Commentary on the Minor Prophets, Commentary 12 · Chapter 4
CHAP. IIII.
Verſe 1. FOR behold the day cometh] This Chapter ſhould not be divided from the former: for here Gods different dealing with the righteous and the wicked, propoſed in the former verſe, is further amplified by diverſe effects of Chriſts coming in the fleſh. And if any ask, ſaith an Interpreter, how this was veriſied of that his firſt coming? we anſwer, It was inchoative, and by way of preparation then: and ſhall be conſummate in the day of the laſt judgement, This day comprehendeth all that time that is called by the Apoſtle, the ends of the world, 1 Cor. 10.11. and the world to come, Heb. 2.5. all the adminiſtrations of Chriſts kingdome, from his Incarnation to the end of all things, which alſo is at hand, and, as it were, under view already, Behold, The day, that notable day, ſo long-looked for by the Jews, who boaſted of a Redeemer, and promiſed themſelves all poſſible comforts then: Tune …n…m Deus nos dignabitur clariſſima viſione, (ſaith Jachiades on Dan. 12.4.) tunc intelligemus res ipſas prout ſunt. Then ſhall we have a moſt clear viſion of things as they are, &c. Lo that day cometh: not ſuch a day as you imagined, but like that in Amos, A day of darkneſſe, and not light: even very dark, Am. 5.20. Dan. 3. Ezek 7.6.and no brightneſſe in it. A day that ſhall burn like an oven: Nebuchadnezzars oven, ſeven times more heated then it was wont. This day is come, the end is come, it watcheth for thee, behold it is come. It was fulfilled in part upon this people at the deſtruction of Jeruſalem by the Romans, and their miſerable exile ever ſince for their unbelief. Howbeit, all theſe are but the beginning of ſorrows: their preſent ſorrows but a typicall hell, the pile whereof is ſire and much wood, the breath of the Lord, like a ſtream of fire, doth kindle it. Iſa. 30 33.It is ſaid to be prepared for the devil and his angels, Mat. 25.41. as if the All-powerfull wiſdome did deliberate, and, as it were, ſit down and deviſe moſt tormenting temper, for that moſt formidable fire. The fire of the laſt day ſhall ſurely be very terrible, when all the world ſhall be on a light fire, and wicked men ſhall give account with flames about their ears, with the elements melting and falling like ſcalding lead, or burning bell-mettall on their heads. But all this will be but a ſhadow, or ſpark of that fire of hell, the ſmoke whereof aſcendeth for ever and ever, Rev. 19.3. Some have held the fie of hell to be no true materiall, and corporeall fire, but metaphoricall, qualem novit Deus. The moſt conſpire in the contrary Tenent: becauſe bodyes are to be puniſht by it.De civ. Dei lib. 21. c. 10. How ſpu its are alſo thus tormented as the rich gluttons Luk. 16. Auſtin ſits down and admires he myſtery: He tells us that for vehemency of heat, it exceeds our ſire, as far as ours doth fire that's painted on a wall. I would we had not cauſe to complain that preaching of hell is but as the painting of fire: which men can look on and handle without hurt or affrightment.Eſſe aliquos Manes Nec pueri credunt, niſi qui nondum are lavantur. Juven. Surely he that obſerves the impiety of this age, may ſay to us as Cato did to Caeſar, Credo, quae de info is dicuntur, falſa exiſtimas, I beleeve you think hell to be a very fable.
and all the proud, yea and all that do wickedly &c.] Thoſe proud whom you pronounced happy chap. 3.15. becauſe jolly, and full of worldly proſperity, rich and renowned: thoſe workers of wickedneſſe whom you looked upon as ſet up, built upon a firm baſis: God ſhall abaſe every one that is lifted up, he ſhall repay the wicked-doer to his face Deut. 7.10. and into his boſom Eſay 65.6. What ever arrowes are in the bow-ſtring, will one day ſly and hit, and ſtrike deep. They ſhall be as ſtubble, ſaith the text, as ſtubble that is fully dryed Nah. 1.18. even when they be folden together as thorns. Who would ſet theſe briers and thorns againſt me in battle? ſaith the Lord: I would go thorough them, I would burn them together Eſay 27.4. Did he not deal ſo by Pharaoh, Senacherib, Herod, the Primitive perſecutours, &c? Thoſe mighty Magnifico's that here ſeemed fortes, ferrei, & aenei, ſtrong, and made up, as it were of braſſe and iron, ſhall appear to be but as ſtubble that cannot ſtand before Gods fire.
the day that cometh ſhall burn them up] Heb. ſhall ſo burn them ut flamma ex ipſis excitetur, as to ſet them aflame. Here Ghriſt burneth up his enemies with inviſible judgements, inward terrours and torments, pangs and plunges, a very hell in their conſciences, a fore-taſt of eternall torment, (as was to be ſeen in Belſhazzar, and our Rich. 3.) But what willthey do at the laſt day, when the law they ſhall be judged by is a fiery law Deut. 33.2. the tribunall of fire. Ezak. 1.27 the Judge a conſuming fire. Heb. 12.29. his attendants flaming Seraphims, his pleaing with ſinners in flames of fire 2 Theſſ. 1.7. the place of puniſhment, a lake of fire fed with a river of brimſtone Iſa. 30.33? what can be the fruit of ſuch a fiery proceeding but utter exciſion? Surely this fi…e will leave them neither root, nor branch.
Verſe 2. But unto you that fear my name What ſhall be the condition of gra…eſſe perſons, hath been ſaid already. Now for the righteous, that they have not ſerved God in vain, it ſhall well appear by the many benefits they ſhall reap and receive by Chriſt: five whereof are he…e recited. 1 Imputation of Chriſts righteouſneſſe; which is compared to the illightening of this lower world by the beames of the Sun. 2. Remiſſion of ſins, which is compared to the healing or diſeaſes. 3. Regeneration, which is likened to a ſick mans walking forth, when he is ſomewhat recovered. 4. Spirunall grouth, as calves of the ſtall. 5. Victory over all enemies corporall and ſpiritual, which ſhall be trodden under foot, as aſhes of the furnace ver. 3.
