Commentary on the Minor Prophets, Commentary 11 · Chapter 12
CHAP. XII.
Verſe 1. THE burden of the word of the Lord] That is, a declaration of his mind and counſell for Iſraels comfort, and his enemies confuſion. To the Iſrael of God it is onus ſine onere, ſuch a burden as the wings are to the bird, a burdenleſſe burden. To the enemies, a burdenſome ſtone, verſe 3. heavier then the ſand of the ſea, Iob 6.3.
For Iſrael] Not, againſt Iſrael, though Calvin ſo taketh it: and by Iſrael underſtandeth the ten tribes, and thoſe other captives that, loth to leave thoſe houſes they had built, and thoſe gardens they had planted in Babylon, Ier. 29.5. neglected to return to Jeruſalem for fear of the Samaritans and other ill neighbours, whole ruine is therefore here foretold by three excellent ſimilitudes, after a ſtately preamble, drawn 1. From the power of God, whereby he ſtretcheth forth the heavens, that huge expanſe, as a curtain, or as a molten looking-glaſſe.Job 37.18 Job 26.7 2. From the wiſdome of God, in laying the foundation of the earth, and hanging it, by Geometry, as we ſay, in the midſt of heaven, like Archimedes his pigeon, equally poized with its own weight.
Terra pilae ſimilis, nullo fulcimine nixa,Ovid. Faſt. l. 5
Aere ſubjecto tam grave pendet onus.
3. From the goodneſſe of God, who formeth the ſpirit of man within him] who hath made us theſe ſouls, Eſay 57.16. which he doth daily create and infuſe into mens bodies; yea and that alone, without any help of their parents: hence hee is called the Father of ſpirits, Heb. 12.9. and the ſpirit of a dying man is ſaid to return to God that gave it, Eccleſ. 12.7. This laſt text convinced Auguſtine (who held ſometime, with Origen, that the ſoul as well as the body was begotten by the parents) farre more then the peremptory raſhneſſe of Vincentius Victor: who cenſured boldly the Fathers unreſolvedneſſe,Chemnitius.(when hee doubted concerning the originall of a rationall ſoul) and vaunted that he would prove by demonſtration, that ſouls are created de novo, by God. Ariſtotle (Natures chief Secretary) was much puzled about this point of the ſoul: which indeed cannot fully bee conceived of, nor defined by man. OnelyOnly this we can ſay, that the ſoul as it comes from God, ſo it is like him; viz. One immateriall, immortall, underſtanding Spirit: diſtinguiſht into three Powers, which all make up one Spirit.
Verſe 2. Behold, I will make Jeruſalem a cup of trembling] Or, ſlumber, or poyſon. A Metaphor taken from a cup of generous wine, but empoyſoned; ſo that thoſe that drink of it, do preſently tremble, grow giddy, ſleepy, ſick as heart can hold. Poyſon in wine works more furiouſly. Thou haſt made us to drink the wine of giddineſſe, ſaith the Church, Pſal. 60.3. In the hand of the Lord is a cup, and the wine is red, it is full mixed, &c. The Prophet here ſeems to allude to Jer. 25.15. Eſay 29.8. Jer. 31.7. Ovid ſaith of the river Gallus, that whoſo, drinketh of it runneth mad immediatly. Hierom telleth of a Lake neer Naples, whereinto if a dog be thrown he preſently dieth. The like is reported by Joſephus of the Lake Aſphaltites. Jeruſalem ſhall be a murthering morſell to thoſe that ſwallow it. His meat in his bowels is turned, it is the gall of aſpes within him. Hee hath ſwallowed down her ſpoil, and he ſhall vomit it up again:Job 20.14, 15 God ſhall rake it out of his belly: He ſhall have as little joy of his tid-bits, of his ſweet draughts, as Jonathan had of his honey: whereof he had no ſooner taſted, but his head was forfeited. Pliny ſpeaketh of a kind of honey that poyſoneth: becauſe it is ſucked out of poyſonous flowers. Our Chronicler telleth us,Speed. 1210. that at Alvelana three miles from Lisbon, many of our Engliſh ſouldiers under the Earl of Eſſex periſhed, by eating of honey, purpoſely left in the houſes, and ſpiced with poyſon. The enemies of the Church make a dangerous adventure, they are even ambitious of deſtruction: they run to meet their bane, as did thoſe Philiſtines at Mizpeh, 1 Sam. 7. And had they but ſo much wit as Pilats wife in a dream, they would take heed of having any thing to do with thoſe juſt men, of eating up Gods people as they eat bread, Pſal. 14.4. of bowſing in the bowles of the Sanctuary with Baltaſar, who fell thereupon into a trembling,Dan. 5.6 ſo that his loyns were looſed, and his knees knockt one againſt another.
when they ſhall be in the ſiege] And ſo about to do their laſt and worſt againſt the Church. The people of Rome was ſaepe praelio victus, nunquam bello, ſaith Florus: they loſt many battles, but were never overcome in a ſet warre: at the laſt, at the long-runne, as they ſay, they cruſhed all their enemies: ſo doth the Church. See Pſal. 129. thorowout: and the ſtory of the Maccabees.
