The Calling of the JEWS. A PRESENT TO JUDAH AND THE CHILDREN OF ISRAEL that joined with him, and to JOSEPH (the valiant tribe of EPHRAIM) and all the house of ISRAEL that joined with him. The Lord give them grace, that they may return and seek JEHOVAH their God, and DAVID their King, in these latter days. There is prefixed an Epistle unto them, written for their sake in the Hebrew tongue, and translated into English. Published by William Gouge, B. of D. and Preacher of God's word in Black friars. London. LONDON Printed by EDWARD GRIFFIN for WILLIAM BLADEN, and are to be sold at his Shop near the great North door of Paul's, at the sign of the Bible. 1621. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A BRIEF AND SUMMARIE DECLARATION OF THE PROPHECIES of the old and the new Testament, so far as they concern the calling of the JEWS. THE invisible things of God, that are to be seen in all his works, shine most clearly in the Church. Wherein, as David saith, Psal. 29. 9 he uttereth all his glory. But above all, the Church of the jews carrieth the lively print and mark of his praises. What things did he for them? Nay, what did he not in Egypt, and at the red sea, in the wilderness, and Land of promise, when they were in Babylon, the seventy years' captivity, and after, by sending of his Son among them? These things were the first act (as a man may call it) of the great and glorious works of God toward that nation. But the Catastrophe, or shutting up, is no less, if not much more, to be admired: How, for refusing Christ, that came into the world, to save them, and shamefully nailing him upon the Cross, they are become a renegade people, now 1600 years together, without Church, without Commonwealth, without form, or face of government, good or bad: their pleasant land turned into a wilderness: their fruitful Country, into a dry and barren Desert. How, for all that, he leaveth them not without comfort. Nay, he lifteth up their hearts with a certain expectation of most high and ample promises. Such and so great as are altogether incredible, but that the mouth of the Lord hath spoken it. Some of the choice and principal, not following jewish fables, but the undoubted Oracles of the word of God, it shall not be amiss, before we proceed further, to lay down in certain Aphorisms or Positions. Which may all be reduced into five heads. 1. The first head concerneth the jews refusal of Christ. Refusing Christ. Whereupon shall follow 2. Both their rejection to be no more his Church and Rejection. people. 3. (Notwithstanding which, a small remnant, a hole seed, Remnant. shall be left. Rom. 11. 5.) 4. And also their long desolation. Desolation. The second head is of the calling of the jews. For 5. Of this remnant God will be pleased to gather a Call. Church unto himself, 6. In the last days. Ezech. 38. 8. Hoshea 3. 5. Last days. 7. Not of a few, singled out here and there, but of the General call. Nation in general. Rom. 11. 25, 26, 27. Cantic. 8. 10. 8. And that of the ten Tribes as well as of the rest of the X. Tribes. jews. Ezech. 37. 16. 19 Hosh. 1. 11. jer. 3. 12, 13. etc. Esay 11. 12, 13. Obadia vers. 20. Zach. 10. 6. Rom. 11. 26. 9 But this extendeth not to every one. Some there shall Wrath against refractories. be, refractory Spirits, that will not even then stoop to Christ. Against whom the wrath of God shall be evident. Reu. 21. 8. Dan. 12. 2. Esay 65. 11, 12, 13, 14, 15, 16, 17. The third head respecteth the beginnings of their conversion; of whom it shall be, and when, and the things that shall follow thereupon. 10. The first converted shall be out of the North and the East quarters. Dan. 11. 44. Esay 41. 26, 27. First converted. 11. And that about the time when the Turkish tyranny Time of first conversion. shall have lasted 350 years. Dan. 7. 25. & 12. 7. 11. Reu. 9 15. Things following upon it are 12. They shall repair towards their own country. Esay 11. 15, 16. & 51. 10, 11. jer. 3. 18. Hosh. 1. 11. Repair towards their country. 13. In the way, Euphrates shall be laid dry for them to pass, as once the Red Sea was. Rev. 16. 12. See Esay 11. 15. & 51. 10, 11. Euphrates dry. 14. The tidings of this shall shake and affright the Turkish power. Dan. 11. 44. Turk shaken. 15. A marvelous conflict shall they have with Gog and Magog, that is to say, the Turk. Ezech. 38. & 39 Conflict with Gog. Rev. 20. 8. 16. And shall be in sore distress. Dan. 12. 1. Sore distress. 17. This conflict shall be in their own country, the land Place of conflict. of judaea. Rev. 20. 