Commentary on the Minor Prophets, Commentary 6 · Chapter 7
CHAP. VII.
Verſe I. WOe is me, for I am as when they have gathered the ſummer-fruits] Allai li Alaſſe for me. This laſt ſermon of his, the Prophet begins with a patheticall quiritation: bewailing his own unhappineſſe in the little good ſucceſſe of his miniſtery. Mirifice autem noſtris temporibus hic ſermo convenit, ſaith Gualther: This diſcourſe ſuites well with theſe times; wherein we may juſtly cry out with the Prophet Eſay, Who hath beleeved our report? And againe, O my leaneneſſe, my leaneneſſe! woe is me, for there is only as the ſhaking of an olive-tree, and as the gleaning grapes when the vintage is done Eſai. 24.13, 16.Hei mihi quàm pingui macer eſt mihi taurus in arvo. Though he had worne himſelf to a very ſceleton in the Lords work; yet had he laboured in vaine, Iſrael was not gathered chap. 49.4, 5. and hence his wofull complaint. The like we read of Elias 1 King. 19.10. where he bitterly bewailes his aloneneſſe: So did A…hanaſius in his age, and Baſil in his. Faſciculus temporum Anno, 884. cryes out, for the paucity of good people, Heu, heu, Domine Deus, Alaſſe, Lord, how few appeare to be on thy ſide. Apparent rari nantes in gurgite vaſto.Virgil. And Gualther complaines, that the Anabaptiſts in Germany urged this as chief argument to draw people from communion with our churches,In loc. that there was ſo little good done by preaching, and ſo few ſoules converted. Hence ſome miniſters deſpond, and are ready to kick up all. Latimer tells of one who gave this anſwer why he left off preaching, becauſe he ſaw he did no good. This, ſaith Latimer, is a naughty, a very naughty anſwer. A grief it will be, and fit it ſhould be: piety to God and pitty to men calls for it. Chriſt wept over Ieruſalem: Paul had great heavineſſe and continuall ſorrow in his heart (not inferiour to that of a woman in travel) for his contumacious countreymen:foreign. Rom. 9.2. neither could he ſpeak of thoſe lewd loſels at Philippi with dry eyes Philip 3.18. But an utter diſcouragement it ſhould not be, ſith our reward is with God howſoever Eſay 49.5. and perhaps a larger, becauſe we have wrought with ſo little encouragement; we have plowed when others have only trod out the corn:Hoſ. 10.91. they trod and fed together, when as thoſe that plow have no refreſhing till the work be done. Certaine it is that God will reward his faithfull ſervants ſecundum laborem, non ſecundum proventum, foreign.according to their paines taken in the miniſtery, and not according to their peoples profiting.
There is no cluſter to eate] None to ſpeak of: hedge-fruit there is great ſtore: wild-grapes not a few: grapes of Sodom, cluſters of Gomorrah: But for good grapes, pleaſant fruit, godly people, there is a wondrous ſcarcity of ſuch. Diogenes lighted a candle at noon-day to look for a man: the Hoſt of Nola went to the graves to call for the good men of the town. Tully ſaith, that if there be one good Poet in an age, it is well. Chriſt wondred at one good Nathaniel, and tells us in the ſame chapter, that they are but few that receive him, and with him the adoption of ſons Ioh. 1.12. Cluſters we muſt not look for: bu… if there be found two or three berries in the top of the uppermoſt bough: four or five in the outmoſt fruitfull branches, it's well. Sufficit mihi auditor unus, ſufficit nullus. Iſa. 17.6.Paul when he came firſt to Philippi had a poore audience; only a few women Act. 16.13. and one convert: neither had he much better ſucceſſe at Athens; and no Church could be planted there Act. 17.
my ſoule deſired the firſt ripe fruites] praecocem fructum, the rath-ripe fruit, as a great dainty, a precious rarity. We highly prize nettle-buds, when they firſt bud: ſo doth God our young ſervices. Ier. 1.11. he made choice of the almond tree becauſe it bloſſometh firſt: ſo of Ieremy from his infancy. He called for firſt-fruites of trees, and of the earth, in the ſheafe, in the threſhing-floore, in the dough, in the loaves. He would have eares of corne, dried by the fire; and wheat beaten out of the green eares Lev. 2.14. He would have the primiroſe of our child-hood. There were three ſorts of firſt-fruites: 1. Of eares of corne offered about the Paſſeover. 2. Of the loaves, offered about Pentecoſt. 3. About the end of the yeare, in Autumne. Now of the two firſt God had a part, not of the laſt. He likes not of thoſe Arbores autumnales Jude 13.foreign. that bud at later end of harveſt. Converſion (as Divines obſerve) uſually falleth out between eighteen yeares of age, and eight and twenty: Beſides Abraham in the old Teſtament, and Nicodemus in the New, we have not many inſtances of men converted in old age. When people grow croked and rooted in evill practiſes, they are hardly ever ſet ſtraight againe. Remember therefore thy Creator in the dayes of thy youth: Eccleſ. 12.1.his ſoule delighteth in the firſt ripe fruites. Remember that Jeſus Chriſt ſhed his blood for thee, when he was but 8. dayes old: and took thee into his family by baptiſme, when thou didſt hang on thy mothers breſt.
Verſe 2. The good man is periſhed out of the earth] Heb: The Saint, or gracious man, that out of mercy obtained of God, can extend mercy to men. Rari quippe boni. Of ſuch it may be ſaid, as One doth of faithfull friends in this age, that they are all (for moſt part) gone on pilgrimage: and their return is uncertaine.
and there is none upright among men] None (to ſpeak of) that maketh ſtraight pathes for his feet Heb. 12.13. that foots it aright, according to the truth of the Goſpell Gal. 2.14. that walketh evenly Gen. 17.1. and accurately, foreign.as it were by line and by rule Eph. 5.15. and that halts not between two opinions, as thoſe Iſraelites; but is right in his judgement, and undefiled in his way Pſal. 119.1. rather deſi…ing to be good, then to ſeem to be ſo: few ſuch to be found ſurely: black ſwans you may count and call them.
Sed nec Brutus erit, Bruti nec avunculus uſquam.Inven.