Verſe 3. I will make Jeruſalem a burdenſome ſtone] Such a ſtone as that wherewith the woman brake Abimelech his brainpan, at the tower of Thebez, Judg. 9.53. He had ſlain all his brethren upon one ſtone, verſe 5. he receives therefore his deaths-wound by a ſtone: and that by the hand of a woman, which was his greateſt grief. The like death befell Pyrrhus, king of Epirotes, ſlain at the ſiege of Argos, with a tyle thrown by a woman from the wall. So was Earl Simon Mountfort, that bloody perſecutour of the Albigenſes in Irance. A woman diſcharged an engine at him,Cades Juſtif. of the Church. from the walls of Tholouſe, and by a ſtone parted his head from his ſhoulders. The virgin daughter of Zion ſhall do as much as all this comes to for her beſiegers: though all the people of the earth be gathered together againſt her. For why? ſhe hath a ſtrong champion; that, in maintaining her quarrell, will daſh them to pieces, and grind them to powder, Luke 20.18. They are no more able to ſtand before him, then a glaſſe-bottle before a cannon-ſhot. Hence her confidence, her laughing and ſhaking her head by way of deriſion at her ſtouteſt enemies, Eſay 37.22. She knows that all that burden themſelves with her ſhall be cut in pieces. Hamans wife could tell ſo much. If Mordecai (ſaid ſhe) be of the ſeed of the Jews,Eſih. 5.13 before whom thou haſt begun to fall, thou ſhalt not prevail againſt him, but ſhalt ſurely fall before him. A Jew may-fall before a Ferſian, and get up and prevail. But if a Perſian, or whoſoever of the Gentiles begin to ſall before a Jew, he can neither ſtay, nor riſe. There is an inviſible hand of omnipotency that ſtrikes in for his own: and confounds their oppoſites. That little ſtone cut out without hands, (Chriſts humane nature is called a tabernacle not made with hands, not of this building, Heb. 9.11. that is, not by an ordinary courſe of generation) ſmiteth the four mighty Monarchies, and crumbleth them to crattle, Dan. 2.34. Hierom upon this text (and after him other Interpreters, both Ancient and Modern) tell us that the Holy Ghoſt here alludeth to a certain exerciſe, or game, uſed much among the Jews, namely to take up a great round ſtone for the triall of a mans ſtrength; lifting it up from the ground, ſometimes to the knees, ſometimes to their navels, ſometimes to their breaſts, and ſometimes as high as their heads, or above their heads. At which ſport many times they did grievouſly hurt themſelves, or at leaſt ſcarify and make cuts in their fleſh. See Levit. 21.5. where the ſame word is uſed. The Churches enemies ſhall ſtrive, and try who ſhall do her moſt hurt: but the ſtouteſt of them all ſhall be fooled and foiled in the end. The irrepairable ruine of Rome is graphically deſcribed and even ſet forth to the eye (Rev. 18.21.) by a notable gradation. An Angel, a mighty Angel taketh a ſtone, a great ſtone, which he not onelyonly caſteth, but thruſteth into the bottom of the ſea, whence it cannot be boyed up. This Angel might well be Luther, (with his Book de captivitate Babylonica: confer Jer. 51.63.) whom God ſtrangely preſerved from the rage of Rome and Hell: like as he did from that deadly danger by the fall of a ſtone, whereof Mr. Fox writeth thus.Acts & Mon. Upon a time, ſaith He, when Luther was ſitting in a certain place upon a ſtool ſtudying; a great ſtone there was in the Vault over his head where he ſate: which being ſtaid miraculouſly ſo long as he was ſitting, aſſoon as hee was up, immediately fell upon the place where he ſat, able to have cruſht him in pieces, if it had light upon him. But no malice of man or devil could antedate his end a minute, whileſt his Maſter had work for him to do: as the two witneſſes could not bee killed till their buſineſſe was diſpatched, Rev. 11.7.