8, 9 Esay 25. 10. joel 3. 2. Ezech. 39 2, 4. Zach. 14. 2. 4. 3, 4, 5. Dan. 11. 44, 45. 18. A noble victory they shall obtain. Conquest. 19 God from heaven miraculously fight for them. God's fight. Rev. 20. 8, 9, 10. Esay 27. 1. & 31. 8, 9 Ezech. 38. 18, 19, 20, 21, 22, 23. Zach. 14. 3, 4, 5. 20. It seemeth the main blow where the Grand Signior Place of God's fall himself must fall, shall be at, or near jerusalem. Rev. 10. 16. & 20. 9 joel 3. 2. Ezech. 39 16. 21. The utter overthrow of the whole Army, perhaps shall be beside the Sea of Gennezaret, otherwise called, Place of the armies discemfit. the Lake of Tiberias. Ezech. 39 11. 22. This conquest of Gog and Magog cometh 45. years after their first conversion, which is the 395. Time of conquest. year and last period of the Ottoman Empire, Reu. 9 15. Dan. 12. 12. The fourth head is their flourishing state of Church and Commonwealth, after this victory once obtained. For, 23. They shall dwell in their own Country. jer. 3. 18. and 23. 8. Ezech. 37. 21, 22. Amos 9 14, 15. Dwell in their Country. 24. They shall inhabit all the parts of the land, as before. Inhabit all the Land. Obad. 15. 19, 20. jer. 31. 38, 39, 40. Esay 27, 12. and 65. 10. 25. They shall live in safety. Esay 60. 18. Hosh. 2. 18. Safety of the Kingdom. 26. They shall continue in it for ever. Ezech. 37. 25. Amos 9 15. Continue for ever. 27. The land shall be more fertile than ever it was. Ezech. 36. 35. Hosh. 2. 21, 22. joel 3. 18. Amos 9 13. Zach. Fruitfulness of the Land 14. 10. 28. The Country more populous than before. Esay 49. Country populous. 19, 20, 21. Ezech. 34. 31. and 36. 37, 38. 29. There shall be no separation of the ten tribes from the other two: but all make one entire Kingdom. One Kingdom. Ezech. 37. 22, 24. Hoshea 1. 11. 30. And a most flourishing Commonwealth. Dan. 7. 27. Flourishing Commonwealth 31. Touching their Church, it shall be most glorious. Esay 4. and 24. 23. and 60. 1. 2. Reu. 21. and 22. Glorious Church. Dan. 12. 3. jer. 3. 16, 17. joel 3. 19, 20. 32. Which glory shall appear in outward beauty. Esa 24. 23. and 30. 26. and 60. 20. and 62. 1, 2, 3, 4. Reu. Church's beauty 21. 23. and 21. 5. Zach. 14. 6. 7. 33. Sanctity. (all profane purged out) joel 3. 17. Zach. 14. 20, 21. Reu. 22. 3. Sanctity. 34. Purity of doctrine. Ezech. 37. 23. Hosh. 2. 16, 17. and 14. 8. Zach. 13. 2, 3. Purity. 35. Excellency of the new covenant. Esay 61. 8. Ezech. 37. 26. Covenant. 36. Abundance of spiritual graces. Faith, Knowledge, Spiritual graces Zeal, Piety, &c Esay 25. 6. 37. Cheerful obedience. Esay 66. 7. 8. Cheerful obedience. 38. Multitude of believe s. Hosh. 1. 10. 11. Zach. 10. 10. Multitude of Believers. 39 Happiness and prosperity. Esay 25. 8. and 51. 13. and 60. 19, 20. Reu. 21. 4. Prosperity. 40. joy.. Esay 30. 29. and 35. 10. Hosh. 2. 15. Zach. 10. 7. Joy. 41. Safety. Zach. 10. 12. and 14. 11. jer. 23. 6. and 33. 16. Safety of Church. 42. Stability. Esay 26. 1. and 33. 16. jer. 30. 20. Stability of the Church. 43. Perpetuity. Esay 60. 21. Hosh. 2. 19 joel 3. 20. Perpetuity of the Church. 44. The fifth and last head is, that after their call, Ashur and Egypt, all those large and vast Countries, All nations embracing Christ. the whole Tract of the East and of the South shall be converted unto Christ. Esay 19 23, 24, 25. and 27. 12, 13. Micah. 7. 11, 12. Zach. 10. 10, 11, 12. and 14. 8, 9 Psal. 68 31. and 72. 9, 10, 11. Reu. 21. 14. The chief sway and sovereignty remaining still with the Jews. So as, 45. All nations shall honour them. Reu. 21. 24. Esay 49. 23. Nations honouring them. and 60. 3, 5, etc. and 61. 9 and 66. 10, 11, 12. Zephan. 3. 19, 20. Reu. 16. 12. 46. And the enemies of the Church by them subdued. Enemies subdued. Numb. 24. 17, 18, 19 Esay 11. 14. joel 3. 19 Obad. vers. 18. Zach. 10. 11. and possessed, Esay 14. 2. and 61. 5. joel 3. 8. Amos 9 12. Obad. vers. 17. 19 shall willingly or perforce come under Christ's obedience. The truth of each position, I will not here stand to discuss. This Treatise following (where they are noted in the margin) doth abundantly prove them all. The time drawing near, wherein these things foretell so long before, come now to be accomplished, how sweet a thing it is, to look into the prophecies that give assurance of it. May it therefore please the judicious and learned Reader, to weigh the Scriptures following: which prosessedly, and of purpose, speak of these things. Some in plain and evident terms, other more obscurely, but all laid together, cast such a light, as leave this doctrine without exception. But before we enter upon the particular Texts, take some few rules, for the better understanding of the prophecies of this kind: Aswell touching the threatened desolation, as for the conversion of this people, and the enemy that shall fall before them. 1. The desolation spoken of, Cities without inhabitant, houses without men, the land desolate, Esay 6. 