and redresse of their troubled and afflicted estate It may be also that in this word the Prophet gives them a close Caveat not to bee contentious in maintaining of old unnecessary Customes but quietly to lay them down Verse 19. The Resolution of their Question being thus briefly delivered the Prophet further enlarges and confirmes his Answer by a Reason drawn from the Times now approaching wherein Ceremonies should cease and Truth onely come in place wherein the Gentiles should bee converted to true Religion and joyne themselves with the Iewes to make up one glorious Church which should be a cause of rejoycing to the Iewes This is delivered with great Caution the abolishing of Ceremonies beeing rather intimated than expressed and the manner of the Gentiles Conversion set forth in such wise as the Iewes might take no offence at it The Argument then to move the Iewes to rejoycing is this That their Estate how ever now it appeared should bee so glorious and flourishing as that the Gentiles who now despised them should be wonne to embrace true Religion and joyne themselves in fellowship with the Iewes Which was fulfilled partly before Christ by the more usuall and frequent accesse of Proselytes than ever before partly after Christs incarnation by preaching of the Gospel which time is here principally spoken of For the words we have in them the Gentiles Conversion described 1. Generally Verse 20. Thus saith the Lord of Hostes It shall yet come to passe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet or yet further as the French Il adviendra en outre as an Accesse to the Iewes happy restoring that there shall come People and the Inhabitants of many Cities of the Gentiles who shall come i. e. be converted and joyne themselves to the Church 2 Particularly by three speciall Circumstances 1. The Zeale and Charity of these Convers who would not come alone but draw others along in company with them to the worship of God Which is lively expressed in a Mimesis or imitation of the invitations and encouragements they should use one to another Heb. Eundo tamus And the Inhabitants of one Citie shall goe to another saying Let us goe and that speedily to pray before the Lord and to seeke the Lord of Hostes i. e. To worship and serve the Lord comprised under one kind of Prayer and to bee informed of the right way and meanes to worship God meant by seeking of him Now these that were so earnest to have others go were not backward themselves and willing to tarry behinde but I will goe also Every one was as forward for himselfe as zealous for another A singular patterne of zealous Charitie that neyther leaves others behinde nor turnes others before it Verse 21. 2. The large Extent of this Conversion Yea many People and stronge Nations Not a few and such as were poore and despicable but even the richest most potent and populous Nations should take no scorne to cleave unto the Church of the Iewes Which also sets forth the glory of this Conquest of the Nations unto the Faith that it was not done by compact and fraudulent convention they were many of divers Languages and farre asunder nor yet by force and violence because they were mighty and stronge able to have made resistance Shall come to seeke the Lord of hostes in Ierusalem Typically because at this time Gods Worship beeing only there all Converts were to resort thither And to pray before the Lord as before Verse 21. Verse 22. 3. The Manner of their Conversion which is so described as the Iew who thought himselfe the peculiar People and choyce Favourite of God should not thinke himselfe disparaged and his glory eclypsed by the Accesse of the Gentiles into the Communion of the Church but rather honoured thereby Because he should be made the most honourable instrument of the others salvation Thus saith the Lord of Hosts In those dayes of the publication of the Gospel it shall come to passe that ten men * Gen. 31.41 Lev. 26.26 Iob. 19.3 Many shall take hold out of all Languages of the Nations to whom the Gospel was preached even shall take hold of the skirt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ala or Fimbria a simile from little Children that catching hold on their Mothers garments hang upon them and runne after them of him that is a Iew even literally and in the flesh For it is manifest that the Gospel was preached as first to the Iewes so next by the Iewes to the Gentiles Now it is also apparant how the Gentiles flocked unto the Apostles and other Iewes that brought them the glad tidings of Peace how they honoured and dearely esteemed of them c. Pauls entertainment may be an Example of all the rest Saying We will goe with you in the worship and service of the true God The Reason of all this Love and Honour given to the Iew and of the Gentile's joyning himselfe to him is For wee have heard viz. by your preaching that God is with you only rightly knowne and worshipped among you Iewes or in the Church but not among us who are ignorant idolatrous Gentiles Verse 23. CHAP. IX THe burden of