Verſe 4.Turk. Hiſt. I will ſmite every horſe with aſtoniſhment] Great is the ſtrength of the horſe and the rage of his rider: Jehu marched furiouſly; Bajazet the great Turk, of his fierce and furious riding, was ſurnamed Gilderun or Lightening; But God can make the Egyptians to appear men, and not Gods, and their horſes fleſh, and not ſpirit: When the Lord ſhall but ſtretch out his hand. (and that's no hard matter of motion) both he that helpeth ſhall fall, and he that is holpen ſhall fall down, and they ſhall all faile together Eſay 31.3. See Pſal. 76.5, 6.Pſal. 33.17. An horſe is a vain thing for ſafety, though a warlike creature full of terrour; but ſafety or victory is of the Lord Pro. 21.31. In nothing be terrified, ſaith the Apoſtle Philip. 1.28. The Greek word is a metaphor from horſes when they tremble and are ſore affrighted: as it fell out in the Philiſtines army, when the Angels made a buſtle among the mulbery-trees 2 Sam. 5.24. in the Syrians army, when the Angels likewiſe made an hurry-noiſe in the ayre, of charrets, of horſes, and of a great hoſt 2 King. 7.6. in the army of Sennacherib, when at Gods ſole rebuke both the charret and horſe were caſt into a dead ſleep Pſal. 76.6. Laſtly in the German wars againſt Ziſca and the Huſſites in Bohemia: where God ſmot every horſe with aſtoniſhment, and his rider with madneſſe;Parei Meduè, hiſt. Profan. pag. 785. ſuch a panick terrour ſeized upon the enemies of the truth, though they came in with three potent armies at once, that they ſled before ever they looked the enemy in the face. How this Propheſie was litterally fulfilled to the Maccabees, ſee 2 Mac. 10.30.
and I will open mine eyes upon the houſe of Judah] who before ſeemed to wink, or to be aſleep. Now will I awake, ſaith the Lord, Now will I ariſe, Iſa. 33.10.now will I lift up my ſelf, for the relief and reſcue of my poor people: and that becauſe they called them outcaſts, ſaying, This is Zion whom no man looketh after Ier. 30.17.
Verſe 5. And the Governours of Judah] The Dukes of Chiefetaines: meaning the Maccabes, who ware not any kingly crown, but were only Governours, Rulers,foreign Commanders in chief, ſuch as went before others: like as in the Alphabet Aleph is the firſt letter: So, Omega noſtrorum Mors eſt, Mars Alpha malorum. Saith the Poet wittily.
ſhall ſay in their hearts] i. e. ſhall ſay heartily, from the root of the heart, and not from the roof of the mouth only. Profeſſion of the truth and prayer (for ſo ſome make this verſe to be) are not a labour of the lips, but a travel of the heart. The voice which is made in the mouth is nothing ſo ſweet, as that which comes from the depth of the breſt. As in inſtrument-muſick, the deeper and hollower the belly of the Lute or Violl is, the pleaſanter is the ſound; the ſleeter, the more grating and ha…ſh in our eares.
the inhabitants of Ioruſalem ſhall be my ſtrength] Though now there be few found in it: yet it ſhall be much repeopled and fortified: ſo that, under God, it ſhall be a fortreſſe to the whole countrey; and the Governour ſhall ſo take it to be, Or thus.
there is ſtrength to me and to the inhabitants of Ieruſalem in the Lord of Hoſts their God.] Every governour ſhall ſay ſo for his own particular. (And this ſeemes to me to be the better reading) The Maccabes did ſo as appeared by their poſy (whereof before) their prayers, and their ſingular ſucceſſe, as appeares by their hiſtory, and by Joſephus. Deo confiſi, nunquàm confuſi, They that truſt in God ſhall never be confounded. Our fathers truſted in thee, and they were delivered. O truſt ye in the Lord for ever: for in the Lord Jehovah is everlaſting ſtrength. Look not down on the ruſhing and roaring ſtreames, leſt ye grow giddy: but look up to the heavens from whence comes your help, and faſten by faith on Gods power and promiſes. Faith unſeined breeds hope unfaileable, ſuch as never miſcarrieth. O truſt in him at all times ye people &c. Pſal. 62. for with God is wiſdome and ſtrength Iob. 12.13. Plutarch ſaith of the Scythians that they have neither wine nor muſick: but they have Gods. Say that the Saints have neither power, nor pollicy as their enemies, yet they have all in God who is more then all.
Verſe 6. In that day will I make the governours &c.] This is the third ſimilitude, whereof the ſcripture is full: according to that, I will open my mouth in parables &c. Theſe are of excellent uſe to adorn and explain: and yet they are evermore inferiour to the matter in hand. They are borrowed from things well known, and eaſy to be conceived: as here from an harth of fire among wood; Now we can all tell how great a matter (or wood) a little fire kindleth Iam. 3.5. As when Nero, for his pleaſures ſake ſet Rome on fire, among other ſtately buildings that were quickly burnt down, the Circus or race-yard was one: being about half a mile in length, of an ovall form with rowes of ſeats one above another, capable of at leaſt an hundred and fifty thouſand ſpectatours, without uncivil ſhoulderings. As the fire burneth a wood: and as the flame ſetteth the mountains on fire: So perſecute them with thy tempeſt: and make them afraid with thy ſtorme, ſaith the Church Pſal. 83.14, 15. Thus they pray'd, and thus it is here promiſed: and was accordingly performed in thoſe firſt warrs of the Maccabees: as appeareth in the firſt book of their ſtory,Antiq. lib. 12. and in Joſephus. Diodate and others underſtand this text of the Apoſtles and Evangeliſts, who ſhould fill the world with wars and diſſentions by preaching the Goſpell Luke 12.49. whereby the enemies ſhould be ruinated,Hieron. Remig. Albert. A Lapide. and the church reeſtabliſhed Obad. 18. thorough the ſpirit of judgement and of burning Eſay 4.4. To which purpoſe Chryſoſtome ſaith, that Peter was a man made of fire walking amongſt ſtubble. Baſil was compared to a pillar of fire. Iohn Baptiſt is by our ſaviour ſaid to be a burning and a ſhining lamp. And Eliah (in whoſe ſpirit the Baptiſt came) was a man of that tranſcendent zeale, that to heighten the expreſſion thereof, ſome have legended of him, that when he drew his mothers breaſts, he was ſeen to ſuck in fire.
