Commentary on the Minor Prophets, Commentary 3 · Chapter 9
CHAP. IX.
Verſe 1. I ſaw the Lord] This Seer, Chap. 7.12. ſaw the Lord in a viſion; for otherwiſe God is too ſubtile for ſinew or ſight to ſeize upon him. We cannot look upon the body of the Sun, neither can we ſee at all without the beams of it: ſo here,
ſtanding upon the Altar] Or, firmly ſet ſc: to do execution upon that Altar, ſc: that idolatrous Altar at Bethel fore-mentioned, and formerly threatned by another Prophet, 1 Kin. 13.1.2. The Rabbines ſay, God was ſeen ſtanding upon that Altar, as ready to ſacrifice and ſlay the men of that age, whoſe idolatries and other impieties he could no longer bear with. And hence it is haply, that he is brought in ſtanding; like as Act. 7.55. Jeſus at Stevens death was ſeen ſtanding at the right hand of God, where he is uſually ſaid to ſit. Stat ut vindex, ſedet ut judex.
And he ſaid] ſc: to the Angel that ſtood by, Zeck. 3.7. or to the enemy commiſſionated by him, or to ſome other creature, for they are all his ſervants, Pſal. 119.91. neither can he want a weapon to tame his rebels with.
ſmite the lintel of the door, that the poſts may ſhake] Smite with a courage, as Ezeck. 9. Angels give no light blowes. Behold, the Lord, the Lord of Hoſts ſhall lop the bough with terrour: and the high ones of ſtature ſhall be hewen down, and the haughty ſhall be humbled: Eſa. 10.33, 34.And he ſhal cut down the thickeſt of the forreſts with iron, and Lebanon ſhal fal by a Mighty one: that is, by an Angel ſhall he ſmite to the ground that mighty army which was like a thick wood, ſee Eſai. 37.36. Pſal. 78.25. and 89.6. So at our Saviours Reſurrection, an Angel, in deſpite of the ſouldiers ſet to watch, rolled away the grave-ſtone, and ſat upon it. And as a mighty man, when he ſitteth down, ſhaketh the bench under him, ſo did He ſhake the earth: and for fear of him the Keepers did ſhake, and became as dead men, Mat. 28.2, 4. Down with this Idol-Temple, down with it, ſaith God here, even to the ground.
and cut them in the head, al of them] cleave them down the middle, ſo that every poſt may be ſure to fall, being divided from the top to the bottom: and let this act be a ſigne to them all of what I intend to do to their perſons; as many of them as by this gate have entred into this Idol-Temple and Altar. A deep cut in the head is dangerous and deadly, Gen. 3.15. Pſal. 68.22.
and I wil ſlay the laſt of them] I, by mine agents and inſtruments, as afore: for it is but one hand and many executioners, that God ſlayes men with. Job could diſcern Gods arrowes in Satans hand, and Gods hand on the armes of the Sabaean robbers. The ſword is bathed in heaven, before it is embrewed in mens blood, Iſai. 34.5. The Lord killeth and maketh alive, ſaith holy Hannah, 1 Sam. 2.6.
He that fleeth of them ſhall not flee away.] See chap. 2.14. with the Note, and ſay, Behold the ſeverity of God.Rom. 11.12.
Verſe 2. Though they dig into hell, &c.] No ſtarting-hole ſhall ſecure them from the wrath of God, and rage of the creature, ſet a work by him. Hell and deſtruction are before the Lord, Prov, 15.11. yea hell is naked before him, and deſtruction hath no covering, Job 25.6. He hath a ſharp eye, and a long hand, to pull men out of their lurking-holes; as he did Adam out of the thicket,2 Chro. 33.11 Manaſſeh from among the thornes, Jonah from the ſides of the ſhip, the Duke of Buckingham in Rich. the thirds time, &c. Be ſure, ſaith Moſes, your ſinne will finde you out, Speed.Num. 32.23. and Gods hand will hale you to puniſhment.