11. The mountains, hills, rivers, valleys, waste. Ezech. 36. 4. No King, no Prince, no form, or face of Church, or Commonwealth, good or bad, and that for many days, Hosh. 3. 4. Were never before, but now are truly verified in the height of them, some 1600 years together, since they rejected Christ. 2. Though the Prophets, when they handle these things, thunder against the sins of their own age, that is, but to note the justice of the future desolation: for God is righteous to punish in the children, their forefather's faults, when they walk in the same steps of disobedience, Esay 14. 21. Touching their conversion. 1. Where Israel, judah, Tsion, jerusalem, etc. are named in this argument, the Holy Ghost meaneth not the spiritual Israel, or Church of God collected of the Gentiles, no nor of the jews and Gentiles both (for each of these have their promises severally and apart) but Israel properly descended out of Jacob's loins. The same judgement is to be made of their returning to their land and ancient seats, the conquest of their foes, the fruitfulness of their soil, the glorious Church they shall erect in the land itself of judah, their bearing rule far and near. These and such like are not Allegories, setting forth in terrene similitudes or deliverance through Christ (whereof those were types and figures) but meant really and literally of the jews. It was not possible to devose moat express or evident terms, than the Spirit of purpose useth to cut off all such construction. Neither were josias or Cyrus more plainly named hundred of years before they were borne, than these things are plainly delivered for the confirming of that people's faith. Wherefore we need not be afraid to aver and maintain, that one day they shall come to jerusalem again, be Kings and chief monarchs of the earth, sway and govern all, for the glory of Christ that shall shine among them. And that is it Lactantius saith, Lib. 7. Cap. 15. The Roman name (I will speak it, because it must one day be) shall be taken from the earth, and the Empire shall return to Asia, and again shall the East bear dominion, and the West be in subjection. 2. Such promises of the Gospel as come in order after that desolation, or after mercy to be showed to the gentiles, are without question to be referred to these times. 3. Nay, generally all evangelical promises made unto them, seeing they neither at the first received the gospel, nor ever hitherto enjoyed that peace, plenty, and prosperity, which the promises do purport, cannot but aim at somewhat that is yet to come. 4. The great and glorious things, which in the height and excellency thereof, are spoken peculiarly to them, do in their measure and degree, appertain in common to all the faithful. And so in the new Testament, are ordinarily applied: Whereof see more in this treatise following upon Esay, 54. 5. Their conversion unto Christ in the last days, commonly is intimated by turning from Idolatry. Which howsoever the jews be not now infected with, (if you speak of bowing to stocks and stones) was then the main sin of the times. And taketh us forth this worthy lesson that it is mere Idolatry, and a worship of false Gods, whatsoever worship looketh not to God in Christ, which john also teacheth. 1 joh. 5. 20. 21. When having laid down the doctrine, that jesus Christ is the true God, and life everlasting, immediately he addeth, Little children keep yourselves from Idols. This rule for the exposition of the Prophets, I learn of the Apostle, Rom. 11. 27. vouching Esay 27. 9 (which speaketh of their casting away of Idols) as a principal place to warrant the calling of the jews. 6. Albeit the thorough coming in of the Gentiles, for all nations with one consent to receive Christ, be put off to the jews conversion, yet that nothing hindereth but the places that speak of the same, may well serve to warrant the first inceptions of their calling. And so doth james cite them. Act. 15, 16, 17. out of Amos cap. 9 11, 12. and Paul, Rom. 9 25, 26. out of Hosea Chap. 1. 10. 