and Ieruſalem ſhall be inhabited again in her own place] ſc. where ſhe was built at firſt, and not in another neare place, as Tyrus was; and Rome is at this day quite off her old ſeven hills: ſo that a man may look for Rome in Rome. And Ieruſalem that now is hath mount Calvary in the very middeſt of it (which was anciently without the city) and not one hundred families of Iews are therein to be found. That they ſhall one day caſt out therehence Gog and Magog, inhabit it in the old place,Breerew. Enquir. and have excellent ſtrength and valour miniſtred by God to them, all equally for their common defence, none lifting up themſelves above another, but all alike aſcribing the glory unto God, is concluded by ſome (and thoſe not inconſiderable) Divines out of this and the following verſes.
Verſe 7. The Lord alſo ſhall ſave the tents of Judah firſt] Or as at firſt, ſc. when they came out of Egypt, and had no ſtrong holds to take to for their defence. Lord, (ſaith Moſes,) thou haſt been our dwelling-place in all generations Pſal. 90.1. He was ſo of old, and ever will be: the faith whereof made the fathers well content to dwell in tents Heb. 11.13. and thoſe holy Rechabites Ier. 35.7, 8. till Nebuchadnezzar came up into the land ver. 11. But here God promiſeth to deliver thoſe Jews that dwelt in the open fields, without the city; and then afterwards to deliver Ieruſalem it ſelf from the rage of the Antiochi; and ſo he did (1 Maccab.) in a wonderfull manner: they were helped indeed with a little help Dan. 11.34. to take away boaſting; as it followeth.
that the glory of the houſe of David &c.] that is, the glorious houſe of David, and the glorious inhabitants of Ieruſalem, by an Hypallage. Non eſt glorioſior populus ſub coelo, quam Judaicus. Alſt. Chron.There is not a more vainglorious people under heaven then the Jews are ſaith Alſted. They were ſo of old Ioh. 8.33. Mat. 3.9. Spaniards are ſaid to be impudent braggers: and extremely proud in the loweſt ebb of fortune; ſo are the Jews. But God will teach them better things, and make him that glorieth glory in the Lord 1 Cor. 1.31.
Verſe 8. In that day ſhall the Lord defend &c.] Proſequitur eandem ſententiam ſaith Calvin. Prov. 21.24.He proceedes in the former argument, to aſſure the feeble Iews (as Sanballat that proud haughty ſcorner called them Neh. 4.2.) of ſafety and protection. God will bleſſe the righteous:Pſal. 5. vlt. with favour will he compaſſe them as with a ſhield. Now there is no comming at the body but thorough the ſhield, if well handled; no comming at the Saints, but through Gods own ſides, as I may ſay. He beareth his people as on Eagles wings Exod. 19.4. Deut. 32.11. Now the Eagle carries her yong upon her wings (and not between her talons as other birds do) ſo that they cannot be ſhot, but thorough the body of the old one. Oh the dignity and ſafety of a Saint! Well might Moſes ſing, Happy art thou O Iſrael: who is like unto thee, O people! ſaved by the Lord, the ſhield of thy help, and who is the ſword of thine excellency: and thine enemies ſhall be found … unto thee, and thou ſhalt tread upon their high places. Deut. 33 29.Let all that would be ſafe indeed, as in a tower of braſſe, or town of warr, labour to be found written among the living in Ieruſalem Iſa. 4.3. to be of the Church of the firſt-born which are enrolled in heaven Heb. 12.23. like as in Ieruſalem were records kept of the names of all the citizens Pſal. 48.3. Get under Gods wing, and nothing can annoy thee. As if he be angry, where ſhall a man ſhelter? Braſſe and iron can fence him againſt a bullet or a ſword: but if he be to be caſt into a furnace of fire, it would help to torment him: if into a pit of water, to ſink him. Now our God is a conſuming ſire Heb. 12.29. and his breath a ſtream of brimſtone Iſa. 30.33. To run from him to other refuge, is but for a man to run his head into a barrel of gunpowder, for a ſhelter againſt the force of a fire kindled over him.
and he that is feeble among them] So that he cannot ſtand but ſtagger (as the word importeth) as did Miles Cobelite a Chriſtian ſouldier ſore wounded, ſo that he reeled like a drunken man and fell down diverſe times, for want of ſtrength. This man drawing nigh to Amurath the third king of Turks, as he was viewing the dead bodies after a bloody fight, making as if he would have craved his life of him.Turk Hiſt: fol. 200. ſuddenly ſtabbed him in the bottome of his belly with a ſhort dagger which he had under his ſouldiers coat; of which wound that great king and conquerour preſently died.
