Commentary on the Minor Prophets, Commentary 11 · Chapter 13
CHAP. XIII.
Verſe 1. IN that day there ſhall be a fountain opened] Nunc fructum poenitentiae adiungit, ſath Calvin here. This is the fruit of their repentance. No ſooner mourn they over Chriſt, but they are received to mercy. I ſaid, I will confeſſe my tranſgreſſions unto the Lord: and (or ever I can do it) thou forgaveſt the iniquity of my ſin; that is, both the ſting and ſtain of it, the guilt and the filth,Pſal. 32.5. the crime and the curſe. Repent and your ſins ſhall be blotted out, ſaith Peter to thoſe nefarious Kill-Chriſts Act. 3.9. God will croſſe the black lines of your ſins, with the red lines of his ſons blood, 1 Ioh. 1.6. A fountain ſhall be opened: not a ciſtern, but a ſpring: a pool better then that of Siloam which is by interpretation Sent Iohn 9.7. and ſo a type of Chriſt, who loved us, and waſhed us from our ſins with his own blood, and hath made us kings and prieſts unto God, and his father: to him be glory and dominion for ever and ever, Amen. To ſeal up this matchleſſe mercy to us,Rev. 1.5.6. he ſent firſt by the hand of his forerunner, and baptized thoſe that repented for the remiſſion of ſins, Mat. 3.2. Act. 2.38. And afterwards he ſet wide open this bleſſed fountain, this laver of regeneration, and renewing of the holy Ghoſt Tit. 3.5. Saying by his Miniſters to every beleever, as once to Paul, Ariſe, and be baptized, and waſh away thy ſins calling on the name of the Lord. Act. 22.16. whereunto ſalvation is promiſed Rom. 10.13. Ioel 2.22. Baptiſme alſo is ſaid to ſave us 1 Pet. 3.21. ſc. ſacramentally, for it ſealeth up ſalvation to the beleever Mar. 16.16. and is of perpetual and permanent uſe to him, for that purpoſe, his whole life thorowout, ut ſcaturigo ſemper ebulliens, as a fountain bubbling up to eternal life. Here then the Sacrament of Baptiſme is prophecied of and promiſed. And hence, haply the Baptiſme of Iohn is ſaid to have been from heaven Mat. 21.25. All the Levitical purifications pointed to this Kings-Bath of Chriſts meritorious blood, this ever-flowing & overflowing fountain: for the grace of our Lord Jeſus hath abounded to flowing over (as S. Pauls expreſſion is) with faith and love which is in Chriſt Jeſus.foreign. Neither can it ever be dried up, as was the river Cherith, the brooks of Tema &c. but is an inexhauſted fountain, a freſh-running ſpring, for all that have but a minde to make toward it. Tam recens mihi nunc Chriſtus eſt, ac ſi hac horâ fudiſſet ſanguinem, ſaith Luther; Chriſt is ſtill as freſh and ſoveraign to me, as if this very hour he had ſhed his blood. He was the Lamb ſlain from the beginning of the world; and ſhall be ſo to the end thereof. Cruci haeremus, ſanguinem ſugimus, & intra ipſa Redemptoris noſtri vulnera figimus linguam, ſaith Cyprian of the Lords Supper; i. e. We cleave to the croſſe at this holy ordinance: we ſuck Chriſt's blood, we thruſt our tongues into the very wounds of our Redeemer, and are hereby purged from all pollutions of fleſh and ſpirit.
to the houſe of David, and to the inhabitants of Ieruſalem] i. e. To all ſorts and ſexes of penitents, be they noble or ignoble, ſtrong Chriſtians or weak (ſee Zach. 12.8.) none ſhall be ſecluded from this fountain, thus opened or expoſed to all, not ſealed and ſhut up, as that Cant. 4.12. God is no reſpecter of perſons, but in every nation he that feareth him,Act. 10.34, 35. and worketh righteouſneſſe is accepted of him.
for ſin and for uncleanneſſe] i. e For all ſorts of ſinnes, though they be ſuch, as in their deſert do ſeparate us from communion with God, and company of men. (See Levit. 12. and 15.) render us worthy to be excommunicated, proſcribed, and baniſhed out of the world, as piſts and botches of humane ſociety by a common conſent of nations: as the obſtinate Iews are at this day for their inexpiable guilt in crucifying Chriſt. The vulgar here hath it, Ad ablutionem peccatoris & menſtru… …, For waſhing clean the ſinner, and the menſtruous woman: alluding (as doth alſo the Chaldee) to the waters of expiation made of the aſhes of a red cow Num. 19.11, 17. See the Note there: and importing the purging both of he ſinners and ſhe-ſinners: Or, as ſome will have it, both of Actual and Original ſin. Lo this is the vertue of Chriſts merit and ſpirit, 1 Cor. 6.10, 11. far beyond that of Abanah & Pharphar, of Jordan and Siloam, which yet are ſaid not onelyonly to waſh and ſcour, but alſo to heal and cure. The Saracenes naturally ſtink like goats: but by waſhing themſelves and their children in the pool of Siloam,Saligniacus. Adrichom. Plin. lib. 31. cap 11. Iſidor. lib. 13. Orig c. 13. Heyl Geog. 285. they become ſweeter. The Turks make uſe of it to ſharpen their eye-ſight. At Cyzicum there is a well called Cupids well, the water whereof is ſaid to quench the fire of luſt. This is better yet then thoſe Bathes of Rome: concerning which Seneca no leſſe wittily then truly complained, Poſtquam munda balnea inventa ſunt, ſpurciores ſunt qui lavant: Or thoſe wanton Bathes of upper-Badin in Helvetia, much frequented, yet not ſo much for health, as filthy pleaſure. They that are in Chriſt, have crucified the fleſh with the affections and luſts Gal. 5.24. they are not onelyonly waſhed from their wickedneſſe Jer. 4.14 but bereft of their ſwiniſh natures, nè tanquam ſus ad volutabrum &c, 2 Pet. 2.22.
