Commentary on the Minor Prophets, Commentary 11 · Chapter 1
CHAP. I.
Verſe 1. IN the eighth monethmonth, in the ſecond year of Darius] Two moneths after Haggai began to propheſie. See the Note on Hagg. 1.1. Theſe two Prophets did jointly together reprove the Jews, for their ſloth in reedifying the Temple, and incite them to ſet forward the work, Ezra 5.1. contributing their utmoſt help thereunto, verſ. 2. They were alſo a ſingular help the one to the other, in the execution of their office. For two are better then one; and why, ſee Eccleſ. 4.9. with the Note. For which cauſe alſo Chriſt ſent out firſt the twelve, and then the ſeventy, by two and two, Mar. 6.7. Luk. 10.1. So Paul and Barnabas were ſent abroad; the two faithfull witneſſes, Revel. 11.3. foreign, as the Poet ſpeaks of Vlyſſes, and Diomedes ſent to fetch in the Palladium. Acts & Mon, Exod. 4.16One good man may be an Angel to another, (as Bradford was to his fellow-Martyr Dr. Taylour) nay, a God to another, as Moſes was to Aaron. And for others; in the mouth of two or three witneſſes a truth is better beleeved by them: and a twiſted cord not eaſily broken. Haggai layes down the mind of God to the people more plainly in direct and down-right termes: Zachary flies an higher pitch, abounding with types and viſions; and is therefore worthily reckoned among the abſtruſeſt and profoundeſt Pen-men of holy Scripture.Praecaeteris obſcurus eſt profundus, varius, prolixus, & aeigmaticus, Cor. a Lapid. For it muſt be underſtood (and let it here be prefaced) that albeit all Scripture is given by inſpiration of God, and is proſitable to inſtruct, 2 Tim. 3.16. pure, precious, and profitable, every leaf, line, and letter of it, Pſal. 12.6. Prov. 30.5. Yet, between ſcripture and ſcripture there is no ſmall difference; ſome pieces of Gods Book for their antiquity, and ſome other for their obſcurity do juſtly challenge our greater attention and induſtry. Of the former ſort famous for their antiquity, are the five Books of Moſes; whom Theodoret fitly calleth the great Ocean of divinity, foreign.the fountaine of the following ſcriptures. Of the ſecond ſort, noted for their difficulty, and that will not be acquainted with us but upon further ſuit, ſome are hard through their fulneſſe of matter in fewneſſe of words, as the Poeticall bookes, wherein (no doubt) the verſe alſo hath cauſed ſome cloud: And others againe, by the ſublimity of the ſubject they handle: ſuch as are the bookes of Ezechiel, and Daniel, and this of Zachary, who is totus ferè ſymbolicus, and is much followed by St. Iohn in his Revelation. Hence Hierome in his prologue to this Prophet ſaith,Hieron. Ab obſcuris ad obſcuriora tranſimus, & cum Moſe ingredim…r ad nubem & caliginem. Abyſſus abyſſum invocat &c. We paſſe from dark prophecyes to that which is much more dark: and with Moſes we are entring into the cloud and thick darkneſſe. Here one deep calleth upon another; and being in a Labyrinth, we hope to get out by Chriſts golden clue: concerning whoſe Paſſion, Reſurrection and glory he ſpeaketh more like an Evangeliſt then a Prophet, and may therefore be rightly ſtiled, The Evangelicall Prophet.
came the word of the Lord unto Zachariah the ſon of Barachiah] Therefore the ſame that our Saviour ſpeaketh of Mat. 23.35. Luk 11.51. though I once thought otherwiſe, after Hierome, Luther, Calvin, Beza, Glaſſius, Grotius &c. But 1. the name of his Father Berechiah. 2. the manner of Chriſts account (reckoning from Abel the firſt Martyr to this, penultimus Prophetarum laſt ſave one of the Prophets, and laſt of all that was ſlaine by the Jewes, after the reedifying of the Temple,Zach. 11.1, 13 whither being aſſaulted, he ran for ſanctuary) eaſily perſwades me to alter mine opinion. As for thoſe that hold that our Saviour there ſpcaketh of Zachary the Father of Iohn Baptiſt Luk 1. ſlaine by the Jewes, becauſe he preached Virginis partum & Chriſti ortum, Chriſt born of a Virgin, Baronius, Tolet, and others, as they affirme it without reaſon, ſo they may be diſmiſſed without refutation. Hoc, quia de ſcripturis non habet authoritatem, eâdem facilitate contemnitur, quâ probatur, ſaith Hierome.
the ſon of Iddo the Prophet] Whether the word Prophet be to be referred to Zechariah, 2 Chr. 22.15.or to Iddo, is uncertaine. That there was a Prophet Iado we read, and Zechary might well be of his line, after many deſcents. He is here mentioned (as alſo Ezr. 5.1.) ut nepoti ſuo Zachariae nomen & decus conciliet, for an honout to his ab-nephew Zechary; according to that of Solomon, The glory of children are their fathers, Prov. 17.6.to wit if they be godly and religious. What an honour was it to Jacob, that he could ſweare by the feare of his father Iſaac? to David, that he could ſay,Pſal. 116.16. 2 Tim. 1.5. Truly, Lord, I am thy ſervant, I am thy ſervant, the ſon of thine handmaid? to Timothy, that he had ſuch a mother as Lois, ſuch a grandmother as Eunice? to the children of the Elect Lady, to the poſterity of Latimer, Bradford, Ioh 8.33. Mat. 3.9.Ridley, and other of thoſe men of God, who ſuffered for the truth? If the degenerate Jewes ſo boaſted of Abraham their father, how much more might Zechary (no degenerate plant,foreign no baſtardly brood as they were Mat. 12.39.) boaſt and beare himſelf bold on his father Berechiah (the bleſſing of God) and his grandfather Iddo (Gods Witneſſe, Confeſſour, or Ornament) ſith he trod in their holy ſteps, and was adorned with their gifts and virtues? The Papiſts brag much of Peter, and other Apoſtles their founders and predeceſſours: But this is but an empty title, to talk of perſonall ſucceſſion (which yet cannot be proved) unleſſe they could alſo ſhew us their gifts and graces, as all the world may ſee they cannot. We read of a painter, who being blamed by a Cardinall, for colouring the viſages of Peter and Paul too red, tartly replyed, that he painted them ſo, as bluſhing at the lives of their ſucceſſours.
Verſe 2. The Lord hath been ſore diſpleaſed with your fathers] Heb. He hath boyled againſt your fathers with foaming anger, with height of heate. There are degrees of anger, ſee Mat. 5.22. and Deut. 29.28. The Lord rooted them out of their land in Anger, and in wrath, and in great Indignation. Surgit hic oratio: and the laſt of thoſe three words is the ſame here uſed in the text: noting an higher degree then the two former, even ſuch a fervour and fierceneſſe of Gods wrath, as maketh him ready to kill and cut off (ſee 2 King. 6 6. and note the affinity of that word with this) like as he had much adoe to forbeare killing of Moſes, Exod. 4.when he met him in the Inne; and as Nebuchadnezzar was not only angry, but very furious, and commanded to deſtroy all the wiſe men of Babylon Dan. 2.12. Now if the wrath of a king be as many meſſengers of death Prov. 16.14. what ſhall we think of the foming and frothing wrath of God, which burnes unto the loweſt hell, and ſets on fire the foundations of the mountains, Deut. 32.22. After which followeth, in the next verſe, I will heape miſchiefs upon them, Deut. 32.23.I will ſpend minc arrowes upon them &c. He had done ſo upon the Anceſtours of theſe refractary Jewes, who had been ſaepius puncti & repuncti, minimè tamen ad reſipiſcentiam compuncti, oſt puniſhed, but could never be reclaimed; ſo incorrigibly flagitious, ſo ſhameleſly, ſo prodigiouſly wicked were they, till there was no remedy. This their vile ſtubbornneſſe made him ſore diſpleaſed with them: and put thunder-bolts into his hands to deſtroy them; For though Fury be not in God Iſay 27.5. to ſpeak properly, he is free from any ſuch paſſions as we are ſubject to, yet if briars and thornes ſet againſt him in battle, if a rabble of rebels conſpire to caſt him out of his throne, ſaying We will not have this man to rule over us &c. I would go through them, I would burn them together, ſaith he, in the ſame breath. Abuſed mercy turneth into fury. Nothing ſo cold as lead, & yet nothing ſo ſcalding, if molten. Nothing more blunt then iron: & yet nothing ſo keen, if ſharpened. The ayre is ſoft & tende: yet out of it are ingendered thunder and lightenings. The ſea is calme, and ſmooth: but if toſſed with tempeſts, it is rough above meaſure. The Lord, as he is Father of mercies, ſo he is God of recompenſes: and it is a fearefull thing to fall into his puniſhing hands. If his wrath be kindled, yea but a little, Heb. 10. Pſal. 2.woe be to all thoſe upon whom it lights: how much more when he is ſore diſpleaſed with a people or perſon as here? For who knoweth the power of thine anger, ſaith Moſes? even according to thy feare, ſo is thy wrath: that is, let a man feare thee never ſo much,Pſal. 90.11 he is ſure to feel thee much more, if once he fall into thy fingers. And this is here urged by the Prophet as a motive to true repentance: ſith by their fathers example, they might ſee there was no way to eſcap… the dint of the divine diſpleaſure, but to ſubmit to Gods Juſtice and to implore his mercy: men muſt either turn or burn, For even our God is a conſuming fire Heb. 12.29.
