Commentary on the Minor Prophets, Commentary 11 · Chapter 3
CHAP. III.
Verſe 1. ANd he ſhewed me Jehoſhuah the High-Prieſt] In a viſion doubtleſſe; and that for this end, that both the Prophet, and by him the people alſo, might be advertiſed, that they wreſtled not againſt fleſh and blood, men like themſelves, but againſt ſpirituall wickedneſſes, or wicked ſpirits, who did act them and agitate them againſt the Church; ride them and ſpur them to do miſchief: as he did that bloody Farneſius one of the Popes Champions,Scito perſecutorem tuum ab aſcenſore daemone perurgeri. Bern. who coming with an army into Germany, ſwore that he would ride his horſe up to the ſpurrs in the blood of Proteſtants. It was the devill that ſtirred up the ſpirit of Tatnai, Shether-Boznai, Sanballat &c. to hinder the good work now in hand: like as he did Eckius, Cajetan, Cochlaus, Catharinus and many other great ſchollars (beſides the two kings of England and Hungary) to write againſt the Reformation begun by Luther, and Charles the fifth with all the ſtrength of the Empire to withſtand and hinder it. But all in vaine. Here he bends his acculation chiefly againſt the chief Prieſt: but thorough his ſides, he ſtrikes at the welfare of the whole Church. Miniſters are the maine object of his malice; a ſpeciall ſpite he beares to ſuch: ſingling them out and ſifting them to the bran, as he deſired to do Peter: ſtirring up unreaſonable and wicked men againſt them, as he dealt by Paul when he fought with beaſts at Epheſus, with breathing divels where ever he came, being in deaths often. When the viper hung upon his hand Act. 28. the devill doubtleſſe thought to have diſpatcht him: but he was deceived. So he is ever, when he attempts as an Accuſer of the Brethren: he is ſure to be non-ſuted, and his plea to be caſt out of the court by our Advocate with the Father Jeſus Chriſt the righteous, who appears for us (as he did here for Jehoſhua) to put away ſin. Heb. 9.24, 26. and to take away the iniquities of their moſt holy things.
ſtanding before the Angel of the Lord] i. e. before Chriſt, his beſt friend, and doing his office as an High-Prieſt. Such is Satans malice and impudency (ſaith an Interpreter here) to hurt and hinder us moſt in our beſt imployments: and to accuſe the Saints even to their beſt Friend Chriſt Jeſus. He knowes well, that as Sampſons ſtrength lay in his hair, ſo doth a Chriſtians ſtrength lie in his holy performonces, perfumed and preſented by Chriſt. Hence his reſtleſneſſe in ſeeking to ſet a difference, and to breed bate. Hence alſo, as the foules ſeiſed upon Abrahams ſacrifice, and as the Pythoniſſe interrupted Paul and his company when they were praying and well-doing Act. 16.16, 17. ſo deales he ſtill by Gods beſt ſervants: and that ſometimes ſo, that if after duty, they ſhould put that queſtion to their own heart, as God did to Satan, Ʋnde venis? whence comeſt thou? it would return Satans anſwer, …om compaſſing the earth.
and Satan] That Adverſary the devill, as St. Peter. calleth him: the Accuſer of the brethren Rev. 12.9. that trots betwixt heaven and earth as a teaſer, and makes a trade of it. Once this name Satan is applyed to an holy Angel going forth as an adverſary to wicked Balaam, Satans ſpelman as One calleth him.
ſtanding at his right hand] why there? Becauſe, ſay ſome, the Accuſation was as true as vehement: and ſo Satan had the upper hand. For Ioſhua was cloathed with filthy garments verſe 3. and there was cauſe enough why his own cloaths ſhould abhorr him, as Iob hath it chap. 9.31. what his particular ſin objected to him by Satan, was, is hard to ſay. Some will have it to be one thing, ſome another. It is plain by Ezra 10.18. the ſome of his ſons and allies had taken ſtrange wives which he might have hindered; but that himſelf had taken a harlot to wite,Dialog. com. Tryphon. as Juſtin Martyr affirmeth, is no way likely. I ſhould ſooner beleeve with Thedoret and Sanchez, that the ſins here alledged by Satan againſt Ioſhuah and laid to his charge were, not ſo much his own perſonall ſins, as the ſins of the whole people: quodammodo enim totus populus eſt in ſacerdote, & in ſacerdote peccat: for the whole people is, after a ſort, in the Prieſt &c.