Verſe 2.gnotſabim terriculorum ſcar-crows I will cut off the names of the idols] Heb. of the fray-bugges (as they are likewiſe called 1 Sam. 31.9. 1 Chro. 10.9. Pſal. 115.4. in contempt, as Priapus in Horace — furum qnium que Maxime formido—) Or grievous idols, as Pſal. 16.4. becauſe they tormented the mindes of the ſuperſtitious, and put them to great pains to no purpoſe; as is to be ſeen in Popiſh Pilgrims, who though uſed hardly, and loſe much of their eſtates, and other comforts, yet ſatisfie themſelves in this, I have that I came for, viz. the ſight of a dumb idol, as Calvin noteth on that place Seek ye my face. Now of theſe mawmets and monuments of idolatry, theſe Balaams blocks, the Lord here promiſeth to rid the land, as he did under the Maccabees. And as in the Primitive Church he did by the Chriſtian Emperors, ſtiled therefore by the ſuperſtitious Iconomachi, and Iconaclaſtae: and of late by the renowned Reformers, as at Geneva, Bern, Baſile (where they were burnt all together on an Aſh-wedneſday of Gods own making) and here in England by the command of King Edward the ſixth: who the ſelf ſame day obtained a ſignal victory at Muſcleborough-field.
and they ſhall no more be remembred] Unleſſe it be with ſhame and deteſtation, as Ezech. 16.61. Pſal. 16.4. Hoſ. 14.8. Ephraim ſhall ſay, what have I to do any more with idols? He ſhall pollute the idols which he once perfumed, and ſay unto them, Get you hence, Iſay 30.22. I was an obſtinate Papiſt (ſaith Latimer of himſelf) as any was in England, and a groſſe Idolater &c. But after that he came to a ſight of his errour, he ſo far forth abhorred idols, that being brought forth after he was condemned to die to ſee a proceſſion,Act. and Mon. fol. 1230. he ran as faſt as his old bones would carry him to one Spenſers ſhop neer Karfax in Oxford, and would not once look toward it.
and alſo I will cauſe the Prophets] So they will needs be called and counted: when as they are no better then unclean ſpirits (ſee the Geneva-Note here) or at leaſt are acted and ſet on work by that unclean ſpirit the Devil, (See Mat. 12.43. Mar. 1.26. Iohn 8.44. Rev. 16.13. with the Notes) indeed they are falſe Prophets Mat 7.15. falſe teachers, who privily bring in damnable hereſies 2 Pet. 2.1. vanae orationis, cui nulla veritatis vel virtutis ratio ſubeſt, ſunt artifices ſtultè loquaces & garruli, ſaith Montanus, they are loud & lewd liers, inſpired by that unclean ſpirit the father of lies,Junius in loc. ut impurati impurent alios & ſeducant ſeducti, that being themſelves defiled and ſeduced, they may defile and ſeduce others. For by corrupt teachers Satan catcheth men: as a cunning fiſher by one fiſh catcheth another, that he may feed upon both.
and the unclean ſpirit to paſſe out of the land] This connexion is worthy to be noted, ſaith reverend Calvin here: becauſe it ſhews us the ſource of all errours, viz. the letting looſe the reins to perverſe teachers. I confeſſe, ſaith He, we are apt enough of our ſelves to run after falſities, ſuch is the corruption of our natures. Sed interea ubi graſſatur licentia quidvis docendi, neceſſe eſt corrumpi totam pietatem, & ſic miſceri omnia ut nihil differat lux à tenebris, &c. But where in matters of Religion, every man may think that he liſts, and utter what he thinks, and defend what he utters, and publiſh what he defends, and gather diſciples to what he publiſheth, this libertas prophetandi, this liberty, or licentiouſneſſe rather of prophecying (alaſſe poor England!) muſt needs bane the Church, and bring in confuſion. God therefore here gives us to know, that a Church canot ſtand, unleſſe falſe teachers be forbidden to turn the truth into a lie, and to prate at their pleaſure againſt the word of God: and this, ſaith He, is diligently to be noted. Videmus enim ut hodiè nebulones quidam, &c. For we ſee how at this day, certain vile perſons take it up for a principle, that the Church is not free, unleſſe every man may be ſuffered to preach, or broach what he pleaſeth: and that it is greateſt cruelty to puniſh an heretike, and not to give him leave to blaſpheme the truth. But the Prophet here ſheweth, that the Church of God cannot be kept in pure ſtate, nor ſtand intire and ſafe, unleſſe the raſhneſſe and impudency of ſuch be reſtrained, as dare pervert ſound and ſincere doctrine. Thus He.
Verſe 3. And it ſhall come to paſſe that when any ſhall yet propheſie] Here the Prophet ſheweth how God will effect the former promiſe. He will firſt give unto his people a ſpirit of judgement, and then a ſpirit of burning, as Eſay 4.4. ſo that they ſhall be able to diſcerne both good and evil,Heb. 5.14. 2 Pet. 2.17 and not be led away with the errour of the wicked, to fall from their own ſtedfaſtneſſe. they ſhall alſo be adeo percici zelo, ſo carried on by a zeal of Gods glory, and ſo bleſſedly blown up, as I may ſo ſay, in his cauſe, that they ſhall fall upon their deareſt relations in this caſe, and labour to bring their own children to condigne puniſhment, according to the Law of God in that behalf provided, Deut. 13.8, 9. Neither let any object here,Ob. Sol. that this is Old Teſtament: we find no ſuch thing in the Goſpel. For the Prophet here ſpeaketh of the times of the Goſpel (chap. 12.10.) and of the kingdom of Chriſt. Sequitur ergo, ſaith Mr. Calvin here well and worthily, non modò legem illam fuiſſe Judaeis poſitam, quemadmedum nugantur fanatici hemines, qui vellent hodie ſibi permitti orbis turbandi licentiam: ſed extenditur ad nos etiam eadem lex. It followeth therefore, that that Law Deut. 13.9. was not made for the Jewes onelyonly (as ſome brain-ſick people conceit it, who would fain get leave to trouble the world with their fopperies) but the ſame law extendeth it ſelf even to us. For if at this day theeves, and witches, and adulterers, &c. are held worthy of puniſhment: how much more are heretikes, ſeducers, blaſphemers, who poiſon mens ſouls, rob God of his glory, confound the whole order of the Church, &c. See Rom 13.4. 1 Pet. 2.13, 14. and hold to that old Rule, Non diſtinguendum, ubi ſcriptura non diſtinguit, Men muſt not diſtinguiſh, where the ſcripture doth not.
that his father] In whoſe heart there is naturally an Ocean of love to his own child, as we ſee in David toward Abſalom, in old Andronicus the Greek Emperour, in our William the Conquerour, and Maud his wife toward their unnaturall ſonne Robert Curtuoiſe, whom ſhe maintained out of her own coffers, in his quarrell for Normandy: which the king her husband knew,Speed. 452. and took as a cauſe rather of diſpleaſure then of hatred; as proceeding from motherly indulgence for advancing their ſonne.
that begat him] This is twice here repeated for honours ſake to theſe zelots; who forgat all naturall and carnall reſpects for the vindication of Gods glory, and his ſincere ſervice. See Mat. 10.37. with the Note there.