ſhall be as David] who was a mighty man of valour (as Huſhai told Abſalom and bid him beware 2 Sam. 17.8.) and had ſuch a band of worthies about him, as were not to be matched 2 Sam. 23.8. Theſe had a houſe by themſelves to dwell and exerciſe feats of armes: as Lyra gathereth out of Neh. 3.16. where mention is made of the houſe of the mighty. The Maccabes (ſlighted as abjects) did greater exploits and got greater victories then David had done: and the condition of this poor people was to be ſhortly after (ſc. under the preaching of Chriſts goſpel) far better and happier then ever it had been under the rich and flouriſhing kingdome of David: for then they ſhould be able to ſay, Gods grace is ſufficient for me: his ſtrength is made perfect in my weakneſſe. I will glory in mine infirmities, that the power of Chriſt may reſt upon me: for when I am weak, then I am ſtrong. I can do all things, ſuffer all things thorough Chriſt that ſtrengtheneth me. The weak ſhall ſay I am ſtrong Ioel 3.10 And indeed how can they be otherwiſe, that have a mighty ſtrong God Eſay 9.6. a ſtrong word, the Lords own arme, the power of God to ſalvation Rom. 1.16. Act. 20.32. a ſtrong ſpirit 2 Tim. 1.7. ſtrong conſolations Heb. 6.18.Prov. 18.10. ſtrong armour both offenſive and defenſive Eph. 6.18.Iſa. 40.31. and the name of the Lord as a ſtrongtower whereunto the righteous run and are ſafe, and where waiting upon the Lord they renew their ſtrength, they mount up with wings as Eagles, or rather as Angels.
for the houſe of David ſhall be as God as the Angell of the Lord before them] i. e. As Chriſt the Angell of Gods preſence, and that went before the people in the wilderneſſe. Such were thoſe of the blood-royall, and that ſucceeded David in the government: but eſpecially ſuch were the Apoſtles, Chriſts Mighties, who ſhould be endued with ſo many graces in majeſty, Authority, Strength, and truth, that men ſhould receive them (Cornelius like) as ſo many Angels of God, yea even as Chriſt Jeſus Gal. 4.14.
Verſe 9. I will ſeek to deſtroy] I will make inquiſition and diligent ſcrutiny: I will draw them out of their lurking-places to execution: as Sa…l went to ſeek David upon the rocks of the wild-goats; thoſe high, ſteep and craggy rocks,1 Sam. 24.2. which could not but be very tedious both to himſelf, and to his ſouldiers to march in: But he was ſet upon't, and would leave no place unſearched. See his charge to the Ziphites to take knowledge of all the lurking-holes where he hid himſelf, and to bring him word that he might ſeek him thorough all the thouſands of Judah 1 Sam. 23.23. The Lord need not do ſo, to find out his enemies; for in him they live, move and ſubſiſt Col. 1.17. they are everunder his view, and within his reach. He ſitteth upon the circle of the earth Iſ. 40.22. and can eaſily ſhake them out of it, as by a canvaſſe. Yea, he ſits in the height of heaven, and wherein they deale proudly, he is above them Exod. 18.11. diſcloſing their cabinet-counſels, as he did Benhadads; and blaſting their deſignes.
to deſtroy all nations God ſtands not upon multitudes; he takes not the tenth man, but deſtroyes all nations, be they never ſo many of them that come againſt Ieruſalem, that oppoſe or affront his people, either with their virulent tongues or violent hands. When a rabble of rebels ſhall ſet themſelves againſt the Lord, and againſt his Chriſt, his myſticall Chriſt the Church, he will utterly deſtroy them;Mercer. the word ſignifieth he will deſtroy them ut nihil reliquum maneat, that there ſhall be no remainder of them. Woe therefore to the Churches enemies; for their deſtruction ever goes with the ſaints ſalvation Philip. 1.28, 29. Eſay 8 9. Prov. 11.8. Gods jealouſie Zach. 1.14. and juſtice 2 Theſſ. 1.6. will effect it ſurely, ſeverely, ſuddely.