ſhall the Sun of righteouſneſſe ariſe] So Chriſt is called (as by other Prophets Iſa. Pſal. 84.11.60.1, 2, 19. Luks 1.78. Ioh. 8.12.) to ſignific the joy of Gods elect at the ſight of him: as thoſe that have long layne in darkneſſe count it a Pleaſant thing to ſee the light. A Sun of righteouſneſſe he is ſaid to be. 1. As afferting and vindicaing the righteouſneſſe of God, called in queſtion by thoſe Blaſphemers 2. As beſtowing upon his people a double righteouſneſſe (Imputed and Imparted) as the Sun doth his light Ioh. 1.16. It is further ſaid here, that he ſhall ariſe, that is, he ſhall appear and ſhew himſelf on earth, who now lieth hid, as it were in heaven; as the materiall Sun doth under the Horizon. God was manifeſted is the ſteſh 1 Tim. 3.16. Manifeſted out of the boſom of his father, out of the womb of his mother, out of the types of the law &c. In his Nativity he came forth as the Sun doth, as a bridegroome out of his chamber. In the whole courſe of his life he rejoyced as a Gyant to run his race. He enlightened and warmed the dark and dry hearts of men, he filled them with the fruits of righteouſneſſe Ioh. 15.5. He could not be ſtay'd or ſtopped in his courſe: He made his goſpel to run and be glorified. He was and is ſtill in continuall motion for the good of his Church: as the Sun in heaven is for the good of the world. He went under a cloud in his paſſion, and brake forth again in his Reſurrection. From heaven he daily darts forth his beams of righteouſneſſe, and ſhowres down all ſpirituall bleſſings in heavenly priviledges Eph. 1.3. The Sun ſucks up foul water from the earth, drawes it up into the ayte, not to hold it there; but firſt purifies it, and then diſtilles it down again with a fattening and fructifying property. Hereupon the thankfull earth brings forth moſt fair and fragrant fruits and flowers &c. Semblably this …un of righteouſneſſe took on him our ſins and miſeries, ſordes noſtras induit, aſſumed our humane nature, not to retain it, and glorify it in himſelf alone,Philip. 1 10 but that we might be congloriſied, and, in the mean ſpace, filled with thoſe fruits of holineſſe, which are by Jeſus Chriſt unto the glory and praiſe of God. And as the Sun the nearer he runns to the earth, the weaker he is in operation (as in winter-time) But the higher in heaven, the more effectuall: So while Chriſt was not yet aſcended, the holy Ghoſt and his grace, were not in that full meaſure imparted, nor Churches gathered as afterwards Ioh. 7.39. Laſtly at that laſt and great day he will ſhew himſelf in ſpeciall manner a Sun of righteouſneſſe: clearing all obſcurities, bringing to light the hidden things of darkneſſe, cauſing his peoples moſt holy faith, that now lyes hid in great part, to be found to praiſe, honour and glory, Chearing up their ſpirits after manifold tribulations, healing all their ſpiritual maladies; for he comes with healing under his wings] and making them as ſo many Sampſons (whoſe name ſignifies, a little Sun) in the Noon of their full ſtrength.Ipſe eſt ergo neſter Apolle ſanitatis praeſes. A Lap. Soliſus. For the righteous ſhall ſhine as he Sun in the kingdome of their Father Mat. 13. I ſhall ſhat up this diſcourſe with that obſervation of an Ancient: When the Sun of righteouſneſs was yet in his Mothers womb, he might be ſaid to be in Virgo: when on the Croſs, in Taurus: when he roſe from death, in Leo: when he ſhall come again to judgement, in Libra. And as when the Sun is in Libra the day is of an equall length: ſo when Chriſt cometh, all ſhall be perfected.
with healing in his wings] that is, in his beames. This implies ſickneſſe in all, to whom Chriſt comes: the world being as it were a great Hoſpitall, or Neſoromium (though few feel it) and that true of every perſon that is ſpoke of the whole people Eſay 1.6. The whole head is ſick &c. O my head, my head, ſaid the Shunamites ſon: my belly, my belly, faith the Prophet, my leaeneſſe, my leaneneſſe &c. And ſurely it were happy if men would be more ſenſible of their malady, and make out to this Jehovah Rophe, this Almighty Phyſitian,Exod. 15.26. that wants neither will nor skill to cure all that come unto him. See him hanging out his tables as it were, and ſetting to ſale his eye-ſalve Rev. 3.18. for there he begins the cure Act. 26.18. Hear him. 1. Complaining of our dulneſſe, backwardneſſe, frowardneſſe Ior. 8.22. Ezech. 24.13. Hoſ. 7, 1. 2 Wiſhing we had more care of our poor ſoules. Oh that this people were wiſe &c. Why will ye dye? 3. Threatening Ezek. 24.13. 4. Promiſing Hoſ. 14.4. mat. 11.28. 5. Performing Pſal. 103.3. 2 Cron. 30.20. Laſtly providing all ſorts of phyſick for us preventing, purging, reſtoring, corroſives of the law, lenitives of the Goſpel, plaiſters of his on blood (for here Sanguis medici eſt curaio phrenetici) and requiring us no more but to come unto him (as they of old did to the brazen ſerpent) with ſorrow for ſin, and faith in his name, having a good opinion of our Phyſician, and caſting our ſelves wholy upon him for cure: Calling upon him, as blind Bartimaeus did, and crying out as that Martyr did at the ſtake, Son of God ſhine upon me; and immediatly the Sun ſhone out of a dark cloud ſo full in his face,Act. and Mor. fol. 1398. that he was conſtrained to look another way. What ſhall I ſay more? this bloſſed Sun of Righteouſneſſe muſt be ſought in the Weſt, if we will get the kingdome (as Strato's ſervant in Juſtin did by the adviſe of his maſter,Lib. 18. whom he had preſerved) upon the croſs I mean, and in the ſtate of his Abaſement: ſo ſhall we be ſure to finde healing in his wings, that is, the gracious influence of the holy Spirit convaying the vertue of Chriſts blood to the conſcience, as the beames of the Sun do the heat and influence thereof to the earth; thereby calling out the herbes and flowers, and healing thoſe deformities that winter had brought upon it.