7. The conversion of the Gentiles, is many times intimated by the Israelites mastering of them, possessing them for servants, and for handmaids as Esay, 14. 2. Amos 9 12. Obadiah, vers. 19 Which is not meant so much of a temporal subduing, as of a spiritual joining with them, in seeking of the Lord; yet so as the chief sovereignty and stroke of keeping men within the lists of their subjection and obedience unto Christ, shall remain among the jews. And so james teacheth us to expound those phrases, Act. 15. 17. Where that which Amos saith, that they (the Israelites) may possess the remnant of Edom, james rendereth, that the residue of men may seek after the Lord. The enemy whom indeed they shall conquer, root out, and destroy, after they have groaned long under his hard yoke and bondage, is not always represented by one and the same name. But sometimes more obscurely, by one or other of the capital enemies of God's people, Moab, Edom, Rabath, that is to say, the Ammonites, Asshur, Esay 25. 10. javan; whether because the holy Ghost would thereby Esay 34. 5. 6. & 63. note the cankered malice of that tyrant to the Church: or Psal. 110. 6. that those which inhabit the seat of these people, shall join Esa. 30. 31. & 31. 8. hands and fall in the same destruction. Hosh. 13. 13. (compared with Hosh. 14. 3.) Sometimes his qualities and conditions paint him out: Leviathan, a Serpent, a Dragon, Esay 27. 1. Sometimes you have him more plainly deciphered, either by the country from whence he deriveth his pedigree. Gog of the land Mica. 5. 5. 6. Zach. 9 13. of Magog, Ezech. 38. 2. or else by his territory and dominion, the King of the North. Dan. 11. 40. the Dragon which is in the sea, Esa. 27. 1. But by all these names, one and the same enemy is understood, which marvelously cleareth the place in Ezechiel, chap. 38. 17. where the Lord by his Prophet speaketh to Gog in this wise; Art thou he of whom I have spoken in ancient time, by my servants the Prophets of Israel which prophesied in those days and years. He can not moan himself nor Daniel, which was but one of his age, much less Zacharie that came after, but he meaneth the ancient Prophets long before, who spoke of the same person, though not by the same name. These things premised, we come now to the particulars, wherein my meaning is, not to open every hard word, or dark and obscure phrase, much less to endeavour in every place a full exposition of the text, That must be had from other the godly and learned interpreters. But only to point at the heads of those Scriptures, and that but so far as they concern the thing we deal with, to lead us by the hand in the discovery of this heigh and heavenly secret, for that name the Apostle giveth it, Rom. 11. 25. The reader that would profit thereby, I desire to have the text before him as he goeth. The comparing whereof, will bring great light to things that otherwise may seem obscure, and that he be not deceived in the chapters, and verses, I follow not (where any difference is) the Hebrew, but number them as they are in the English translation. Balaams' Prophecy, Numb. 24. 14. to the last verse of the Chapter. THE Spirit of God that sat in the mouth of this wicked man, mastering and overruling his tongue, to speak things tending heighly to God's praise, and the comfort of his people, doth here utter a Prophecy of the kingdom of Christ, to be set up among the jews in the latter end of the world. It is (for the main matter) one 6 Posit. Last days. entire prophecy: but broken off by several proems. The sum of all is: that the jews shall destroy their enemies, But themselves must before that, endure a long and tedious Vers. 14. 15. 16. 17. 18. 19 20. 21. & 1 part of 22. & part of verse 22. thraldom: Notwithstanding which, God in the end will set them free, give them a great and glorious victory, that the tyrant, who keepeth them in subjection, shall utterly be destroyed. 1. Wherein observe the time, vers. 17. I see it (that vers. 23. 24. which I am to say) but not now: I behold it, but not near. How is that? He spoke it plainer, vers. 14. I will tell thee what this people shall do to thy people in the last days. By which notation of time, these things that were to come so long after, are wont ordinarily to be expressed, Ezech. 38. 16. 8. Esay, 24. 22. This being the last and uttermost period, of whatsoever the Scriptures do foretell; for hitherto and no further, reach the holy Oracles of the Prophets, Reu. 10. 7. and 16. 