to reſiſt him] Heb. To Satan yet againſt him, to do his kind, by fruſtrating his prayers and interceſſions for the people, by laying his and their ſins in his diſh, and by laying claime to them for his. Carried on ſtill by like helliſh hatred of God and his people, he ſins that ſin againſt the holy Ghoſt, every moment: As Pliny ſpeaks of the ſcorpion, that there is not one minute wherein it doth not put forth the ſting. Our comfort is, that 1. We have an Advocate with the Father &c. and he is the propitiation for our ſins, the Patron as well as Judge of his Saints. 2. that as Satan ſtands at our right hand to moleſt us in holy duties, ſo do the holy Angels ſtand there to withſtand him Luke 1.11. whence it was that the Curtains of the Tabernacle were wrought full of Cherubins within and without. 3. That if we reſiſt the devill, ſteadfaſt in the faith, and ſtrong in the Lord, he will fly from us, Iam. 4.7. For this old ſerpent, having his head already bruiſed and cruſhed by Chriſt, cannot ſo eaſily thruſt in his mortall ſting, unleſſe we dally with him: and ſo lay open our ſelves unto him. He ſhall in vaine ſtrike fire, if we deny tinder. He may knock at the dore, but if we anſwer him not at the window he cannot get in.
Verſe 2. And the Lord ſaid unto Satan] The Lord Chriſt that dyed, yea rather that is riſen againe, who is even at the right hand of God, who alſo maketh interceſſion for us. Who then ſhall condemne us? who ſhall lay ought to our cha…ge?Rom. 8.33.34, 35. who ſhall ſeparate us from the love of Chriſt? Satan may attempt it, but can never effect it. We know that whoſoever is born of God ſinneth not, ſc. unto death: but he that is begotten of God keepeth himſelf (ſc. in the love of God, looking for the mercy of our Lord Jeſus Chriſt unto eternal life Ind 21.)1 Ioh. 5.18. and that Wicked one or that Troubler of the Saints, toucheth him not, viz. with a deadly touch, ſo as to poyſon him and undoe him. Chriſtus nobiſcum, ſtate. The Prince of Perſia cannot ſtand before Michael the King of Saints.Dan. 10.13, 21.
the Lord rebuke thee, O Satan, even the Lord] Chriſt argueth not the caſe with Satan, but cuts him off ſhort with a vehement check and reproof; turns him over to his father to give him his due, Inhoneſtum enim eſt (ſaith Cyryſoſtom) honeſtam matronam cum meretrice litigare, It is not fit for a matrone to ſcold with a ſtrumpet. Admit the accuſation wi… true, yet it was maliciouſly and unreaſonably urged. Doeg ſpoke nothing but truth againſt David and Abimalech; yet he heareth; What ſhall be given upto thee? or, what ſhall be done unto thee, thou ſalſe tongue? Sharp arrowes of the mighty, that pierce deep, wound, deadly;Pſal 120.3, 4. with coales of Juniper, that ſhall burn fierce in reſpect of thy ſelf, and ſweet, in regard of others; for men are wondrous well pleaſed when ſuch ill members are puniſhed.
even the Lord that hath choſen Jeruſalem] He choſe her for his loves: and now loves her for his choiſe. He loveth her and waſheth her with his blood, that he may preſent her to himſelf holy and without blemiſh. Eph. 5.26, 27. The Perſian maids were firſt purified and perfumed, before Ah…ſuerus made his choiſe Eſth. 2 Not ſo here: A fountain of free grace is opened for ſin and for uncleanneſſe to the houſe of David and to the inhabitants of Jeruſalem Zach. 13.1. And Uranople, or the new Jeruſalem hath its foundation garniſhed with all manner of precious ſtones, Reu. 21. Now the fundation of God ſtandeth ſure, ſo that the gates of hell cannot prevail againſt it. Satan muſt know that God hath choſen Ieruſalem, and will not caſt away his people which he foreknew.Rom. 11.2.
is not this a brand pluckt out of the fire] Titio ex igne ereptus? newly ſnatcht out of the Babyloniſh furnace:Pſal. 68.12. where they have long lain among the pots, where they have been not only ſullied, but ſcorched and half-burnt: ſhould they then be cruelly caſt again into the flames, which they have ſtrangely ſcaped like as the barbarous Perſecutours ran Polycarp through the bowels with a ſword, when the beaſts would not devour him, nor the fire burn him. Or as the bloody Papiſts in Queen Maries dayes,Act. & Mon. fol. 1392. caſt the woman of Garneſeys babe again into the fire, that ſprang and ſprawled out of his mothers womb, as ſhe was in burning. This was clean contrary to that Apoſtolical precept, Of ſome have compaſſion, pulling them out of the fire. Jude 21. Ean. 3.30.And far ſhort of Nebuchadnezzars practiſes, who taking the three worthies out of the burning fiery furnace promoted them to great honour and offices.