Verſe 3. Therefore ſay thou unto them] Theſe Jewes, ſaith Cyrill, had neither ſeen their fathers wickedneſſes, nor heeded their calamities. mittitur ergo ad cos Zacharias quaſi paedagogus, Zachary therefore is ſent unto them as a ſchoolmaſter or Monitour: that by conſidering what had been, they might prevent what otherwiſe would be: and redeem their own ſorrowes.
thus ſaith the Lord of hoſts] A farr greater Lord and Potentate then that great King of Perſia, who was now their ſoveraigne. True it is that they had been commanded by a former King to deſiſt from building the city Ezr. 4.12, 21. But there was no one word in that letter to forbid the building of the Temple. There was alſo now another King ſet up, and of another family. They are therefore by this Prophet and by Haggai called upon again and again to turn to the Lord, and to return afreſh to their work Ezra 5.1. Wherein, becauſe they were ſure to meet with many enemies, therefore here and elſewhere (eighteen ſeverall times in that eight chapter) there is frequent mention made of the Lord of Hoſts, for their better encouragement. See the Note on Mal. 3.17.
turn ye unto me, ſaith the Lord of Hoſts] This is the great Doctrine of the Old Teſtament: as Repent ye, is of the New. And this He purpoſely prefixeth, as a preface and preparative to the other Propheſies both of Mercies and Judgements, whereof the whole is fitly made up. Sowr and ſweet make the beſt ſauce. Promiſes and Menaces mixt, make the moſt fruitſull diſcourſe: and ſerve to keep the heart in the beſt temper. Hence Davids ditty was compoſed of diſcords, Pſal. 101.1. I will ſing of mercy and judgment, and ſo be both merry and wiſe. But, to the words of the Text;
turn ye unto me &c.] By ſin men run away from God (whereby it appeareth that ſin is the greateſt evill, becauſe it ſets us furtheſt off from the greateſt good) and by repentance they return unto him. Deut. 30.2, 8, 9, 10. Mal. 3.7. Ier. 4.1. Hoſ. 14.1. Act. 26.18. Hence Act, 3.19. Repent and be converted. Contrition is repentance for ſin 2 Cor. 12.21. Rev. 9.20. Converſion is repentance from ſin Act. 8.22. Heb. 6.1. Hereunto is required firſt a ſerious ſearch of our wayes (for it is a Metaphor taken from a traveller) Let us ſearch and try our wayes and turn againe to the Lord Lam. 3.39. I conſidered my wayes, and then (ſeeing my ſelf farr wide) I turned my feet to thy Teſtimonies. Pſal. 119.59. Satius eſt recurrere, quam malè currere, ſaid that Emperour in his ſymbol, It is better to ſtop or ſtep back, then run on, when out of the way: for here he that haſteth with his feet ſinneth Prov. 19.2. the faſter he runs, the farther he is out. But as the deceived traveller (when once he finds his errour) in his judgement he diſlikcth it, in his will he turneth from it, in his affections he grieveth at it, and is angry with his falſe guides, with his utmoſt endeavour he not only turns againe to the right way, but makes the more haſt that he be not benighted: So is it here, David not only turned his feet to Gods …eſtimonies, from which he had ſwarved, but he thenceforth made haſt and delayed not to keep his commandements Pſal. 119.59, 60. For, this true converſion we are ſpeaking of, this repentance never to be repented of, is an upright, earneſt and conſtant endeavour of an entire change of the whole man from all that is evill to all which is good. This is the doctrine of the Goſpell, Tit. 2.11. and this is all the fruit Iſaey 27.9. To turn from one ſin to another, is but to be toſſed from one hand of the devill to the other: it is but with Benhadad to recover of one diſeaſe, and dye of another: it is but to take paines to go to hell. See this in Saul, Iohn, Herod, Agrippa, and others, who gave but the half turn: turned not from Eaſt to Weſt, but from Eaſt to North onelyonly: their change was not eſſentiall but only graduall: it is not a through change for ſubject and object, but partiall and temporall, as being but morall, or formall, or merely mentall. It proceedes from conviction of judgement onelyonly, and not for averſion of will: from horrour of puniſhment, not from hatred of ſin; which they leave (haply) but loath not: leave it, I ſay, for the inconveniences that follow it, for the fire that is in it, not for the filthineſſe that is in it. Now all theſe ſeeming Converts, becauſe they caſt not away all their tranſgreſſions (All is a little word, but of large extent) are therefore to be reckoned among thoſe fooles of the people that paſſe on and are puniſhed, thoſe enemies of God that inſtead of turning againe (turning ſhort againe upon themſelves with the prodigall,Prov. 22.3. and returning to the Lord with Ephraim) go on ſtill in their treſpaſſes till their hairy ſcalp be wounded,Pſal. 68.21. till evident and inevitable judgements be incurred, till iniquity prove to be their utter ruine Ezek. 18.30. Wherefore now Turn ye unto me, ſaith the Lord of Hoſts, Add not to all your other ſins that of Impenitency, for which there remaines no more ſacrifice (as Herod added to all his former abominations the beheading of the Baptiſt) but Turn you, Turn you, why will ye dye O houſe of Iſrael. And for this, conſider theſe enſuing particulars. 1. Who you are that are required to return: weake and worthleſſe creatures, the ſlime of your fathers loynes, duſt and aſhes, altogether unable to avert or avoid Gods judgements: beaten rebels you are: and have therefore no help left, but to fall down before God and implore his mercy. Turn and live, except ye repent ye ſhall all periſh. 2. Next, ſee who it is to whom ye are required to return: Not to ſome tyrant, or implacable enemy that having gotten us into his hands, will deale cruelly with us, (as the Duke of Alva roſted ſome to death, ſtarved others, and that even after quarter) but to the Lord your God, Hiſt. of Netherl.who is gracious and m…rcifull, ſlow to anger, and of great kindneſſe, and quickly repenteth him of the evill Ioel 2.13. He will ſurely both aſſiſt ſuch as have but a mind to return (why elſe doth he bid us turn, which he knowes we cannot do without him? and why doth he bid us pray to him to Turn us? when we bid our children ask us for this or that, it is becauſe we meane to give it them.) He will alſo accept us with all ſweetneſſe, as he did Ephraim, Ier. 31.19, 20. and the Prodigall Luk 15. The father met him ver. 20. ſo he will doe us Iſay 65.24. The Prodigall came, the Father ran Tantum velis, Baſil.& Deus tibi praeoecurret) he fell on his neck, as Jacob did on his deare Joſephs, he kiſſed him, when one would have thought he ſhould have kicked him,Ambroſ. or killed him rather for his former riotouſneſle. He calleth for the beſt robe, and for the gold-ring, and for the fatted calf. Filsus timet convitium, Pater adornat convivium, Pſal. 88.5.Let us eat and be merry ſaith He, For this my ſon was dead (given up for dead, free among the dead, free of that company) and is alive againe: He was loſt and is found. Of himſelf he leſt his father and ran riot: and yet he is called the loſt ſon, in the beſt ſenſe. Hunger drove the wolf out of the wood: and yet he is accepted, as if not neceſſitated. 3. Thirdly take notice from what you are required to turn. Turn ye, turn ye, from your evill wayes: for why will ye dye, ye houſe of Iſrael? Ezek. 33.11. It is your ſin only that you are to part with, and why ſhould ye be ſo fond of it? if you look upon it, either in the Authour of it, the devill, Ioh. 8.44. Or in the Nature of it, as it is an Offence againſt God (your rightfull Lord, your bountifull Benefactour) and a breach of his Law which is holy, and juſt, and good; Or in the horrid effects of it (as upon other creatures for mans ſake, ſo eſpecially) upon man himſelf, whom Sin hath excluded from the poſſeſſion of the lower paradiſe, and the poſſibility of the higher, into an eternity of all extremities, after many a little hell here afore-hand. Or (laſtly) in the ranſome of it, Chriſts blood and bitter ſufferings, that ſoule of ſufferings which his ſoule then ſuffered when God made our ſins to meet upon him Eſay 53.6. Oh think on theſe things ſadly, ſeriouſly, fixedly and copiouſly, and you will ſoon ſee caule enough to turn to him from whom theſe children of Iſrael had deeply revolred, Iſay 31.6.and were therefore grievouſly plagued, they and their fathers, that they might return to him that ſmote them. Which becauſe they did not, but ſtood ſtouting it out with God (which was their manner from their youth) therefore were the Syrians before, and the Philiſtines behind to devoure Iſrael with open mouth: and for all this his anger was not turned away, but his hand was ſtretched out ſtill Iſay 9.12, 13. Beſides the hinderance and hurt they did to others by ſtanding out: For ifye turn again to the Lord, your brethren ſhall find compaſſion, ſaid Hezekiah to his people, moving them to repent 2 Chr. 30.9. And ſhould not we lend them this friendly help.