and ye ſhall go forth] To ſhew that ye are thoroughly healed, ye ſhall riſe up and walk? Where the ſpirit is, there is liberty: live things love to be ſtirring:2 Cor. 3.17. and thoſe that are reſtored to health after ſickneſſe, are not ſatisfied till they can go about their buſineſſe in their accuſtomed ſtrength, Quod ſanitas in corpore, id ſanctitas in corde. Holineſſe is to the ſoul, what health is to the body. Let men … out, that Chriſt Jeſus hath wrougtht a cure upon their ſoules, by being … and … in his work. Life conſiſts in action Eſ…y 38.16. O Lord by … and in all the… things is the life or my ſpirit, ſaith Hezekiah: And, … in them ſaith the Lord; as the fiſh lives in … lives in the oyle, and as the creature by his food. Ʋp …; Live betime, live quickly, and apace. Some men live …, then others in a monethmonth: as wi…e men ſpeak more in two words, … two hundred, or as one piece of gold is more worth then twenty of … what to do for God, as David did Pſal. 116.12. ſerve out your … as he Act. 13.36. do not idle it out, wear out, do not waſt out: ſlame out,Hie ſuns eſt Vacla. … out: burnout, be not blown out. Be not buried alive as … out of the world ver. 23. as …acia in Seneca. Fall not from …,… as leaves in Autumne, as that ſapleſſe fellow Nabal did: and as … in Sr. Jude, Without fruit, twice …, pluckt uply the rootes. God expects that, … firſt by him, we ſhould act as the inferiours do, when … by the Superiour, that when he hath infuſed ſap, we ſhould fructifie, … when he hath tuned u… and doth touch us, we ſhould make muſick, when he … willing, he requires that we both will and work that which is … When we ſet victuals before an hungry man, we expect he ſhould … ſocking child to draw the breſt when it is once put to the … as we uſe to ſay He that made us without us, doth …;2 … but expects that our wills, which at firſt converſion were …, ſhould be after ward … in adding to … out our ſalvation with ſear and trembling Thil. ….12. Here… … us, as our Saviou…d d…w… finiſh the work which … to do … 17.4. This work … him with our bodyes … it be …. 1.19. Ye to glorifie him … bodyes, and nour …, which … Cor. 16.2.20. God ſelis …s … of grace for ſweat, … One. He gives it as … gave Ruck corn, chap. 2.1…, 16, 17. He could have given her at … Ephah of …; and it had been no more charge to him: but he will have her gather it, glean it, beat it out, uſe her endeavour, and that ſhould be the price ſhe ſhould pay for it. So here Gods people healed muſt go forth or leep about, uſe legs and have … &c. This I had becauſe …. 119.…6. What had he? … an ability to keep Gods law ver. 55. he kept it: becauſe he kept it: … every new act of obedience fits the ſoule for a following act … And to you that hear ſhall be more given Mark. 4.24.
and grow up as calve… of the ſtall] ye ſhall battle and … both in fleſh and fat,…1 2. Ioh. 15.2. as …. David expound it: your … ſhall be … and … as waters of the ſanctuary they ſhall uſe higher, as threes plant … paradiſe, they ſhal bring ſo th…n…w fruit every monethmonth: acth … ſhall ſhine more and more unto the perfect day Pro. 4.18.2 Tim. 3.13. when the … growing worſe and worſe ſtumble in darkneſſe ver. 19. ſo that they lie down in for… Iſa. 50.10. Th… bleſſing on man in the firſt creation was increaſe and multiply: in the ſecond, Grow in grace Eſay 61.…, 11. A Chriſtian hath his degrees of growth, and his ſeverall ages, of childhood, youth, o… will-grown age, full-grown, and old age 1 Ioh. 2.…. Theſe things write I unto you, that beleeve in the name of the Son of God, that ye may beleeve in the name of the Son of God, ſaith the ſame Apoſtle that is, that ye …a… grow in that …, as ye grow in dayes and: …, proceeding from faith to faith: as the Church in the Canticles hath her firſt light like the day dawning, her ſecond beauty like the Moon, her third degree like the Sun Cdnt. 6.10. A Chriſtian (though in ſome ſenſe perfect) yet hath he ſtill his Plus-ultra, and may take for Motto Charles the fifth his Ʋlterius Further yet: he muſt be ſtill adding grace to grace, that he may have on entiance further and further into Chriſts kingdome 2 Pet. 1.5. and 11. as by ſtep and ſtain they went up to Solomons temple. And the Apoſtle there gives us to underſtand, that thoſe that thus add not to their ſtock of grace ſhall have little comfort either from the time paſt, for they ſhall forget that they were purged from their ſins; or from thoughts of the time to come, for they ſhall not be able to ſee things farr off ver. 9. becauſe they delight not in high-flying as Eagles: their wings, as the Oſtriches, do little more then bear them above-ground. Many care for no more grace then will keep life and fool together, that is, foul and hell aſunder. This is a low and unworthy ſtrain, and comes not near that of St. Paul, who ſet up for his mark the reſurrection of the dead Phil. 3.10. that is, that perfection of holineſſe that accompanieth the refurrection. To the attaining hereunto he followed har…on, reaching forth, and ſtretching out head, hands, and whole body, to lay hold on the high prize propoſed unto him. ver. 12, 13, 14. and would have all men to be thus minded. Runners in a race look not how much they have run, but how much remameth: and although moderate in the beginning, (for hot at hand feldom holds out) yet the nearer they grow to the goal, the faſter the ſpeed their courſe; that their laſt dayes may be their beſt dayes: accounting that day loſt wherein they have not ſome ſenſible commings in from Chriſt; like as good huſbands in dead times when ſtirrings fail, are diſcontented, when they have had no takings.