Verſe 10. And I will pour upon the houſe of David] Pour as by whole pailefuls; God is no penny-father; no ſmall gifts ſall from ſo great a hand; he gives liberally Iam. 1.15. and is rich to all that call upon his name Rom. 10.12. abundant in kindneſſe Exod. 34.6. plenteous in mercy Pſal. 103.8. the grace of our Lord Jeſus Chriſt hath over-abounded, foreign.hath overflowed all the banks 1 Tim. 1.14. indeed it hath neither bank nor bottom. Oh pray for that bliſſe-full ſight Eph. 1.18. and 3.18, 19. that Spirit of wiſdome and revelation.
of grace and of ſupplications] Or deprecations of that utter deſtruction that ſhall befall other nations. God will ſave his people, but ſo as by prayer Pſal. 32.6. 2 Chron. 7.14. Zach. 13.9. he will grace his own ordinance, draw many ſuitours, and derive many prayſes to himſelf. See Ezek. 36.37. Pſal. 50.15. and 116.2. Some render it a ſpirit of grace and of lamentations, ſc. before the Lord, when they felt the nailes,foreign. where with they had pierced Chriſt, pricking their own hearts Act. 2.37. punctually pricking and piercing them.
and they ſhall look upon the whom they hauehave pierced] Dacaru, whom they have d…ggered or digged, as Pſal. 22.16. him they ſhall look upon and lament, foreign,Rev. 1.7. Lam. 3. their eye ſhall affect their heart; for the eye is the inſtrument both of ſight and of ſorrow; and what the eye never ſees the heart never rues. The Sun looketh upon the earth, draweth up vapours thence, and diſtilleth them down again: ſo doth the Sun of the underſtanding; which till it be convinced, the heart cannot be compuncted. Sight of ſin muſt precede ſorrow for ſin. The The prodigall came to himſelf, ere he repented of his looſe practiſes, men muſt bethink themſelves, or bring back to their hearts (as the Hebrew hath it 1 King. 8.47.) ere they will ſay, We have ſinned and dealt perverſely, we have committed wickedneſſe. See Ier. 8.6. Pſal. 38.18. An infant in the womb cryes not becauſe he ſees not; but as ſoon as it comes into the light, he ſets up his note. Get therefore your eyes anointed with eye-ſalve, with this ſpirit of grace and ſupplications: ſo ſhall you ſoon ſee (ſaith Mr. Bradford martyr) your face foull arrayed, and ſo ſhamefull, ſaucy, mangy, pocky, and ſcabbed, that you cannot but be ſorry at the contemplation thereof. It is the ſpirit that convinceth the world of ſin; neither can the waters till his wind bloweth Pſal. 147.18. A ſigh is not breathed out for ſin, till the ſpirit imbreach the ſame into us.
and they ſhall mourn for him] Or, for it, viz. for their crucifying the Lord of glory in their forefathers, and having a great hand in it themſelves; ſith their and our ſins were thorns and nails that pierced him, the lance that let out his heartblood &c. We bound him with cords; we beat him with rods; buffetted him with fiſts, reviled him with our mouths, nodded at him with our heads, &c. We were the chief actours and principal cauſes, that ſet awork Judas, Pilat &c. Oh ſtand a while with the devout women, and ſee him bleeding, groaning, dying, by the wounds that we gave him; and mourn affectionatly over him as here.
they ſhall mourn] with ſuch outward pomp and rites as are uſed at fune ralls; as wringing the hands, beating the breaſts, ſhaking the head, and the like externall geſtures and expreſſions of heavineſſe.
and ſhall be in bitterneſſe] by inwardneſſe of extream grief; as when Davids heart was leavened with it Pſal. 73.21. it was ſowred with goodly ſorrow, and ſowced in the teares of true repentance. So Peter went forth and wept bitterly Mat. 26.15. waters of Marah flowed from Mary Magdalens eyes, which were as a fountain for Chriſts feet: here ſorrow was deep and down-right, producing repentance never to be repented of. The ſorrow we conceive for an unkindneſſe offered to Chriſt muſt not be ſlight and ſudden, but ſad and ſoaking: like that of the Iſraelites met at Mizpeh, when they drew water before the Lord 1 Sam. 7.6. whereunto the Prophet Jeremy ſeemeth to allude, when he ſeriouſly wiſheth that his head were waters &c. Ier. 9.1. and David with his rivers of teares Pſa. 119.136. His heart was ſoft and ſoluble: now ſoftneſſe of heart diſcovers ſin; as the blots run abroad, and ſeem biggeſt in wet paper: and as when the Cockatrice egge is cruſhed, it breakes forth into a viper Iſa. 59.5. Now to make and keep the heart ſoft and tender, the conſideration of Chriſts dolorous paſſion muſt needs be of ſingular uſe and efficacy: as the ſight of C…ſars bloody robes brought forth, greatly affected the people of Rome, and edged them to revenge. The hardeſt heart ſoundly ſoaked in the blood of Chriſt (the true ſcape-goat) cannot but relent and repent for ſuch a horrid villany.