They all lie in wait for blood] A company of ſanguinaries, blood-ſuckers, hunting for the precious lives of men; but eſpecially of ſuch as reprove them in the gate. If you touch them in their luſts, they will ſeek to touch you in your life, as Ioaſh did Zachary, and as the Prieſts and people ſaid of Jeremy This man is worthy to die. All malice is bloody, and wiſheth him out of the world, whom it ſpiteth.
they bunt every man his brother with a net] They add fraud to their force, and craft to their cruelty: theſe ſeldome goe fundered; as ſome write of the aſp, he never wanders alone without his companion with him; and as the ſcripture ſpeakes of thoſe birds of prey and deſolation, none of them ſhall want their mate. Eſa. 34.16. The matter is made the worſe, becauſe it is a brother whom they hunt; whether he be ſo by race, place, or grace, a brother ſhould be better dealt with.
Verſe 3. That they may de evill with both hands earneſtly] Heb: for good and all, or, for adoe: that they may ſpeak and do evill as they can Ier. 3.5. and ſeek to out-ſin one another; like unhappy boyes that ſtrive who ſhall go furtheſt in the dirt. Nolunt ſolita peccare, ſaith Seneca: Et pudet non eſſe impudentes, ſaith Auſtin. Luther teſtifieth of the Monkes in Germany, that they were ſo deſperately wicked, ut nihil cogitent quod non idem patrare auſint, that they could not deviſe that wickedneſſe, which they durſt not do.
The Prince asketh] A beggerly practiſe for a Prince, but ſo baſe they were grown, and ſo greedy of filthy lucre. The Prince asketh, and, by asking onelyonly, compelleth: for who dare deny him? If ſome Naboth do, he ſhall die for it. There is a memorable ſtory of a poor man in Spain, to whom when the Lords Inquiſitours ſent for ſome of his pears, which they had caſt their eye upon; he for fear of offending, brought them his pears,Heyl. Geog. tree and all by the roots.
and the Judge asketh for a reward] Heb.Plaut. The Judge for a reward, ſc. will gratifie that ſordidum Poſcinummium, the Prince: who when he giveth him his Commiſſions hinteth to him haply,Dio. as Nero did to his publike Officers, Scis quid nobis opus eſt. Thou knoweſt what I want, and muſt have: ſee then that thou help me to it.Speed. Such trading there was likewiſe betwixt our Rich. 2. and Judge Belknap with his fellows. To this purpoſe, the Chaldee paraphraſt here: The Prince, ſaith He, requireth ſupplies of the Judge, and this beſpeaketh him, Fac pro me, & retribuam tibi; Negotiate for me, and I will be thy pay-maſter; favour me, help mee at my need, and I will requite thy curteſie, whenſoever thou wilt. Thus muli mutuo ſcabunt, one hand claws another: and betwixt the oppreſſive Prince, and uncoſcionable Judge, the law is ſlacked, and judgement doth never go forth: for the wicked doth compaſſe about the righteous: therefore wrong judgement proceedeth, Hab. 1.4.
and the great man, hee uttereth his miſchievous deſire] Heb. he ſpeaketh out the corruption of his ſoul. He doth it. Emphaticum eſt pronomen Ipſe, ſaith Calvin. This ſame He hath a ſpeciall Emphaſis in it, q. d. This impudent man being now paſt all grace (for Illum ego peri…ſſe dico, Curtius.cui perit pudor) boaſteth of his villany: and thinks to bear it out bravely, becauſe it is facinus majores abollae, the fact of a great One. But who is this He, this great man in the Text, that dares thus obtrude, and juſtifie to the world his moſt malapert miſdemeanour? The rich Client, ſaith Calvin, Ibi fas ubi maxima merces.that hath his money to plead for him: for in ſuits both of love and of law, money (moſtly) maketh maſtery: and Angels trouble the current of juſtice (ſaith One) at certain ſeaſons. Others underſtand it of Counſellours, Pleaders, Advocates, Sollicitours, and other Officers of Juſtice: who when as they ought to reprove the iniquity of the Judges, do rather help it forward, by juſtifying the wicked for a reward, and taking away the righteouſneſſe of the righteous from him, Eſay 5.20. by making the law a noſe of wax, and by quirks and devices, varniſhing falſhood and wrong-dealing.
ſo they wrap it up.] Contorcnplicant: they wreath their wrong-dealings together, as a rope twiſted of many threeds,Speed. till their iniquity be found to be hatefull: till there wanteth but an hurdle, an horſe, and a halter (as Belknap ſaid of himſelf) to do them right. They make a league together, they joyn and ſtrengthen their evil counſels, and frauds, &c, ſo Mr. Diodate. Theſe men agree among themſelves, and conſpire with one conſent to do evil: ſo the Geneviſts.
Verſe 4. The beſt of them is as a brier] which a man cannot handle without hurt. See 2 Sam. 23.6. Pſal. 55.21. and 58.10. Ezek. 2.6. Mat. 7.16. and 13, 7, 22. ſo, you cannot deal with them without danger: guilt, or grief you ſhall be ſure of. Lot felt it ſo at Sodom, 2 Pet. 2.7, 8. and ſo did tho…e that ſet up that bramble Abimelech, for their king, Judg. 9.
The moſt upright is ſharper then a thorn-hedge] Ʋt ibi inveniatur dolor, ubi ſperabatur auxilium, ſaith Hierom here: ſo that a man ſhall have grief, where he hoped for help and ſuccour: as a man that taking hold of a thorn-hedge to get over, hath his fingers prickt by it, and is glad to let go: Or, as a ſheep, that flying to the buſh for defence in weather, loſeth part of her fleece. Now if the beſt, and moſt upright among them were no better: what can be imagined of the many? and what better can be hoped for by us (for one egge is not more like another,foreign. then theſe times are thoſe here deſcribed: it is but the ſame fable acted over again, onelyonly every thing is now worſe then ever) then a day of viſitation, a time of perplexily, as it followeth here? For while they be folden together as thorns, and while they bee drunken as drunkards, they ſhall be devoured as ſtubble fully dry, Nah. 1, 10. as ſear thorns under the pot, Eccleſ. 7.6. I will go thorow theſe briers, ſaith God, I will burn them together, Eſay 27.4. they ſhall be utterly burnt with fire in the ſame place, 2 Sam. 23.7. that is, in hell, as ſome interpret it.