17. So this Prophecy can not be drawn to David's temporal kingdom. 2: Under the conquest of Moab and Edom, he pointeth 46 Posit. Enemies subdued. at that conversion, which shall be of the Gentiles, when the jews returning to seek Christ, shall subdue and bring under his yoke, all nations that do oppose, as Esay 11. 14. joel: 3. 19 Obadia vers. 18. Zack. 10. 11. To wit Moab, Edom, Amalek, Midian, noted by the Kenites, and by Kaine, the first father of that kindred. 3. Those that shall thus prevail, and deal valiantly 7 Posit. General call. are Israel, and of jacob; or the people of the jews, that very people out of whom the star (Christ) should spring according to the flesh. This Prophecy then, being of the jews, of the destruction of their foes, and that in the last days, note in the fourth place he speaketh of bearing rule, of a Sceptre 18 Posit. Conquest. or a kingdom, before which the enemies shall all fall, as it is said, Dan. 2. 44. It shall destroy and consume all other kingdoms, but itself shall stand for ever. And again, Dan. 7. 9 I saw till the thrones were taken away. Which evidently pointeth at the glory and greatness of the Church that shall be among them. 5. Is interlaced their own sore bondage, which shall be in the mean time, for the second part of the 22. verse, I read interrogatively, by an admiration, and apostrophe, or turning of his speech unto the Israelites. How long shall Ashur hold thee (o Eber, of whom he speaketh immediately in the verses following, and whose troops and squadrons were then before his eyes) captive? Notwithstanding, all the glory and happiness that I now foretell, under the name of Ashur (then, in Balaams' time the sovereign Monarch, and the first who in truth devoured Israel) comprehending the whole succession of Tyrants even to this day, who consume his very bones, as jeremy speaketh, jer. 50. 17. Whereupon sixthly, he breaketh forth into a lamentation, and yet triumphing in the end. Alas, who shall live, when the mighty God shall order this, that ships from the coast of Cittim shall even afflict Ashur who afflicted Eber, and also he shall for ever perish. He that shall thus perish, is not Eber, or the jew as 18 Posit. Conquest. some Interpreters of great note would have it, (for that crosseth the whole scope of Balaams' Prophecy) but it is the people that afflicted Eber, and consequently, this is a prohecie of the kingdom of the jews, who shall master and overcome that people, which is enough for our purpose. But yet in so difficult a piece of Scripture, wherein every man is to have his judgement free, give me leave to do my best, to bring some further light unto it, first I hold it for certain, that this is a Prophecy of the last condition of the jews, and of the affliction mentioned. Dan. 12. 1. Esay 26. 20. The lamentation in the Preface, and the destruction of that oppressing people in the perclose or conclusion, seem to make that very evident, which being so, it cannot be understood of the Greek or Roman army, much less restrained unto Ashur properly called, whose glory fell in Senacharib so many years ago: But in this 16 Posit. Sore distress. place is specially meant of him, who last of all the tyrants shall so oppress God's heritage, that is to say, the Turk. Next by ships, that shall come from the coast of Cittim or Cilicia, I understand the tribes transplanted into the cities of the Medes, 2 King, 17. 6. who out of those northern climates, shall make their passage to judaea for their return from the North is specially promised: jer. 3. 12. This aagreeth the better, because the word Isim, (which is ships) signifieth also men that dwell in far remote places, Esay 23. 13. Psal. 72. 9 Thirdly, the words which are commonly translated, shall afflict Ashur and afflict Eber, I render thus, shall even afflict Ashur, who afflicted Heber. This use of the particle van, (and) to take it for the relative, who you shall find Esay 49. 7. and elsewhere: and is an Hebraim, which Luke himself, whose style is after the pure phrase of the most elegant Grecians, doth not make nice to follow, Act. 6. 6. Lastly, the holy Ghost seemeth here to point at the two steps of the Turks ruin. The first, when tidings from the East, and from the North, shall trouble him, Dan. 11. 44. which is his first declining, that is meant in saying, They shall afflict Ashur. The other his utter and unrecoverable downfall; when planting his Tabernacle in the glorious mount of holiness, he shall come to his end, and none shall help him, Dan. 11. 