thou ſhalt not live] ſc. to do more miſchief, and to draw more ſouls to the devil, Non Catilinae te genui ſed patriae, ſaid Aulus Fulvius, when he ſlew his, own ſonne taken in Catalines conſpiracie: I begat thee not for Catiline, but for thy countrey. More to be commended a great deal then Philip that bloody king of Spain, who ſaid openly, that he had rather have no ſubjects, then Lutheran ſubjects; that he would not leave a Lutheran in his dominions; that if he thought his ſhirt ſmelt of that hereſie, he would tear it from his own back: And out of a blind zeal he ſuffered his eldeſt ſonne Charles to be murthered by the cruel Inquiſition, becauſe he ſeemed to favour our profeſſion. For which noble exploit, that mouth of blaſphemy,Hieron. Catina. the Pope, gave him this commendation, Non pepercit filio ſuo, ſed dedit pro nobis. He ſpared not his own ſonne but gave hm up for us. O horrible.
for thou ſpeakeſt lies in the name of the Lord] Lies in hypocriſie, doctrines of devils,1 Tim. 4.12 Rev. 2.24 depths of Satan, that artificer of lies, and father of them, Joh. 8.44. which yet he would fain father, and faſten upon the God of Amen, or of truth, as he is called, Pſal. 31.5. like as varlets beget baſtards, and lay them at honeſt mens doors to be kept; Thou ſpeakeſt lies in the name of the Lord. This is to ſubſtitute the devil in the place of God, or to transform God, ſo as that he ſhould nothing differ from the devil. No wonder therefore, though he that break the leaſt commandement, and teach men ſo,Mat. 5.19 be called leaſt in the kingdom of heaven: eſpecially if he pretend Gods authority for it, as the falſe Prophets of old, and the Swenckfeldien heretikes alate entitle themſelves, The Confeſſours of the glory of Chriſt. For this is the higheſt indignity, or rather contumely, that can be put upon God: It is a more deteſtable evil, then to kill an innocent man; yea to commit parricide, or treaſon. Imo quaecunque poterunt numerare ſcelera non pervenient od hoc crimen, ſaith Calvin upon the text. Let Sectaries and Seducers look to it, thoſe harmleſſe, hornleſſe creatures, as they would be accounted.
ſhall thruſt him thorough when he propheſieth] As Phineas did that ſtinking couple, in the flagrancie of their luſt, Num. 25.8. and as Levi, in like caſe, conſecrated himſelf to the Lord, even every man upon his ſonne, and upon his brother, Exod. 32.29. He ſaid unto his father and mother (when Gods glory required it) I have not ſeen him, neither did he acknowledge his brethren, nor know his own children, Deut. 33.9. All naturall relations and ſelf-reſpects ſhould be drown'd in the glory of God, and the good of our own and other mens ſouls. They ſhould be even ſwallowed up thereby, as the fuell is by the fire, and as the ſorcerers ſerpents were by Moſes ſerpent, or the fat kine by the lean.
Verſe 4. The Prophets ſhall be aſhamed every one of his viſion] Of their Midianitiſh dreams, which they had firſt dreamed, and then told it for goſpel to their fond neighbours. They ſhall be ſo clearly convinced, that they ſhall bluſh and bleed to think how they have been beſotted, how many ſouls they have murdered, how oft they have even ſtradled over hell-mouth, and yet have been preſerved, 2 Theſſ. 2.10, 12. See the Note. This makes them ſhame, and ſhent themſelves in the preſence of God and his people,Ezra 9.6 ſaying, O my God, I am aſhamed, and bluſh to lift up my face to thee my God: for our imquities are increaſed over our head, and our guilt is grown up to the heavens. This was fulfilled in thoſe Scribes and Phariſees that afterwards became beleevers, and ſaid with Saint Paul, Beware of the conciſion. For we are the circumciſion, Philip. 3.2, 3which worſhip God in the ſpirit, and rejoyce in Chriſt Jeſus, and have no conſidence in the ſleſh. Luther revolted from the Popiſh religion which he had held and maintained, taking it for an honour to be called Apoſtate by them; that is, as he interpreted it, One that had fallen off from the devil. Bugenhagius when he firſt read Luthers book de captivitate Babylonica, pronounced it to be the moſt peſtilent piece that ever was publiſhed.Qui fidem diabolo datam uon ſervavit. But afterwards, when he had better conſidered, he grew aſhamed of that raſh cenſure, and proteſted that Luther onelyonly was in the right; and all that held not the ſame that he did, were utterly deceived. Latimer was of the like mind after that he had once heard Bilneys confeſſion. Vergerius after he had read Luthers books with purpoſe to confute them. Denckius, and Hetſerus, two great Anabaptiſts in Germany, retracted their former falſe doctrines, and repented of their licentious and abominable practiſes.S…ultet. Annal. the former of them, being converted by Occolampadius, grew aſhamed of his pretended viſions, and died piouſly at Baſile. The later was beheaded at Conſtance for his multiplied adulteries:Ibid. which firſt he ſought to defend by Scripture, but afterwards died very penitently, confeſting his former filthineſſes, giving glory to God, and taking ſhame to himſelf. Theſe two were learned men, well skilled in the Hebrew: and had joyned their forces, in tranſlating the Prophets into the Dutch tongue. But, oh how few ſuch as theſe, and of that ſort of people ſhall a man meet with now-adayes? Copp indeed that Arch-Ranter, Venereus ille furcifer, & Cleri dehoneſtamentum, is ſaid to have newly ſet forth his Recantation, which I have not yet ſeen, and therefore cannot tell what to ſay to it. OnelyOnly I wiſh he deale not as Bernard Rotman that firſt Anabaptiſt, and Iſlebius Agricola that firſt Antinomian did in Germany: who both of them having condemned their own errours, and recanted them in a publike Auditory, printing their revocation:Sleidan. Horndorf. yet afterwards they relapſed into the ſame errours, and ſtoutly ſtood to them, when Luther was dead, and more Liberty was afforded. So hard a thing it is to get poiſon out, when once ſwallowed down; and having once ſaid yea to the devill, though but in a little, to ſay him nay again, when a man pleaſeth: ſuch a man eſpecially quem puduit non fuiſſe impudentem, Auguſtin. 2 Theſ. 2.12.who hath gloried in his ſhame, and taken pleaſure in his unrighteouſneſſe: qui noluit ſolita peccare, as Seneca ſaith of ſome in his time, that is, none of the ordinary ſort of ſinners, but hath ſought to out-ſin others, as unhappy boyes ſtrive who ſhall goe furtheſt in the dirt.
I will not ſay but ſuch, by the almighty power of God, may be reclaimed, and made to ſee that there is no fruit to be had of thoſe errours and enormities whereof they are now aſhamed,Rom. 6.21, 22 ſith the end of thoſe things (in the deſert of them) is death. But now being made free from ſin, and become ſervants to God, they will have very great cauſe to be thankfull to God for the cure: ſith Jealouſy, Frenſy, and Hereſy, are held hardly curable, the leproſy in the head concludes a man utterly uncleane, and excludes him the camp: Hereſy is by the Apoſtle compared to a precipice vortex or whirle-poole, that firſt turns a man round, and then ſucks him in: And by others to the Syrens bankes covered with dead mens bones,foreign Heb. 12.9. to Goodwins ſands that ſwallow up all ſhips that come neare them, or to the Harlots houſe whence few or none return alive Pro. 7.26, 27.