The day of thy watch-men, and thy viſitation cometh] Where ſinne is in the ſaddle, puniſhment will be upon the crupper. God will have a viſitation-day: and that for his Watch-men, Prophets, and Governours, as well as for the common ſort. Thy viſitation cometh, Thou ſhalt ſhare in puniſhment with them, as thou haſt done in ſinne: neither ſhall it help thee to ſay, Our Watch-men were in fault: for God will viſit you all: and his Viſitation-Articles will bee very ſtrict and criticall.
Now ſhall be their perplexity] They ſhall be ſo intricated, and intangled; ſo enſnared and enſnarled, as that they ſhall not know which way to turn them. They ſhall be in as great a diſtreſſe as Iſrael was at the red-ſea, Exod. 14.3. or as the Jews at Shuſhan were, when the decree was gone out for their utter deſtruction, Eſth. 3.15. or as Manaſſeh was, when taken by the Aſſyrians among the thorns, he was bound with fetters, and carried to Babylon, 2 Chron. 33.11.
Verſe. 5. Truſt ye not in a friend] Friends (ſaid Socrates) there is no friend: And a friend is a changeable creature, ſaith Another: all in changeable colours as the Peacock, as often changed as moved. Beſides,foreign. many friends are not more fickle then falſe, like deep ponds, cleer at the top, and all muddy at the bottome. Fide ergo: ſed cui vide. Try before you truſt: and when you have tried your utmoſt, truſt not over-farre, leſt you cry out at length, as Queen Elizabeth did, In truſt I have found treaſon: or as Julius Caefar, when ſtabb'd by Brutus among others, What thou my ſonne Brutus? He was ſlain in the Senate-houſe, with 23. wounds, given (moſt part) by them whoſe lives he had preſerved.
Put ye not confidence in a guide] Potenti & pollenti conſilio & auxilio. Tarnou.Be he never ſo potent, or politick, beyond thouſand others, as the word importeth: and as the people ſaid to David, But now thou art worth ten thouſand of us, 2 Sam. 18.3. thou art the light of Iſrael, thou art the breath of our noſtrils: ſo that if thou miſtary, we ſhall all breath out our laſt. All which notwithſtanding, Princes are not to be truſted, Pſal. 62.7. and 118.8, 9. and 146.3. for either they may die, or their affections may die; all their golden thoughts may periſh. Great mens words, ſaith One, are like dead mens ſhooes: hee may go bare-foot that waiteth for them.
Keep the doors of thy mouth from her that lieth in thy boſom] from thy wife, thine foreign, called the wife of thy boſome, becauſe ſhe ſhould be as dear unto thee as the heart in thy boſom. Be not too open-hearted to her, leſt ſhe tell all, as Sampſons wife: or as Fulvia in Saluſt, who declared all the ſecrets of Cncius, In bell. Catilinar.a noble Roman, her fooliſh lover. A fool telleth all, ſaith Solomon, Prov. 29.11. he is as little able to keep, as to give counſel. He is full of chinks, and leaks every way: the doors of his mouth are ſeldome kept ſhut: you may know him by his gaping: fools are called by Ariſtophanes, and Lucian, foreign, Gapers. but a wiſe man keepeth it in till afterwards, Prov. 29.11. Tacitus he holds to be the beſt Hiſtorian: and keeps his mouth with a bridle as David did, Pſal. 39. and as the Poets fain of Pegaſus, that he had a golden bridle put upon him by Minerva, their goddeſſe of Wiſdome. God and Nature have taught us by the ſite of the tongue in a mans mouth to take heed to it, and to keep the doors of it: and when all's done, to pray God to keep that door, Pſal. 141.3. The tongue is ever in udo, in a moiſture: but yet tied by the roots, that it may not ſtirre out of place; It is alſo guarded with a percullis of teeth, and a two-leaved gate of lips, which we muſt carefully keep, and hold that for an Oracle, Si ſapis, arcano vina recende cado.
Verſe 6. For the ſonne diſhonoureth the father] Or, revileth the father, Menabbe….be-Nabals him, beknaves him (of Nabal comes Nebulo) turpitudine afficit beſpatles him, vilifieth him. This is monſtrous wickedneſſe, Mal. 1.6. and a ſure ſigne the devil hath ſet his limbs in a man that is thus unnaturall, fierce, traiterous, heady, high-minded: which yet is foretold of theſe dregs of times, theſe laſt and worſt dayes, both by our Saviour, Mat. 10.21, 35, 36. and likewiſe by St. Paul, 2 Tim. 3.3, 4. Such a ſonne was He, who when his father complained, that never father had ſo undutifull a child as he had: Yes, Full. holy Stateſaid his ſonne, (with leſſe grace then wit) my grandfather had. Such a ſonne was Ham, and Abſalom, and Amida, ſon of Muleaſſes King of Tunes, Turk hiſt. 745.who caſt his father out of his Kingdom, and put out his eyes: and Henry, Speed.eldeſt ſonne to our Henry 2. who rebelled againſt his father, and died before him of a fever, and a flux, with excoriatiation of the bowels: And laſtly, Adolphus Egmondanus, Cominaeus.who impriſoned his own fater ſix yeers, for no other cauſe but for living ſo long; and keeping him from the Dukedome of Gelderland.
The daughter riſeth up againſt her her mother] As Mr. Fox mentioneth, ſome that witneſſed againſt their own parents here in Q. Maries dayes: and were a means of their Martyrdome.
A mans enemies are the men of his own houſe] See Mat. 10.36. with the Note, and take our Saviours counſel there; Be ye wiſe as ſerpents, innocent as doves: but beware of men, yea of the men of your own houſe.
Fide Deo ſoli: mortali fidito nulli:
Fallunt mortales: fallere Jova nequit.
Verſe 7. Therefore will I look unto the Lord] Therefore: inaſmuch as there is no faith nor fair-dealing amongſt men, I will look unto the Lord; look wiſhly and intently, as a watch-man in his watch-tower doth look as farre as ever he can ſee on every ſide. I alſo will lift up mine eyes unto thoſe hills of heaven, from whence cometh my help, Pſal. 121.1. I will pray and look up, Pſal. 5.3. I will keep cloſe communion with the Lord, and by faith commit the keeping of my ſoul to him in well-doing, as unto a faithfull Creatour, 1 Pet. 4.19. This I will do: and yet more then this.