as one mourneth for his onelyonly ſon—for his firſt born] ſc. with a funerall-ſorrow: ſuch as was that of the Sunamite, and of the widdow of Naim, of Rachel, who refuſed to be comforted &c. There is an Ocean of love in a fathers heart: as we ſee in Jacob toward Joſeph, in David towards Abſolam, in the father of the Prodigall &c. Chriſt was Gods only ſon in reſpect of his divine nature: he was alſo the firſtborn amongſt many brethren. And yet God ſo loved the world &c. So? how? So as I cannot tell how: for this is a Sic without a Sicut: Even ſo ſhould our ſorrow be, for having a wicked hand in his dolorous death. The Prophet here ſeemes to be at a ſtand as it were, whence to borrow compariſons to ſhaddow it out by. Great is the grief of children for their deceaſed parents, as of Joſeph for Iacob Gen. 50.1. he fell upon his fathers face, as willing to have wept him alive again if poſſible. So our Edward the firſt returning from the warrs in Paleſtina, reſted himſelf in Sicily: where the death of his ſon and heir comming firſt to his eare, and afterwards of the king his father, he much more ſorrowed his fathers departure, then his ſons: whereat King Charles of Sicily greatly marvelled,Speed. 646. and demanding the reaſon, had of him this anſwer: The loſſe of ſons is but light, becauſe they are multiplyed every day: but the death of parents is irremediable, becauſe they can never be had againe. Thus He, Howbeit, love rather deſcendeth then aſcendeth, and Abraham could better part with his father Terah, then with his ſon, his only ſon Iſaac whom he loved Gen. 22.2. Before he had him, Lord God, ſaid Abraham, what wilt thou give me ſo long as I gee childleſſe. Gen. 15.2.His mouth was ſo out of taſt with the ſenſe of his want, that he could reliſh no comfort. But now to be bereft of him, and that in ſuch a manner, as he might conceive by that probatory precept Gen. 22.2. this muſt needs go to the very heart of him, for though he had put on grace, yet he had not put off nature. Both Iacob and Iacobs father (as Iunius underſtandeth that paſſage Gen. 37, 35.) wept ſavourly for Ioſeph, and would go down into the grave unto their ſen mourning. True it is, that the loſſe of ſome wife may be greater then the loſſe of ſome ſon, (Abraham came from his own tent to Sarah's tent to mourn for her Gen. 22.2. and ſhe was the firſt that we read of in ſcripture mourned for) but the Prophet here ſpeaketh of the mourning of husband and wife together: and they can loſe no greater outward bleſſing, then their firſt-born, if an onelyonly-one eſpecially.
Verſe 11. In that day ſhall there be a great mourning in Jeruſalem] Magnificabitur luctus (ſo the Hebrew hath it) their mourning ſhall be greatened, their heavineſſe heightened, they ſhall riſe in their repentance above all that is ordinary. The Caſuifts and Schoolmen affirme ſorrow for ſin to be the greateſt of all ſorrowes. 1. In conatu: the whole ſoule ſeemes to ſend ſprings into it, out of every faculty. 2. In extenſione: It is a ſpring which in this life more or leſſe is continually dropping; neither would God have the wounds of godly forrow to be ſo cloſed up at all, as not to bleed afreſh upon every good occaſion. 3. In appreciatione: the true penitentiary doth ever judge that a good God offended, a Saviour crucified, ſhould be the prime cauſe of greateſt grief. 4. In intenſione: for intenſion of diſplicence in the will; there being no other things with which,Adrian. Scotus. Soto. or for which the will is more diſpleaſed with its ſelf, then for ſinning againſt God. There is more cauſe of grief, ſay they, for ſinning, then for the death of Chriſt: becauſe therein was aliquid placens, but ſin is ſimpliciter diſplicens. But is it not godly mourning, may ſome ſay, unleſſe it be ſo great? I anſwer, that other mourning may make more noiſe, like a daſhing ſhoure of rain, or a land-flood that by a ſmall ſhallow channel comes down from an hill. When a man mourns for his onelyonly ſon, or the like, this comes from God as a judgement; it comes down hill as it were, hath nature to work with it, and nothing to hinder it: but this mourning and melting over Chriſt, is as a ſtream that goeth up hill, and through many reeds and flagges,M. Cotton. as a Reverend man expreſſeth it.