Though they climb up to heaven,] That is, (by an hyperbole) to high and ſtrong places: as the Babel-builders, the Benjamites that fled to the Rock Rimmon, and there abode four moneths, Judg. 20 47. the gibing Jebuſites, that were ſo confident of their ſtrong-hold of Zion, that they flouted David and his forces, 2 Sam. 5.8. the proud Prince of Tyre, and others.
thence will I bring them down] From their loftieſt tops of Pride and creature-confidence which God loves to confute and defeat: as I might inſtance in Nebuchadnezzars, Xerxes, Haman, Sejanus, Bajaezet, that terrour of the world, and (as he thought) ſuperior to fortune, yet in an inſtant, with his ſtate, in one battle overthrown into the bottome of miſery and deſpaire:Turk. hiſt. 287. and that in the middeſt of his great ſtrength. The ſame end awaits the Pope and his hierarchy-ruet alto à culmine Roma, that Jupiter Capitolinus ſhall be one day unrooſted by him, who caſteth the wicked down to the ground Pſal. 147.6.
Verſe 3. And though they hide themſelves in the top of Carmel] In denſis ſylvis, inter ſpelaea ferarum, Lawfull enough it is in ſome caſes to hides David did oft, and Elias, and Chriſt, and Paul, 2 Cor. 11.32. and Athanaſius, and diverſe other Saints. Tertullian was too rigid in condemning all kind of hiding in evill times.Lib. de ſuga on perſecution. But to hide from God, who ſearcheth Jeruſalem with lights, and to whom the darkneſſe and the light are both alike, Pſal. 139.12. to whom obſcura clarent, muta reſpondent, ſilentium confitetur, this is baſe, and bootleſſe. Carmel ſhall not cover them, nor any other ſtarting-hole ſecure them from divine juſtice. The poore Jewes were pulled by the Romanes out of privyes and other under-ground places, where they had hid themſelvss, as Joſephus writeth: and ſo were thoſe Samaritans ſerved by the Aſſyrians, who ferreted them out, and ſlaughtered them.
and though they be hid from my ſight,] as they think; but that cannot be: for He (like the Optick vertue in the eye) ſees all, and is ſeen of none.
in the bottome of the ſea,] which, how deep and troubleſome ſoever, is to God a Sea of glaſſe like unto Chryſtal: corpus diaphanum, a pervious, clear,Rev. 4. tranſparent body, ſuch as he ſees thorow, and hath the ſole command of.
thence will I command the ſerpent. For there is that crooked ſerpent Leviathan, there are alſo creeping things innumerable, Eſay 27.1. Pſal. 104.26.to arreſt wicked men as rebels and traitors to the higheſt Majeſtie, and to drag them down to the bottom of hell. All elements, and creatures, ſhall draw upon them, as ſervants will do upon ſuch as aſſault their Lord. Rebelliſque facta eſt, quia homo numini, creatura homini, as Auſtin truely and trimly avoucheth.
Verſe 4 And though they goe into captivity, &c.] And ſo may hope the worſt is over, (Surely the bitterneſſe of death is paſt) yet it ſhall prove otherwiſe: The hypocrites hope is as the giving up the ghoſt, ſaith Iob, and that's but cold comfort:1 Sam. 15.32. Or, as the ſpiders web, ſpun out of her own bowels; and, when the beeſome comes, ſwept to the muck-hill.
before their enemies,] whoſe cuſtome was to drrive their captives before them, Lam. 1.5. young and old, naked and barefoot, even with their buttocks uncovered, Eſay 20.4. Or, before their enemies, that is, before they are taken captive by the enemies, by a voluntary yeeldance, in hope of quarter for their lives. The Jewes indeed had a promiſe from the Prophet Jeremy, chap. 21.9. That if they went out and fell to the Chaldeans that beſieged them, they ſhould have their lives for a prey, but the ten tribes had no ſuch promiſe made them: They were ſtrangers from the covenants, Epheſ. 2.12. and therefore could look for no mercy. Loammi, and therefore Lo-ruhamah, Hoſ. 1. the Ark and the Mercy-ſeat were never ſundred.
thence will I command the ſword] See Eſay 13.15, 16. Jer. 9.10. and 43.11. Ezek. 14.17.
and I will ſet mine eyes upon them,]Emphaticote…on eſt q…am ſi dixi…ſet Oculos pluraliter. Mercer. Heb. eye, viz. the eye of my providence, that oculus irretortus, whereby I will look them to death, and take courſe that nothing ſhall go well with them: ſee a little below, verſ. 8. Jer. 21.10. Pſal. 34.16. In Tamerlanes eyes ſat ſuch a Majeſty, as a man could hardly endure to behold: and many in talking with him became dumb. He held the Eaſt in ſuch awe, as that he was commonly called,Turk. hiſt. 211.236. The wrath of God, and terrour of the world. Auguſtus Ceſar frowned to death, Cornelius Gallus: and ſo did Queen Elizabeth, Sir Chriſtopher Hatton, Lord Chancellour. Gods enemies are ſure to periſh at the rebuke of his countenance, Pſal. 80.16. and, if he but ſet his eyes upon them for evil, and not for good, all occurrences ſhall certainly work together for the worſt unto them.