I will wait for the God of my ſalvation] If he tarry, I will wait for him: becauſe he will ſurely come,Rev. 13.10. & 14.12. Pſal. 119. he will not tarry, Hab. 2.3. This is the voice of faith: and here is the faith and patience of the Saints. God ſometimes lies off and ſtayes long; even till our eyes even fail with looking for his ſalvation; and all to try what we will do: as Samuel tried Saul, who becauſe he ſtayed not out his juſt time, loſt his kingdom. David waited for for the kingdom; and had it not, till he had learned to quiet and behave himſelf as a child weaned of his mother, Pſal. 131.2. Thoſe in Eſther waited for deliverance: and had it not, till almoſt forſaken of their hopes. I have waited for thy ſalvation, O Lord, ſaith dying Jacob: and I will wait for the God of my ſalvation, Gen. 49.ſaith our Prophet here, for a preſident to all the good ſouls of his time. Let us but conſider our diſtance from God in worth and degree; together with our dependance upon him, our undone condition without him, how long he waited for us, how he hath hitherto helped us, as 1 Sam. 7.12. and now ſeems to ſay unto us,Joh. 13.7. as he did once to Peter, What I do, thou knoweſt not now, but thou ſhalt know hereafter; and we ſhall be content to wait, as here, and to ſay,
My God will hear me] According to my faith, and his own faithfulneſſe. The whole force of faith conſiſteth in this, ſaith Luther, Ʋt quis benè applicet pronomina, that a man will apply pronounes:Luth. in Gal. 1. that he can fiducially ſay, My God: and, will hear me. Were it not for this word of poſſeſſion mine, the devil might ſay the Creed to as good purpoſe as we. He beleeveth there is a God, and a Chriſt, and ſuch a Chriſt, as is there deſcribed: but that which torments him is, he can ſay my, to never an Article of the Faith. Time was, when Chriſt heard the devil begging that he might enter into the ſwine: but he could not ſay, My God hath heard me. Let us ſecure our intereſt in God: let us individuate Chriſt, and appropriate him to our ſelves,foreign. by a particular faith, and then all ſhall be well with us.
Verſe 8. Rejoyce not againſt me, O mine enemy] Here's the triumph of faith, in the fail of outward comforts, in the middeſt of the worlds inſultations and irriſions. Ne laeteris de me. O daughter of Babylon that art to be deſtroyed, thou that art victrix gentium, captiva vitiorum (as Auſtin ſaid of Rome in her pride) thou that for preſent carrieſt the ball upon the foot, and none can come neer thee: Rejoyce not againſt me, as forlorn and hopeleſſe: ſay not, This is Zion the outcaſt, whom no man ſeeketh after. Jer. 30.17.For aſſure thy ſelf, The right hand of the Lord will change all this, and Flebile principium melior fortuna ſequetur.
When I fall, I ſhall ariſe] Becauſe fall I never ſo low, I cannot fall below the ſupporting hand of God, which will help me up againe Pſa. 37.24. The wicked fall and never riſe Am. 8.14. they ſhall drink of the cup of Gods wrath, and be drunken, and ſpue, and fall, and riſe no more Jer. 25.27. their carcaſſes ſhall fall as dung upon the open field, and as the handfull after the harveſt-man, and none ſhall gather them Jer. 9.22. This is fearfull. If Haman fall before Mordecai the Jew, he ſhall not eaſily ſtop, or ſtep back. Eſth. 6.13. A Jew may fall before a Perſian and get up and prevaile. But if a Perſian or other perſecutor begin to fall before a Jew, he can neither ſtay, nor riſe. There is an inviſible hand of Omnipotency that ſtrikes in for his own, and confounds their oppoſites.
when I ſit in darkneſſe, the Lord ſhall be a light unto me] He can lighten the greateſt darkneſſe: as he did the dungeons to the Martyrs.Acts &. mon. 857. From the delectable Orchard of the Leonine dungeon: ſo Algerius an Italian Martyr dated his heavenly Epiſtle. I am now in the Biſhop of Londons Cole-houſe (ſaith Mr. Philpot) a dark and ugly priſon as any is about London: but my dark body of ſin hath well deſerved the ſame: and the Lord now hath brought me into outer darkneſſe, that I might be the more lightned by him: as he is moſt preſent with his children in the middeſt of darkneſſe. And in his letter to the Lady Vane, I thank the Lord,Ib. 166 ſaith He, I am not alone, but have ſix other faithfull companions, who in our darkneſſe do cheerfully ſing hymnes and praiſes to God for his great goodneſſe. We are ſo joyfull, that I wiſh you part of my joy &c. The poſy of the city of Geneva ſtamped round about their mony was formerly out of Iob,Ibid. Poſt tenebras ſpero lucem, After darkneſſe I look for light. But, the Reformation once ſettled amongſt them, they changed it into Poſt tenebras lux. Light after darkneſſe.Scultet. Aunal. Like as the Saxon Princes, before they became Chriſtians, gave for their armes a black horſe;Cranz. in Saxon. but being once baptized, a white.
Verſe 9. I will beare the Indignation of the Lord, becauſe I have ſinned againſt him] The Church had ſinned, and God was angry with her. So Zech. 1.12. Eſay 57.17. What meane then the Antinomians to tell us that God is never angry with his people, for their foule and flagitious practiſes, no not with a fatherly anger? nor chaſtiſeth them for the ſame, no not, ſo much as with a fatherly chaſtizement?Virg. Aeneid. Is not this contra Solem mingere? Godlineſſe is on target againſt affliction. Blind Nature ſaw this.