Verſe 5. But he ſhall ſay, I am no Prophet] foreign I am no Monk, no Clerk, I am not book-learned was the ignorant mans, plea in Chryſoſtomes time, and ſo it is ſtill to this day; though it ſerves not his turne. But here the like ſpeech is taken up for a better purpoſe. Hoc et enim principium eſt reſipiſcentiae, ſaith Calvin here. Here begins their repentance, viz. in a free acknowledgement of their ignorance and utter unfi…neſſe for the office they had uſurped.Si ventribene, ſi lateri. Horat.
I am no prophet] (as for ſelf reſpects that my belly might be filled, and my back fitted, I ſinfully took upon me to be one) but I am an husbandman: and can better hold the plow then handle a text, feed and follow a flock of ſheep, then feed the flock of God (that have golden fleeces, precious ſoules) taking the overſight thereof, not for filthy lucre, but of a ready mind.1 Pet. 5.2.
for man taught me to keep cattle from my youth] q.d. Shephardy and husbandry I have been ever trained up to, and can better therefore skill of then of Preaching, which is certainly Ars artium & ſcientia ſcientiarum, the Art of Arts, the ſcience of ſciences as One ſaid. Whereunto Melancthon. addeth that it is the miſery of miſeries. And of the ſame minde was his Colleague Luther, when he ſaid, An houſholders pains is great, a Magiſtrates greater, but a Miniſters greateſt of all: and afterward added, that if it were lawfull for him to leave his calling, he could with more eaſe and pleaſure dig for his living, or do any other hard labour, then undergo a Paſtorall charge. The myſtery thereof is not an idle-mans occupation, an eaſie trade, as ſome fondly conceit. The ſweat of the brow is nothing to that of the brain: beſides dangers on every hand for the works ſake, and armies of cares that give neither reſt nor reſpit,foreign 2 Cor. 11.25. agmen ſubinde irruens. Illyr. but are ready to overwhelme a man. This made Luther affirme that a Miniſter labours more in a day many times then a husbandman doth in a monethmonth. Let no man therefore, in taking up the miniſtery, dreame of a delicacy: Neither let ſlow-bellies either invade it, or hold it (as popiſh aſſes and ſome impudent Alaſtores now-adayes do) to pick a living out of it. It was an honeſt complaint of a Popiſh writer, we, ſaith He, handle the ſcripture tantum ut nos paſcat & veſtiat, only that it may feed us and cloath us. And Cardinall Cajetan not without cauſe cryes out,Com in Mat. 5. that thoſe amongſt them that ſhould have been the ſalt of the earth had loſt their ſavour: and were good for little elſe, but looking after the rites and revenues of the Church. Now for ſuch as theſe that ſerve not the Lord Jeſus Chriſt, but their own bellies, that like body-lice live upon other mens ſweat, or like rats and mice, do no more but devoure victuals and run ſqueaking up and down; good is the counſell of the Apoſtle, Let him that ſtole ſteale no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth, Eph. 4.28. let him earne it before he eate it 2 Theſſ. 3.10. This is hard to perſwade thoſe Abby-lubbers that live at eaſe in cloyſters, feeding on the fat and drinking of the ſweet: and thoſe Idoll-ſhepheards that feed themſelves and not the flock. O Monachi veſtri ſtomachi. Eraſmus truely told the Electour of Saxony, that Luther, Scultet: Anna. pag. 52.by medling with the Popes tripple crown, and with the Monkes …t paunches, had procured himſelf ſo great ill will amongſt them. One of them brake out in a ſermon into theſe angry words: If I had Luther here, I would teare out his throat with my teeth;Act. and Mon. and then make no doubt with the ſame bloody teeth to eat my maker at the Euchariſt. How much better were it for ſuch falſe prophets with quietneſſe to work and eat their own bread 2 Theſſ. 3.14. then to drink the blood of other men with their lives (as David ſpake in another caſe) yea with their ſoules which periſh by their inſufficiency and gaſtrimargy? Sed venter non habet aures. 1 Chr. 11.19.But the belly hath no eares. Eaſe flayeth the fooliſh. Non minus difficulter à deliciis abſtrahimur, quam canis ab uncto corio: Among other ſcaudals and lets of the Jews converſion this is not the leaſt, that they muſt quit their Goods to the Chriſtians?Spec. Europ. And the reaſon is, for that in baptiſme they renounce the devill, and all his works, part whereof (ſay the Papiſts amongſt whom they live) are the Jews goods; being gotten either of themſelves or of their Anceſtours by uſury. Now this is ſuch cold comfort to men of their mettall, that they have little mind to turn Chriſtian. And as little doubtleſſe have ſuch as with theſe in the text, have got their living by lying: and through covetouſneſſe with fained words made marchandiſe or prize of mens precious ſoules, to return to the hard labour of husbandry or any other lawful but painfull employment. Yet this was done both in Wicklifes dayes by many Fryars that fell to him, and embraced his opinions: and in the reformation by Luther; many Monkes and Nuns betook themſelves to honeſt trades; renouncing their Popiſh vowes and orders; yea Scultetus reporteth that at Auſhborough in Germany, by the powerfull preaching of Dr. John Speiſer Ann. 1523. ſome harlots forlooke the publike ſtews, and married to honeſt men, lived chaſtly, and were great pains-takers.
Verſe 6. And One ſhall ſay unto him, What are theſe wounds in thine hands?] Hierome here ſuppoſeth the falſe Prophet crucified for his falſe doctrine, and thereupon thus queſtioned. This is better then that of the Popiſh Interpreters, who will needs have it to be meant of Chriſt,foreign Mat. 27 63. that cozener to our very faces. Euſtath. and of his wounds on the croſſe, as a deceiver of the people. Lucian the Atheiſt villanouſly tearmeth him foreign the crucified Cozener. But the Text is clear, that the perſon here ſpoken to, and returning an anſer, is the falſe-Prophet, now a true Convert; as appeareth by his fruits which he beares quick and thick: being like Aarons rod ſoon changed from a withered ſtick, into a flouriſhing tree. Aſhamed he is at heart of his former falſities: and as in heart, ſo in habit he is altered: for he will no longer weare a rough garment (the garb of Prophets in thoſe dayes) to deceive, as the Cappuchines and other orders of Friars (or rather Lyars) at this day.2 King. 1.8. Iſa. 20.2. Mat. 3.4. He abrenounceth and abjureth quaſi conceptis verbis his former profeſſion of a Prophet or chief ſpeaker amongſt others.