Verſe 3. And ye ſhall tread down the wicked] Chriſt the Champion of his Church hath already won the field, and will ſhortly ſet his peoples feet upon the necks of all their enemies. The broken horns of Satan himſelf ſhall be the trumpets of their triumph and the cornets of their joy Rom. 16.20. See what honour all the ſaints have in this reſpect Pſal. 149.7, 8, 9. See what comfort Ioh. 16.33. See what conqueſts Rom. 8.37. How much more at the laſt day, when the thrones ſhall be ſet &c. Mat. 19.28. Rabbi David Kimchi, underſtands this text of temporall victories only. And no wonder, as being a Jew, and minding earthly things, he aſcends no higher. Such graſhoppers, if at any time they leap above the earth, they ſoon fall down to it again: and as they are of the earth, ſo they ſpeak of the earth, and the earth heares them. Ioh. 3.31.Petrus à Figuiero writing upon thoſe words in the former chapter ver. 12. For ye ſhall be a delightſome land, Nota modum loquendi, ſaith He: Mark that expreſſion, He ſaith not your land ſhall be a delightſome land, but ye ſhall be &c. Fortè exim tacitè Judaeos percellit terrameos vocando. It may be the Lord hereby cloſely meets with them for their earthly mindedneſſe: as thoſe that by promiſe of earthly bleſſings, were ſooneſt prevailed with to ſerve God, when as theſe ſhould have been but as ſteps or ſtirrops to mount their hearts up to a deſire of the things above. Victory in their ſenſe is doubtleſſe a ſpeciall mercy: and is ſo promiſed to the obedient Deut. 28.13. The Lord ſhall make thee the head only and not the taile: and thou ſhalt be above only, and not beneath &c. Hence the Iſraelites, delivered from the Egyptians at the red ſea, ſang The Lord is a man of warr Exod. 15.3. the Chaldee there hath it, The Lord and Victour of Warrs. The Grecians delivered from the Perſians (vanquiſhed and driven out by Themiſtocles) called their Jupiter, thereupon foreign The Deliverer. It was the thankfull acknowledgement of Generall, Captaines, and ſouldiers at Edge-hill-fight, that the Lord was ſeen in the Mount, Never leſſe of man in ſuch a buſineſſe, never more of God. But what ſhall it proſit a man to conquer countries,2 Tim. 2.26. and yet be vanquiſhed of vices? to tread upon his enemies, and yet be taken captive by the devill at his pleaſure? to command the whole world, as thoſe Perſian kings, and yet were commanded by their concubines, ſo by their baſe luſts, by yeelding whereunto they give place unto the very devill, and receive him into their very boſomes Eph. 4.26. who therehence leads them away naked and barefoot, as the Aſſyrian did the Egyptians Iſa. 29.2. How much better Valentinian the Emperour, who ſaid upon his deathbed that among all his victories over his enemies this one only comforted him, viz. that by the grace and power of Chriſt Jeſus he had got the better of his corruptions, and was now more then a Couquerour, even a Triumpher.
for they ſhall be aſhes under the ſoles of your feet] Even the aſhes of that ſtubble burnt in Chriſts oven Verſe 1. This ſhewes their utter and ignominious deſtruction. And the like is foretold of myſticall Babylon Rev. 18. Tota eris in cineres quaſi nunquam Roma fuiſſes, ſang Sibylla of old. Fiat, Fiat. Our corruptions alſo ſhall one day be incinerated (they are already buried Rom. 6.4. Col. 2.12.) the fiery ſpirit of Chriſt will do with the body of ſin, as the King of Moab did with the King of Edom Am. 2.1. burn its bones into lime.
In the day that I ſhall do this] ſc. partly here, but perfectly at the laſt day. Mean while ſinne may rebel in Gods people, but it cannot raigne. Satan may nibble at their heele, but he cannot come at their head: the world may kill them, but cannot hurt them: Re of good chear, ſaith Chriſt, I have overcome the world, Joh. 16.33. All evils and enemies ſhall cooperate for their good, Rom. 8.28.
ſaith the Lord of Hoſts] Who hath alſo ſaid, Heaven and earth ſhall paſſe, but not one jot or tittle of my word &c.