and I will turn to you, ſaith the Lord of Hoſts] And ſhould not ſuch a favour from ſuch a Lord melt them and make them malleable?Rom. 2.4. Ioel 2. If. 55.7. Mat. 3.3. Pſal. 130.4. Iam. 4.4. Luk… 15. Should not the goodneſſe of God lead them to repentance? Should they not rent their hearts becauſe God is gracious? return unto him becauſe he will multiply pardon? repent becauſe his kingdome is now at hand? feare him the rather, becauſe with him there is mercy? draw nigh to him, who thus drawes nigh to them? make haſt home with the prodigall, where there is bread enough? Surely nothing worketh ſo much as kindneſſe upon thoſe that are ingenuous. Thoſe Iſraelites at Mizpeh drew water, and powred it forth before the Lord, upon the return of the Ark. There is no mention of their lamenting after the Lord, while he was gone;1 Sam. 7. but when he was returned and ſettled in Kiriath-jearim 1 Sam 7.6.2 Cor. 5.14. Tit. 2.14. David argues from mercy to duty Pſal. 116.8, 9. Ezra from deliverance to obedience chap. 9.13, 14 The love of Chriſt conſtraineth us ſaith Paul, his grace that bringeth ſalvation teacheth us to denyungodlineſſe, and to live up to our principles.Rom. 12.1. I beſeech youby' the mercies of God, ſaith the ſame Apoſtle, as not having any more prevailing, more heart-attaching, attracting argument in the world to preſſe them with; I have loved thee with an everlaſting love, therefore with mercy have I drawn thee Ier. 31.3. And againe I drew them with the cords of a man, with bands of love, Hoſ. 11.4. that is, with reaſons and motives of mercy befitting the nature of a man, with rationall motives: to neglect mercy is to ſin againſt humanity: not to convert by kindneſſe, is to receive the grace of God in vaine: nay, it is to heape up wrath againſt the day of wrath. A ſon feeling his fathers love, creepes nearer under his wing. A Saul, ſenſible of Davids curteſy in ſparing him, when he might have ſpilt his blood, was ſtrangely mo…ified and melted into teares. Shall God offer to turn to us, and we refuſe to turn to him? Shall he beſeech us to be reconciled, and we go on in our animoſities and hoſtilities? Doth he offer to powre out his ſpirit even upon ſcorners, and to make known his words unto them, and all this, that they may turn at his reproof Prov. 1.23? And ſhall they yet turn their backs upon ſuch bleſſed and bleeding embracements? Had God given us but one Prophet, and forty dayes time only to turn unto him (as he dealt by Niniveh that great city) ſurely we ſhould have repented long agone in ſackcloth and aſhes. But how juſtly (alaſſe) may he complaine of us, as he did once of Jezabel Rev. 2.21. I gave them ſpace to repent, but they repented not. I have ſtriven with them by my ſpirit, and wooed them by my word. I have heaped upon them mercies without meaſure: and all to bring them back into mine own boſom. I have alſo ſmitten them with blaſting and mildew, with judgements publike and perſonall: and yet they have not turned unto me ſaith the Lord Am. 4.9. Ah ſinfull nation &c. If any ask, What can we do toward the turning of our ſelves to God? I anſwer:
Firſt you muſt be ſenſible of your own utter inability to do any thing at all toward it Ier. 10.23.Btza. Iob, 15.5. Philip. 2.12. Non minus difficile eſt nobis velle credere, quam cadaveri volare. It is no leſſe hard for us to be willing to beleeve, then for a dead carcaſe to fly upwards.
Secondly, know that yet it is poſſible, feiſable, by the uſe of theſe meanes that God hath appointed: who alſo hath promiſed to make it both poſſible and eaſie to us. He bad Moſes fetch his people out of Egypt: but himſelf effected it. He bad the Iſraelites go and blow down the walls of Jericho: they obeyed him, and it was done: So here.
Thirdly as our liberty in externall acts is ſtill ſome, (as to come to the publike ordinances, to ſet our ſelves under the droppings of a powerfull miniſtery, and there to lie, as he did, at the pool of Betheſda, waiting the good houre) ſo muſt our indeavours be anſwerable. The Bereans brought their bodyes to the Aſſembly, took the heads of St. Pauls ſermon, compared them with the ſcriptures Act. 17.11, 12. and yet they were unconverted.
Fourthly, make much of the leaſt beginnings of Grace, even thoſe they call Repreſſing: ſince they prepare the heart for converſion. See Luk. 11.32.
Fiftly, Pray, Turn us O God and we ſhall be turned, Draw us and we ſhall run after thee. And here remember to be earneſt. Ask, ſeek, knock, as the importunate neighbour that came to borrow two loaves, or as the widdow that came for juſtice,Luke 18.1. and would not away without it. He that heareth the young ravens that cry onelyonly by implication, will he be wanting to his weake but willing ſervants?
Laſtly wait for the firſt act of converſion, the infuſion of the ſap of Grace, which is wholy from God; our will prevents it not but followes it: and whenſoever the ſpirit imbreatheth you, turn about, like the mill; when God hath tuned and doth touch you, do you move and make melody: reſigning up your ſelves wholy to him, and putting your ſelves out, God into poſſeſſion. Thus if you turn to him, he will turn to you. The Lord is with you, whiles ye be with him. If ye ſeek him he will be found of you: but if ye forſake him, he will forſake you. 2 Chron. 15.2. See that ye refuſe not him that ſpeaketh in this text with ſo much affection and earneſtneſſe:foreign Heb. 12.25. ſee that ye ſlight him not, that ye ſhift him not of… (as the word ſignifieth:) for if they eſcaped not who refuſed him that ſpake on earth, much more ſhall not we eſcape, if we turn away from him that thus ſpeaketh from heaven, ſc. by his blood, Word, Sacraments, Mercyes, motions of his ſpirit, croſſes &c. When Phyſick, that ſhould remove the diſeaſe, doth cooperate with it, then death comes with the more paine and ſpeed. The ſtronger the conviction of ſin is, the deeper will be the wrath againſt it, if it be not by repentance avoyded. No ſurfet more dangerous then that of bread: no judgment more terrible then that which growes out of mercy offered, and deſpiſed.
Verſe 4. Be ye not as your fathers] Man is a creature apt to imitate, to be led more by his eyes then by his eares: and children think they may lawfully Be as their fathers. St. Peters converts had received their vaine converſation from their fathers, as it were ex traduce, or by tradition 1 Pet. 1.18. And St. Steven tells his perverſe hearers that they were as good at reſiſting the Holy Ghoſt as their fathers had been before them Act. 7.51. They uſed to boaſt much of their Anceſtours Ioh. 8.33. and to bind much upon their example and authority Ier. 44. 17. Mat. 5.21. They thought they were not much to be blamed, becauſe they did but as their fathers had done before them. The Prophet therefore dehorts or rather deterrs them from that folly: ſerting forth both the crime and doome of their forefathers, whom they ſo much admired, and ſo ſtifly imitated, and this he oſt repeateth that they might once conſider it, and be wrought upon by thoſé domeſtick examples.
have cryed] Loudly and luſtily;Eſ. 58.1. according to that, Cry aloud, ſpare not, Lift up thy voice like a trumpet: ſic clames ut ſtentora vincas, A miniſter ſhould be a Simon Zelotes, a ſon of thunder: as Baſil was ſaid to thunder in his preaching, lighten in his life; as Hierome for his vehemency was called Fulmen Eccleſiaſticum, the Churches light-bolt: as Harding, before his ſhamefull Apoſtaſy, wiſhed he could cry out againſt Popery, as loud as the belles of Oſeney: and as Farellus (that notable French Preacher) whoſe voice when the envious Monks ſought to drown by ringing the bells as he was preaching at Metis, he lifted up his voyce adravim uſque: and would not ſuffer himſelfe to be outroared. The Saints-bell (as they called it) Pierius uſeth for an hieroglyphick of a preacher, who muſt not ſpeak the word onelyonly, but ſound it out into all the earth, Rom. 10.18. not preach it onelyonly, but cry it, as the Apoſtles word ſignifieth, 2 Tim. 4.2. clangite, clamate, Jer. 4.5. Boâte, vociferate, foreign. Boantis, Vociferantis.Mat. 3.3. Miniſters have to doe with deafe men, dead men, living carcaſſes, walking ſepulchers of themſelves. Now therefore as our Saviour lifted up his voice when he ſaid, Lazarus come forth: ſo muſt they ſtand over men and cry aloud, awake thou that ſleepeſt, and ſtand up from the dead, that Chriſt may give thee light, Eph. 5.14.
turne you now from your evil wayes &c.] This was the conſtant cry of the Prophets as here, and Apoſtles as Acts 26.18. to open mens eyes (naturally cloſed up that they cannot ſee the evill of their wayes, Ier 2.35. Rev. 3.15.) to turn them from darkneſſe to light, and from the power of Satan to God.