—nec te tua plurima, Pentheu,
Labentem texit pietas—
OnelyOnly it helpes to patient the heart under affliction by conſidering 1. That it is the Lord. 2. That, a man ſuffers for his ſin, as the penitent theef alſo confeſſed Luk. 24.41.3. That the rod of the wicked ſhall not lie long upon the lot of the righteous. foreign. Say we then, every one with David, I know that thy judgements are right, and thou haſt afflicted me juſtly, Pſal. 119.75. yea in very faithfulneſſe haſt thou done it, that thou mighteſt be true to my ſoule. And with that Noble Du-pleſſy, who when he had loſt his onelyonly ſon, a gentleman of great hopes (which was the breaking of his mothers heart) quieted himſelf with theſe words of David, I was ſilent and ſaid no word, becauſe thou Lord diddeſt it. Pſal. 39.See my Love-tokens pag. 145.146. &c. It ſhall be our wisdome in affliction to look to God, and to reflect upon our ſins, taking his part againſt our ſelves: as a Phyſician obſerves which way nature workes, and helpes it.
until he plead my cauſe] As a faithfull Patron, and powerfull Avenger: for though it be juſt in God that I ſuffer, yet it is unjuſt in mine enemies, who ſhall ſhortly be ſoundly paid for their inſolencies, and cruelties.
he will bring me forth to the light] He will diſcloud theſe gloomy dayes, and in his light I ſhall ſee light.
I ſhall behold his righteouſneſſe] that is, his faithfulneſſe in fulfilling his Promiſe of deliverance in due time. Meane-while I will live upon reverſions, live by faith and think to make a good living of it too. All the wayes of God to his people are mercy and truth Pſa. 25.10. this is a ſoul-ſatisfying place of ſcripture indeed. All the paſſages of his providence to them, are not onelyonly mercy but truth and righteouſneſſe: they come to them in a way of a promiſe: and by vertue of the Covenant, wherein God hath made himſelf a voluntary debter to them, 1 Joh. 1.9.
Verſe 10. Then ſhe that is mine enemy ſhall ſee it &c.] Not onelyonly ſhall I behold his righteouſneſſe (as before) but mine enemy ſhall ſee it, and feel it too, to her ſmall comfort. They ſhall ſee it when 'tis too late to remedy it: as they ſay, the Mole never opens her eyes, till pangs of death are upon her.
And ſhame ſhall cover her,] when ſhe ſhall ſee that thou haſt ſhewed me a token for good; that thou haſt holpen me, and comforted me, Pſal. 86.17.
which ſaid unto me, Where is the Lord thy God.?] So laying her religion in her diſh, whereby God became intereſted in her cauſe, and concerned in point of honor, to appear for her. The Church is no leſſe beholden to her enemies inſolencies for help, then to her own devotions: for God will right himſelf, and her together. See Joel. 2.17. with the Note.
Mine eyes ſhall behold her] and feed upon her miſery, not as mine enemy, but as Gods: nor out of private revenge, but out of zeal for his glory.
Now ſhall ſhe be trodden down, as the myre of the ſtreets] Erit infra omnes infimos: ſhe ſhall be as mean as may be. Nineveh that great city, is now a little town of ſmall trade; Babylon is nothing elſe but a ſepulture of her ſelf. Thoſe four Monarchies that ſo heavily oppreſſed the Church, are now laid in the duſt, and live by fame onelyonly: ſo ſhall the Romiſh Hierarchie, and Turkiſh Empire. All Chriſts enemies ſhall ſhortly be in that place that is fitteſt for them; ſc. under his feet, as was before noted: he will dung his Church with the carcaſſes of all thoſe wilde boars, and buls of Baſhan, that have trod it down.
Verſe 11. In the day that thy walls are to be built] In the type, by Nehemiah, chap. 3. who did the work with all his might: and having a ready heart, made riddance, and good diſpatch of it.Mar. 16.15. In the truth, and ſpiritually, when the Goſpel was to be preached to every creature, and a Church collected of Jews and Gentiles. The Church is in the Canticles ſaid to be a garden encloſed: ſuch as hath a wall about it, and a well within it, Cant. 4.12. See the Note there. God will be favourable in his good pleaſure unto Zion,Pſal 51.18. and build the walls of Jeruſalem. His ſpirit alſo will ſet up a ſtandard, in his Saints, againſt ſtrong corruptions and temptations: and make them more then conquerours, even Triumphers, Eſay 59.19. Rom. 8.37. 2 Cor. 2.14.
In that day ſhall the decree be farre removed] That decree of the Babylonians, forbidding the building of the Temple and City, ſhall be reverſed: and thoſe ſtatutes that were not good, (given them by Gods permiſſion, becauſe they had deſpiſed his ſtatutes, Ezek. 20.24, 25.) ſhall be annulled, and removed farre away. Some read it, In that day ſhall the decree go farre abroad, and interpret it, by Pſal. 2.7, 8. of the doctrine of the Goſpel.
Verſe 12. In that day alſo he ſhall come even to thee from Aſſyria] To thee, Ieruſalem, in the Type, ſhall recourſe be had from all parts, as if thou wert the chief city of the world. (Pliny ſaith, that in his time ſhe was the moſt famous of all the cities of the Eaſt: and Titus himſelf is ſaid to have wept at the laſt deſtruction of it by his ſouldiers, whom he could not reſtrain from firing the Temple) To the new Jeruſalem, the Church of the New Teſtament, in the Antitype: from whence the Goſpel was ſent out to every creature which is under heaven, Col. 1.23. and whereunto people of all ſorts flowed, and many nations came, Mic. 4.1, 2. with higheſt acclamations, moſt vigorous affections, and utmoſt indeavours beſtowing themſelves upon the Lord Chriſt, Act. 2.9. &c. Jeruſalem, in the Hebrew tongue, is of the duall number; in regard of the two parts of the city, the upper and the nether town. Or, (as the Cabaliſts give the reaſon) in regard of a twofold Jeruſalem, the heavenly and the earthly: and the taking away of the earthly, they ſay, was ſignified, by the taking away of the letter jod out of Jeruſhalaijm, 2 Sam. 5.13. But Jeruſalem which is above is free, firme, and full; the deſolate (once ſo) having many more children then ſhe that hath an husband, Gal. 4.26, 27. whom the Lord of Hoſts alſo doth bleſſe, ſaying, (as a Father to them all) Bleſſed be Egypt my people, and Aſſyria the work of my hands, and Iſrael mine inheritance, Eſay 19.23, 24, 25.
and from the fortreſſe, even to the river] i.e. from all bounds and borders of the land, yea of the world (Pſal. 89.12. Tabor and Hermon are put for the Eaſt and Weſt parts of the World) ſhall people come in to the New Jeruſalem, which hath twelve gates: On the Eaſt three gates, on the North three gates, on the South three gates, and on the Weſt three gates, Rev. 21.12, 13. See the Note there.