as the mourning of Hadadrimmon in the valley of Megiddon] Where good Joſiah was ſlain, and where the people ſaw (to their unſpeakable grief, and heart-break) family, Church and Common-wealth pluckt up by the roots, in the loſſe of that one man, who was the very breath of all their noſtrils, as Jeremiah ſadly acknowledgeth in his Lamentations, compoſed on that very occaſion, and when he died, all their proſperity here died with him; and themſelves were no better then living Ghoſts, walking ſepulchers of themſelves: a being they had, but not a life: thoſe that before ſeemed to touch heaven with their finger, fell down to the earth,—nunc humi de repente ſerpere ſiderates eſſe diceres. as if they had been planet-ſtruck, as Budaeus ſpeaketh of the French courtiers at the death of Lewes the twelfth. When Auguſtus died, orbis ruinam timueramus, ſaith Paterculus, we thought all had been loſt, and that the world would have fallen about our ears. When our Edward the ſixth (that ſecond Joſiah) was taken away, Cardan ſung this ſorrowful Epicedion;
Flete nefas magnum, ſed toto flebitis orbe
Mortales; veſtrûum corrit omnis honos,
Verſe 12, 13, 14, And the land ſhall mourn] Not the generality of the Jews (unleſſe it be at their laſt general converſion, that reſurrection from the dead, as it is called Rom. 11.15.) but the elect according to grace, who are here called the land, becauſe more eſteemed by God then all the other Jews beſides: for he reckoneth of men by their righteouſneſſe, as he did of Lot at Sodom.
every family apart] To ſhew the ſoundneſſe of their ſorrow, the ſincerity by the ſecrecy: for Ille dolet verè qui ſine teſte dolet. He grieves with a witneſſe, that grieves without a witneſſe. There is a worldly ſorrow that hardeneth the heart: and indiſpoſeth it for repentance; as did that of Nabal. There is alſo an helliſh ſorrow, a deſperate grief for ſin, poenitentia Iſcariotica, as was that of Judas. There is no birth without travel: but ſome children die in the birth: are killed with the pains of the labour.foreign. 2 Cor. 7 Laſtly, there is a ſorrow according to God, whereby we weep kindly after God, inquiring the way to Zion, with our faces ſet thitherward, and renewing our covenant Jer. 50.4, 5. Againſt thee, thee onelyonly, have I ſinned, ſaith David Pſal. 51.4. Lo, there lay this pinch of his grief, that he had offended ſo good a God. It was the Myrrhe and its ſcent, that Chriſt had dropped on the bars of the door, that waked the drouſy Spouſe, and made her bowels fret Cant. 5. This made her firſt weep in ſecret, and then ſeek out after him, whom her ſoul loved. She firſt went to enquire of the Lord, as Rebecca did Gen. 25.22. and then ſhe hears from him thoſe ſweet words Cant. 2.14. Oh my dove! that art in the clefts of the rocks, that haſt wrought thy ſelf a burrough a receptacle of reſt in the Rock of ages, in the ſecret places of the ſtars, whither thou art retired as for ſecurity ſo for ſecrecy, to mourn as a dove, and to pray for pardon. Shew me thy face, which now appeareth moſt orientally beautiful, becauſe moſt inſtampt with ſorrow for ſin: Let me hear thy voice, which never ſounds ſo melodiouſly, as when thy heart is broken moſt penitentially: for ſweet is thy voice, and thy countenance comly.
and their wives apart] Sarah had her peculiar tent Ge. 24.65. wherein ſhe dwelt Ge. 18.6. & died Ge. 23.2. Rebecca likewiſe had her retiring-room, whither ſhe went to enquire of the Lord Ge. 25.22. Rachel & Leah had their ſeveral tents, apart from Iacobs Ge. 31.33. Miriam and her women do apart by themſelves praiſe God for deliverance Exo. 15.20.Eſth. 4.16. I and my maidens will faſt likewiſe, ſaith Eſther. In a time of ſolemn humiliation, let the bride-groom go forth of his chamber, and the bride out of her cloſet, Ioel 2.16. See 1 Cor. 7.5. Amongſt both Jews, Greeks, and Romans, the women were ſeparated from the men, in publike acts and aſſemblies; in times of common calamity eſpecially, as may be gathered out of Plutarch, Athenaeus, Virgil, Livy. —ad templum non aequae Palladis ibant Iliades —Stratae paſſim Matres crinibus Templa verrentes, veniam irarum coeleſtium expoſcant, ſaith He; The men by themſelves, and the women by themſelves, ſought to appeaſe the angry Gods. Here they are ſevered, to ſhew that they wept not for company, ſed ſponte & proprio affectu; as Calvin hath it, but of their own accord, and out of pure affection; they freely lamented not ſo much for Chriſts dolorous death, as for that themſelves had a chief hand in it, and were the principal cauſes of it. The beſt kinde of humiliation is to love and weep, as that woman did Luk. 7. who made her eyes a fountain to waſh Chriſts feet in, and had his ſide opened for a fountain to waſh her ſoul in, as it is Chap. 13.1.A remnant according to the election of grace. Rom. 11.5.
all the families that remain] Out of every family of this people, God will have ſome converts. A thing ſo incredible, that to perſwade it, the Prophet may here ſeem to ſome prophane perſon to uſe more words then needeth.