and from your evill doings] Heb. Deſignes, geſts, or exerciſes enterprized adviſedly, and proſecuted ſtudiouſly, of natural diſpoſition and inclination as Prov. 20.11. and 1 Sam. 25.3. This St. Iohn uſually calleth committing of ſinne. 1 Epiſt. 3.4, 8, 9. Iohn 8.34. this is to adde rebellion to ſinne, Iob 34.37. impudence to impotence, browes of braſſe to iron ſinewes, Iſa. 48.4. This is wickedneſſe with a witneſſe, which if men could but ſee in its native colours, and curſed conſequents, they would ſoon be perſwaded to turn from it. As the eye cannot but be offended with a lothſome object: ſo neither can the underſtanding. Take rats-bane, it looketh not evil: bu… when a man feeles it boyle, burn, torture him, &c. he hates it extremely. So he ſhould doe ſinne: he will doe elſe at length, when it is too late. For prevention: take the counſell of a Martyr, get thee Gods law, as a glaſſe to look in — So ſhal you ſee your faces foul-arrayed, and ſo ſhamefull, mangy, pocky, and ſcabbed,Bradfords ſerm. of Repent. p. 20.26, 27. that you cannot but be ſory at the contemplation thereof, and ſeek out for cure: Eſpecially if you look to the tag tied to Gods law, the malediction: which is ſuch, as cannot but make us to caſt our curriſh tailes between our legs, if we beleeve it. But O faithleſſe hard hearts! O Iezabels gueſts, rocked and laid aſleep in her bed! O wicked wretches &c.
but they did not hear] Though the Prophets cryed, and ſpake loud enough to bee heard and heeded. An heavie eare is a ſingular judgement, Iſa. 6.10. An hearing eare, a precious mercy, Prov. 20.12. God muſt bee intreated to boare our eare Pſal. 40.6. and to make the boare ſo big that the word may enter; to ſay as Iſa. 42.18. Hear ye deaf, and looke ye blind, that ye may ſee.
Verſe 5. Your fathers where are they?] Is not the grave their houſe? have they not made their beds in the dark? are not they gone down to the Congregation houſe of all living Iob 30.23? Every man ſhould die the ſame day he is born; as being born a child of death: the wages of ſinne is death, and this wages ſhould bee paid him down preſently. But Chriſt beggs their lives for a ſeaſon 1 Tim. 4.10. he is the Saviour of all men, not of eternal preſervation, but of temporal reſervation. But what a ſad thing is it for men to dye in their ſinnes as theſe in the Text, and their Nephews did Iohn 8.21, 24. How may ſuch men, on their death-beds, ſay to their ſins, as Charles the fifth did of his honours, victories, riches, Abite hinc, abite longè, Go,Mornaeus. go, get you out of my ſight: or as Cornelius Agrippa the conjurer did to his familiar that uſed to accompany him in the ſhape of a dog, Abi à me perdit a beſtia, Joh. Manl. loc. com. 136. P. Sut. de vit. Caribuſian.quae me perdidiſti, Be gone thou wretched beaſt that haſt wrought my ruine: Petrus Sutorius ſpeaks of one that preaching a funeral ſermon on a religious man (as he calles him) and giving him large commendations, heard at the ſame time a voice in the Church,foreign mortuus ſum, judicat us ſum, damnat us ſum, I am dead, judged, and damned. The Devill preached Sauls funeral, 1 Sam. 28.19. though David made his Epitaph, 2 Sam. 1.
And do the Prophets live for ever?] Thoſe falſe Prophets (ſo Hierome ſenſeth it) that cryed peace, peace to your fathers, and made all fair weather before them, when the fierce wrath of God was even ready to burſt out upon them, as an overflowing ſcourge. But they doe better that underſtand it of Gods true Prophets, who are dead indeed (for wiſe men dye as well as fooles Pſal. 4….10. Good men dye as well as bad, Ezech. 21.4. yea good men oft, before the bad, Eſay 57.1.) but their words dyed not with them: the truth of their propheſies not onelyonly lived for ever (for ever O Lord thy word is ſtabliſhed in heaven Pſal. 119.89.) but ſtruck in the hearts and fleſh of their perverſe hearers, like the envenomed arrowes of the Almighty throughout all eternity.Haeret lateri lethalis arundo Wicked men may, as the wounded Hart, frisk and skip up and down when the deadly arrow ſticks in their ribbes, but not ſo eaſily ſhake it off.
Verſe 6. Did they not take hold of your fathers] Overtake and catch them (as Huntſmen their prey, or as one enemy doth another in flight 1 King. 18.27. 2 King. 25.5.) to drag them down to the bottome of hell. A godly man, as he hath peace with God, with himſelfe, and with the creatures: ſo he hath alſo with the Ordinances, and may ſay as Hezekiah, Good is the Word of the Lord which thou haſt ſpoken. Are not my words alwaies good ſaith God, to them that walk uprightly, Mic. 2.7? Excellently Auguſtine, Adverſarius eſt nobis, quamdiu ſumus & ipſi nobis: quamdiu tu tibi inimicus es, inimicum habebis ſermonem Dei. Gods word is adverſary to none but ſuch as are adverſaries to themſelves: Neither doth it condemn any, but ſuch as ſhall be aſſuredly condemned by the Lord;Cor & anima Dei Greg. in 3. Reg. for what is the Word, but the heart and ſoul of God, as Gregory ſaith. And what ſaith the Eſſential Word of God, who came out of the boſome of his father and knew all his counſell? He that rejecteth me and receiveth not my words, hath one that judgeth him: the word that I have ſpoken, the ſome ſhall judge him in the laſt day, Iohn 12.48? Oh conſider this ye that forget God, that ſlight his word as if it were but wind, that bely the Lord and ſay, It is not he neither ſhall the cvill (foretold) come upon us, neither ſhall we ſee ſword nor famine. And the Prophets ſhall become wind, and the word is not in them, thus ſhall it bee done unto them, Wherefore thus ſaith the Lord God of hoſts, becauſe ye ſpeak this word (and is there not ſuch language of many mens hearts now-adayes?) Behold I will make my words (not wind, but) fire and this people wood, and it ſhall devour them, Ier. 5.12, 13, 14. The Word of God in the mouths of his Miniſters may well be likened to Moſes his rod: which whiles he held it in his hand, it flouriſhed, and brought forth almonds: but being caſt upon the ground it became a ſerpent. Semblably, Gods words and ſtatutes, if laid to heart, they yeeld fruit and comfort: but if ſlighted or ſnuffed at (as Mal. 1.13.) ſerpent-like they will ſting the ſoul, and become a ſavour of death &c. This contempt will alſo call for a ſword, to revenge the quarrel of the Covenant: as it did upon theſe mens fathers for their inſtance, and admonition. It is reckoned by Daniel as a great aggravation of Belſhazzars ſinne Dan. 5.22. that hee was not ſenſible of his father Nebuchadnezzars pride and fall. And thou his ſ…nne Belſhazzar, haſt not humbled thine heart, though thou kneweſt all this. The ſinne of theſe Jewes in the Text was the greater, becauſe their Fathers and Elders (either out of ſound converſion, or at leaſt out of clear conviction of conſcience) had confeſſed and remonſtrated the truth and juſtice of God in threatening and executing his judgements upon themſelves, ſaying as Lam. 1.18. The Lord is righteous, for we have rebelled againſt his commandements: and as chap. 2.17. The Lord hath done that which he had deviſed, he hath fulfilled his word, he hath thrown down and hath not pittied &c. Hear them in their own words here like as the Lord of hoſts (whoſe power is irreſiſtible) thought (deviſed, determined with himſelfe,Zamam and accordingly denounced by his Prophets) to doe unto us (who did not the words which he commanded us, Ier. 11.8.) according to our wayes (which were alwaies grievous, Pſal. 10.5.) and according to our doings (that were not good, Ezek. 36.31.) ſo hath he dealt with us: for he loves to retaliate and to render to every tranſgreſſion and diſobedience, a juſt recompence of reward, Heb. 2.2.
Verſe 7. Upon the four and twentieth day of the eleventh month] The third month after the former prophecy, when the Jewes probably had practiſed the doctrine of Repentance, ſo earneſtly preſſed upon them: and had humbled themſelves under the mighty hand of God, who was now ready to lift them up by this and the ſeven following moſt comfortable Viſions touching the reſtauration and reformation of the Church and State. The Devill and his impes love to bring men into the briars, and there to leave them, as familiars forſake their witches, when they have brought them once into fetters: as the Prieſts left Judas the traytour to look to himſelf, Mat. 27.4. and as the Papiſts caſt off Cranmer, after that, by ſubſcribing their Articles, he had caſt himſelf into ſuch a wretched condition, that there was neither hope of a better, nor place for a worſe;Melch. Ad. in vita. ut jam nec honeſtè mori nec vivere inhoneſtè liceret. But ſuch is not Gods manner of dealing with thoſe that tremble at his word, and humble at his feet. Deijcit ut relevet, premit ut ſolatia praeſtet, He comforteth thoſe that are caſt down, 2 Cor. 7.6. commandeth others to comfort the feeble-minded, 1 Theſ. 5.14. and noteth thoſe that do not with a black-coal,Nigro carbone notar. Job 6.14. See the workings of his bowels, the rowlings of his compaſſions kindled into repentance toward his penitentiaries, Jer. 31.20. Hoſ. 11.8. Eſay 40.1, 2. See how he comforts them with cordials according to the time wherein he had afflicted them, Pſal. 90.15. and in the very thing wherein he had abaſed them; as he once dealt with their Head, Philip. 2.7, 8.