Verſe 3. Now Joſhuah was clothed with filthy garments] The tottered rags of the old Adam, the naſty filthyneſſe and ſuperfluity of naughtineſſe that yet remained in him (though in part regenerate) and intermingled with his beſt works. Sin is the Devils excrement: it defiles the ſoul worſe then any jakes can do the body (as the Hebrew word here ſignifieth, and as our Saviour ſhews Mar. 7.20. or then the Sanies of a plague-ſore doth a garment. Hence that of the Church, We are all as an unclean thing, Eſay 64.6.and all our righteouſneſſes are as filthy rags. And that of Job, If I waſh my ſelf with ſnow water, and make my hands never ſo clean, yet ſhalt thou plunge me in the ditch, and mine own cloathes ſhall make me to be abhorred, Job. 9.30.31.1 Cor. 4.5. this is the ſame in effect with that of Paul, I know nothing by my ſelf, yet am I not hereby …uſtified: but he that judgeth me is the Lord: who when he coms to turn up the bottom of the bag, as the ſteward did Ben…amins, he will manifeſt the hidden things of darkneſſe, finde out our thefts that we dreamt not of, open all fardles on that great fair-day,Sacc… ſoluto … argentum Ambr. the day of judgement. As in the meanwhile, ſhould Lord but break open that filthy ſink of ſin that is in the very beſt of us, we ſhould not onelyonly be lothſome to God Zach. 11.8. and to good men Prov. 29.27. but even to our own ſelves alſo, as Job was (hap. 42.6. Judas was not able to abide is own ſtench Mat. 27.4, 5. Yea and ſome holy men (as Mr. Lever, for one) when they have deſired to ſee their utmoſt uncleanneſſe, their corruptions in the moſt ugly colours, God hath heard them. But yet his hand therewith was ſo heavy upon them, that they went alwayes mourning to their graves; and thought it fitter to leave it to Gods wiſdom to give them a ſight of their ſins, and to mingle the the potion of ſorrow, then to be their own chooſers. See that excellent text Iob 15.14, 15, 16. And then ſtand aloof with the Leper and ſay, I am unclean, I am unclean: yet, Lord, if thou wilt thou canſt make me clean.
and ſtood before the Angel] His filthy garments notwithſtanding: Though we cannot ſay our hearts are pure, and our performances perfect: yer if we wallow not in ſin, allow it not, if with the daughters of Zion, we look upon our former neatneſſe as naſtineſſe, and fineneſſe as filthineſſe, if we be in any meaſure purged from the love and liking of ſin by the ſpirit of judgment, and by the ſpirit of burnning Iſai. 4.4. Chriſt will neither abhor our preſence, nor reject our ſervices. Aaron was to bear the iniquity of the holy offerings Exod. 28.38. Chriſt is this Aaron &c. And though there be an inequality of expreſſions in duty quoad nos in us; yet there is a conſtancy of interceſſion by Chriſt propter nos, for us.
Verſe 4. And he anſwered and ſpake to thoſe that ſtood before him] i. e. to the Angels that waited upon him. Eſt autem hoc humanitùs dictum ſaith Iunius. This is …ken after the manner of men: for properly men are waſhed, juſtified and ſanctified by the Merit and Spirit of Chriſt alone. 1 Cor. 6.11. But the Lord Chriſt ſpeaketh thus to the created Angels his Miniſters; to ſhew that He who onelyonly hath power to for give ſins, doth yet therein imploy the holy miniſtery for an inſtrument. See 2 Cor. 9.18. and Iob 33.33, 24.
take away the filthy garments Thoſe ſymbols of his ſinfulneſſe, (ſee the Note on verſe 3. ſo his ſins were pardoned in heaven. But becauſe it is ſmall comfort to a condemned perſon to have a pardon granted him, unleſſe he know it, and be aſſured of it: therefore it followeth.
and unto him he ſaid behold] By whatthou haſt ſeen in the Angels ſtripping of thee.