45. This you have in the last words: And also that people (that is to say, Ashur) shall for ever perish. Deut. 32. 22. to verse 44. THese words are a part of Moses song, and stand of three distinct branches. The first foretelleth the sore calamity of the jews, which they have felt now 2600. years, and shall come 4 Posit. Desolation. Vers. 22. to vers. 28. heavier upon them in the very nick, when God will be pleased to show them mercy. Dan. 12. 1. In the second, their offence that provoketh this fearful 1 Posit. Refusing Christ. judgement, he doth in such a wonderful manner aggravate, and make it so odious, by sundry tropes, metaphors, comparisons and similitudes, that both by the Vers: 28. to vers: 36. thing itself, and by that which went before, and followeth after, it may well be thought, he meaneth that high and supereminent sin, of refusing Christ. The third hath the delivery of this people from the hand of their unmerciful foe, wherein you may note. 1. The time, when they are brought to the lowest ebb, 16. Posit. Sore distress. that neither he that is shut up, nor he that is left, that is, neither he that is in hold, nor he that is abroad, and hath escaped the enemy's hand, strong or weak, are able to do any thing, As Esay 26. 18, 19 Vers: 36. 2. God taketh the whole glory to himself alone, As Esay 26. 13, 15. and 63. Vers: 37, 38, 39 3. He declareth the heavy judgement, that shall light 18 Posit. Conquest. upon the Tyrant. As Esay 63. 2, 3, 4. Vers: 40. 41, 42. 4. The believing Gentiles are exhorted to praise God 7. Posit. General call. together with the jews, for so wonderful a delivery and mercy, showed to them both, to believe. As Paul doth expound this place, Rom. 15. 10. In all this, no enemy at Vers: 43. all is named: only in general, the enemies and haters of God, Vers. 42. As all are, that are enemies to the name of Christ. But who this grand enemy in truth is, after-prophesies do declare. Psalm 68 23. etc. to the end of the Psalm. THis Psalm, after the title, and the first three verses Deut. 32. vers. 36. and he that is shut up, and he that is left, to be nothing. that go before, as a Proem, is all laudative, or an exhortation to praise God, By arguments taken. 1. From his own person. 2. From his gracious government and administration Vers: 4. in general. Vers: 5, 6. 3. From the benefits bestowed upon their Aucestours: in their journeying out of Egypt. In their inheriting of Vers: 7, 8. the Land, In the confounding of their enemies. Vers: 9, 10. 4. From the like favour that God will show in succeeding Vers: 11, 12. ages: Pointing, as it seemeth, at the time of the Maccabees. Vers: 13, 14, 15, 16, 17. 5. From the root and fountain of these, and all other of God's blessings, both of the captivating of God's foes, and graces to his people. Which is Christ's ascension into Heaven. Vers: 18, 19, 20, 21. 6. From the glorious things, which from thence forwards he will effect in their behalf. All reduced to five heads. First, the bringing of them home from most extreme 16 Posit. Sore distress. difficulties, naming Bashan, because of the slaughter spoken of, vers. 15. and the deep of the sea, alluding to Exod. 14. 16. 13 Posit. Euphrates dry. Peradventure, he meaneth the drying up of Euphrates before them. For this first head aimeth at those times, Vers: 22. 12 Posit. Repair to their Country. the beginning of the Jews repair unto their Country. The second head is, the great and famous victory that God will give. delivering them out of those difficulties Posit. 18. Conquest. and distresses. As Esay 63, 1, 2, 3, 4. Vers: 23. The third head is, the jews through conversion, by 7. Posit. General call. occasion of that singular mercy of God. And the form of a goodly Church (under the type of the old Synagogue) Vers: 24. set up among Jacob's posterity. The ten Tribes, aswell as 31. Posit. Glorious Church. the Tribe of judah. Which is concluded, by acknowledging Vers: 25. their strength to come from God, a prayer to perfect 8. Posit. Ten tribes. his work begun. And a spur, to put into these Kings of the East (as they are also called, Reuel. 16. 