Kerſe 8. I ſaw by night] The uſuall time for ſuch revelations. It may note (moreover) the obſcurity of the Prophecy: whence alſo the mention of myrtletrees (low and ſhady) and that in a bottom, as Calvin conceiveth: and all this, that he might give a taſte of good hope to the Jews by little and little.
and behold a man riding upon a red horſe] Not Alexander the Great, riding upon his horſe Bucephalus, and tranſlating the Empire from the Perſians to the Grecians, as Arias Montanus conceited it: But the Man Chriſt Jeſus, 1 Tim. 2.5. the Captain of the Lords Hoſt, Joſh. 4.14. and of our ſalvation, Heb. 2.10.
riding upon a red horſe] In the ſame ſenſe (ſaith One) that this colour is given to his garments, Eſay 63.1, 2, 3. and to the Angels horſe, Rev. 6.4. The wild Bull (ſaith Another) of all things, cannot abide any red colour. Therefore the hunter for the nonce, ſtanding before a tree, puts on a red garment; whom when the Bull ſeeth, he runneth at him as hard as he can drive. But the hunter ſtepping aſide, the bulls horns ſtick faſt in the tree: as when David ſlipped aſide, Sauls ſpear ſtuck faſt in the wall. Such an hunter is Chriſt: He lifted up upon the tree of his croſſe, had his garment dipt and died in his own blood, as one that cometh with red garments from Bozra. Therefore the Devil and his Angels (like wild bulls of Baſhan) ran at him with all their force, (in that three-hours darkneſſe eſpecially) but he delivering himſelf, as a mighty Conquerour, their horns ſtick faſt, as it were in his croſſe: as Abrahams ramme, by his horns ſtuck faſt in the brier, &c.
and he ſtood among the myrtle-trees that were in the bottom] Myrrhe-trees ſome render it. Here Chriſt, that horſeman and head of his Church, keepeth himſelf, as touched with the feeling of our infiunities, Heb. 4.15. as ſuffering and ſorrowing with his people, who are fitly compared to myrtles, that grow in a ſhady grove, in vallies and bottoms, and by waters ſides.— & amantes littorae myrtos. Virg. Georg. Bleſſed are ye that ſowe beſide all waters, Eſay 32.20. Myrtles alſo are odoriferous, and precious, Eſay 41.19. and 55.13. ſo are the Saints, Eſay 43.4. Coloſ. 4.6. they caſt a good ſcent where-ever they go, by the grace of God that is in them: as Alexander the Great is ſaid to do, by the excellent temperament of his body. Laſtly, Levit. 23.40. with Neh 8.15. the Jews at their joyfull feaſt of Tabernacles, uſed myrtle-branches among others, to teſtifie their thankfulneſſe for a ſettlement in the promiſed land, after ſo long wandring in the wilderneſſe. The Gentiles alſo in their ſolemn feaſts, enterludes, and —cingebant tempora myrto, wore garlands made of Myrtle.Virg. Georg: Let us keep the feaſt: Let us keep holy-day, ſaith the Apoſtle, 1 Cor. 5.8.foreign who himſelf did over-abound exceedingly with joy, had an exuberancy of it, at that conſtant feaſt of a good conſcience. Diogenes could ſay, that a good man keeps holy-day,2 Cor 7.4. all the yeer about: Chriſt crowneth the Kalendar of his peoples lives with continuall feſtivals here: how much more in heaven? Pliny tells us,Plin. lib. 15. cap. 29. that ex myrto facta eſt ovantium corona, ſubinde & triumphantium; of Myrtle was made, among the Romans, the crown or garland, of thoſe that did ſhout for victory, or ride in triumph.
and behind him were there red horſes] i. e. horſe-men: Nam nimis craſſum eſt illud commentum, fuiſſe locutos equos, ſaith Calvin here. Theſe horſe men are Angels, as verſe 10. deputed to ſeverall offices, and executions, for judgement, fo… mercy, or both; ſhadowed by the divers colours of their horſes.
Verſe 9.…alvin. Then ſaid I, O my Lord what are theſe?] Thus the Prophets enquired and ſearched diligently (as ſaith Saint, Peter, 11 Epiſt. 1.11.) for the truth of things,foreign. as hunters ſeek for game, and as men ſeek for gold, in the very mines of the earth: who not content with the firſt oar that offereth it ſelf to their view, dig deeper, and deeper, till they are owners of the whole treaſure. See Prov. 2.4. and reſt not, till ye ſee that bliſſefull ſight, Epheſ. 1.18, 19.
and the Angel that talked with me,] Or, in me, as the Vulgar rendreth it. This was ſome created Angel, who might reveal things to the Prophet by working on the phantaſie, and ſpirit, by way of information and inſtruction, as Dan. 9.21. Luk. 1.11. Apoc. 1.1.
I will ſhew thee what theſe be] How ready are the holy Angels to ſerve the Saints, Heb. 1.14. rejoycing more in their names of office then of honour, of employment, then preferment, to be called Angels (that is, Meſſengers, or Internuntio's) then Principalities, Thrones, Dominions, Epheſ. 1.20. accounting it. better to do good, then to be great, to diſpenſe Gods benefits, then to enjoy them. Hence they are with, and about the Saints, as their companions, guides, protectours, monitours, and rulers of their actions, as here.
Verſe 10. And the man that ſtood among the myrtle-trees] The man Chriſt Jeſus, that is ever with his Church, and in the midſt of his people, that feedeth among the lill…es, and walketh in the middeſt of the ſeven golden candleſticks. He being asked by the foreſaid Angel, anſwered him (in Zacharies hearing) for he is Palmoni hammedabber, that excellent Speaker, as Daniel calleth him, and therefore asketh him of the viſion, Dan. 8.13.
Theſe are they whom the Lord hath ſent] As his Epoptai, or Overſeers and Intelligencers. Not that God needeth them, as Princes need the counſell and aid of their ſubjects. The holy Angels receive möre from God, then they performe, or bring to him. But he maketh uſe of their ſervice about us. 1. For the honour of his Majeſty, and comfort of our infirmity. 2. To make out his love unto us, by employing ſuch noble creatures for our good. 3. To make and maintain love and correſpondency between us and Angels, till we come to walk arm in arm with Angels,foreign. as Zach. 3.7. and to be like unto them, yea their equals, Luke 20.36. if not more, Epheſ. 1.23.
Verſe 11. We have walked to and fro thorow the earth] Itavimus, we have courſed up and down with incredible ſwiftneſſe. Hence they are called the charrets of God, Pſal. 68.17. (Heb. Gods-charret, to note out their joynt-ſervice, as of one) as here, his horſemen, ready preſt to do his pleaſure.
and behold all the earth ſitteth ſtill, and is at reſt] excepting the Church alone, which like Noah's Ark, is ever toſſed up and down, till it reſt at laſt on the everlaſting mountain: then ſhe ſhall have her happy Halcyons: then ſhe ſhall ſee her enemies afar off, as Lazarus did Dives, or as the Iſraelites at the red-ſea did their perſecutours, dead upon the ſhore. Mean-while, ſhe muſt not expect to be calm, and quiet for any continuance.Joh. 16.33. Joh. 16.20. Eſth. 3.15. Eſay 21.10. 1 Cor. 3.9. In the world ye ſhall have trouble, And ye ſhall weep and lament: but the world ſhall rejoyce: they ſhall revel, and laugh themſelves fat. The king and Haman ſat down to drink: but the city Shuſhan was perplexed. The Church is called Gods threſhing-floor, becauſe threſhed with continuall croſſes: and Gods-husbandry, becauſe he will be ſure to plow his own ground, and to make long furrows upon their backs, whatſoever become of the waſte; and to weed his own garden, though the reſt of the world be let alone, and grow wild. Moab is not poured from veſſell to veſſell, Jer. 48. Job 10.10.…but ſetleth upon the lees: when the Iſrael of God is poured out as milk, and crudled like cheeſe, as Job ſpeaketh in another caſe.
Verſe 12. Then the Angel of the Lord] That Advocate with the Father, Jeſus the Juft One, 1 John 2.2. who appeareth for his afflicted people, and feelingly pleads for them, as being afflicted in all their afflictions, even the Angel of his preſence that ſaveth them, Eſay 63.9. It much moved him, to hear that Gods enemies were in better caſe then his people: and this put him upon the following paſſionate expoſtulation.