I have cauſed thine iniquities to paſſe from thee] Tranſtuli peccatum as he once ſaid to David, I have taken away thy ſin, I have tranferred it upon my ſelf: ſpeaking to my Father for thee, as once Paul did to Philemon for his ſon Oneſimus, Philem. 18, 19.if he hath wronged thee, or oweth thee ought, put that on mine account, I will repay it. This is the greateſt happineſſe that can befal a man in this world Pſal. 32.1, 2, and could not but be a ſingular comfort to theſe poor Jews, prieſt and people amidſt their manifold afflictions. A man that hath got his pardon is not troubled though he loſe his glove, or hankercheife, nor though it ſhould prove a rainy day. Being …uſtified by faith we glory in tribulation Rom. 5.1.3. Feri domino, eri: nam a peccatis abſolutus ſum, ſaith Luther: Strike Lord, ſtrike, while thou wilt: my ſins are pardoned. I thank thee, O Lord (ſaid Another in his great extremity) for all my pain: and I beſeech thee, if thou think good, to adde to it an hundred-fold. But behold a further honour; as mercies ſeldom come ſingle.
and I will cloath thee with change of raiment] i. e. I will change thy rags into robes, thy ſtained clouts into clean cloathing. Thou ſhalt be arraied with the righteouſneſſe of the ſaints Rev. 19.8. that twofold righteouſneſſe, imputed and imparted: that of juſtification, and this other of ſanctification: that as an undercoat, this as an upper: that clean and pure, this white and bright: both muſt be had from Chriſt, who is made unto us of God not onelyonly wiſdom, but righteouſneſſe, ſanctification, and redemption 1 Cor, 1.30. 2 Cor. 5.19. Surely as our apparrel is not bred of us, neither grows out of our bodies: ſo neither doth this change of raiment in the Text. But the bleſſed Lamb of God cloatheth us with his own fleece, which is long enough and large enough to cover all our defects and deformities, and to ſet us forth to the admiration of Angels. As he taketh upon him our ſins, ſo he putteth upon us his righteouſneſſe. This is a bleſſed exchange indeed, a ſure pledge of our peace with him, and with God by him. We read in our own Chronicles, that Edmund furnamed Ironſide (in whom England was loſt) and Knute the firſt Daniſh King, after many incounters and equal fights, at length imbraced a preſent agreement:Daniels hiſt. lib. 1. which was made by parting England between them two, and confirmed by oath and Sacrament, putting on each others apparel and Arms, as a ceremony to expreſſe the Atonement of their minds, as if they had made tranſaction of their perſons each to other; Knute became Edmund, and Edmund, Knute. Even ſuch an exchange I may ſay of apparrel is betwixt Chriſt and the pardoned ſinner &c. Chriſt puts upon his Church his own comlineſſe, decks his ſpouſe with his own jewels, as Iſaac did Rebecca: cloath her with needle-work, and makes her more glorious within then Eſther ever was in all her beauty and bravery: rejoyceth over her, as the bridegroom over his bride, yea is raviſht in his love to her, with one of her eyes lifted up to him in prayer or meditation, with one chain of her neck, that chain of his own graces in her Cant. 4.
Verſe 5. And I ſaid, let them ſet a fair mitre upon his head] Who ſaid this? The Prophet, grounding his ſpeech on the laſt gracious words of the Angel, taketh the boldneſſe to enterpoſe this his requeſt for the beſtowing of the prieſtly ornaments upon Joſhua, and accordingly it is done. This the prophet knew would be a comfort to the whole people, and a confirmation to Ioſhuas faith, for the pardon of his ſins: like as it was to Peter and the reſt of the Apoſtles,Mat. 28.19. Joh. 20.21. that Chriſt after his reſurrection reſtored them to their office, after they had all ſhamefully forſaken him.