I am no Prophet] But a plain husbandman, or a ſhepheard: that's all I can truly pretend to. And laſtly, in this verſe, having paſſed thorough the churches diſcipline as a ſeducer,Ioſh. 7.19. he ſhall doe, as Ioſhuah adviſed Achan, Give glory to the Lord my ſon, and confeſſe thy ſin: he ſhall approve of the Churches ſeverity uſed for his correction, though he ſhould go maimed or marked for it, to his dying day. In point of ſeducement (ſaith Mr. Cotton, deſcanting upon this text) if a man upon conviction ſhall ſee the wickedneſſe of his way, and humble his ſoule before God,The powring out of the 7. viuls.… third viall. 11. and give ſatisfaction to the Church and State, where he ſhall be convinced; on ſuch conviction and repentance we find liberty to pardon, but yet ſtigmatize him. Thus He. But what reaſon had the Convocation held at Oxford to ſet a brand of ignominy upon the cheeks of thoſe outlandiſh Divines that came to aſſiſt them, becauſe they pleaſed them not in the point of Prieſts marriage, which they defended? Or Biſhop Laud for his Stigmata Laudis on renouned Mr. Prinne, for his conſtancy to the truth? How much better his predeceſſours, Stephen Langton (who crucified that Pſeudo-Chriſt, who ſhewed marks of wounds in his hands, feet and ſides, Anno 1206.) And Odo Severus (who burnt King Edwins Concubine (whom he moſt doted on) in the forehead with a hot iron, and baniſhed her into Ireland, Anno 934, &c.)
Verſe 7. Awake O Sword againſt my Shepheard] A powerful expreſſion, containing a commiſſion given out to the ſword by way of Apoſtrophe.
Awake] or, up, as the Septuagint: up and about, thou that haſt long lain lockt up in the ſcabbard. Thus the ſword is of Gods ſending; it is bathed in heaven, Iſa. 34.5. Ezek. 14.17. Jer. 47.6, 7.] It is he that awakes it, and ſets it on work: he commands it, Am. 9.4. and ordereth it, Jer. 50.25. Let this patient us under it, as it did Job, Chap. 1.15, 17, 21. Among Philoſophies, the moſt noted ſect for patience was that of the Stoicks, who aſcribed all to deſtiny.
O ſword] Framea, which ſeems to come of foreign (the Septuagints word here) by putting foreign before foreign, or Gl…die, which comes à claae from deſtruction: like as the Hebrew word Chereb, from deſolating and laying waſt. Hence the ſword is ſaid to contemn the rod, Ezek. 21.10, 13. that is all lighter and leſſer judgements, which are but its forerunners, and whereof it ſeemes to ſay, What does this ſilly rod doe here? Will not-men ſtoop? Let me come: Ile make them either bend or break; either yield, or Ile have their bloud.
againſt my ſhepheard] i.e. ſaith Calvin, againſt Magiſtrates and Miniſters, Gods underſhepheards and Aſſociates in feeding the flock, Labourers together with him, 1 Cor. 3.9. But becauſe Chriſt is the great ſhepheard, Heb. 13.20. and the good ſhepheard, John 10.11. Optimus maximus, that is, Gods fellow-mate, and yet, ſuſpending his glorie, became a man, to ſeek him out a flock in the wilderneſſe: and afterwards laid down his life for his ſheep, John 10.11. underwent the deadly dint of Gods devouring ſword put into the hands of thoſe men of Gods hand, Pſal. 17.13. who put him to many a little death all his life long, and at length to that curſed and cruel death of the croſſe: at which time the Shepheard was ſmitten and the ſheep ſcattered, as this Text is moſt fitly applyed, Matth. 26.31. therefore I underſtand it thiefly of Chriſt, the chief Shepheard and Biſhop of our ſoules,Eſay 53.5. who was wounded for our tranſgreſſions, and bruiſed for our iniquities, &c. And this not by chance, or malice of his enemies only (though they laid upon him without merciemercy, nailing him to the tree in the hands and feet, which in all men are the moſt ſenſible parts of the body (as being fulleſt of nerves and ſinews) but in him much more as being of the ſineſt temperature and moſt exquiſite ſenſe) but by the determinate counſel of God, as St. Peter ſhewes thoſe Kill-Chriſts, Acts 2.23. and according to the Scriptures, that went before of him, and foretold all his paſſion, even to the caſting of the dice upon his cloathes, Pſal. 22. and Iſai. 53 by the reading of which lively deſcription of Chriſts ſufferings in that Chapter,Hoc ego ingenuè confiteuor ait ille, caput illud ad fidem Chriſtime adduxiſſe. Johannes Iſaac a Jew confeſſeth that he was converted to the faith of Chriſt. He is called Gods Shepheard, becauſe God anointed and appointed him to that Office, putting a charge into his hands, John 10. and 17. that he might tend them and tender them, and at length return them up again to his heavenly Father, without loſſe of any one. He is alſo called the Man by an excellency, that matchleſſe man the chief of ten thouſand: as his mother is called hagnalma that famous Virgin, whom all generations are bound to call bleſſed. He is Man-God both in one: and is therefore alſo called Gods-fellow or Mate, as being Conſubſtantiall to the Father according to the Godhead, and very neer akinne to him according to the Man-hood, by reaſon of the hypoſtaticall union of both natures into one perſon, the Man Chriſt Jeſus.
Smite the ſhepheard] that that bleſſed Fountcin of his Bloud (mentioned verſe 1.) may be opened, and the flock of God waſhed, and healed, and ſatiated, as the people were, when the Rock was ſmitten and ſo ſet abroach: and as when God clave a hollow place in the jaw-bone of the Aſſe, ſo that there came water thereout, Sampſon drank and was revived: And as when the Alabaſter-box of ointment was broke, all the houſe was filled with a ſweet ſavour.Judg. 15.19.