O Lord of Hoſts, How long wilt thou not have mercy on Jeruſalem, &c.] Ʋſquequo Domine. Calvin had theſe words much in his mouth: thereby breathing out his holy deſires in the behalf of the afflicted Churches,Melch. Adam. in vita. with whoſe ſufferings hee was more affected then with any thing that befell himſelf. It is ſaid of Melan…thon, that the miſeries of the Church made him almoſt neglect the death of his deareſt children: and put him upon many prayers and tears; which,Idem in vita Melanch. like muſick upon the water, made a moſt melodious noiſe in the ears of God. When Luther in a certain Epiſtle checked him, and chod him for his exceeding great care of the Churches welfare, calling him pertinaciſſimam curarum hirudinem, &c. he meekly replied, Si nihil curarem, nihil orarem; If I ſhould not care ſo, I ſhould not pray ſo. God ſeemeth ſometimes to have loſt his mercy, (as here, How long wilt thou be unmercifull to Jeruſalem) and then we muſt find it for him. He ſeems to have forgot his people: we muſt remind him. He ſeems to ſleep, delay: we muſt waken, quicken him, with How long Lord? Thou ſhalt ariſe, and have mercy upon Zion: for the time to favour her, yea the ſet time is come, ſaith Daniel, Pſal. 102.13, 14who is (probably) held to be the Pen man of that excellent Pſal. 102. (Confer Dan. 9.2.) and he ſpeaks it with as much confidence, as if he had been in Gods bleſſed boſom the while. This alſo he ſpake, not now by a ſpirit of prophecy, or ſpeciall revelation; but by way of argumentation, or neceſſary demonſtration: For thy ſervants take pleaſure in her ſtones, and favour the duſt thereof; They pity her, and melt over her, therefore thou Lord much more: ſith all their tenderneſſe is but a ſpark of thy flame, a drop of thine Ocean.
againſt which thou haſt had indignation, theſe threeſcore and ten yeers] There is much ado among Interpreters about Jeremies 70 and Zacharies 70, whether one and the ſame: or different one from another. That of Scaliger is moſt unlikely, who reckoneth theſe yeers of the captivity, from the firſt year of Xerxes with his father Darius, unto the fourth year of Darius Nothus. Lib. 6. de Emend. Temp.How much better our countreyman Lydiat (whom yet Scaliger ſo much ſcorned, ſaying, Quis eſt ille ex ultima Britannia Canis, qui Ioſ. Scaligerum audeat allatrare?) who concludes it to be 70 years from the laſt deſtruction of Jeruſalem by the Chaldees,Lyd. Emend. Temp. Anno M. 3485. to this ſecond year of Darius Hyſtaſpes, wherein Zachariah prophecyed? That of A Lapide upon this Text, I cannot paſſe by, Moraliter idipſum dicamus, idipſum oremus & obſecremus pro Anglia, &c. Let us ſay the ſame, pray the ſame for England, Scotland, &c. that the Angel here doth for Jeruſalem; How long Lord wilt thou not have mercy upon England, where Hereſie hath prevailed now theſe hundred years and upwards? The Engliſh fugitives beyond-ſeas, write upon their Colledge and Church-doors, in great golden letters, Jeſu, Jeſu, converte Angliam: Fiat, Fiat. Jeſu convert England: Amen, Amen. Why, yet this is ſomewhat better then that of Pererius the Jeſuite, upon Geneſ. 15.16. If any man marvell ſaith He, why England continueth to flouriſh, notwithſtanding the over-flow of hereſie, and cruel perſecution of Catholikes, (juſt execution of Catholikes, he ſhould have ſaid) wee anſwer, becauſe their iniquity is not yet full, (God grant it, Ier. 28.6.) Sed veniet tandem iniquitat is complementum. But the time is not far off: and forbearance is no quittance, &c.
Verſ. 13. And the Lord anſwered the Angel] How ſhould God do otherwiſe then anſwer his welbeloved Son, with good and comfortable words, ſith he is all in all with the Father, and can do any thing with him? Father, ſaith he,Joh. 12. I know thou heareſt me alwayes. Did God hear Abraham for Iſmael, nay for Sodom? Did David hear Ioab, interceding for Abſolom? Acts 12.20.Did Herod hearken to Blaſtus making requeſt for thoſe of Tyre and Sidon, with whom he was highly diſpleaſed? And ſhall not God give ear to his Son, praying for his people, that are as dear to him as the apple of his eye? Good and comfortable words he doth ſurely anſwer him: ſuch as were once thoſe, Joh. 12.27, 28. when Chriſt had thus prayed; Now is my ſoul troubled, and what ſhall I ſay? Father ſave me from this hour: but for this cauſe came I to this hour. Father, glorifie thy Name. Then came there a voice from heaven (Bath-chol the Rabbins call it) ſaying, I have both glorified it, and will glorifie it again. So, when he ſhall ſay in his daily interceſſion (for he ever liveth to make requeſt for us, at the right hand of the Majeſty on high) It irketh me, that the whole earth is at reſt, and my Church at ſo much unreſt: Return, O Lord, Pſal. 90.13.how long? and let it repent thee concerning thy ſervants. Save now I beſeech thee O Lord:Pſal. 118.25. O Lord I beſeech thee ſend now proſperity. How can God do leſs then anſwer as Iſa. 33.10. Now will I ariſe, now will I be exalted, now will I lift up my ſelf: Or as in the words next following here (which indeed are all along good words and comfortable words) I am jealous for Jeruſalem &c. The Lord ſhall yet comfort Zion, and ſhall yet chuſe Jeruſalem; Yet for all the ſorrow he ſhall do it,Ier. 30.17. and for all that Others called her an outcaſt ſaying, This is Zion, whom no man ſeketh after: and ſhe her ſelf concludeth her dolefull ditty with, Thou haſt utterly rejected us: thou art very wroth againſt us. Lam. 4.22.
Verſe 14. So the Angell that communed with me] See the Note on ver. 10.
cry thou ſaying] q. d. Comfort ye, comfort ye my people, ſaith your God, Speake ye comfortably to Jeruſalem, ſpeake ye to her heart and cry unto her ſaying, that her appointed time is accompliſhed, that her iniquity is pardoned, and ſo the quarrell is ended: for ſhe hath received of the Lords hands double for her ſins. Nothing ſo much as I have deſerved ſaith ſhe Ezra 9.13. twice ſo much as ſhe hath deſerved, ſaith He. O ſweet contradiction! O beautifull contention! The ſame Hebrew word ſignifieth to repent and to comfort 1 Sam. 15.35. Eſay 40.1. Gods care is to comfort thoſe that are caſt down. His command to his Prophet is to cry comfort to the penitent with an extraordiny earneſtneſſe, from the God of all conſolation.
I am jealous for Ieruſalem and for Zion with a great jealouſie] Love is ſtrong as death, zeal, or jealouſie (for the ſame word ſignifieth both) is hard as hell. Cant. 8.6. Non amat qui non zelat ſaith Auguſtine. He loves not that zeales not. And Baſil venturing himſelf very farr for his friend, and by ſome blamed for it, anſwered, Ego aliter amare non didici, I cannot love a man, but I muſt do mine utmoſt for him. When one deſired to know what manner of man Baſil was, it is ſaid there was preſented in a dreame to him a pillar of fire with this motto, Talis eſt Baſilius, Lo, ſuch an one is Baſil. It is certaine that our God is a conſuming fire, who would ſet the briars and the thorns ſaith He, that is the churches enemies, againſt me in battel? Eſ. 27.4.I would go through them, I would burn them together. And yet he ſaith in the ſame place, Fury is not in me: Prov. 6.34.What will he do then when jealouſie is in him as here? Iealouſie is the rage of a man, and hath theſe three properties.
Firſt it is exceeding watchfull, and quick-ſighted: hardly ſhall the Paramour eſcape the husbands eye, a wanton glance is ſoon noted and noticed. God is no leſſe ſenſible and obſervant of the leaſt indignity done to his deare ſpouſe, his Hephzibah, Gen. 4.6. Eſth. 7.8.be it but in a frown or a frump. Why is thy countenance caſt down, ſaith God to that dog-bolt Cain? Why doſt lowre upon my righteous Abel? What will he force the Queen alſo before me in the houſe? If Davids enemies mow and make mouths at him,Pſal. 40.15. if they cry Aha, Aha, ſo would we have it, God will reckon with them for it. If Edom ſay jearingly to the Prophet, Watchman, what of the night? watchman, what of the night? If Ammon clap but his hands at Gods Iſrael, if he ſtamp with the feet, and rejoyce in heart only, when it goes ill with the church, God will ſtretch out his hand upon him, and cut him off out of his countrey, and he ſhall know that he is Jehovah, Ezek. 25.67. yea that the Lord God of Iſrael is a jealous God. He will be jealous for his land, and pitty his people Ioel 2.18.
Secondly jealouſie is violent: it is cruel as the grave, the coales thereof are coales of fire Cant. 8.6. The ſame word is elſewhere put for fiery thunderbolts, Pſal. 78.48. alſo for a carbuncle or burning feaver Deut. 32.24. Jealouſie puts a man into a feaver-fit of outrage: arms him with fiery darts, yea with lightbolts: makes him caſt firebrands, be ready to take any revenge: Think the ſame of God in a way of juſtice. He will ſpit in the face of a Miriam, that ſhall but mut…er againſt his Moſes: Num. 12.14.what then will he do, (or rather what will he not do) againſt Jezabel, Athaliah, Herodias &c?
