophet which because King Zedekiah did not he came to ruine 2 Chron. 26.12 And pray for us unto the Lord thy God Good words may be found even in hell-mouth sometimes Who would think but these men had spoken what they did unfainedly and from their very hearts when as it soon after appeared that all was no better then deep dissimulation They had made their conclusion aforehand to go down to Egypt only in a preâ—ence of piety and for greater credit they would have had Gods approbation which sith they cannot they will on with their design howsoever fall back fall edge O most hateful hypocrisy O contumacy worthy of all mens execration Ver. 3. That the Lord thy God may shew us the way But they had set themselves in the way to Egypt before they came with this request to the Prophet why went they else to Geruth Chimham the rode toward Egypt chap. 41.17 why were they also so peremptory when they knew Gods mind to the contrary chap. 43. And the thing that we may do Good words all along but those we say are light cheap Quid vero verba quaero facta cum videam they were as forward to speak fair as their ancestours were in the wildernesse but oh that there were a heart in this people saith God to do as they have said Ver. 4. I have heard you behold I will pray The wisdom from above is perswasible easie to be intreated Jam. 3. ult and good men are ready to every good work Tit. 3.1 Jeremy hoped they might speak their whole hearts and promiseth to do his best for them both by praying and prophecying Whatsoever thing the Lord shall answer you I will declare Sic veteres nihil ex se vel potuerunt vel protulerunt The Prophets spake as they were inspired by the Spirit of truth Christ spake nothing but what was consonant to the holy Scriptures The Apostles delivered to the Churches what they had received of the Lord Irenaeus lib. 3. Eccles hist lib. 4. cap. 14. 1 Cor. 11.23 Polycarp told the Churches that he delivered nothing to them but what he had received of the Apostles c. Ver. 5. The Lord be a true and faithful witnesse between us Did these men know what it was so solemnly to swear a thing Or were they stark Atheists thus to promise that with an oath which they never meant to perform At sperate Deum memorem fandi atque nefandi Their King Zedekiah paid dear for his perjury to God and men Ver. 6. Whether it be good or whether it be evil i. e. Whether it please us or crosse us Veniat veniat verbum Domini submittemus ei sexcenta si nobis essent colla said a good man once that is Let Gods Word come to us once and he shall be obeyed whatever come of it These in the text seem to say as much but they say it only neither was it much to be liked that they were so free of their promises and all in their own strength without any condition of help from heaven as if the matter had been wholly in their own hands and they had had free-will to whatsoever good purpose or practice O coecas mentes hominum We will obey the voyce of the Lord Yes as far as a few good words will go Pollicitis dives quilibet esse potest Ovid. Ver. 7. And it came to passe that after ten dayes So long God held his holy Prophet in request and so he doth still his best servants many times thereby tying as it were the sacrifice to the hornes of the Altar How impatient those wretched Roysters were of such a delay we may well imagine the Chinois use to whip their gods when they will not hear and help them forthwith but God held them off as unworthy of any answer and seemed by his silence to say unto them as Ezek. 20.3 Are ye come to enquire of me As I live saith the Lord God I will not be enquired of by you Ver. 8. And all the people from the least unto the greatest For the Word of God belongeth to all of all sorts and as the lesser fishes bite soonest so the poor are Gospellized Mat. 11.5 when the richer stand out Ver. 9. Vnto whom ye sent me to present your supplication Heb. to make your supplication fall in his presence This I have not ceased to do ever since but had no answer till now and it may be that now you may the better regard it Cito data cito vilescunt Ver. 10. Then will I build you Promittitur felicitatio parabola ab architectura agricultura desumpta God promiseth to blesse and settle them by a two fold similitude used also by the Apostle 1 Cor. 3.9 ye are Gods husbandry ye are Gods building See chap. 24.6 For I repent me of the evil A term taken from men Gen. 6.6 though repentance in men is a change of the will but repentance in God is only the willing of a change mutatio rei non Dei See chap. 18.8 Ver. 11. Fear not the King of Babylon See on chap. 41.18 For I am with you to save you Not only to protect you from the Babylonian but also to encline his heart to clemency toward you ver 12. Ver. 12. And I will shew mercyes unto you Tender mercyes such as proceed from the bowels and of a parent nay a mother This was more then all the rest Ver. 13. But if ye say We will not dwell in this land Because more barren then Egypt and besides beset with many and mighty enemies Neither