let them ſet a fair mitre upon his head] Not a diadem, as the old Tranſlation hath it (that's for a kings head) much leſſe a triple crown with the word Myſtery (Babylons motto Rev. 17.5.) engraven in it, as Brocard and many other eye-witneſſes affirm of the Popes crown but a Mitre or tiar. It hath its name from compaſſing about, be cauſe it invironed the High-prieſts head. It had a holy crown with it Exod. 29.6. ſignifying the Deity and dignity of Chriſt. It had alſo upon the fore-front of it a plate of pure gold with this caelature, Holineſſe to the Lord. Hence it was not lawful for the High prieſt, (ſay the Jews) to put off his mitre to whomſoever he met, were he never ſo great a man: leſt the name and glory of God (whoſe perſon he ſuſtained) ſhould ſeem to ſubmit to any living: With this Myſterious mitre upon his head, with other prieſtly Ornaments and veſtments it was, that Alexander the greatmet the High-prieſt Iaddus (Nephew and ſucceſſour to Ichoſhuah in the text) as he was ma…ching againſt Jeruſalem with hoſtile intent: and adoring that God whoſe name was ſeen written on the golden plate of his Mitre, he entered the city peaceably, offered ſacrifice in the Temple, as the Prieſts directed him,Dan. 8.7, 20, 21. & 11, 13. and having ſeen there the propheſie of Daniel concerning himſelf, he granted the Jews many immunities and priviledges, and ſo departed. Parmenio, one of his favorites, asked him the reaſon of his friendly dealing with the Jews,…ſeph. lib. 11. Cap. vlt. who by denying him help and tribute had highly diſpleaſed him: He anſwered, that while he was yet in Macedonia, and but thinking of the conqueſt of Aſia, a certain man appeared unto him in the habit of that High-prieſt encouraging him to ſet upon the work, and aſſuring him of good ſucceſſe therein.
and the Angel of the Lord] that is Chriſt, the Maſter of theſe Ceremenies, the effect of this Levitical office.
Verſe 6. And the Angel of the Lord proteſted] Either with an oath or ſome deep aſſeveration, or both; as 1 Sam. 25.26. As the Lord liveth, and as thy ſoul liveth &c. The former is an oath, the latter an aſſeveration or obteſtation only, conjoyned with that oath. Among the Heathens Ex animi ſeu ſententia was inſtead of an oath: And rather then ſwear or ſay more, in a matter of no great moment, Chinius the Pythagorean would undergoe a mulct of three talents. Others render it Teſtified, or called witneſſe upon his words, the Angels and the prophet there preſent, for the more aſſurance. Thus, though Chriſts word be ſufficient (for he is Amen, the faithful and true witneſſe) yet for his ſervants better ſettlement,Rev. 3.14. he hath bound his promiſes to them with an oath, and taken heaven and earth to witneſſe; which is dignatio ſtupenda, a wonderful Condeſcenſion.
Verſe 7. If thou wilt walk in my wayes, and keep my charge] That is, if thou wilt walk in all the Commandements (moral) and ordinances (Levitical) blameleſſe as holy.Luk. 1 6. Act 20.28. Zachary did, and ſo approve thy ſelf righteous before God, by taking heed to thy ſelf firſt, and then to all thy flock, which is thy charge, the Holy Ghoſts depoſitum, and the purchaſe of Chriſt's own blood. God lineſſe is the high-way to happineſſe: the good old way that hath been ever beaten by all thoſe ſaints, that now finde reſt to their ſouls. The very firſt ſteps in this way are Repentance from dead works, and Faith toward God in Chriſt Jeſus. By theſe, men return to God from whom they have departed: are brought neare to him, and ſet in the way of his ſteps Pſal. 85.13. We are his workmanſhip (ſaith the Apoſtle) created in Chriſt Ieſus unto good works, which God hath before ordained that we ſhould walk in them. Eph. 2.10. not without good advice, and due direction. Eph. 5.15. Walk circumſpectly, walk by rule and by line, Gal. 6.16. Lift not up one foot till you finde ſure footing for the other, as thoſe Pſal. 35.6. Chriſtians, (and eſpecially Miniſters) are funambulones, ſaith Tertullian: if they tread but one ſtep awry, they are gone, and may draw many with them.
then thou ſhalt judge mine houſe, and ſhalt alſo keep my courts] i. e. Thou ſhalt rule in my Temple, and wait at mine altar. The Pope and his Prelates catch at the former, but let go the later: where Chriſt ſaith Feed my ſheep, Bellarmine ſaith, the meaning is, Rule like a king; Baronius, Take to thy ſelf the ſupream government of the Church. But a preaching Biſhop is a juſt wonder among them, a Vir portenti, as thoſe prieſts in the next verſe are called.