Verſe 4. Remember ye the law of Moſes] viz. Now henceforth, in the fail of Prophecy, for Malachy knew, that after him untill the dayes of John Baptiſt, no Prophet ſhould ariſe. Hence this exhortation, to read and remember the Law, as leading them to Chriſt: the Law I ſay in all the parts of it; not excluding the Prophets, thoſe Interpreters of the Law, and moſt excellent Commentaries thereupon, with like reverence to be read and received. The Jews at this day read in their Synagogues two leſſons: One out of the Law, by ſome chief perſon, another out of the Prophets correſpondent to the former in argument, but is read by ſome boy, or mean companion: for they will in no ſort do that honour, neither attribute they that authority to any part of the Bible, that they do to their Law. But this their way is their folly: Pſal. 49.13yet their poſterity opprove their ſayings, as the Pſalmiſt ſpeaketh in another caſe. Two things offer themſelves to our obſervation from theſe firſt words. Firſt, the little coherence that this verſe hath with the former: the Prophet chuſing rather to fall abruptly upon this moſt needfull, but too too much neglected duty of remembring the Law, then not at all to mention it. See the like Rom. 16.17. where the Apoſtle breaks off his ſalutations, to warne them of their danger by ſeducers: and that done, returns thereto again. Secondly, In the Hebrew word rendred Remember, Buxtorf. in Comment. Mafor. c. 14.there is in many Bibles, a great Zain: to ſhew, as ſome think, the neceſſity and excellency of this duty of remembring the law of Moſes. It is well enough known, that ſince the fall mans ſoul is like a filthy pond, wherein fiſh die ſoon, and frogs live long: profane matters are remembred, pious paſſages forgotten. Our memories are like ſieves, or nets, that retain chaffe and palterment, let go the good grain, or clear water: Gods word …uns thorough us, as water runs thorough a riven veſſell And as hour-glaſſes, which no ſooner turned up and filled, but are preſently running out again to the laſt ſand, ſo is it here. And yet the promiſe of ſalvation is limitted to the condition of keeping in memory what we have read or heard, 1 Cor. 15.2. And Davids character of a bleſſed man is, that he meditateth in the Law day and night.Pſal 1.2 Hoc primum re…etens opus,Nor. ep. 6. hoc poſtremus omittens. Biſhop Babington had a little Book, containing three leaves onelyonly, which he turned over night and morning. The firſt leaf was black, to inminde him of hell and Gods judgements due to him for ſinne: The ſecond rod, to minde him of Chriſt and his paſſion: The third white, to ſet forth Gods mercy to him through the merits of his Son. in his Juſtification and sanctification. The Law of the Lord, as it is perfect in it ſelf, ſo it is right for all holy purpoſes, Pſal. 19.…, 8 It ſerves to diſcover ſinne, Rom. 3.20. and 7.9. ſhews the puniſhment due to ſinne, Gal. 3.10. ſcourgeth men to Chriſt, Gal. 3.24. And is a perfect rule of obedience: it being ſo penned that every man maythink it ſpeaks de ſe, in re ſ…a, as …thaneſivs ſaith of the book of Pſalms: and muſt therefore be of all acknowledged to be foreign, Gods own invention.Demoſt. Moſes was but the Pen-man onelyonly, though it be here called his Law: becauſe God gave him the Morall Law written with his own hand, Deut. 10.2. adding it to the promiſe made to Abraham, that thereby guilt being diſcovered, &c. men might acknowledge the riches of free-grace, and mercy: and that they might walk (as Luther hath it) in the heaven of the promiſe, Gal. 3.19but in the earth of the law: (that, in reſpect of beleeving, this of obeying) that they might live as though there were no Goſpel, die as though there were no Law, paſſe the time of this life in the wilderneſſe of this world under the conduct of Moſes, but let none but Joſhuah (Jeſus) bring them over to Canaan the promiſed land. This the generality of the Jews could not skill of, (though the Morall-law drove them to the Ceremoniall, which was then, Chriſt in figure, as it doth now drive us to Chriſt in truth) they would needs have Moſes for a Saviour: and being ignorant of Gods righteouſneſſe (wilfully ignorant) they go about to eſtabliſh their own, Rom. 10.3. and ſo loſe all. They jear at an imputed righteouſneſſe; and ſay, That every fox muſt pay his own skin to the fleare. They blaſpheme Jeſus Chriſt, and curſe him in a cloſe abbreviature of his name; and call thoſe among them that convert to Chriſtianity Mtſhumadim, that is loſt, or undone. Buxtorf ſyn. Jud. cap. 5. Schicard. de jure reg. JiebrMoſes Law they extoll without meature: It muſt not be written on any parchment but what is made of the skin of a clean beaſt: nor read but in a clean place. No man muſt touch it but with the right hand, and not without a kiſſe of reverence (they uſually carry it in proceſſion about their ſynagogue, with many ornaments of crowns and ſcepters, the children kiſſing it as it paſſeth by them) No man muſt ſit in the preſence of it, nor ſo much as ſpet before it, &c. Whereas the Goſpel of grace they utterlly reject, and abominate, as a Volume of vanity: That Italian Tranſlation that they had of the New Teſtament, is called in, and taken from them,Evangel… Aven gelaion Eliah in Theſh Rad gillaion. Bux…orf syne…. cap. 1 p. 4. for their horrible abuſe of it: this being ſtill the twelfth Article of their Creed; I believe with a perfect faith, that the Meſſiah is yet to come. No marvell if the Apeſtle would not have us ignorant, that blindneſſe in part is happened to Iſrael, Rom. 11.23. That leſſer part, or rather particle of them that are proſelyted to our religion, they pretend that they are none other then poor Chriſtians hired to perſonate their part.Voyage into Levant. And yet they give compleat diſpenſation to counterfeit Chriſtianity, even to the degree of Prieſthood. In the day of their expiation their Rabbi doth abſolve them from all their perjuries and deceits uſed againſt Chriſtians. He alſo aſſures them that they are not bound to keep any oath but what is ſworn upon their own Torah, or Law of Moſes, brought out of their Synagogue;Weemſe. to the reading whereof they depute one third part of their day: and wherein they are generally ſo expert, that they have it as ready as their own names. The miſchief of it is,Facilius qu… nomen ſoum recitat Joſeph. Cont Appion. lib. 2. that they are too much affixt to it, and will needſly be ſaved by it; which the Law cannot do for them, as being weak through the fleſh, Rom 8 3. The Law is a yoke of bondage, as Hierome calleth it: and they who look for righteouſneſſe from thence, are like oxen who coil and draw, and when they have done their labour, are fitted for ſlaughter. Luther fitly calleth ſuch drudges, the devils Martyrs: they ſuffer much, and take much pains to go to hell. And in another place he ſaith, Qui ſcit inter Logem & Evangelium diſting siere, grati… agat Dto, & ſciat ſe eſſe Theologum. He that can rightly diſtinguiſh between Law and Goſpel, hath cauſe to praiſe God: and may well paſſe for a Divine.