Verſe 5. And the Lord God of Hoſts is he, &c.] Here the Prophet proveth what he had ſaid in the foregoing verſes, by an argument drawn from the wonderfull power of God, which profane perſons are apt to queſtion, that they may harden their hearts againſt his fear. Conſider ſaith He, firſt, that He is the Lord God of Hoſts, and (as the Rabbines well obſerve) he hath the upper and lower troops ready preſt, as his horſe and foot, to march againſt his enemies. Next, that he toucheth the land, as it were with his little finger, and it ſhall melt, like the fat of lambs before the fire: it ſhall crumble to crattle, moulder away, and be moved, becauſe he is wroth, Pſal. 18.7. and ſhall men be unmoved? ſhall they bee more inſenſible then the ſenſeleſſe earth? The people of Antioch, though many of them gave their hands for Chryſoſtoms baniſhment, yet terrified by an earthquake (which wrought in them an heart-quake, as it had done in the Gaoler, Acts 16.) they immediately ſent for him again. But thirdly, the tremend power of God appears in this, that
The land ſhall riſe up wholly like a flood, and it ſhall be drowned, as by the flood of Egypt,] God can flote it, and flood it at his pleaſure. See chap. 8.8. Water is naturally above the earth, as the garment above the body ſaith David: and would (but for the power and providence of God) prove as the ſhirt made for the murdering of Agamemnon, where the head had no iſſue out. Let God be ſeen herein, and mens hearts poſſeſſed with his holy fear: who can ſo eaſily pull up the ſluces, let in the Sea upon them, and bury them all in one univerſall grave of waters. Fear ye not me, Jer. 5.22.ſaith the Lord? will ye not tremble at my preſence, which have placed the ſand for the bound of the Sea, by a perpetuall decree, that it cannot paſſe it: and though the waves thereof toſſe themſelves, yet can they not prevail; though they roar, Lib. de mirabil.yet can they not paſſe over it? This Ariſtotle admires, and David celebrates in his Phyſicks, (as One calleth that 104 Pſalm) verſe 6.9. and all men ſhould improve, to affright their conſciences from provoking to anger ſo great a God.
Verſe 6. It is he that buildeth his ſtories (or ſpheres) in the heaven,] Surgit hic oratio. The Prophet here riſeth in his diſcourſe: and as Chryſoſtom ſaid of St. Paul, Tricubitalis eſt, & coelos tranſcendit; Low, though he were, and little, yet he gat up into the third heaven: ſo may we of Amos, though but a plain-ſpoken and illiterate heardſman, yet in ſetting forth the power of God, hee mounts from earth to heaven, and ſhews himſelf to bee Virum bonum, dicendi peritum, an exquiſite Oratour, according to Quintilians character. God this Great Architect, and publike-workman, (as the Apoſtle after Plato, whom he ſeemeth to have read, calleth Him,foreign. Heb. 11.10) hath without tool or toil, Eſay 40.28. builded his ſtories in the heaven (which is three ſtories high, 2 Cor. 12.2.) wherein (as in a theatre, or molten looking-glaſſe, Job 37.18.) his Majeſty moſt clearly ſhineth, chap. 4.13. and 5.8. See Pſal. 104.3. every ſphere and ſtarre twinckling at us, and as it were, beekning to us, to remember his omnipotency (whereof that rare Fabrick is a notable work and witneſſe) and not to think to eſcape his judgements, if we go on in ſinne. For although he be higher then the heavens, Job. 8.11. yet his eyes behold, his eye-lids try the children of men, Pſal. 11.4. and verſe 6. Upon the wicked He ſhall rain down ſnares, fire and brimſtone, &c.
and hath founded his troop (or bundle) in the earth,] that is, the other three elements ſay ſome: the Sea, which together with the earth maketh one Globe, ſay others: the Ʋniverſe (ſaith Mr. Diodate) which is like the fabrick of a building: of which the earth being the lower part, and onelyonly unmoveable, hath ſome reſemblance of a foundation.