and I will give thee places to walk among theſe that ſtand by] i.e. Among the Seraphims (as the Chaldee here interprets it,) thou ſhalt walk arm in arm (as it were) with Angels Mat. 22.30. Heb. 12.22. He ſeems to allude to the walks and Galleries that were about the Temple. Heaven is the reward of walking in the way that is called Holy: the end of mens faith, the ſalvation of their ſouls. Chriſt tells us that in his Fathers houſe are many manſions for us, Joh. 14.2. (ſuch as have farre better gardens, and Galleries then Mahomet fondly promiſeth his ſwordmen in his fools-paradiſe) And it is a part of his joy, that we ſhall one day bee where he is, attended with innumerable Angels, John 17.24. who will be glad of our company. How much better cauſe have we then that Heathen to cry out, O praeclarum diem, cum ad illud animorum concilium coetumque preficiſcar: Cic. de ſeneclute.& cum ex hac turba & colluvione diſcedam, &c. O what a brave and bright day will that be, when wee ſhall go to that Congregation-houſe of bleſſed ſpirits: and walk no longer in the way of this world, which is (like the land of Chabul) dirty and dangerous, like the vale of Siddim, ſlimy, and ſlippery,1 Sam 2. full of lime-pits, and pitfalls, ſnares and ſtumbling-blocks, laid by Satan to maime, or miſchieve us! O happy they that walk humbly with God, who keepeth the feet of his Saints, and hath charged his Angels to bear them up in their hands, leſt they daſh their feet againſt a ſtone! This whiles they are here:Pſal. 90.12. and when they go hence, to convey them thorow the air (whereof the devil is the prince) as thorow the enemies countrey, into the heavenly habitations: and there to entertain and welcome them with ſweeteſt varieties, felicities, eternities, ſitter to be beleeved then poſſible to be expreſſed.
Verſe 8. Hear now, O Ioſhua the high Prieſt] Hear a ſermon of Chriſt, the Fountain of all this mercy beſtowed upon thee, and yet further promiſed unto thee. Hear for thy ſelf, hear for thy whole Society. Thou and thy fellows, thy fellow-friends, the reſt of the prieſts, thy fellows in ſervice, though inferiour in Office (for there was a ſubordination of prieſts, both before the Temple, Num 3. and 1 Chron. 23.4, 5. and under the Temple, 2 Chron. 35.8, 9.) Types alſo of Chriſt, and partakers of the benefit, 1 Tim. 6.2.
for they are men wondered at] Erant omnibus probroſi, ſaith Calvin, They departed from evil, and thereby made themſelves a prey, Eſay 59.15. they were for ſignes and for wonders in Iſrael, Eſay 8.18. hiſſed and hooted at, Pſal. 71.7. as thoſe that affected to be ſingular, and ſeraphicall, They think it ſtrange, ſaith Saint Peter to his holy converts, that you run not with them to the ſame exceſſe of riot: ſpeaking evill of you, as if you were no better then mad-men, Eſay 59.15.1 Pet. 4.4. robb'd of your right minds as the word ſignifieth. It is a French proverb, He that would have his neighbours dog hang'd, gives out that he is mad. The primitive perſecutours uſed to put Chriſtians into bears and dogs skins, or ugly creatures, and then bait them: ſo graceleſſe perſons put the ſaints of God into ugly conceits, look upon them as ſtrange creatures, and then ſpeak and act againſt them. In our wretched dayes (as the Turks count all fools to be ſaints, ſo) people account all ſaints to be fools; and the more zealous among them monſters and miſcreants.Holy Stat…. As for Athanaſius, and Marcellus who have impiouſly blaſphemed againſt God, and have lived as wicked miſcreants, and are thereupon caſt out of the Church, and condemned, we cannot receive them to the honour of Epiſcopacy, ſaid thoſe fourſcore Biſhops in the mock-Synod of Sardis. And Bede teſtifieth of the ancient Brittains immediatly before their deſtruction by the Saxons, that they were come to that height of wickedneſſe, as to caſt reproach upon the profeſſours of religion, as upon the worſt of men. Doth not Saint Paul ſay as much, 1 Cor. 4.9. We are made a theatre, or are ſet upon the ſtage for a laughing-ſtock unto the world, and to Angels, and to men, &c?
For behold, I will bring forth my ſervant the BRANCH.] The ſame that grew out of the root of Jeſſe, when that goodly family was ſunk …o low, as from David the King, to Joſeph the Carpenter. See Eſay 4.2. and 11.1. and 45.8. and 53.1. Ier. 33.15. where the Chaldee for Branch rendreth it Meſſiah, as here alſo he doth: And ſome have obſerved that themagh, a Branch, is by tranſpoſition of letters, the ſame with Maſciach, Meſſias: Samech and tſade, being neer akin; and of the ſame ſound almoſt. A ſervant Chriſt is called by reaſon of his Mediatorſhip, taking upon him the form of a ſervant; yea, of a faulty ſervant that was to be beaten: yea, that being cruelly beaten was brought forth to the people with an Ecce homo, Behold the man. Behold, ſaith God here,Joh. 19.5. I will bring forth my ſervant the Branch: bring him forth, out of the boſom of his Father, out of the womb of his Mother, out of the types of the Law, &c.