Moſes my ſervant] A farre higher title then Sonne of Pharaohs daughter: for this was to be Pharaohs God, Exod. 7.1. and higher then the kings of the earch, Pſal. 89.27. No marvell though Moſes ſo eſteemed it:foreign. when N…t king of Romans an Heathen did: and Auguſtus the Emperou…, c…igratius fuit … pietatis quam poteſtatis, ſaith Tertultian, he preſerred prety before Monarchy: ſo did thoſe three ſucceeding Emperours, C…ſtantine, … and …, who called themſelves Vaſſallos Chriſti, the vaſſals of Christ, as … reporteth. It was noted, as a great both preſage and deſert of D…ins his ruine, when in his proud Embaſſie to Alexanaer he called himſelf the King of kings, and Couſin of the gods: but for Alexander, he called him his ſervant. That was worſe in John Oneal, father to the Earl of Tirone, that rebell, Anno 1398 who blaſphemouſly inſcribed himſelf in all places: 1 great John Oneal, Couſin to Chriſt, friend to the Queen of England, and foe to all the world &c.Camd Eliz. 2 Pet. 2 What big b…bbles of words were theſe, as Peter calls them? His pretended Succeſſour ſtileth himſelf the ſervant of Gods ſervants: and one day in the yeer, in an apiſh imitation of our Savtour, waſheth certain mens feet. But he acteth as Domin…s …gnorum mun…i, which is one of the Devils titles: and can endure to be called by his Paraſites. Dominus Deus noſter Papa: Our Lord God the Pope. Moſes held it honour enough to be the ſervant of the Lord, and yet he was Vir D…o longe acceptiſſimus quo … habuit antiqua aetas, mitius, ſapientius, ſanctius, highly accepted in heaven, and the moſt meek, wiſe, and holy man that Antiquity ever had or mentioned, as Bellarmine himſelf acknowledgeth.
which I commanded him in Horeb] Moſes then was not the Law-maker, (as Solon, Lycurgus, Zaleucus, &c.) but onelyonly Gods Miniſter to utter what he would have him deliver; or, at utmoſt, a Mediatour, Gol. 3.19. not of expiation (for ſo Chriſt onelyonly) but of communication of the Law to all Iſrael, Exod. 20.19. wherein he was faithfull in all Gods houſe as a ſervant, Hob. 3.5. Famulus inginuus, a ſervant of the better ſort,foreign. a man of worſhip, as the word there ſeemeth to import. The place where Moſes received the Law is mentioned, Horeb (the ſame with Sinai, Act. 7.30. Exod. 19.1, 18.) to inmind them of the terrour of the Lord on that mountaine, when God came down upon it with ten thouſand of his Saints:Deut. 33.2 from his right hand went a fiery law for them, Heb. a fire of law. And ſurely that fire wherein the law was given, and ſhall one day be required, is in it ſtill, and will never out. Hence are thoſe terrours, which it flaſhth in every conſcience that hath felt remorſe of ſinne. Every mans heart is an Horeb: and reſembleth to him both heaven and hell. The ſting of death is ſin, and the ſtrength of ſin is the Law, 1 Cor. 15.
to all Iſrael] And it is reckoned as a ſingular priviledge to that people, Neh. 9.14. Rom. 9.4. Proſpers conceit was, that Judaei were ſo called becauſe they received Jus Dei, the Law of God. Joſephus calleth their Common-wealth a Theocratie, or God-government. That of Philo is not ſo ſolid, that their law was given in a wilderneſſe, becauſe it is to be learned in a wilderneſſe, ſeeing there we cannot be hindered by the multitude. But what a wretched conceit is that of the Jews at this day, that the law of Nature ſhall bring to heaven thoſe that obſerve it: but the Hebrews (unto whom the Law of Moſes was peculiarly given) by keeping it, ſhall have a prerogative of glory? How ſhall the Lion of the tribe of Judah roar upon them at that day, and ſay, Do not think that I will accuſe you: there is one that accuſeth you, Joh. 5.45.even Moſes in whom ye truſt. Get you to him whom ye have choſen: but cold comfort ye are like to have from him: a very froward generation he ever found you, children in whom is no faith, Deut. 33.20.
with the ſtatutes and judgements] that is, with the Ceremoniall and Judiciall Law. But what meant that falſe Rabbin to adde to this Text theſe following words, Quamdiù non venit dies ju…icy; R. David.Till the day of judgement comes: as if men were bound till then to the obſervation of the ceremoniall and judiciall Law? But it is ordinary with thoſe Jew-Doctours to corrupt the Text for their own purpoſe; adding, and altering at their pleaſure. The judiciall law was fitted to the jews, and was the beſt that they could ſuffer, as Solon ſaid of the Athenian Lawes. The ceremoniall law was their Goſpel, pointing them to Chriſt: and therefore aboliſhed by him, as having no uſe in the Church after his death, but by accident. As for the Morall law, (called here by an excellency the Law of Moſes) it is eſtabliſhed for ever in heaven: Pſal 119.89and albeit ſome duties of certain commandements ſhall ceaſe when we come to heaven, yet the ſubſtance of every one remaineth. This perpetuity of the morall law was noted by engraving of it in ſtone, Exod. 34.27 2 Cor. 3.7. The Jewshave a ſaying, That God hath more reſpect to the letters of the Law, then to the ſtars of heaven,Mat. 5. And Chriſt either alludes to, or confirms it in that ſaying of his, Heaven and earth ſhall paſſe before one jot or tittle of the Law paſſe. Think not that I am come to deſtroy the Law (viz. the Morall Law) or the Prophets, who preſſe Morall duties, as explainers of the law: they do as it were unfold and draw out that Arras which was folded together before. Theſe therefore together with the Law of Moſes muſt be daily and duely read and remembred.Lege Melachim meum; meum, inquam meum: quicquid enim didicimus & tenemus noſtrum eſt. rolog in lib. Reg. Scripturas ſanctas memoriter tenebat. His rom calls the books of Kings his own; becauſe by the frequent uſe and reading of them, he had got them by heart, and as it were made them his own. Of Paula he teſtifieth, that ſhe had moſt of the Scriptures by heart. Of Nepotian likewiſe, that with daily reading and continuall meditation he had made his heart Bibliothecam Chriſti, the Library of Chriſt. See my True Treaſure. pag. 315.