Verſe 13. Notwithſtanding the land ſhall be deſolate] Underſtand it, not of the land of Caldea, as A lapide doth; but of Judea, which muſt be deſolated before the coming of Chriſt in the fleſh. And this is here foretold. 1 Leſt the impenitent, by miſapplying the former proimſes, ſhould dream of impunity, (ſaeculi laetitia est impunita nequitia) and 2. Leſt the godly, becauſe of this deſolation ſhortly to enſue,Aug. ſhould deſpair of the former promiſes.
Becauſe of them that dwell therein, for the fruit of their doings] What their doings were, and what the fruit thereof, ſee Ier. 9.3, 4, 5, &c & 12, 13, 14, 15, 16. This Prophet could not but tell them of both, though hee had ſmall thank for his love and labour: even as little as Moſes had of that perverſe people in the wilderneſſe. His ſervice among the Jews was in ſome ſenſe like that of Manlius Torquatus among the Romans: who gave it over, ſaying Neither can I bear their manners, nor they my government. Ieremy once thought to have done ſo, chap. 20.9. but might not. He lived to ſee this prophecy of Micah fulfilled: and was afterwards carried down to Egypt by his ungratefull countreymen; where alſo (for a reward of his 41. years unceſſant pains in the Miniſtery as a Prophet) they ſtoned him to death,Bucholc. Chronol. who had been a brazen wall to his countrey, ejuſque commodis adangendis natus, and a common bleſſing.
Verſe 14. Feed thy people with thy rod] Rule them with thy Seepter, or feed them with thy pedum paſtorale, thy ſhepherds-rod, or ſtaffe, Pſal. 23.4. This, ſay ſome, is the ſpeech of God the Father, to God the Son. Or, (as others) of God to the Miniſters and Paſtours, charging them to take heed to his flock, and to feed his Church. But it ſeemeth rather to be a prayer of the Chriſtian Church (ſeeing the ruine of the Jewiſh Synagogue) that Chriſt (the chief Shepherd) would do all good officer for his poor people, feeding them with his rod, that is, with his word and Spirit, guiding them with his eye, Pſal. 32.8. leading them in the way everlaſting, Pſal. 139.24. leſt, ſeduced by their own luſts, or other mens evil lives, they ſhould any way miſcarry.
the flock of thine heritage] Thoſe poor of the flock, Zach. 11.7. that hear his voice and follow him, John 10.3, 4.5, 27. being holy, harmleſſe, tractable, ſociable, patient, profitable as ſheep; which have wooll for raiment, skin for parchment, fleſh for meat, guts for muſick, &c. Such ſhall go in and out, and find paſture, Joh. 10.9. paſture that will breed life, and life in more abundance, verſe 10. See Pſal. 23.1, 2, 3, &c. Davids Paſtorall: where he aſſureth himſelf, as a ſheep of Chriſts heritage, that hee ſhall have all things needfull for life and godlineſſe: And ſo may every poor Chriſtian, grounding his faith upon the Covenant, Ezekiel 34.25, 28.
which dwelleth ſolitarily in the wood] Sleepeth in the woods, Ezek. 34.25. where they meet with many a bruſh, yea many a bruiſe, verſe 28. where they walk in dark and dangerous paths, even in the valley of the ſhadow of death, Pſal. 23.4. of the darkeſt ſide of death, of death in its moſt horrid and hideous repreſentations. Feed them therefore; fence them with thine omnipotent arm, bear them in thy boſom, ſee to their ſafety.
Let them feed in Baſhan and Gilead] Not bite upon the bare ground, but feed pleaſantly, plentifully: feed among the lillies, frequent alſo the foddering places, turn to the under-ſhepherds, the Miniſters, and ſo return to the Arch-ſhepherd and Biſhop of their ſouls, following the Lamb whereſoever he goeth; who will teach them many things, and that out of deepeſt compaſſion, Mar. 6.34. who will alſo ſhew them great and mighty things, that they knew not, Jer. 33.3.
as in the dayes of old] As thou waſt with the Church of the Old Teſtament, ſo be not wanting to that of the New: but feed them according to the inegrity of thine heart, and guide them by the skilfulneſſe of thine hands, Pſal. 78.72. Pull them out of the Lions mouth, ſeek them up when loſt, tend them, handle them, heal them, waſh them, drive them as they can go, bearing the lambs in thy boſome, Eſay 40. Do for them, as thou haſt ever done for thy people in former ages. So we thy people, and ſheep of thy paſture will give thee thanks for ever: we will ſhew forth thy praiſe to all generations Pſa. 79.13.
Verſe 15. According to the dayes of thy comming out of the land of Egypt] Here's a preſent and full anſwer to the churches prayer: ſo ready is the Lord to fulfill the deſires of the righteous. It is but Ask and Have: and they are worthily miſerable, that will not make themſelves happy by asking. The ſumm of Chriſts anſwer is this: As I led Joſeph like a flock out of Egypt thorough the wilderneſſe; and fed them there daily and daintily, with Angels ſood (never was Prince ſo ſerved in his greateſt pomp) ſo will I ſhew thee marvelous things at Babylon, and bring thee thence with a mighty hand Ezek. 20.34. to make mee a glorious Name Eſa. 63.14. and both theſe deliverances ſhall be a moſt certaine type of thy ſpirituall redemption by Chriſt. Loe thus will I do for thee as in the dayes of old ver. 14. and ſo fit mine anſwer ad cardinem deſiderij, give thee not only the deſire of thine heart, Aug. Conſc. lib. 5. cap. 8.but the requeſt of thy lipps Pſa. 21.2. letit be to thee even as thou wilt Mat. 15.29.
Verſe 16. The nations ſhall ſee and be confounded] Conſidering how I have defeated and befooled them; how I have made all their might to melt, and moulder; they ſhall ſtand amazed, and be made a common table-talk: as Belſhazzar and the Babylonians were, when Cyrus (Gods ſervant) ſuddainly brake in upon them and ſurprized their city, which they held inſuperable: and as the Heathen Emperours of Rome were, when the Chriſtians, under the conduct of Conſtantine, carried it againſt them.
they ſhall lay their hand upon their mouth] Be ſtruck dumb, as if they had ſeen Meduſa's head: they ſhall not be able to contradict the Goſpell, or to hinder the progreſſe of it. Valens the Arrian Emperou comming upon Baſil, while he was in holy duties, with an intent to do him hurt, was not only ſilenced, but ſo terrified, that he reeled and had fallen,Greg. orat. de laud. Baſil. had he not been upheld by thoſe that were with him.
their cares ſhall be deaf] With the ſudden burſting forth of Gods wonderfull and terrible works, ſaith Mr. Diodate.