He that calleth for the waters of the Sea, and poureth them out, &c.] See the Note on chap. 5.8.
Verſe 7. Are ye not as children of the Ethiopians unto me,] The emphaſis lieth in this laſt word, Ʋnto me, who am no reſpecter of perſons, but in every nation, Act. 10.3.4.he that feareth God, and worketh righteouſneſſe, is accepted with him.) Unto your ſelves indeed you ſeem ſome great buſineſſe, becauſe Iſraelites; to whom pertaineth the Adoption, and the glory, and the covenants, &c. Rom, 9.4. To others alſo you ſeem a great nation, yea a wiſe and underſtanding people, as having God ſo nigh unto you, and ſo ſet for you, Deut. 4.6, 7. and 33.29. But tell me, Quis te diſcrevit? Who made you to differ? and what have ye more then others, that ye have not me to thank for? You look upon the Ethiopians with ſcorn, as an ignoble and ſervile people: as likewiſe upon the uncircumciſed Philiſtines, and unhallowed Syrians. But wherein are you beyond them, if you look back to your Original, and conſider my dealings with them and you? It is nothing elſe but ſelf-love that maketh you thus inſolent; and teacheth you to turn the glaſſe to ſee your ſelves bigger, Others leſſer then they are. You fooliſhly ſet up your Counter for a thouſand pound; and are in ſome ſence like thoſe Ethiopians, or Negroes, Heyl. Geogr.ſo much ſlighted by you; of whom it is ſaid that they paint the devill white, as being a colour contrary to their own. But much more to blame are you, that being Gods peculiar people, and partakers of ſo great priviledges, you do no more change your evill manners, then the Ethiopians do their black-hue Jer. 13.23. you are no where white but in your teeth, as they: good a little from the teeth outward. I am neer in your mouthes, but farr from your reines, Jer. 12.2. Such an one was that ſtigmaticall Cuſh the ſon of Iemini mentioned in the title of the ſeventh Pſalme, (perhaps Saul the ſon of Kiſh the Beniamite is intended) non tam cute quàm corde Aethiopicus, of black and ill conditions: and therefore to God no better then an Ethiopian, or any other Pagan people.
have not I brought up Iſrael out of the land of Egypt] q. d. I grant I have; and you glory very much in it: whereas you ſhould rather glorify me much for it, and walk worthy of ſuch a deliverance; for every bleſſing is a binder, and every new deliverance a new tie to obedience. But what ſingular thing have I herein done for you more then for Philiſtines and Syrians, whom yet you look upon as dogs and outcaſts?
have not I alſo brought up the Philiſtines from Caphtor,] i. e. from Cappadocia (called an Iſland Ier. 47. becauſe it bordered upon the ſea) or,Turk. hiſt. 843. as ſome will have it from Cyprus, a rich Iſland, called therefore Macariah, that is, Bleſſed.
and the Syrians from Kir] Syros è Kiro, from Cyrene a countrey of Aſia, as Beroaldus thinketh. It is mentioned Eſa. 22.6.Chron. lib. 4. cap. 6. as ſubject to the king of Aſſyria: and thither the Syrians were tranſlated by Tiglath-Pileſer 2 King. 16.9. but when either theſe or the Philiſtines were brought back againe to their own countreys, we read not in ſcripture, or elſewhere at this day.1 Chron 4.22. Theſe are ancient things, (as it is ſaid in another caſe) and are here alledged as well known to the Iſraelites, who are nipt on the crown as they ſay, and pulled from that perilous pinacle of ſelf-exaltation, whereupon they had unhappily peirked themſelves.