the Word of the Lord in the Land of Hadrach and Damascus shall bee his rest when the eyes of man even of all the Tribes of Israel shall be toward the Lord. 2 And Hamath also shall border thereby Tyrus also and Zidon though they bee very wise 3 For Tyrus did build her selfe a strong Hold and heaped up silver as the dust and gold as the myre of the streets 4 Behold the Lord will spoyle her and he will smite her power in the Sea and she shall be devoured with fire 5 Ashkelon shall see it and feare and Azzah also shall bee very sorrowfull and Ekron for her Countenance shall bee asbamed and the King shall perish from Azzah and Ashkelon shall not be inhabited 6 And the stranger shall dwell in Ashdod and I will cut off the Pride of the Philistims 7 And I will take away his blood out of his mouth and his abominations from betweene his teeth but hee that remaineth even he shall be for our God and hee shall bee as a Prince in Iudah but Ekron shall be as a Iebusite 8 And I will eampe about mine house against the Armie against him that passeth by and against him that returneth and no oppressour shall come upon them any more for now have I seene with nune eyes 9 Rejoyce greatly O Daughter Zion shout for joy O Danghter Ierusalem behold the King commeth unto thee hee is just and saved himselfe poore and riding upon an Asse and upon a Colt the Foale of an Asse 10 And I will cut off the Chariets from Ephraim and the horse from Ierusalem the Bow of the battell shall bee broken and hee shall speake peace unto the Heathen and his Dominion shall bee from Sea unto Sea and from the River to the end of the Land 11 Thou also shalt be
re-inhabitation in Ierusalem viz. The re-establishment of his pure Worship and Service among the Iewes And Ierusalem shall bee called a City of Truth Not onely passively because God should truly performe all his Promises towards her but also and rather actively of that true Worship of God which should be maintained and professed in Ierusalem the onely place in the World where God was worshipped aright all others being full of Errour Superstition and abominable Idolatry So that whereas Ierusalem had before the Captivitie beene a Harlot and broken Covenant with God by corrupting his Worship and was therefore cast off and punished in Gods jealous Anger now henceforth shee should bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or which is the same * Esay 1.21.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Civitas fidelitatis or fidelis The faithfull Citie observing Faith and Loyaltie towards God in cleaving constantly to his sincere Worship Which also we find that they did from the Captivitie till Christ preserving the maine of Gods Worship pure and never falling to the open Profession of Idolatry as in former times they had done though in Doctrine and Manners there crept-in many Corruptions And their finall rejection was not as in former times for Idolatrie but for stiffe persevering in Iudaisme rejecting Christ and Christianitie And the Mountaine of the Lord of hostes the holy Mountaine i.e. Literally the place whereon the Temple was built which had layne polluted and profaned under the Ruines and Desolation of the Temple so many years should againe be styled * as of old â—â—e hath beene The holy Mountaine because of an holy Temple thereon re-edified and the holy Worship of God therein performed If wee shall extend this and the former Clause to a Typicall Meaning understanding them of the True Church whereof Ierusalem and this holy Mountaine were Figures it may be done without Absurditie But I thinke with Sanctius that this Chapter ought not to be wholly interpreted of the Spirituall Ierusalem as Ribera and others expound it but that it hath its truth and accomplishment in all particulars in the earthly Ierusalem as will appeare Verse 2. 2. The second Promise which with the rest is an effect of the first is of a Peaceable and Ample Estate Though now they were few in number and by reason of Warres and other Troubles not likely to increase to any great Multitudes or to live in Peace yet God promiseth they shall doe both Which is set forth by two speciall adjuncts or companions of a Quiet and flourishing State 1. Long life of aged Persons Thus saith the Lord of hostes There shall yet Old Men and Old Women dwell in the Streets of Ierusalem which now lay desolate and unfrequented they should bee re-peopled in Peace and for a long Continuance and they that were now yongue should live quietly in it till old Age yea till decrepit old Age And every * or every one man his staffe in his hand for very Age A signe of a prosperous State wherein men are not cut off untimely by Warres and such like Calamities See 1 Sam. 2.31 Lam. 2.20 21 22. Lam. 5.11 12 13 14. Verse 4. 