Verſe 9. For behold the ſtone, &c.] Another title given to Chriſt, who is the foundation and chief corner-ſtone of his Church; and another Behold, prefixed as a ſtarry Note, or as a hand pointing to a remarkable matter. All the Prophets pointed to Chriſt, who is therefore called, the Branch, the Stone, &c. that in theſe creatures (every where obvious) as in ſo many optick glaſſes, wee may ſee him, and be put in continuall remembrance of him; It being as neceſſary to remember Chriſt, as to breathe, ſaith a Father. See Pſal. 118.22. Eſay 28.16. 1 Pet. 2.6, 7, 8.
that I have laid, and that I will engrave] The Church is Gods building, and we are his workmanſhip, this artificiall manufacture, created in Chriſt Jeſus unto good works:foreign. Epheſ. 2.10 there being not ſo much of the glory of God in all his works of creation and providence, as in one gracious action that a Chriſtian performeth. As for the glorious work of our redemption by Chriſt, it was a plot of Gods own contriving, a fabrick of Gods own erecting: it was the Lords own doing, and it is juſtly marvellous in our eyes.
Ʋpon one ſtone ſhall be ſeven eyes] That is, Chriſt ſhall draw all eyes and hearts to him: as the ſtones of the Temple did the Diſciples eyes, Mat. 24.2. and Mar. 13.1. Maſter, ſay they to Chriſt, ſee what manner of ſtones, and what buildings are here. Thus ſome ſence it. I ſhould rather by theſe ſeven eyes underſtand the Spirit in his ſeverall operations upon Chriſt, as Eſay 11.2. for he received not the Spirit by meaſure, as others; but had as much of it as a creature could poſſibly have. See the Note on Rev. 1.4. where the holy Ghoſt, for his manifold good gifts and perfect givings, is called The ſeven Spirits; like as he is alſo ſtiled the ſeven golden pipes, Zech. 4.2, 3. There are that by theſe ſeven eyes upon one ſtone, underſtand the Providence and Wiſdome of Chriſt in the Government of his Church. Hee is indeed, as One ſaith foreign, All-Eye, Sic ſpectat univerſos quaſi ſingulos: ſic ſingulos quaſi ſolos; like a well-drawn picture hee eyeth all. Chriſt as he is a living, ſo he is alſo a looking ſtone: he looketh at the miſeries and matters of his Church,Exod. 3.7 and ſaith as once, I have ſeen, I have ſeen the afflictions of my people in Egypt, &c.
Behold, I will engrave the graving thereof] Hae coelaturae dona & ſtigmata Chriſtirepraeſentant, ſaith A Lapide. Theſe gravings repreſent the gifts and wounds of Chriſt,Lib. 4. in alluſion to the poliſhed corners of the Temple. Coelum dictum eſt quod coelatum, id eſt ſignatum ſideribus, ſaith Varro. Heaven hath its name in Latine from its being enameled and beſpangled with gliſtering ſtarres, as with curious workmanſhip, or coſtly furniture. Of the third heaven, the habitation of Saints and Angels,Heb. 11.10 God is ſaid to be by a ſpecialty the builder and maker, or (as the Greek hath it) the cunning Artificer, and publike Architect. A great deal of skill and workmanſhip he laid out upon it: but nothing ſo much as upon the Humane nature of Chriſt, wherein, as in a Temple, dwelt all the fulneſſe of the Godhead bodily, Col 2.9that is, perſonally, by vertue of the Hypoſtaticall Union. For the Word was made fleſh, and dwelt amongst us, and we beheld his glory (the glory as of the onelyonly begotten of the Father) full of grace and truth, John 1.14full, full to the very brimme, full with a double fulneſſe. Vaſis & Fontis, of the Veſſell, and of the Fountain. Hence, He was fairer (much fairer, double fairer (as the Originall importeth) then the ſonnes of men, ſc. with the beauty of wiſdome and holineſſe: grace was poured into his lips, God had anointed him with the oil of gladneſſe above his fellows, Ezek. 28.7Pſal. 45.2, 7. The Prieſts in the Law were conſecrated firſt with oil, compounded and confected of diverſe precious ſpices: ſo was Chriſt with gifts and graces of the Spirit, Act. 10.38. and 4.27, Eſay 61.1. not by meaſure, as we are, Epheſ. 