Verſe 8. Behold the eyes of the Lord God are upon the ſinfull kingdome] Be it Ethiopia, Paleſtina, Syria, or Iſrael, but eſpecially Iſrael Amos 3.2. not his eye only his foreign his jealous eye (as ver. 4. for evill, and not for good: but both his eyes, yea his ſeven eyes, for he is foreign All eye, to look through and through the ſinfull kingdome, to judge and puniſh, to inflict tribulation and anguiſh upon every ſoul of man that doth evill, of the Jew firſt, becauſe of his priviledges, and alſo of the Gentile Rom. 2.9. The ſin of Judah is written with a pen of iron, with the point of a diamond Jer. 17.1. and Iſrael is therefore worſe then others becauſe he ought to have been better. His whole kingdome is a kingdome of ſin, a merum ſcelus, a very Poneropolis, as that place in Thracia was called,Theopomp. whither Philip had aſſembled all the infamous perſons and men of evill demeanour. What is the tranſgreſſion of Jacob? Is it not Samaria? Mic. 1.5. their capitall ſins were moſt in their capitall cities; and thence overflowed the whole kingdome: called therefore here a ſinfull kingdome, wholly given to Idolatry (as Athens was Act. 17.16.) which is that ſin with an accent, that wickedneſſe with a witneſſe, Exod. foreign.32.21. 1 King. 12.30. and 15, 3, 30. that land-deſolating ſin. Jer. 22.7, 8, 9. Pſal. 78.58, 59, 62.
and I will deſtroy it] See here the venomous nature of ſin, and ſhun it, elſe we ſhall prove traytours to the ſtate, and have our hands if not upon the great cartropes, yet upon the leſſer cords, that draw down vengance upon the land. And here ſome one ſinner may deſtroy much good Eccle. 9.17. how much more a rabble of rebbels, conſpiring to provoke the eyes of Gods glory?
ſaying that I will not utterly deſtroy the houſe of Jacob] A remnant ſhall be left for royall uſe,See Jer. 30.11. reliquas faciam reliquias, and ſo make a manifeſt difference, remembring my promiſe Lev. 26.40. which is a ſpeciall text touching the rejection and converſion of the Jewes, as is alſo this in ſome mens judgments. For here (ſay they) is a threatening of extream deſolation with ſome comfort enterlaced of a remnant to be reſerved: amongſt whom it is further promiſed 1. that the kingdome of David thorough Chriſt ſhall be ſet up as glorious as ever it was before, in the moſt flouriſhing times of David or Solomon ver. 11.2. Next, other nations ſhall joyne with them and be made partakers of one common inheritance ver. 12. So doth James Act. 15.16, 17. expound it. 3. Thirdly there is promiſed the fruitfulneſſe of their land ver. 13. the inhabiting in their own countrey, ver. 14. and the perpetuity of their abode there, ver. 15. But all this others think to be, optabile magis quàm opinabile, little better then a golden dreame.
Verſe 9. For lo I will command, and I will ſift the houſe of Iſrael] It is not without Gods command and good leave that evill ſpirits and men can ſift the ſaints, as Satan deſired to have done Peter. He deſired it, as a challenger deſireth one of the other ſide to combate with: ſo he beg'd leave to ſift Iob, and ſo he tempted David to number the people, but it was by Gods permiſſion. Up therefore and pray that ye enter not into temptation Luk. 22.31, 46. or that ye may come cleer out of it,Rom. 16.20. and more then conquerours, even Triumphers: the enemy is ſtinted: yea Chriſt will tread him under your feet ſhortly.
and I will ſift the houſe of Iſrael among all nations] The ten tribes among the Aſſyrians (who were Emperours of the whole Eaſt) and whither ſince they are ſcattered, whether into Shina, Tartary, Weſt-Indies, or other countries, is not known. The whole twelve-tribes (thoſe alſo that once inſtantly ſerved God day and night Act. 26.7.) are now wofully diſjected and diſſipated: being caſt out of the world,Aug. in Pſal. 58. as it were, by a common conſent of Nations, and generally ſlighted and hated. The Romanes permitted other nations to call themſelves Romanes, after they had conquered them: but ſo they would not ſuffer the Iewes upon any termes to do: leſt there ſhould be ſome blot ſtick to the glory of the Romanes by that odious and ſordid people. The Pope uſeth them as ſpunges, the Turk as ſlaves, &c.
like as corne is ſifted in a ſieve] Or, by a fann; to the ſame ſenſe as that Zach. 13.9. for as here a ſieve, ſo there fire ſerveth to denote Affliction with the uſe of it: ſc. to purge Gods people, ſpecially of thoſe two troubleſome choke-weeds, High-mindedneſſe and Earthly mindedneſſe, Cribratione Dei non perditur ſed purgatur frumentum, ſaith Zanchy, Gods good corne is not loſt, but made cleane by the ſifting they ſuffer.Jer. 23.28.
yet ſhall not the leaſt grain (Heb: ſtone) fall upon the earth] As the chaf and duſt ſhall:Auguſtin. Mat. 3.12. for what is the chaf to the wheate? ſaith the lord, Improbi nobiſcum eſſe poſſunt in horreo, ſed non in area. Chriſt hath his fan in his hand, and will ſurely diſcriminate: he will take out the pretious from the vile, he will drive the chaffe one way and the wheat another: and take care that not the leaſt grain of weighty wheat, that had good tack in it, (as a ſtone hath, though but a little ſtone) ſhall be loſt. He will turn his hand upon the little ones, and ſecure them Zech. 13.7.