12.) to present Vers: 26. in the Temple at jerusalem (in the public Congregation) Vers: 27. Vers: 28. testimonies of their thankfulness. Vers: 29. The fourth head is, the taming of their proud enemies, 46. Posit. Enemies subdued. and forcing them at the least to counterfeit a subjection. Vers: 30. The fifth head, is the general calling of all the Kingdoms 44. Posit. All nations embracing Christ. of the earth, to join themselves unto the Church of Christ. Which, as hath been often said, shall follow the conversion of the jews. And this he shutteth up, with provoking all nations to give unto God, the praises that are Vers: 31. due unto him for it. And his own particularly thanksgiving. Vers: 32, 33, 34 Vers: 35. Read the verses thus, vers. 24. They shall see, etc. amongst damosels, etc. Vers. 25. The singers go before: after, the players on instruments. Vers. 26. Bless God, etc. o ye of the fountain of Israel. Vers. 27. There little Benjamin (understand, is, with the new English Translation, or shall be. Prophetically spoken, not in the time past.) Vers. 29. Out of thy Temple in jerusalem, shall Kings bring presents unto thee. (For, so I would rather translate then, because of thy Temple, as if it pointed at the Kings of the Gentiles: for that they are spoken of afterwards, vers. 31. Psalm 69. IT is evident, that this Psalm is written of Christ, by the sentences, which the story of the Gospel, joh. 2. 17. Matth. 27. 34. joh. 19 29. and the Apostles, Acts 1. 19 Rom. 11. 9 do apply unto him. The first part of the Psalm, is a prayer in the person of Christ, oppressed with that heavy burden of our sins, lying upon his shoulders. In the first 21, verses. The second, an imprecation against the nation of the Vers: 22, 23, 24 25, 26, 27, 28. jews, for crucifying the Lord of life. The third is gratulatory, or of thanksgiving, in the behalf both of himself the head, and of his members, the Vers: 29, 30, 31. humble ones among the jews: that poor remnant, whom 3. Posit. Remnant. God will be pleased to pull out of this distress. Both reviving, or putting a new life into them, by the ministry of 7. Posit. General call. the Gospel, and restoring their Cities and Country, to Vers: 32, 33. dwell in, that they may possess the same for ever. 23. Posit. Dwell in their Country. So this third part containeth a noble opposition to the former two. Vers. 5. My foolishness, and my faults. That is, wherewith 26. Posit. Continue for ever. mine adversaries do unjustly charge me. Vers: 34, 35, 36. Psalm 72. 9, 10, 11. IT is a Prophecy of the fullness of the Gentiles. Which, 44. Posit. All nations embracing Christ. as other Scriptures specify, shall not come in, till the jews receive the Gospel, Matth. 24. Reu. 21. 14. Esay 27. 13. Psalm 110. THis Psalm doth royally set forth the two offices of Christ his Kingdom and priesthood. His Kingdom, by the powerful and great effects; Generally in subduing all things to himself. More particularly Vers: 1. first toward the Gentiles, unto whom the Gospel shall spread out of Tsion, that is, from the jews, then toward Vers: 2. the jews themselves, whom he calleth his own people, 7. Posit. General call. as Deut. 32. 43. Opposed there to the Gentiles by name: here to the same Gentiles under the name of enemies, Thy Vers: 3. people most freehearted, in the day of thy troops: in the comely places of holiness, from the womb of the morning, to thee (shall come) the dew of thy youth. Wherein five things are given to understand. 1. Their prompt and ready obedience, who shall not 37. Posit. Cheerful obedience. pretend every light excuse, when they are bid to the marriage feast, as they did in the days of Christ, Matth. 22. But at the first hearing shall obey, Esay 66. 7, 8. 2. Their strength and power: For, in the day of thine armies, 18. Posit. Conquest. not only meaneth the spiritual mustering, when they shall be called together, by the Trumpet of the Word: but withal secretly doth import their troops and armies, that nobly and courageously shall fight for their lives, country, and religion in the last days. The 3. thing is, what a glorious Church God will set up 31. Posit. Glorious Church. among them: which he termeth, comely places of holiness. 4. Their diligent and speedy turning to the Lord, when 37. Posit. Cheerful obedience. once they shall be summoned: As Esay 66. 8. From the womb of the morning (saith our Psalmist) that is, as soon as the light of the Gospel shall but begin to peep, whilst it is yet scarce break of day. 5 The innumerable company that shall be called, and 38. Posit. Multiplication of believers. flock to the Lords Assemblies, as the drops of dew that fall from heaven in the morning. By all which appeareth, that this is not to be accomplished till their last conversion. And the second and third verse have the very same dependence that you find Esay 2. 