And the ſheep ſhall be ſcattered] ſcattered and ſcattered; ſhifting for themſelves, and leaving Chriſt to the mercy of his enemies, who ſeized upon him, as ſo many Carrion Kites upon a ſilly Dove. Thomas (who once ſaid come, let us go dye with him) diſappeares and is loſt: Peter followes aloof off, but better he had heen farther off. John (if at leaſt it were he) flies away ſtark naked for haſt: Iudas comes nearer to him, but to betray him with a kiſſe. But is this thy kindneſſe to thy friend? Chriſt had indented with the enemie aforehand for their ſecuritie, Joh. 18.8. ſo that they needed not have retreated ſo diſorderly, and ſcattered as they did. But the fear of man bringeth a ſnare. Prov. 29.25.Howbeit mans badneſſe cannot break off the courſe of Chriſts goodneſſe. For though they thus unworthily forſake him, and leave him at the worſt (as they ſay) yet I will turn my hand, ſaith he, upon the little ones, i.e. I will recollect my diſperſed flock (how little ſoever either for number, or reſpect in the world) and bring back my baniſhed. So ſoon doth it repent the good Lord concerning his ſervants.Mich. 7.18. Pſal 136 23. He remembreth not iniquity for ever, ſaith the Prophet, becauſe mercy pleaſeth him: and again, He remembreth us in our low eſtates: for his mercy endureth for ever. He looked back upon Peter when his mouth was now big ſwoln with oathes and execrations, and ſet him a weeping bitterly. He called for Thomas after his reſurrection, and confirmed his weak faith by a wonderfull condeſcention. He ſealed up his love to them all again, reſtoring them to their miniſteriall imployment: and not ſo much as once upbraiding them with their baſe dereliction, but only with their unbelief. Lyra and others ſence the Text thus: I will turn my hand upon the little ones, that is, I will ſo ſmite the Shepheard Chriſt, that not only the ſheep ſhall be ſcattered, but the little lambs alſo, even the leaſt and loweſt Chriſtians ſhall have their ſhare of ſufferings, ſhall feel the weight of my hand, ſhall pledge the Lord Chriſt in that cup of afflictions that I have put into his hand; ſhall be conformed to the Image of Gods Son, as his co-ſufferers, that he may be the firſt born among many brethren, Rom. 8.29. And this was fulfilled in the perſecutions that followed ſoon after our Saviours death. Eccleſia haeres crucis, ſaith Luther: and Perſecutio ect Evangelij genius, ſaith Calvin. Perſecution is the black Angel that dogges the Church, the red horſe that …ollows the white at the heels. All the comfort is, that Gods holy hand hath a ſpeciall ſtroke in all thoſe afflictions that are laid upon his faithfull people, I will turn mine hand, &c.
Verſe 8. Two parts therein ſhall be cut off and die] q.d. they ſhall, they ſhall, how ſtrange or incredible ſoever this ſad tidings ſeem to you: it ſhall be even ſo, take my word for it. Behold the ſeverity of God, Rom. 11.22. In the Greek it is the Reſection or Cutting off, as a Chirurgion cutteth off proud and dead fleſh. The Juſt Lord is in the middest thereof: foreign.he will not do iniquity, &c. Zeph. 3.5. Fiat juſtitia, ruat coelum may ſeem to be his Motto. In point of juſtice he ſtands not upon multitudes, Pſal. 9.17. It is all one to him whether againſt a Nation or againſt a man only, Job 34.29. National ſins bring national plagues: heinous ſinnes, heavy puniſhments. In the univerſal deluge God ſwept away all: as if he had blotted out that part of his title, The Lord, the Lord, gracious, merciful, &c. and had taken up that of Attilas, Orbis flagellum, The worlds ſcourge, Sodoms ſinnes were multiplyed above meaſure: therefore God took them away as he ſaw good, Ezek. 16.49, 50 and hath thrown them out, as St. Jude ſpeaketh, for an example, ſuffering the vengeance of eternal fire. foreign. Jude 7.Herodotus a Heathen Hiſtorian ſaith the very ſame of the deſtruction of Troy, viz. that the ruines and rubbiſh thereof are ſet forth for an example of that noted Rule, that God greatly puniſheth great offences, and that hainous ſinnes bring hideous plagues. Here we have two parts of three cut off in the land of Judea: as it fell out at the laſt deſtruction thereof by the Romans: at which time more then a million of men periſhed, ſee Matth. 24.21. with the Note. And what think we ſhall become of Babylon the great? Her ſinnes reach up to heaven, whereunto they are even glewed and faſtened as the word ſignifies,foreign. Rev. 18.5. therefore ſhe ſhall be brought down to hell with Capernaum (for flagitium & flagellum ſicu… acus & filum) therefore ſhall her plagues come in one day (to confute their fond conceit of an eternal Empire) death, and mourning, and famine, and ſhe ſhall be utterly overthrown with fire: for ſtrong is the Lord God who judgeth her, full able to effect it,Rev. 18.18: ſeem it to Babels brats never ſo improbable, or impoſſible. It was never beſieged ſince it became Papal, but it was taken: whereas before, it was held invincible. Sinne that lyeth at the bottom, will eaſily undermine and overturn the walis, though never ſo ſtrong built: as the voice from heaven told Phocas the Murtherer. The bloud of that innocent Lamb of God lyes heavy upon the whole Nation of the Jews to this day. Their laſt devaſtation and preſent diſmal diſperſion is ſuch, as that one of their own Rabines concludes from thence, that their Meſliah muſt needs be come: and they muſt needs ſuffer ſo much for killing him.
but the third ſhall be left therein] A holy remnant kept for a reſerve. Good huſbands caſt not all their corn into the oven, but keep ſome for ſeed.Eſa. 6.13. But yet in it ſhall be a tenth, ſaith another Prophet:Eſ. 17.6. there ſhall be 'two or three berries in the top of a trce, four or five in the outmoſt branches. Gods Elect are ſo very few, that the world ſhall wonder; Eſay 8.18. and even hoot to ſee Chriſts flock ſo very little, little, 1 Kin. 20.27.as our Saviour ſpeakes, Luke 12.22. as Iſrael ſtood like two little flocks of kids, when the Syrians filled the countrey. There were but a few names in Sardis: and many bad in the beſt Churches: as at Philippi, Chap. 3.18. Chriſt wondered at one good Nath. nacl, as rara avis in terris: and when he comes; ſhall he find faith? How many (think you) ſhall be ſaved in this City? ſaith (Chryſoſtom in his fourth ſermon to the people at Antioch. It will be a hard ſpeech to you, but I will ſpeak it: Though there be ſo many thouſands, yet there cannot be ſound an hundred, that ſhall be ſaved. And I doubt of them too, &c. And again in his third Sermon upon the Acts, he breaks out into this ſpeech, Non arbitror inter ſacerdores, multos eſſe qui ſàlvi ſiant, I do not think that there are many, no not among the Miniſtery, that can be ſaved, ſith many are called, but few are choſen: like as all the people were called together by Samuel, but Saul only was choſen king. Only the called according to purpoſe are elected, and ſhall be gloriſied, Rom. 8.28, 29. Chriſt at laſt day will do as Joſhuah did to find out who had ſtolen the Babyloniſh garment: there were many brought together, and all to finde out one. So, all ſhall then appeare: out of them a ſmall number deducted, that have heard of Chriſt.Joſh. 7. Out of them, thoſe that have profeſſed him, and out of them, thoſe that have profeſſed him, in ſincerity, and theſe will be Mithe miſpar, a ſmall few indeed. They are as a fold in a wide field: as a garden in a wild waſt. Juvenal. P. de exculp.Hence they are called pearls, which are but few to the number of pibbles: Jewels which are but little to the lumber: ſtrangers that are nothing ſo many as home-dwellers: ſons of God, and of the bloud royal; and of ſuch there are but a few to common ſubjects. Rari quippe boui, ſaith the Poet. And Pauci ſunt qui Philoſophantur ſaith UIpian the Lawyer; &c.