Verſe 10. All the ſinners of my people ſhall die by the ſword] The flagitious, preſumptuous perſons,Deut. 29.19. that bleſſe themſelues when I curſe them, ſaying, We ſhall have peace though we walk every man in the imagination of his heart, and take his full ſwinge in ſin. Such ſinners in Zion Eſa. 33.14. ſuch ſacrificing Sodomites Eſa. 1.10. ſuch profligate Profeſſours ſhall die by the ſword: either by the hand of the enemy, or which is worſe, gladio ſpiritali ſaith Mercer, by the ſpiritual ſword, being blinded and rejected by God; ſo that their preſervation is but a reſervation to a greater miſchief. Whereas, on the other ſide, ſome of Gods elect might in a common calamity periſh by the ſword, but then (Joſiah-like) they died in peace, though they fell in battle: their death was right pretious in the ſight of the Lord, and a plentifull amends made them in heaven.
which ſay, the evil ſhall not overtake nor prevent us] Or, for our ſakes, by our default. If affliction do find us out, yet we have not deſerved it:Begnaden… propter nos. common occurrences we cannot be againſt. Thus the wicked man flattereth himſelf in his own eyes, untill his iniquity be found to be hatefull Pſa. 36.2. In all my labours they ſhal find none iniquity in me: that were ſin Hoſ. 12.8. Yet thou ſayſt, Becauſe I am innocent, ſurely his anger ſhal turn from me: behold I wil plead with thee, becauſe thou ſayeſt, I have not ſinned Jer. 2.35.
Ver. 11. In that day wil I raiſe up the Tabernacle of David] A moſt ſweet concluſion of the Propheſie by ſundry Evangelicall promiſes after ſo many very ſevere and ſharp menaces: the Sun of righteouſneſſe liketh not to ſet in a cloud. In that day, that happy day whenſoever it ſhall dawn, that Chriſt ſhall come: for the Prophets knew not the certaine time when, but made diligent enquiry as far as they might with ſobriety 1 Pet. 1.11. and well knew that the Law, which they preached and explained, was an introduction to a better hope Heb. 7.19. which they ſaw afar off and ſaluted Heb. 11.13.
wil I raiſe up the Tabernacle of David] that is, the kingdome of the houſe of David ſaith the Chaldee Paraphraſt: meaning, of the Meſſiah, whom the ſounder ſort of Rabbines from this text call Ben Niphlei, the repairer of the breach,Galatin. the reſtorer of pathes to dwell in: Now the Church is here called the Tabernacle of David, becauſe that once ſtately Palace of David was by many deſolations reduced to a tent, as it were, and that ready to drop too. The Branch grew out of the root of Jeſſe, when that goodly family was ſunk ſo low, as from David the king to Joſeph the carpenter. Beſides, all was out of order both in Church and State, when Chriſt came.
and cloſe up the breaches thereof] Heb. wall up: by unwalling (as the Hebrew hath it Num. 24.17.) all the children of Seth: by ſubduing the ſons of men, the godly ſeed to the obedience of faith: by bringing into captivity every haughty thought &c. 2 Cor. 10.4, 5. (that at the name of Jeſus every knee may bow Philip. 2.10.) and getting a full conqueſt by the preaching of the goſpell, which ſhall quickly cloſe up all ruptures, and raiſe up all ruines, by chaſing away terrours and falſe-worſhips, doctrines of devils, and traditions of men, whereby the Scribes and Phariſees had made the commandement of God of none effect.
and I will build it as in the dayes of old] in thoſe purer times of David and the other holy Patriarches, who made up but one and the ſame Church with us, and were ſaved by the ſame faith in Chriſt Jeſus, that Lamb of God ſlain from the foundation of the world, Rev, 13.8. Mine antiquity is Jeſus Christ ſaid Ignatius the Martyr. As we preferr the neweſt Philoſophy, ſo the ancient'ſt Divinity, ſaith Another.