Verſe 17. They ſhall lick the duſt like a ſcrpent] that is, be reduced not only to extreme hunger and penury, but to utmoſt vility and baſeneſſe of condition, ſo as to lick the very duſt. And whereas it is added like a ſ…pent, he puts them in mind of that old malediction Gen. 3. and gives them to know, that as, like that old ſerpent, they have lifted themſelves up againſt God, ſo will God caſt them down again to the condition of ſerpents, and abaſe them to the very duſt. See Pſa. 22.30 and 72.9. Eſ. 49.23.
they ſhall move out of their holes like wormes (or creeping things) of the earth] They ſhall tumultuate, and be all on an huddle, as ants are when their molehill is thrown up with a ſpade. The Hebrew word imports great commotion and buſtle.
they ſhall be afraid of the Lord our God, and ſhall feare becauſe of thee] O God, or O Church, terrible as an army with banners, Impiety triumpheth in proſperity, trembleth in adverſity: and contrarily, ſaith holy Greenham Since the fall, we tremble before God, Angels, and good men. What have I to do with thee, thou man of God (ſaid She) Art thou come to call to mind my ſin and to kill my ſon? At the ſiege of Mountabove in France, the people of God within the wals, ever before a ſally ſang a Pſalme: with which holy practiſe of theirs, the enemy comming acquainted, when they heard them ſinging would ſo quake and tremble, crying they come, Spee. belli ſal. 282.they come, as though the wrath of God had been breaking out upon them.
Verſe 18. Who is a God like unto thee?] No God ſurely (whether ſo reputed or deputed: whether heathen deities, heavenly Angels. or earthly Rulers) can compare with our God, or come neare him, for pardoning of ſin. Indeed none can do it at all but He; as the blind Phariſees ſaw and could ſay. Men may pardon the treſpaſſe, but God alone the tranſgreſſion. But ſay, they could do ſomething that way: yet nothing like our God: who maketh his power appear to be great Num. 14.17 in pardoning ſuch offences as no God or man beſides would pardon. See Jer. 3.1. Neh. 9.31. he forgiveth iniquity, tranſgreſſion and ſin Exod. 34.6, 7. that is, all ſorts of ſins, to all ſorts of ſinners without excertion, Mat. 12.31. This is the expreſſe letter of Gods covenant, which we ought not either to obliterate, or to interline; but to beleeve it in the full latitude and extent. We are apt to caſt Gods pardoning-grace into a mould of our own; and to meaſure it by our modell. But againſt this we are cautioned Iſai. 55.8. God muſt be magnified in our thoughts, his quarters there enlarged, high and honourable conceptions are to be had of him: or elſe we wrong him no leſſe then we ſhould do a King, by reſpecting and receiving him no otherwiſe then we would do another ordinary man. He is ſet forth here, as a God imparallell, and that not without an interrogation of admiration, O! who is a God like unto thee? Thy mercy is matchleſſe, thy grace aboundeth even to an overflow. 1 Tim. 1.14. it is more then exceeding, it hath a ſuperpleonaſme, foreign.ſaith the Apoſtle there. Surely as the Sea ſwallowes up hugeſt rocks, and as the Sun ſcattereth greateſt miſts: ſo doth He pardon enormities as well as infirmities, and blotteth out the thick cloud as well as the cloud Iſa. 44.22.Jam. 2, His mercy rejoyceth againſt, or glorieth over judgment: and is ready to ſay of a great ſinner indeed —Jam dignus vindice nodus: The more deſperate the diſeaſe is, the greater glory redoundeth to him that cureth it. Our Saviour gat him a glorious name by curing incurable diſeaſes: and gained greateſt love by franckly forgiving Mary Magdalens and others ſins,Luk. 7.42, 47. which were many and mighty, or bony as the Prophets word ſignifies Amos 5.12. Adams Apoſtacie, Noahs drunkenneſſe, Lots inceſt, Davids blood-guiltineſſe, Manaſſeh his idolatry and witch-craſt, Peters thrice denying and abjuring his maſter, Pauls blaſphemy and perſecution: All theſe ſins and blaſphemies have been forgiven to the ſons of men: neither can they commit more then he both can and will remit to the penitent. Note this againſt Novatus that proud heretick: and ſtrive againſt that naturall Novatianiſme, that is in the timerous conſcience of convinced ſinners, to doubt and queſtion pardon for ſins of Apoſtaſie, and falling after repentance, and to ſay as thoſe Unbeleevers of old, Can the Lord prepare a table for us in the wilderneſſe? So, Can he forgive ſuch and ſuch iniquities ſo oft reiterated? This is a queſtion, no queſtion: what cannot our God do in this kind, who pardoneth ſin naturally Exod. 34.6. (and therefore freely as the Sun ſhineth, or as the Fountaine caſteth out waters) who doth it alſo abundantly Iſai 55.7. multiplying pardons as faſt as we multiply ſins: and laſtly, Conſtantly, Pſal. 130.4. Ioh. 1.27. Zach. 13.1. It is his perpetuall act: and it ſhould be as a perpetual picture in our hearts. We ſhould go on our way toward heaven, as Sampſon did toward his parents, feeding on this hony-comb.
that pardoneth iniquity] Heb: that taketh away, ſheere away, non ne ſit, ſed ne obſit, not ſin it ſelf, but the guilt of it; the damning and domineering power of it: this David calleth the iniquity of his ſin: and ſaith that this God forgave him Pſal. 32.5. pronouncing himſelf and all ſuch happy as are ſo dealt with verſe 1.2.