Verſe 9. And I will bring the third part through the fire] Few they were, but not faultleſſe: they muſt therefore thorow the fire, that there they may leave their dreggs and droſſe behind them. For Quod ignis cſt auro, lima ferro, ventilabrum truico, lixivium pa…no, ſal carni, hoc tribulatio eſt viro uſto, ſaith Corn. a Lapide upon this Text: that is, what the fire is to the gold, the file to iron, the fanne to wheat, the ſope to clothes, the ſalt to fleſh, that is tribulation ſanctified to a righteous man. God is ſaid to have his fire in Zion, and his ſurnace in Jeruſalem, Eſay 31.9. to carry his thorow fire and thorow water, Pſal. 66.12, from above to ſend fire into their bones, Lam. 1.13. to put them to the fiery tryall, 1 Pet. 4.12. yea he himſelf is a Refiners fire unto them, and Fullers ſope, Mal. 3.2. (ſee the Note there.) He knowes them to be right gold, which will endure the ſeventh fire (Alchymy gold will not ſo) and therefore he puts them to't: that the tryall of their faith being much more precious then that of gold that periſheth, though tryed in the fire, may be found to praiſe, and honour, and glory, 1 Pet. 1.7. himſelf, mean-while, goeth with them into the fire and pulleth them out as a brand, Zech. 3. Non ſic impij, Pſal. 1.not ſo the ungodly. True it is, the tryall of their works alſo ſhall be by fire, 1 Cor. 3.13.Deut. 32.3. and they ſhall give an account one day with all the world on a light flame about their ears, 2 Pet. 3.12. Then ſhall they find, that the law they are judged by is a fiery law, the tribunall is of fire, Ezek. 1.27. the Judge a conſuming fire, Heb. 12.28.foreign. his attendants Seraphims, that is, flaming creatures, Heb. 1.7. his pleading with ſinners in fire of flame, 2 Theſſ. 1.7. the place of puniſhment a lakeof fire fed with a river of brimſtone, Iſa. 30.33. a formidable fire it is, fed with tormenting temper, and kindled by Gods own breath inſtead of bellows. Bellarmine is of opinion, that one glimpſe of this fearfull fire were enough to make a man not only turn Chriſtian and ſober, but Anchoret and Monk, and to live after the ſtricteſt order that can be. Pope Clement the fifth, upon the death of a Nephew of his and one of his Catamites, ſent his Chaplaine to a Conjurer,Jac. Ren. de vit. Pont. 159. to enquire how it fared with him in the other world. The Conjurer ſhewed him to the Chaplaine lying in a bed of fire in hell; This news ſo affected the wretched Pope, that he never held up his head, but (Nabal-like) died within a few dayes after it. But oh what a dreadfull ſhreek gave his guilty ſoul, to ſee it ſelf lanching into an infinite Ocean of ſcalding lead, and to think that it muſt ſwim naked therein for ever.
and will refine them, as ſilver is reſined] This is all the hurt he doth them by the fire; he hides pride from them, Job 33.19, &c. and divides betwixt the ſinne which he hates, and the ſonne whom he loves. For by this the iniquity of Jacob ſhall be purged: and this is all the fruit, the taking away of their ſinne: which they may very well ſpare,Eſay 27.9 and never hurt themſelves. Surely, as one poiſon is antidotary to another: ſo is affliction to ſinne: when ſanctified, it is no more penall, but medicinall; not a curſe, but a cure. As oil of ſcorpions is good againſt the biting of ſcorpions. As the wine wherein a viper hath been drowned cureth a leproſie. As the juyce of hemlock (a deadly plant) heals hot corroding ulcers, and aſſwageth the inflammation of the eyes: Or, as Rhubarb, though full of choler, doth mightily purge choler. Moſes neglected to circumciſe his child (as we do our hearts, it is ſuch a bloody work) till God met him and would have killed him. David could never ſee the beneſit of affliction, till God by thoſe ſharp waters had cleared up his eye-ſight. Geheza's leproſie cured him: his white forehead made him have a whiter ſoul. Surely, as the fining-pot is for ſilver, and the furnace for gold, ſo is affliction to the ſoul. Corrections of inſtruction, are the way of life, Pro. 6.23. But he that refuſeth correction deſpiſeth his own ſoul, Pro. 15 32. Winds and thunder clear the air (whereof they are the beeſoms, ſaith Ruperius) ſo do croſſes the ſoul. …f the outward man decay, the inward is thereby renewed: and the winter of the one,2 Cor. 4.16 is the ſpring of the other. As the viper when he is laſhed, caſteth up his poyſon: ſo doth the good ſoul when afflicted, purge it ſelf from all filth of fleſh and ſpirit, ſtriving to perfect holineſſe in the fear of God. Theſe Jews after they had been in the Babyloniſh furnace for idolatry, hated and feared that ſinne as much as the burnt child dreads the fire. They would die any death rather then admit an idoll. Joſephus tells how ſtoutly they oppoſed Pilate, and Petronius, that would would have ſet up Ceſars ſtatue in their Temples, offering their throats to the ſwords of the ſouldiers, rather then they would endure that idoll in Gods houſe. What God is now doing with them, and for them, in this long time of their ſad deſolation and diſperſion, who can tell? There are that think, that after much purging and proving, as here, God will gather a Church of them to himſelf: according to that which followeth; They ſhall call upon my name, and I will hear them, I will ſay, it is my people, &c. And that upon their profeſſion of Chriſt, ſhall come the ſoreſt time of affliction that ever was, chap. 14.1, 2. when Gog and Magog with all his troops, and armies ſhall compaſſe the beloved city, Rev. 20.8, 9. But the Jews ſhall get a glorious Conqueſt: for God himſelf from heaven will miraculouſly fight for them, verſe 3, 4, 5. together with all the holy Angels, the miniſters of his judgements, verſe 5. Sure it is, that the Turks fear ſome ſuch thing as this: and therefore they cannot abide that any Jew amongſt them ſhould turne Chriſtian. In the yeer 1528. a certain Jew dwelling in Conſtantinople became a good Chriſtian, and was baptized: which the Turks underſtanding were vehemently exaſperated againſt him for it; fearing leſt his converſion ſhould prove prejudiciall to their Mahometan religion, and therefore they apprehended and cruelly murthered him.