Verſe 12. That they may poſſeſſe the remnant of Edom,] That they which are called by my name, which are called Chriſtians, viz. the Apoſtles and their ſucceſſours to the end of the world, may poſſeſſe together with Chriſt (to whom the Father hath given the Heathen for his inheritance, and the uttermoſt parts of the earth for his poſſeſſion) the remnant of Edom; thoſe few of them that receive the faith, who are but as a remnant to the whole peece, an handful to a houſeful.Pſal. 2.…. And not of the Edomites onelyonly, thoſe inveterate and hereditary enemies to the Iſrael of God; but of all the heathen which are called by name, who beſeech and are baptized into Chriſts name, being content to receive his mark, and to profeſſe his Religion, which formerly they were perfect ſtrangers to. Theſe and thoſe firſt Preachers of the Goſpel, and Planters of Churches (being Iſraelites by birth) are ſaid to poſſeſſe by inheritance, becauſe Chriſt was pleaſed to make uſe of their miniſtery; and upon theſe his white horſes to ride abroad the world, conquering, and to conquer, Rev. 6.1, 2. In a like ſenſe it is promiſed, Eſa. 14.2. that the houſe of Iſrael ſhall poſſeſſe their proſelytes in the land of the Lord for ſervants and for handmaids, and take them captives whoſe captives they were, and rule over their oppreſſours. Such a change ſhall the Goſpel make.
ſaith the Lord that doth this] For indeed none elſe could have done it. Effectual converſion is his work alone, God perſwade Japhet, &c. Noah may ſpeak perſwaſively, but God onelyonly can perſwade. Rebecca may cook the veniſon, but Iſaac onelyonly can give the bleſſing. Paul may plant, &c. Deus poteſt facere, nec ſolet fallere.
Verſe 13. Behold, the dayes come, ſaith the Lord, that the plowman, &c.] The Goſpel of peace brings with it the peace of the Goſpel, and with peace, plenty, with the horn of ſalvation the horn of plenty, a confluence of outward comforts and contentments,Bo…us Deus Conſt…n… tantis terren… implevit mu…bus q…anta …p…re nullus …uderet D… C D. l. 5.25 Elizabetha glori…ſiſſima & foeliciſſ ſoemina Thuan. Hiſt. lib. 124. as in Solomons dayes, and Conſtantines, (whom God proſpered and bleſſed beyond all that he could have wiſhed, ſaith Auſtin) and Q. Elizabeths, whom, for her care to propagate the Goſpel, He made to be the happieſt woman that ever ſwayed ſcepter, as her very enemies were forced to acknowledge: ſo liberal a paymaſter is the Lord, that all his retributions are more then bountiful; and this his ſervants have not ex largitate, ſed ex promiſſo, out of his generall providences, but by vertue of a promiſe, which is farre ſweeter. The Maſorites have obſerved, that in this verſe are found all the letters of the Hebrew Alphabet (as alſo in 26 more verſes of the Old Teſtament) to note, ſay the Calviniſts, that in the kingdome of the Meſſiah, there ſhall be great abundance of all things, & plenum copiae cornu: or, if that ſhould fail, yet plenty of all ſpiritual benedictions in heavenly things,In inſtauratione caſulae Davidicae co…apſae Merc. Amama. Eph. 1.3. and contented godlineſſe, 1 Tim. 6.6. which hath an autarkie, a ſelf-ſufficiency; ſo that having nothing a man poſſeſſeth all things, 2 Cor. 6.10. This the Prophet expreſſeth in the following words by many excellent hyperbole's though (to ſay ſooth) Chriſtus & regnum ejus non patiuntur hyperbolen. All words are too weak to ſet forth the worth of Chriſt and his kingdom.
the plowman ſhall overtake the reaper] In ſignis hyperbole, ſaith Mercer: no ſooner ſhall harveſt be ended, but ſeeding ſhall ſucceed, and that promiſe fulfilled, Levit. 26.5. all buſineſſes belonging to the tillage of the ground, and the inning of the fruit, ſhall have their fit and ſutable ſeaſons; where, under the name of corporal bleſſings ſpiritual alſo are to be underſtood: and indeed thoſe bleſſings out of Zion are farre beyond any other that come out of heaven and earth, Pſ. 134.3.