and paſſeth by the tranſgreſſion] Heb: Paſſeth over it, taketh no notice of it, as a man in a deep muſe, or as one that hath haſt of buſineſſe, ſeeth not things afore him: his mind being upon another matter, he neglects all elſe beſides that. As David when he ſaw in Mephiboſheth the feature of his friend Jonathan, took no notice of his lameneſſe, or any other defect or deformity: ſo God beholding in his people the image of his ſon, winks at all faults, that he might ſoon find in them. That which Cicero ſaid flatteringly of Caeſar, is truly affirmed of God, Nihil obliviſci ſolet praeter injurias, He forgetteth nothing but the wrongs that are daily done him by his; and as it is ſaid of our Henry 6. that he was of that happy memory, that he never forgat any thing but injury &c. ſo here.Daniel 198.
of the remnant of his heritage] Not of all, but of thoſe poor few that confeſſe and forſake their ſins Pro. 28.13. and in whoſe ſpirit there is no guile Pſa. 32.2. that are mortified perſons Rom. 11.26. with Eſay 59.20. It is a priviledge proper to the Communion of Saints.
he retaineth not his anger for ever] Angry he may be, and ſmite in his anger Eſay 57.17. yea he may take vengeance of the inventions of thoſe whom he hath pardoned, Pſal. 99.8. temporall vengeance I mean: but it ſoon repenteth him concerning his ſervants; and a little puniſhment ſerveth turn for a great offence, Jer. 31.19, 20, 21. David, no ſooner ſaid, I have ſinned, but he heard, The Lord hath taken away thy ſin, 2 Sam. 12.
becauſe he delighteth in mercy] And hence he pardoneth iniquity of free-grace, ex mero motu, out of his pure and unexcited love, out of his Philanthropy, and undeſerved favour, the ſole impulſive cauſe of pardon. What a man delighteth to do, he will do howſoever. If the Sun delight to run his race, who ſhall ſtop him? If God ſo delight in mercy, that he will ſave for his Names ſake, and come in with his Non obſtante, as he doth, Pſal. 106.8. who, or what ſhall hinder him?
Verſe 19. He will turne again, he will have compaſſion upon us] Here's the pith and power of faith, particularly applying promiſes to a mans ſelf. Say that ſin hath ſeparated betwixt us and our God, Eſay 59.2. and made him ſend us farre away into captivity: yet he will turn again and yern toward us, he will turn again our captivity as the ſtreams in the South. His compaſſions are more then fatherly, Pſal. 103.13. motherly, Eſay 49.15. brotherly, Heb. 2.12. This the Church knows, and therefore cries after him,Cant. 8.14. Make haſt my beloved; and be thou like to a Roe, or to a young Hart, which when it fleeth, looketh behind it, ſaith the Chaldee Paraphraſt there. And this that he will do, ſhe is bold to beleeve. He will, he will, and that to us, ſaith the Prophet here. Lo this is that work of faith, to wrap it ſelf in the promiſes, as made to us in particular, 1 Tim. 1.15. and unleſſe faith be on this ſort actuated, it is, as to comfort, as good as no faith. Compare Mat. 8.26. with Mark. 4.40.
He will ſubdue our iniquities] By force and violence (as the word ſignifieth) ſubjugabit, peſſundabit, conculcabit. Sin is ſturdy, and will rebell, where it cannot reigne. It hath a ſtrong heart, and will not eaſily yeeld. But yeeld it ſhall, for God will ſubdue it. And this is a further favour, (as every former is a pledge of a future) To pardon of ſinne, God will adde power againſt ſinne: to juſtification by Chriſts merit, ſanctification by his Spirit: he will let out the life-blood of ſin, and lay it adying at our feet: he will tread Satan with all his black train under our feet ſhortly, Rom. 16.20. He will not onelyonly turn us againe, but turne his hand upon us, and purely purge away our droſſe, and take away all our tinne, Eſay 1.25. In fine, hee will ſo mortifie the deeds of the body by his Spirit, that ſinne ſhall not have dominion over us, Rom. 6.14. ſhall not play Rex in us: the traveller ſhall not become the man of the houſe, as Nathans parable ſpeaketh.
And thou wilt caſt all their ſinnes into the bottom of the ſea] Where-hence they ſhall never be boyed up again. This, the Prophet by an inſinuating Apoſtrophe, turneth himſelf to God, and ſpeaketh with much confidence. Such is the nature of true faith, ſc. to grow upon God, and, as I may ſo ſay, to encroach: as Moſes did, Exod. 33.12, 13, &c. to chap. 34.10. and as David did, 1 Chron. 17.23. &c. See how he improves Gods promiſe, and works upon it, ver. 24, 25. he goes it over again, and yet ſtill encroacheth: and the effect was good, chap. 18. We hinder our ſelves of much happineſſe by a ſinfull ſhamefacedneſſe. Let us come boldly to the throne of grace;Heb. 4. ult. ſo ſhall we ſee our ſins, as Iſrael did the Egyptians dead on the ſhore.
Verſe 20. Thou wilt performe the truth to Jacob, and the mercy to Abraham] Heb. Thou wilt give: for all is of free gift. His love moved God to promiſe, his truth binds him to performe, 2 Sam. 7.18, 21. For thy words ſake, and according to thine own heart haſt thou done all theſe things. Having made himſelf a voluntary debter to his people, he will come off fairly with them: and not bee worſe then his word, but better. Hence Rev. 10.1. Chriſt is ſaid to have a rainbowe upon his head: to ſhew that he is faithfull and conſtant in his promiſes, and that tempeſts ſhould blow over, the skie be cleared. For this is as the waters of Noah unto mee, ſaith the Lord: for as I have ſworn that the waters of Noah ſhould no more go over the earth: ſo have I ſworn that I would not be wroth with thee, nor rebuke thee. For the mountains ſhall depart, &c. Eſay 54.9, 10. God hath hitherto kept promiſe with nights and dayes, Jer. 33.20, 25. that one ſhall ſucceed the other: therefore much more will he keep promiſe with his people.
which thou haſt ſworn unto our fathers.] And, in them, to us, by vertue of the covenant. So he ſpake with us, when he ſpake with Jacob at Bethel, Hoſ. 12.4. and that the promiſes ſworn to the Fathers of the old Teſtament, belong alſo to us of the New. See Luke 1.55, 73, 74. Now, that God ſwore at any time to them, or us, hee did it for our ſakes doubtleſſe: that by two i…table things, in which it was impoſſible for God to lie, wee might have a ſtrong conſolation: who have fled for refuge to lay hold upon the hope ſet before us, Heb. 6.17, 18. See the Note there.
Gloria Deo in Excelſis.