and try them as gold is tried] viz. that when I have tried them, they may come forth as gold, Job 33.10. Hence Gods people fall into manifold temptations, Jam. 1.2. they fall, they go not into them ſtep by ſtep, but are precipitated, plunged into them: and not into one of them, or a few, but into manifold temptations, or trials: yea fiery trials, ſo afflictions are called, becauſe thereby God proves what is in his people, Deut. 8.16. Rev. 2.10. Not to better his own knowledge of them neither; for he knows all things, and is intimo noſtro intimior nobis, Job. 2.25. Act. 1.24. Heb. 4.12. Artificers perfectly know the nature and properties of their own works, and ſhall not God ſee, Pſal. 94.9, 10. But tentat ut ſciat, hoc eſt, ut ſcire nos fac…at, Auguſt.he trieth us. 1. That he may make diſcoveries of himſelf unto us, eſpecially of his power and goodneſſe: and ſo get him a name, as Eſay 63.11, 12, 13. 2 Cor. 12.9. Elias would have water poured upon the ſacrifices, yea the Altar covered therewith, that Gods power might the more appear, in conſuming it with fire from heaven, and the people thereupon might cry, Iehovah he is God, 1 King. 18.39.Iehovah he is God: think the ſame here. 2. That he may make diſcoveries of us to our ſelves, and to others; who are apt to misjudge and undervalue us: as not onelyonly Satan did, Iob chap. 1.9. but even Elihu, alſo (though otherwiſe a good man, and the beſt of his friends) chap. 34.36. But when they ſee our holy carriage under the croſſe, they can ſay of us as that Centurion did of our Saviour, Luke 23. Verily this was the Son of God: and as one Culocerius in the Church-hiſtory, when he ſaw the piety and conſtancy of the Martyrs, he cryed out, Verè magnus eſt Deus Chriſtïanorum, The Chriſtians God is a great God indeed. But as by afflictions we are made known to others, ſo to our ſelves much more. We are apt either to over-value, or elſe to under-value our ſelves, till put to the triall: as is to be ſeen in the hiſtory of Saunders and Pendleton. Hard weather tries what health; wind and ſtormes what ſap: withered leaves ſoon fall off. Rotten boughes with heavy weights quickly break. Woodden veſſells, ſet empty to the fire, ſoon break and leak; not ſo veſſells of gold and ſilver. The beſt divination what men are is at the parting-way, as Ezek. 21.21. When the fire comes to green wood, it will appear what's within: when the pond is empty, what's in the bottom. It is not known what corn will yeeld, till it come to the flail: nor what grapes, till it come to the preſſe. Grace is like the ſtone Chryſolampis, quem lux celat prodit obſcurum, which ſhine brighteſt in the dark. The skill of a Pilot is unknown but in a tempeſt:Solinus. the valour of a Captain, but in a battle: the faithfulneſſe of a wife, but in an aſſault. The wicked tried are found to be but reprobate ſilver: or at beſt, but Alchymy-gold, that endureth not the ſeventh fire. They are foreign, as Crocodiles, Chameleons, Bats, Spunges, &c. They murmure when tried, as Pſal. 78.40, 41. Or curſe, as Micah's mother, Iudg. 17. Or fret, and howl upward, as Wolves when hunge-rbit, Eſay 8.21. Or faint in the day of affliction, as Saul, who lay upon the ground like a beaſt, 1 Sam. 28.20. Or Nabal, who lay in his bed like a block. Or deſert God and his cauſe, as thoſe Renegado's, Dan. 11.32. and thoſe in the Palatinate, who fell to Popery as faſt as leaves fall off the trees in Autumne. Many titular Chriſtians amongſt us, were, in times of peace, but as wolves in a cage, but as lions tamed by art: they wanted nothing but liberty and opportunity to ſhew their wolviſh and worrying natures, which now theſe late ſhedding and diſcriminating times have ſufficiently diſcovered. Have all theſe workers of iniquity no knowledge, who eat up Gods people as they eat bread, and call not upon God? They ſhall call upon my name, and I will hear them. Pſal. 14.4.No time for hearing of prayers and obtaining of ſuits like that of affliction. Thoſe are molliſſima fandi Tempora, the time of affliction is the very time of ſupplication: then our hearts are largeſt, then Gods ear is openeſt. Then the ſaints may have any thing for asking, Pſal. 50.15. and 91.15. Thus Lot had Zoar at his requeſt, Deut. 29.23. Paul had all the ſouls in the ſhip given him, Act. 27. Jacob greatly fearing to be bereft of his Benjamin prayed, God give you bowels of mercy before the man, Gen. 43.14. He prayed it, and he had it, ver. 30. For Ioſeph made haſt: for his bowels did yern upon his brother, &c. God reſerves his beſt comforts for the worſt times: as the feaſt-maker kept his beſt wine till the laſt, Ioh. 2. as the mother brings forth her conſerves and cordials, when the child ſis at ſickeſt, Iſrael was never ſo royally provided for, as in the wilderneſſe. I will bring her into the wilderneſſe and ſpeak to her heart, Hoſ. 2.13. As a bone once broken is ſtronger after ſetting: and as lovers are never greater friends then after a falling out: ſo is it betwixt God and his people. Affliction exciteth devotion,-as the bellows doth the fire, and excited devotion prevaileth much, Iam. 5.16.
I will ſay, It is my people and they ſhall ſay, The Lord is my God] by a gracious complyance they ſhall with higheſt eſtimations, moſt vigorous affections and utmoſt endeavours beſtow themſelves upon that God that hath ſo farr owned and honoured them as toſt rike a covenant with them: the fruits whereof are ſure mercies, compaſſions that faile not, all the bleſſings of this and a better life. A covenant is the collection of many promiſes; as a conſtellation is the collection of many ſtarrs: and though it be (in ſumm) but one promiſe, I will be thy God, yet it is ſuch an one as comprehends all: and is therefore fifteen times, at leaſt, mentioned in ſcripture. It is the ſubſtance of the Covenant of grace, ſaith Junius: the ſoule of it, ſaith Pareus: the head or top of it, ſaith Muſculus: Deus meus & omnia, ſaith Luther, God is mine, all's therefore mine. But then, as God muſt be our All-ſufficient, ſo we muſt be his Altogether: and when he cryes out, Who is on my ſide, who? One ſhall ſay I am the Lords: and another ſhall call himſelf by the name of Iacob: and another ſhall ſubſcribe with his hand to the Lord, and ſurname himſelf by the name of Iſrael Eſay 44.5. O it is ableſſed ſigne that God hath choſen us firſt 1 Ioh. 4.19. when we chuſe God as Pſal. 73.25. ſincerely avouching him for our God. Sincerity (or Evangelicall perfection) is the only abſolute condition of the Covenant of grace Gen. 17.1. God and the Saints have ever judged of men by this: Judge me, O Lord, according to mine integrity, ſaith David, The promiſes are made to it Pſal. 119.1. Mat. 5.8. Gods eye is upon it as in David the man after Gods own heart. He bleſſeth the little that ſuch have, as in Nathanael, Cornelius, the Eunuch. He paſſeth by their infirmities, as in Aſa 1 King. 15.14. and accepteth their ſervices nevertheleſſe. as 2 Chron. 30.19, 20.