Verſe 5. Behold, I will ſend you Elijab the Prophet] Not Elijah the Thishite, as the Septuagint corruptly read: and the Popiſh Expoſitours make no ſmail uſe of it, to prove that the Pope is not Antichriſt, becauſe Enoch and Elias are not yet come, and yet are to come in his time, before the day of judgement (as they ſondly fable) to preſerve the Elect in the faith of Chriſt, and to convert the Jews. But we have better Interpreters of this Text. 1. An Angel, who applies it to Iohn Baptiſt, Luk. 1.17. 2. Chriſt, that Angel of the Covenant, Mat. 17.10, 11 and 11.14. Hear ye him, againſt all Antichriſts Agitatours. Saint Mark begins his Goſpel with theſe very words of Malachy: to let us know, that this Elias is the Baptiſt, who is called Eliah the Prophet, becauſe of the like gifts, calling, and miniſtery, office of reforming habit, people with whom they dealt, &c. The like almoſt may be ſaid of Lather, a third Elias for boldneſſe, courage, zeal, knowledge, ſucceſſe, &c. But yet we ſee no footing in this Text for Lucas Oſianders conceit, viz. that the Prophet here pointed at Luther as well as at John Baptiſt: and that men muſt receive his Doctrine, or elſe look to be ſmitten with a curſe. Howbeit this is more paſſable and poſſible then that of the Jeſuites, who preſume to controul Chriſts own Expoſition: and give out, that as the Devil ſtirred up Luther to call the Pope Antichriſt. ſo God raiſed up them to reſiſt Luther. But what a mad fellow was that Spaniard (of whom Severus Sulpitius writeth) that profeſſed himſelf firſt, to be the Prophet Eliah, and afterward when he had gained authority,Lib. 1 de vita S. Martini fere in calce. to be The Chriſt: carrying himſelf ſo cunningly in his colluſion, that Biſhop Ruffus was led away with the errour, beleeving in him, and adoring him as God: for which he was juſtly deprived of his dignity? Had we not need receive the truth in the love of it, leſt God give us up to the efficacy of errour, 2 Theſſ. 2.10.? leſt being firſt infatuated, we be ſeduced, and then being ſeduced we be damned, as Auſtin gloſſeth on that Text?
before the coming of the great and dreadfull day of the Lord] Great, in reſpect of the good, and dreadfull, or horrible, in reſpect of the wicked, as Montanus interprets it, paralelling it with Mat. 3.12. Or, great, becauſe it ſhall be a beginning of great changes, both to the godly and the ungodly: and dreadfull to the bad, yea and to the beſt alſo at firſt; till they have recollected and better bethought themſelves, as Another ſenceth it; as taking it of the laſt day, which is the generall miſtake of Popiſh Expoſitours, and that upon this ground, becauſe Chriſts firſt coming was an acceptable time, and a day of ſalvation. But though it be ſo to Gods people, yet to others it was terrible, as hath been ſhewed in the Note on Chip. 3. verſe. 2. and is ſo deſcribed Luke 2.34. and 3.9, 17. and 19.44. Mat. 21.44. Eſay 11.4. He ſhall ſmite the earth with the rod of his mouth, and with his two-edged ſword he ſhall ſlay the wicked. See the like, R…v. 2.16. And by his Miniſters he doth it ſtill, 2 Theſ. 2.8. 2 Cor. 2.15, 16. 2 Cor. 10.6. Vengeance is as ready in Chriſts hand as in the Miniſters mouth, for the diſobedient. Some read the words thus, Before the day of the great and dreadfull Lord come: like as others read that Jam. 2.1. Have not the glorious faith of our Lord Jeſus Chriſt in respect of perſons, Both readings are good, and the Text will bear both.
Verſe 6. And he ſhall turn the hearts of the fathers to the children, &c.] John Baptiſts office and efficacie is here deſcribed; He ſhall, as a powerfull inſtrument (by preaching repentance, Mat. 3.2. and prevailing, as he did, with all ſorts, even to admiration; ſo that all men muſed in their hearts, whether he were the Chriſt or not, Luke 3.10, 12, 14, 15.) convert ſinners from the errours of their way, reduce them to the faith of the old Patriarches, make them unanimous in the love of God and of one another, and tye them up together, as it were, by his Baptiſme. For the multitude of beleevers were of one heart and one ſoul, Act. 4.32. (animo animaque inter ſe miſcebantur, as Tertullian phraſeth it) neither was there any controverſie at all amongst them, as One ancient Greek copy ſubjoyneth there. Controverſies there were great ſtore among the Jews, when the Baptiſt came. As Joſeph found his brethren in Dothan, (which ſignifieth Defection) ſo did he. They were all gone out of the way: and, being led aſide by the errour of the wicked, they were fallen from their own ſtedfaſtneſſe. Many ſtrange opinions and dotages they had taken up, and were wofully divided: ſpecially by thoſe three different Sects, Phariſees, Sadduces, and Eſſenes: which the Prophet Zachary calleth three ſhepherds, that were to be deſtroyed in one monethmonth, at Johns coming, Zach. 11.8. The Phariſees were held the beſt of thoſe three, ſi ad legem respexeris, ſaith Tremellius, if you look to the law: and Saint Paul, who was once a Phariſee of the Phariſees, calleth them the moſt ſtricteſt Sect of the Jewiſh religion, Act. 26.5. (like thoſe diſtrict ſſimi Monachi among the Papiſts:) and yet there were ſeven ſorts of Phariſees,Talm. tract. Suta. cap. 3. as we find in their Talmud. Hence much alienation of affection amongſt them, and great animoſities: father hating ſonne, and ſonne father, for truths ſake, as Mat. 10.35. So powerfull ſhould John be in his Miniſtery, that although the leproſie were gotten into their heads, and were therofore held incurable Lev. 13.44. yet he ſhould tuen the hearts of the fathers to the children, and the diſobedient to the wiſdome of the juſt, to make ready a people prepared for the Lord Luke 1.17. All head-ſtrong and b…uti…h affections ſhould be calmed and corrected, as Iſa. 21.6, 7, 8. and the peaceable v. iſdome from above in…tilled lam. Eph. 4.3.3.17. ſo that they ſhall indeav…ur to keep the unity of the ſpirit in the bond of peace. And albeit ſome jarrs may fall out (a betwixt Paul and Barnabas) yet Gods people can ſoon pecce again, and reunite.Job. Worver. in Polymath. Ʋt … percuſſus non laeditur, into no dividitur quid…m, ſed reſundit …eſ…, & ſpiſſior redit &c. As the ayre divided by a ſtone or ſtroke, ſoon cloſeth and thickencth the more. Certainly, there is no ſuch oneneſſe, and entireneſſe any where as among the ſaints: their love is ſpirituall Cant. 6.9. The very Heathen… acknowledged that no people in the world, did hold together and love one another ſo as Chriſtians did. Tacitus obſerveth of the Jews, that there was miſericordia in promptu apud ſuos, but contra om…s alios hoſtile odium, mercy enough for their own countreymen amongſt them, but hoſtile hatred againſt all others: they uſe to ſay, that there is no Gentile but deſerves to have his head bruiſed &c. But John Baptiſt by hi… preaching made Jewiſh Phariſees, and Roman ſoubliers (according to the phraſe that Joſephus uſeth of him) to convent, and knit together in baptiſ…ne.foreign. Anti…dib. 18. cap 7.