and the treader of grapes, him that ſoweth ſeed] precious ſeed, Pſ. 126.5. ſowing-ſeed (as one engliſheth it) drawn out of the ſeed basket, and caſt all along upon the land: the meaning is, that the vintage ſhall laſt ſo long, that the ſeeds-man ſhall ſcarce have time to do his buſineſſe, for waiting upon the wine-preſſe.
and the mountains ſhall drop ſweet wine] Or juice of pomegranates, more delicious liquor then that which the Italians profanely call Lachrymae Chriſti, or that which at Paris and Lovaine is called Vinum Theologicum, or Vinum Cos, that is, …oloris, odoris, ſaporis optimi, the beſt in the countrey for colour, ſavour and taſte, to pleaſe the palate.
and al the hils ſhal melt] ſc. with milk, honey, oyl, as Joel. 3.18. the ſame almoſt with this. And the heathen Poet hath the like,
—Subitis meſſor gaudebit ariſtis:Claudian. lib. 1. in Ruffin.
Rorabunt querceta favis ſtagnantia paſſim
Vina fluent oleique laeus.—
Ver. 14. And I will bring againe the captivity of my people] There is an elegancy in the original that cannot be engliſhed, and God ſeemes delighted with ſuch Agnominations, as hath been before obſerved: to ſhew the lawfull uſe of Rhetorike in divine diſcourſes,Act. 26.18. ſo it be not affected, abuſed, Idolized. This promiſe is fulfilled when beleevers are by the goſpel brought from darkneſſe to light, and from the power of Satan unto God, that they may receive forgiveneſſe of ſins, and be ſet free from the tyranny of corruption, and terrour of death Heb. 2.14.15. Coloſ. 1.13. Luk. 1.74. Zach. 9.11. Pſa. 68.19.
and they ſhall build the waſt cities] Reſtore the ſincere ſervice of God, as thoſe noble Reformers did in all ages; fetching the Church, as it were, out of the wilderneſſe, where ſhe had long laine hid Rev. 12.6. and whence ſhe is ſaid at length to come leaning upon her Beloved Cant. 8.5.
and they ſhall plant vineyards] That is, particular churches.
and drink the wine thereof] Have the fruit and comfort of their labours in the Lord, which they ſhall ſee not to be in vaine 1 Cor. 15.
they ſhal alſo make gardens, and eat of the fruit] while they ſhall ſee their people to be neither barren nor unfruitful in the knowledge of Jeſus Chriſt, 2 Pet. 1.8. but far off flouriſhing, Pſal. 92.13. actuoſi & fructuoſi Eſa. 51.3. The Popiſh Commentatours (as it is the manner of many of them to marre and bemire the text with their abſurd gloſſes) by cities here would have men to underſtand the ſtate of married people, by vineyards their Prelates, and by gardens Monkes. Is not this to wreſt the ſcriptures, and ſo to ſet them on the rack, as to make them ſpeak more then ever they intended? Is it not to compel them to go two miles when they are willing to go but one? Is it not to taw them, and gnaw them, as Tertullian ſaith that Marcion the heretick (that Mus Ponticus as he therefore cals him) did, to make them ſerviceable to his vile purpoſes?
Verſ. 15. And I wil plant them upon their land] as trees of righteouſneſſe, the planting of the Lord, that he might be glorified, Eſay. 61.3, 11. being well rooted and no worſe fruited, Philip. 1.6.
and they ſhal no more be pulled up] None ſhall pull them out of Chriſts hand; for he and the Father are one. None ſhall ſeparate them from the love of God in Chriſt Jeſus, Rom. 8. they ſhall be ſure of continual ſupplies of ſap and ſafety,Joh. 10.29, 30. being kept by the power of God thorow faith unto ſalvation, 2 Pet. 1.3. The paradiſe of God was ſo planted, that it was watered on all ſides with moſt noble rivers, to keep it flouriſhing: how much more will the Lord do this in his heavenly garden the Church? See Pſal. 92.13, 14. when it comes to be tranſplanted eſpecially.
ſaith the Lord thy God] Thy God, O Prophet, who will ratifie and verifie what promiſes ſoever thou haſt uttered in his name. Or thy God, O people, now reconciled unto thee in Chriſt, Ioh. 26.17. and therefore ready to heap upon thee all things needful for life and godlineſſe.