2. Multitudes of yongue Children sporting in the Streets And the streets of the Citie shall bee full of Boyes and Girles That 's a signe of Fruitfulnesse and Increase in a State The next of Peace and Securitie Playing in the Streets thereof After the fashion of Children in Townes peaceably inhabited In time of Warre and common Calamitie t is otherwise Verse 5. Now this Promise seemed strange to the Iewes the present state of things beeing considered Wherefore God by way of Prevention confirmes his Promise by an Argument from his Power opposed to their incredulitie the summe is this That which seemes unpossible or unprobable in mans eyes doth not seeme so in Gods who can easily bring to passe what is to man most difficult Thus saith the Lord of Hosts If it seeme marvellous in the eyes of the remnant of this People And therefore because but a poore remnant of a populous Nation Should it be marvellous in my eyes Gen. 18.14 Rom. 4.20 21. Luc. 1.37 saith the Lord of Hosts No what is unpossible with man is possible with God Verse 6. 3. The Promise of Re-collection of the dispersed Iewes and restoring them to their owne home Thus saith the Lord I will save my People i. e. The scattered Iewes for of them I conceive the place is literally meant howsoever it may bee mystically applyed to the Church from the East Country and from the West Country i.e. From all quarters of the World where they have beene dispersed which by Synecdoche are meant by the rising and setting of the Sunne as is plaine Psal 113.3 Mal. 1.11 Psal 50.1 For though the Iewes were chiefly driven into Babylon and thence brought home againe yet was their dispersion into other parts also whence upon the Restauration of their State those whose hearts God touched did repaire to Iudaea See Chap. 2. v. 6. And I will bring them and they shall dwell in the midst of Ierusalem As without doubt they did though not all nor all at one time In five hundred years so long was the time between the Captivitie and Christ many things might fall out which Prophesies speake of and Stories mention not And Stories of those times being greatly defective they are mee thinkes not well advised who deny that these Prophesies can bee meant of the temporall Ierusalem because they finde not the accomplishment of every particular related by Historians This Promise of re-calling them is amplified and confirmed by the End of their comming home which is also the Cause of their restoring God for his part was mindefull of his Covenant though he seemed to forget them and therefore would restore them They for their part must bee mindefull of their Obedience being restored And then God would renew his Covenant againe with them as it is in the words following Which expresse unto us 1. The Covenant in a mutuall stipulation They shall be my People and I will be their God A solemne and usuall forme in Scripture to expresse the Contract and Bargaine that is made betweene God and his Church for Subjection in her and Protection in him 2. The Manner and Condition of the Covenant on 1. Gods part Truth in Truth Certaine and assured fulfilling of all Promises of Grace and Favour which God maketh to his Church 2. Mans part Righteousnesse And in Righteousnesse i.e. On condition of Obedience to all the Commandements of God Vers 7.8 Vnto these former Promises the Prophet addes an earnest Exhortation unto the People not to be discouraged but to take heart against all occasions of distrust and feare Which Exhortation hee presseth with much variety and force of Argument from the 9. to the Vers wherein we have 1. The Exhortation it selfe which is That they would resolutely and cheerfully goe on in all Vndertakings for the finishing of the Temple restoring
release from thraldome 2 In the second of Ezra we finde the number of the whole Congregation that returned to bee 42360. besides their attendants but if we reckon up the particulars of Iuda and Benjamin which are in that Chapter punctually set downe we shall finde the summe amount but to 29974. so that there wants about 12000. of the full number Which say the Hebrew Doctors were those that came up out of the other tenne Tribes As R. Schelamo Isaac relates on Ezra 3.64 3 The Scripture seemes plainely to signifie so much in divers places as Ier. 3.18 Hos 1.11 Ezek. 37. per totum Albeit the meaning of these and the like places bee controverted and by many expounded of the Conversion of the Iewes unto Christianitie and not of the Vnion of these remainders of the twelve Tribes which returning from Captivitie grew into one of Church and State in Iewrie Ergo quaere ult of this their returne Furthermore touching this Compellation of the house of Iuda and Israel this is to bee noted That before the Captivitie of the two Tribes and whilst the Kingdome of Israel stood there were many that from time to time revolted unto Iuda out of love of true Religion there maintained or other respects as appeares in the time of Rehoboam 2 Chron. 11.13 to verse 17. and of Asa 2 Chron. 15.9 and of Hezekiah 2 Chron. 