… I conte and ſinite the earth with a curſe] that is, leſt coming I ſmite &c. For there is no doubt to be made of his coming: and as little of his ſmiting, if men amend not. Theſe words menace as many as reſiſted Iohns miniſtry, with utte… deſtruction; whether it be done againſt the whole nation, or againſt a m… only. Iob 34.29. The Romans came and took amay both their place and their Nation: not for le…ng Chriſt alone (as they feared Iob. 11.48.) but for laying wicked hands upon him, and putting to death the Lorn or life. Act. 2.23. Iohn alſo preached damnation to them Mat 3. and ſo did our Saviour A…at. 23. where by eight dreadfull woes, as by ſo many links of an adamantine chain, he drawes choſe irreformable hypoerites down to hell, their place: and th…n l…aves them to be reſerved unto judgement. S. Jerome wa… called … the Churchthunderbolt. Mr. Perkins was a moſt ca…ſt preacher, and would pr…n unce the word Damne with ſuch an Emphaſis, M. Fullers Holy State 90.as leſt a … in his Auditouts eares a good while after. And when, Catechiſt of Chriſt-co…eage, … p…unding the commandernents he applyed them ſo home, that he made his hearers hearts ſall down, and their hairs to ſtand opright almoſt. And ſurely this … the way to work upon hard-harted ſinners: whence the Apoſtle bids T…ns rebuke with all aut…o…ty: and then turning him to the people (as Carvin ſ…th it) chang th …em not to deſpiſe him for ſo doing. Tit. 1.15. The Apeille knew well that men are, for moſt part, of delicate eares: and can … abide plain dealing. Ahab hates Mic…iah, and hath him in priſon, ever ſince that creadſull denunciation of diſpleaſore and death, for diſmiſſing Benhadad (for he was, probably, that diſguiſed P…ophet:) for which he was ever ſince ſaſt in priſ…n, deep in diſgrace. But truth muſt be ſpoken, how ever it be …ken: and thoſe that will not be pricked at heart as Act. foreign.2. …ut take up bucklers to ward oſſ the blow, muſt have the ſword of the ſpirit ſheathed in their bowels, and b…thed in their blood: for mall this we are a ſweet ſavour unto God 2 Cor. 2.15. yea though a ſavour of death unto death. The barren earth muſt be ſmitten with cu…ſing, and they that minde earthly things (Terra autem ſunt, qui terrona ſapiunt, ſai… A ſbon) have damnation for their end, De civ Deil. 20. c. 29.ſo that St. Paul cannot ſpeak of them … teares of comp…ssion Philip. 3.18, 19. Oh that it might expreſſe from them teares of compunction! Oh that they would be forewarned to ſlee from the wrath to come ! Oh that they would think upon eternity, and by breaking …f… their ſins, diſarme Gods indignation juſtly conceived againſt them. He therefore threateneth that he may not ſmite: he proceed, not to puniſh till there be no remedy 2 Chron. 36.16. Crudelem medicum intemperans aeger ſacit: An un…ly patient makes a cruell Phyſician. O that we could all reſolve to deal by our ſins as Levis King of Fiance did by the Popes Bulls (whereby he required the fruits of vacancies of all Cathedrall Churches of France,Speed. 496. about the year 1152.) he caſt them into the fire, ſaying, he had rather the Popes Bulls ſhould reſtin the fire, then his own ſoul ſhould fiy in heil.
For a percloſe of all, take an obſervation of Amamas, and before him of Baxtorfes: that in many Hebrew Bibles, the laſt verſe ſave one of this Propeſy (as alſo of Eccleſiaſtes, Iſaiah, and Lamentations) is repeated again in the end thereof, though without pricks, leſt any thing ſhould be thought added to Gods word. Factum hoc ex Scriharum decreto &c. This the ſcribes thought fit to do, either for the dignity of thoſe repeated verſes, that the Reader might again ruminate and remind them: or elſe (as ſome will have it) becauſe all thoſe bookes end in threatenings and ſad ſpeeches. And therefore, leſt the Sun of Righteouſneſſe ſhould ſeem to ſet in a cloud, or not to ſhine upon the departing paſſenger, they thought ſit to leave the verſe before to be laſt; as being ſweet and full of comfort, that the Reader might Sampſon-like, goe his way, feeding on that hony-comb.
Laus Deo in aeternum.