Thirdly jealouſie is irreconcilable, implacable, Prov. 6.34, 35. He will not ſpare in the day of vengeance. He will not regard any ranſom, neither will he reſt content though thou give many gifts, what would not Balaac have given to have had his will upon Iſrael? What large offers made Haman? he would pay ten thouſand talents of ſilver to thoſe that had the charge of the buſineſſe to deſtroy the Jewes. Ahaſhueroſh yeelded: but ſo did not God.Eſth. 3.9. Eſth. 7.4. We are ſold (ſaid Eſther) I and my people to be deſtroyed, to be ſlain and to periſh: But God never conſented to the bargaine. He had warr with Amalec for ever, and laid his hand upon his own throne, as ſwearing to root him out Exod. 17.16. And this proud Agagite Haman ſhall feel the force of his curſe in his very bowels. Let the labouring Church but cry out, Help O King, heare O husband, give eare O ſhepheard of Iſrael, Iſa. 8.8. Iſa. 63.15:the enemy is come into thy land O Immanuel, and the ſtretching out of his wings filleth the whole bredth of it. Where is thy zeale (or jealouſie) and thy ſtrength, the ſounding of thy bowels, and of thy mercies towards me? are they reſtrained? Doubtleſſe thou art our Father, our Redeemer, or neer kinſman, nay, our husband. Thy church is unto thee A ſiſter, a ſpouſe: Eſay 58.7. 1 Cor. 6.17. Gen. 14. 1 Sam. 30.18. Ier. 12.7. Ier. 4.10.And canſt thou hide thine eyes from thine own fleſh? from her that is joyned to the Lord, and is one ſpirit? ſhall Abraham venture for the reſcue of his kinſman, David of his two wives, and wilt thou do nothing for the dearely beloved of thy ſoule? ſhall ſhe be given up into the hand of her enemies? ſhall the ſword reach unto the ſoule. Let Chriſt but heare ſuch words from the mouth of his Spouſe: and he will ſoon gird his ſword upon his thigh, he will act Phineas his part and execute judgement:Pſal. 78.66. he will ſmite his enemies in the hinder parts (whip them, as men uſe to do boyes) and ſo put them to a perpetuall reproach; ſhame them for ever, as a company of punyes or Zanies.
Verſe 15. And I am very ſore diſpleaſed with the Heathen that are at eaſe] Heb. I am in ſuch a heate as cauſeth fuming and foaming. I am boyling-hot, and even ready to burſt out upon them, to deſtroy them: for the word here uſed hath great affinity with another word that ſignifieth to cut down, and to deſtroy 2 King. 6.6. and importeth an higher degree of diſpleaſure, a greater height of heate, then either Anger or wrath, as may be ſeen in that ſignall gradation Deut. 29.28. The Lord rooted them out of their land in Anger and in Wrath, and in great Indignation. The laſt of theſe three is this word in the Text, Fervore maximo ferveo, I am as hot as may be againſt thoſe Heathens that are at eaſe, at heartseaſe, that come not in trouble like other men, neither are they plagued as better men, Pſal. 73.5.and are therefore ſecure and inſolent above meaſure Iob 21.23. haughty and haunty, ſo that the Church cannot reſt for them: they thruſt with the ſhoulder, and puſh with the horn (as afterwards verſe 18.19. with Dan. 8.4.) yea they puſh the diſeaſed Ezek. 34.21. (which is a ſingular cruelty.)
they help forward the aſſliction] they fall like dogs upon the wounded Deere. This David complaines of as an unſufferable grievance Pſal. 69, 26.Eſay 27. For they perſecute him whom thou haſt ſmitten: and they talk to the grief of thoſe whom thou haſt wounded. God ſmiteth his in mercy and in meaſure, in the branches only, Aug.and not at the root, neque ad exitium ſed ad exercitium. Diſpleaſed he may be with his own, and make bloody wails upon their backs, if need be: but then he lookes that others ſhould pitty them, and not lay on more load and ſeek to bring them to utmoſt extremity. God puts his people ſometimes into the hands of his enemies, for correction ſake. Now they commonly being inraged with haughty, revengfull, and malicious deſires, exceed their commiſſion, and ſo derive the miſchief upon themſelves (See Prov. 24.17, 18,) they cannot doe but they muſt overdoe (as Nebuchadnezzar the rod in Gods hand Iſai 10.) and thereby utterly undoe themſelves for ever. For their cruelty comes up to heaven 2 Chron. 28.9. and God ſoon heareth the cry of his oppreſſed (for he is gracious) and avengeth himſelf on their pittileſſe enemies: ſtanding over them and ſaying as Iſa. 47.6. I was wroth with my people. I have polluted mine inheritance, and given them into thine hand: thou didſt ſhew them no mercy: upon the ancient haſt thou heavily laid the yoke. And againe: Becauſe theſe Philiſtines have dealt by revenge, and have taken vengeance with a deceitfull heart, to deſtroy it for the old hatred: Ezek. 25.15, 17. and 26.2.Therefore I will execute great vengeances upon them with furious rebukes, and they ſhall know that I am the Lord when I ſhall laymy vengeance upon them. 2 Sam. 13.39.Joab never pleaſed David better, then when he made interceſſion for baniſhed Abſolom: for the ſoule of king David longed to go forth unto Abſolom, whom yet he had very juſt cauſe to be greatly diſpleaſed with. God in a heat, as it were, againſt Iſrael, offereth Moſes a great fortune Exod. 32.10. but would have taken it very ill, that Moſ…s ſhould have taken him at his word.
He is but a little angry with his people] and ſoon repenteth him of the evill: But woe be to thoſe that help forward the indignation, that deale by Gods afflicted as the Herd of Deer do; which, when any of the herd is ſhot, the heſt puſh him out of their company.Camden. It is ſaid of Q. Eliſabeth, that ſhe hated ho leſſe then did Mithridates, ſuch as maliciouſly perſecuted vertue forſaken of fortune. Think the ſame of God. He weareth his rod to the ſtumps, and then throwes it into the fire. He ſets his horſe-leeches to his people (when he findes them ſick of a plethory of pride, when fulneſſe hath bred forgetfulneſſe, ſaturity ſecurity) and ſuffereth them to ſuck rill they burſt: and then treads them under his feet, and puts them away as droſſe Pſal 119.118, 119.
Verſe 16.Pſal 42.7. Therefore thus ſaith the Lord] Thus, one deep calleth another: the lower deep of our miſery, the higher deep of Gods mercy. As Craeſus his dumb ſon burſt out into Kill not king Craeſus: ſo, when enemies are ready to devoure the Church, Gods bowels work: he can hold no longer but cryes, Save my child, Handle the yong man gently for my ſake, See Ier. 31.20. Iſa. 57.16. I will not contend for ever; neither will I be alwayes wroth: for the ſpirit ſhould faile before me &c. when the child ſwoons in the whipping, God let falls the rod, and falls a kiſſing it, to fetch life into it againe. A Phyſitian, in ſome caſes purgeth his patient till nothing be leſt almoſt, but skin and bone or blooddeth him ad deliquium animae, till he faint and ſink, but yet his care is ſtill to maintain nature: ſo this heavenly Father and Phyſitian is carefull to keep up the ſpirits of his ſuffering Saints, by comforts and cordials, as here:
I am returned to Ieruſalem with mercies: Miſerationibus viſceralibus with multitudes of tender mercies that flow from the inwards, from the bowels, from the boſom and bottom of the heart: had that of a Parent, nay of a mother toward her child in an extremity as 1 King. 3.26. And here obſerves how fully and ſweetly the Angels prayer (verſe 12.) is anſwered even ad cardinem deſiderij. Aug. Confeſ. lib. 5. c. 8.God not only grants him according to his own heart, but fulfills all his counſell, as it is Pſal. 20.4. Lets it be to him even as he will, nay gives him an enlarged anſwer, preſſeth upon him (as Naaman did upon Gehezi's two talents when he deſired but one.) How long wilt thou not be mercifull to Jeruſalem ſaith He?
behold I am returned to Jeruſalem with many mercies ſaith God.] I went away and hid me from it in my anger Hoſ. 5.15. but am come again with many comforts, to relieve it. As all light is from the Sun, and all waters from the ſea: ſo is all comfort from God. In thy light ſhall we ſee light: but Thou diddeſt hide thy face and I was troubled Pſal. 30.7. as when the Sun is eclipſed, all creatures here flag and hang the head, there is a drooping in the whole frame or nature: and as when the extracting force of the Sun leaves the vapours that are drawn up, they fall down again to the earth; So ſares it with the Church: If God withdraw, ſhe lyes all amort, yea, ſhe lieth open to all ſorts of evils and enemies: for her ſhadow is departed from her. But he cannot be long abſent, ſuch is his love: he will repent for his people when he ſeeth their power is gone Dent. 32.36. when there is a dignus vindice nodus, an extremity fit for divine power to interpoſe: when miſery weighs down, & nothing but mercy turns the ſcale, then (at furtheſt) in the very turning and criticall point. He will return to Jeruſalem with mercies. He will return to her, not as the winter ſun, that caſts a goodly countenance when it ſhines, but gives little comfort and heat: but with a Cornu-copia of all manner of bleſſings will he come.