4.7. but without meaſure, as much as a finite nature was capable of: particularly, he was furniſhed and poliſhed with wiſdome, as a Prophet, againſt our ignorance; with holineſſe, as a Prieſt, againſt our guilt; and with power, as a King, againſt our corruptions: Theſe and all other endowments, he had well heapt, preſſed down, and running over, poured into his boſome. Next, as the Prieſts under the Law were alſo conſecrated with blood, ſo was the Lord Chriſt with his own blood, when his Father engraved him with graving; or, as the Hebrew hath it here, opened him with opening in his bloody paſſion, baptized him in his own blood, ſtewed him in his own broth, as it were; when in a cold winters-night hee ſweat great clods of blood; which thorow clothes and all fell to the very ground. When after this they digged his hands and his feet, Pſal. 22.16. and made his heart melt in the middeſt of his bowels, verſe 14. Wounded he was in the head, to cure our vile imaginations: In the hands, to expiate our evil actions: in the heart, and feet, for our baſe affections, and unworthy walkings. Tormented he was for our tranſgreſſions, bruiſed for our iniquities, the chaſtiſement of our peace was upon him, tanquam pulcherrima corporis caelatura, and by his ſtripes or bloody wails, we were healed. Adam ſignifieth Man, red-earth, or Bloody. Eſay 53.…Chriſt was Man in his Incarnation, and bloody all over in his paſſion. This death of Chriſt therefore look on (ſaith Maſter Bradford Martyr) as the very pledge of Gods dear love towards thee: ſee the very bowels of it as in an Anatomie. See, Gods hands are nailed, they cannot ſtrike theo; his feet alſo, he cannot runne from thee: his arms are wide open to embrace thee: his head hangs down to kiſſe thee: his very heart is open, ſo that therein look, nay even ſpie, and thou ſhalt ſee nothing therein but love, love, love to thee, &c.
Cernis ut in toto corpore ſculptus amor.
and I will remove the iniquity of that land in one day] I will remove, i. e. remit and pardon, the iniquity, both guilt and puniſhment. Of that land, i. e. Of the Church, that pleaſant land, more dear to God then all the earth beſides. In one day, i. e. together and at once, ſuddenly and in an inſtant. See Eſay 66.8.
Verſe 10. In that day, ſaith the Lord of hoſts, ſhall yee call, &c.] i. e. Yee ſhall have peace, Regionis & Religionis. of countrey and of conſcience. Chriſtus auferet iniquitatem, afferet pacem. Chriſt, as he ſaveth his people from their ſinnes; ſo from the hands of them that hate them. When this Prince of peace was born, in the dayes of Auguſtus, Ʋniverſa gentium erat aut pax, aut pactio: Luc. …lor. l. ….there was a generall either peace, or truce among all Nations. And this man ſhall be the peace, when the Aſſyrian ſhall come into the land—thus ſhall he deliver us from the Aſſyrian, &c. Mic. 5.5, 6. But behold a better thing: This Shiloh, this Tranquillator, Pacificator, by removing iniquity, createth peace of conſcience: like as after Jonah was caſt over-board, the ſea became calme. Of the encreaſe of his government and peace there ſhall be no end, Eſay 9.7. Where Chriſt ruleth there is peace, peace, Eſay 26.3. that is, perfect, ſheer, pure peace, with God, our ſelves, and others: and the more Chriſts government increaſeth in the ſoul, the more is peace renued, continued, multiplied.Pſal. 119.16… Great peace have all they that love thy Law and nothing ſhall offend them, ſaith David. And thou haſt been a ſtrength to the poor, a refuge from the ſtorm, a ſhadow from the heat, &c. (Eſay 25.4.) better then that of the broad-leaved Vine, and fig-tree, very cooling and comfortable in thoſe hot countreys. See this in righteous Noah: who being juſtified by faith, had peace with God, and therefore was medijs tranquillus in undis. How ſecurely doth he ride out that uproar of heaven, earth, and waters! He hears the pouring down of rain above his head, the ſhrieking of men, the bellowing of beaſts on both ſides him, the raging and threats of the waves under him. He ſaw the miſerable ſhifts of diſtreſſed unbeleevers, & in the mean time ſits quietly in his dry cabbin, not feeling, nor fearing evil. How happy a thing is pardon of ſinne, and peace with God! what a quiet ſafety, what an heavenly calme doth it lodge in the ſoul! what earneſt pantings, and ſtrong affections to the ſalvation of others. Ye ſhall call, &c.