30.11.18 And these mingling themselees with the two Tribes were with them carried Captive and with them returned And of these the Prophet may speake O house of Israel Sed quae penitus Let us proceede So will I save you and yee shall be a blessing A forme to be used in blessing of others as the like Ruth 4.11 12. see Zeph. 3.20 Now because so great prosperity was not likely to befall them the Prophet againe repeats his first and generall Exhortation to Beliefe and Courage which he used verse 9. Feare not Cast no doubts mistrust not your own weakenesse your Enemies strength c. But let your hands be strong Goe on in the Worke and bee confident of Gods ayde Verse 13. And this hee further assures them of by that which is the third Amplification of this Promise of a prosperous Estate viz. 3. By the Cause of their Prosperitie Which springs not from themselves or others but from Gods gracious purpose to doe good unto them Which purpose and decree of his is constant and unchangeable and therefore they may trust to it This the Prophet lets them understand in a Comparison of Gods dealing both wayes in Iudgement and in Mercie that having found the former true they should not doubt of the latter 1 The first part of the Comparison toucheth the time past and sheweth 1. Gods decree and purpose of punishing their sinnes declared in so many threatnings denounced by the Prophets For thus saith the Lord of Hostes as I thought decreed and determined to punish you when your Fathers provoked me to wrath saith the Lord of Hostes. 2. Gods execution of that his purpose And I repented not I changed not my minde because they changed not their evill courses but did as I fore-thought and fore-threatned And the Iewes had found by experience that thus farre God was as good as his word 2 The second part concernes the present and future times and sets forth in like manner 1 The gracious purpose and determination of God to shew mercy unto them So againe have I thought in these dayes to doe well unto Ierusalem and to the house of Iuda 2 The certainety of its execution Feare yee not that I will faile of my Promise I will surely bring to passe what I have intended for your good Vers 14 15. But what if God be resolved to blesse the Iewes then they neede care for nothing else belike Not so the Promise is upon a condition and that 's the fourth Amplification of the Promise of an happy estate viz 4. By the Condition required at their hands These are the things that yee shall doe viz. if wee will have any favour Which are generally their Obedience declared in some particulars 1. Doing of good in two kindes 1 Speaking the truth Speake the Truth every man to his Neighbour 2 Doing of true Iustice Execute the judgement of Truth For the Manner Iudge truely according to right and true informations and Peace For the End and Effect To compose the quarrels and differences betweene private men and so preserve the publicke Peace in your Gates In the places of justice which were in those times in the entrance of the gates of the Cities And Iustice sitting at the gate is a better safe-guard for a Citie than a Corps du guard or strong Doores and Barres Verse 16. 2. Forbearing of evill in two kindes 1 Evill imaginations and purposes against our Brother And let none imagine evill in your hearts against his Neighbour as Chap 7. verse 10. 2 Swearing falsly to deceive and wrong our Neighbour And love no false oath Psalme 15.4 And an ill practice will not bee left till it be hated The not doing of these things is pressed on them by a forcible Reason from Gods hatred and detestation of such doings For all these are the things that I hate saith the Lord and them that doe them As on the contrary the other are the things that I love and such as observe them Verse 17. And thus wee have the first part of this Sermon this most excellent Praeface unto the finall decision of the maine question first proposed unto the Prophet We come in the second place to 2. The Answer it selfe which the Prophet makes to their Demand about Fasting which hee briefly resolves them of in few words His Answer consists of two parts 1 An Abbrogation of their Custome of Fasting And the Word c. Thus c. The Fast of the fourth Moneth wherein a breach was made in the Wals of Ierusalem and so the Citie taken 2 Kings 25.3 And the Fast of the fift and the fast of the seventh See Chap. 7.3.5 And the fast of the tenth wherein Ierusalem was first beleaguered 2 Kings 25.1 Shall bee to the house of Iudah joy and gladnesse Times of inward rejoycing in stead of their inward mourning and sorrow of heart And of cheerefull feasts in stead of outward fastings and abstinence from meates and drinkes 2. An Injunction to observe that which God most required and they most neglected Therefore Ye see how little God regards your Fastings t is not that hee lookes after Therefore c. or the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here be rendred And And love ye the Truth or as the French Love then the Truth the Truth the substance of Religion in Obedience to God Charity to your Neighbour and let goe these outward needlesse Ceremonies and Peace This is an effect of the love of Truth It was not their Fastings Psal 37.27 but their Piety and Mercie that would procure their Peace and bring them favour from God