my houſe ſhall be built in it ſaith the Lord of Hoſts: and a line ſhall be ſtretched forth upon Jeruſalem] that is both Church and State ſhall flouriſh. God will both do good in his good pleaſure unto Sion: be will alſo build the walls of Jeruſalem Pſal. 51.18. but mark that he ſaith in his good pleaſure, as here in tender mercies; to teachus, that all the good we enjoy is merely of mercy, it is all of free grace: for otherwiſe, there ſhould not be ſo much as any face of Church or commonwealth, as we ſee in the Jewes at this day; a miſerable diſſected people, becauſe Lo-ruhamah, Hoſ. 1.ſuch as have not obtained mercy. Then Anceſtours acknowledged with all thankfulneſſe for ſo undeſerved a favour, that Except the Lord of Hoſts had left unto them a very ſmall remnant, Iſay 1.9.they ſhould have been as Sodom, and like unto Gomorrah. Had not the Angels laid hold upon Lots hand, and the good Lord been mercifull unto him Gen. 19.16. he alſo had periſhed amongſt thoſe ſinners againſt their own ſoules. Jehoſhua was a brand pluckt out of the fire Zech. 3.2. And when One ſaid to Mr. Bradford the Martyr God hath done much for you ſince I firſt knew you, and hath wrought wonderouſly in you to his glory; he thus anſwered, Truth it is, for He hath dealt favourably with me,Act. & Mon. 1473. Ezra 9.13. in that he hath not puniſhed me according to my ſins, but hath ſuffered me to live that I might ſeek repentance. Thou haſt puniſhed us leſſe then our iniquities deſerve, ſaith Ezra. And it is of the Lords mercies that we are not conſumed, ſaith the Church, becauſe his compaſſions faile not Lam. 3.22.
Verſe 17. Cry yet ſaying, Thus ſaith the Lord of Hoſts my cities] Here are foure Yets in this one verſe, and all very gracious ones: to break their hard harts, and to raiſe their faith in his promiſed mercies. For it is as if God ſhould ſay. Though I was ſore diſpleaſed with your Fathers, and ye are riſen up in their roomes a very rate of rebels, ſo that I have had indignation againſt you full ſeventy yeers, ver. 12. yet I do you to know, and by my Propher I proclaime with great earneſtneſs and evidence of truth, that I do yet own you my cities (ſo that ye are not diſcovenanted) and will yet proſper you (ſo that it ſhall no more be ſaid This is Zion whom no man careth for: for you ſhall have plentifull increaſe of men,Ier. 30.17. cattle and all manner fruits of the earth as chap. 2.4.) yea you ſhall have a fulneſſe of all things, not only repletive but diffuſive, not only of abundance, but of redundance too; your cup ſhall over flow into the leſſer veſſels of others.
my cities through proſperity ſhall yet be ſpread abroad] Diffundentur, diſſluent, aut effluent. You ſhall have not for neceſſity only, but for lawfull delight and honeſt affluence.
and the Lord ſhall yet comfort Zion] ſc. with ſpiritnall comforts, taking her into his wine-cellar Cant. 2. yea into the wilderneſſe, and there ſpeaking to her heart Hoſ. 2.13.
and ſhall yet chuſe Ieruſalem] That is, ſettle her in the ſound aſſurance of her. Election and Adoption, whereof thoſe outward bleſſings are both fruites and pledges. Hence David doubts not to conclude his ſpiritual good eſtate, and hopes of eternall happineſſe from his externall enjoyments Pſal. 23.5, 6. Thou prepareſt a table before me, thou anointeſt mine head, my cup runneth over. Hence he inferrs, Surely goodneſſe and mercy ſhall follow me all the dayes of my life: and I ſhall dwell in the houſe of the Lord for ever. In all that is here ſaid, we may ſee that ſcripture fully made good Ier. 51.5. Iſrael hath not been forſaken, nor Judah of his God, of the Lord of Hoſts: though their land was filled with ſin againſt the Holy one of Iſrael. And herein God dealt with his people according to hi… prerogative, and not according to his ordinary courſe. When the curſed Canaanites had fi…led their land from corner to corner with their uncloanneſies,Ezra 9.11. they were devoted to deſtruction. When the Edomites grew inſolent and ripe for ruine, they were called the border of wickedneſſe, and the people againſt whom the Lord had indignation for ever. Mal. 1.4. See the Note there.
Verſe 18. Then I lift up mine eyes and ſaw] That is, I gave good heed to this ſecond viſion alſo: which was added purpoſely for confirmation of the former promiſes; which ſhould be certainly accompliſhed to the Church, notwithſtanding her many and mighty enemies. Horns they are called for their might and miſchievouſnes: by a metaphor, à feris cornupetis from fierce beaſts, whoſe ſtrength and wrath lies in their horns; or elſe from warriers, who wore iron horns upon their helmets.
and behold four horns] Not the foure Monarchies (for the Grecians and Romanes were not yet: and this is ſpoken here for the preſent comfort of the afflicted Church) but the enemeis of Iſrael from all the four parts of the world (fee Pſal. 107.2, 3.) for they were ſurrounded; On the North were the Syrians, Aſſytians, and Babylonians. (Ab Aqu lone nihil boni, Ier. 4.6. and 6.1) On the Eaſt, the Ammonites and Moabites. On the South, the Edomites and Egyptians. On the Weſt, the Philiſtines, as may be gathered out of Ieremy and Ezekiel. Geneva is at this day a ſmall people, invironed with enemies, French, Spaniſh, Savoy, Pope, and barred out from all aid of neighbours, cit…es, and churches: yet, by the mighty arm of God, ſtrangely and ſtrongly upheld and deſended.
This Mr. Beza repreſented in a moſt elegant emblem of a city depainted as hanged by a twined threed;Melch. Ad. in vit. Bez. 227. ſuſtained and maintained by the mighty hand of God alone. Would any man take the Churches picture? ſaith Luther: then let him paint a a ſilly poor maid, ſitting in a wood or wilderneſſe, compaſſed about with hungry wolves,Loc. com. de perfec. verae Eccleſiae. lions, bores, and beares, and with all manner of cruel and hurtfull beaſts; and in the midſt of a great many ſurious men aſſaulting her every moment and minute, for this is her condition in the world.
Verſe 19 And I ſaid unto the Angel that talked with me, What be theſe?] Though the viſion be dark and myſterious, yet the Prophet deſpaireth not of a right underſtanding, neither doth he waywardly reject it with a Quod non vult intelligi, vult negligi. But, wanting wisdome he asketh it of God, as St. Iames alſo adviſeth us to do chap. 1.5. and as David practiſed. Teach me good judgment and knowledge ſaith He, give me underſtanding and I ſhall obſerue thy law. Thus Daniel prayed, and had an Angel ſent to informe him, not once but often in friendly and familiar manner Dan. 9.21. and 10.11. and 11.2, 3. So had Ioſeph, Cornelius, Paul, &c. And although Angels are not ſo ready now, or appear not, at leaſt, ſo viſibly to tell us the mind of God: yet He will not be wanting to his willing ſervants; but in the uſe of meanes they ſhall be all taught of God: as David was by repayring to the Sanctuary Pſal. 73.13. and as the Eunuch was by Philip Act. 8.
theſe are the hornes which have ſcattered] Heb. toſſed them up in the ayre, as furious beaſts do with their homes,Lud de Dieu in Mat. 22.44. and ſorely bruiſed them. Num not modo diſperſionem ſignificat quae fit per modum ventilationis, ſed etiam quae fit per modum al…iſienis & contritionis. See Hoſ. 10.14. and 13.16.
Verſe 20. And the Lord ſhewed me foure carpenters] He that before was called an Angell, is here called Jehovah, this ſhewes him to be Chriſt, who is God bleſſed for ever. In reſpect of his eternall eſſence he is called the Lord: in reſpect of his office or Mediatourſhip, an Angell.
foure carpenters] Or ſmiths: ſo many horns, ſo many Artificers to batter and break them. God wants not wayes and meanes to help his at a dead lift: he knowes how to deliver ſaith Peter, 2 Pet. 2.9.and herein uſually he goeth a way by himſelf. Many times he ſetteth the enemies together by the eares among themſelves: whileſt that I withall eſcape, ſaith David Pſal. 141.10. Thus by Nebuchadnezzar, as by a mall or bettle, he brake the reſt of thoſe horrible hornes: as at this day the Pope by the Turk, and Spaniard by the French, and that the Church may have her Halcions. N. marvell I ſlept ſo ſoundly ſeeing Antipater was by and watched, ſaid Philip of Macedon. We may better ſay of Antipater, our gracious Father and guardian, the keeper of his Iſrael.
Verſe 21. What come theſe to do?] he asketh not what they were? for by their tooles or weapons he perceived they were Carpenters or ſmith, (as ſome think) with iron inſtruments to breake theſe iron homes: confer 1 King. 22.11. He inquireth therefore of their imployment only. Futilous and fooliſh queſtions ſhould be avoided, Tit. 3.9.
ſo that no man did lift up his head] Turn head, or looke cheerfully as Luke 21.28.
but theſe are come to fray them] deterrere, ſaith the Vulgar: better deterrere, to fright them, now that they had puſht Iſrael to the Lord.
to caſt out &c.] Thus Omne ſub regno graviore regnum eſt. See Eccleſ. 5.7. with the Note there.