2, 3, 4, 5. Mica 4. 1, 2, 3, 4, 5, 6, 7. The Priesthood is set out with great glory vers. 4. from the which he resorteth again to the power of Christ's kingdom, in the three verses following. Which may be taken generally of all enemies whatsoever, and wheresoever opposing against Christ. Neither is there I confess any necessity to stretch them further. Yet when I consider all the circumstances and the weight of every word, day of his wrath, dashing to pieces of Kings, judging the Heathen, filling the places with dead carcases, dashing in pieces the head, 18. Posit. Conquest. I am drawn to believe that hereby is meant the destruction of some one grand enemy that shall domineer over God's people, and be subdued in the last days by the believing jews: whereupon Christ is said to lift up his head in victory and in triumph. And hereunto the very order of the Psalm may lead us, that speaketh of these things in time after the jews conversion. So doth the phrase of breaking of the head. Which as it is elegantly used to note a thorough conquest, so secretly it seemeth to point at the Grand Signior himself. And (erets rabba) which we translate great Countries, the Psalmist taketh up of purpose, closely and covertly under an ambiguous kind of speech, to intimate the Land of Rabath, the chief City of the Ammonites, which David conquered, 2 Sam. 12. thereby understanding these enemies of God's people Gog and Magog, as they are else where under the name of Moab and Edom, the Ammonites cousin germans. Such doubtful speeches that carry a currant and clear meaning, and yet have an other thing enfolded, which time and event of the Prophecies will reveal, the ancient Prophets delighted to use. As that good Father jacob, Gen. 48. 22. I give thee one portion above thy brethren, one hill or piece of ground more than they. But the word is Sechem, or City of the Sechemites, which was the flower of the portion assigned to the house of joseph. So Esay 11. 1. A graft shall grow out of the roots of Ishai. Netser, which in Hebrew is a graft, closely noteth a Nazaraean, or one borne in Nazareth. Cantic. 8. 10. I being a wall, and my breasts towers, then shall I be in his eyes as one that findeth peace. Vers. 8. First, Solomon foreseeing in spirit the calling of the Gentiles, doth in the person of the Church consult with 7 Posit. General call. Christ of some good course to be taken, for the furtherance of their Faith: by her in helping and administering, by him in giving an increase and blessing. Verse 9 Christ and she both do signify when those days do come, how graciously they mean to deal. Whereupon the Church in this third verse professeth she is so joyful of her younger sisters good, that she herself the Church of the jews will account it her perfection, 6. Posit. Call in the last days. to grow at the last into one and the same body as a principal & most glorious part of that spiritual building. This therefore is an evident prophecy of the jews conversion in the end of the world. Esay, Chapters 2. 3. 4. The four first verses of the second chapter are of the spreading of the Gospel out of Tsion to the Gentiles. Whereupon he provoketh the jews to a holy emulation. Vers: 5. His exhortation is a Prophecy, that so it shall be in the 7. Posit. General call. last days, as Psalm. 110. 2. 3. Mica 4. 1. 2. 3. 4. 5. 6. 7. But first, for rejecting Christ, the people shall be cast off, and a 4 Posit. Desolation. From the fifth verse to the second verse of the fourth chapter. most wonderful desolation, anarchy and confusion brought upon them: yet will God have mercy, & set up a glorious Church among them, in that very day when the period of their desolation is at an end: that you may know what is the desolation which before he spoke of, even that the end whereof is the beginning of their greatness. 31 Posit. Glorious Church. Esay, Chapter 6. 9 etc. to the end of the Chapter. Verse 2. The hardening of the people's heart was fulfilled upon Verse 9 & 10. Christ's preaching of the Gospel, and is meant of those times; for thither the Evangelist doth refer it, joh. 12 41. These things said Esaias when he saw his (Christ's) glory, and spoke of him. Wherefore you must take heed of applying this to the Babylonian, or any other captivity that went before. But not to contend in that, certain it is that this hardness (at what time soever you assign the beginning) not only endured to the Apostles times, Act 28. 25. 26. but yet now endureth and shall endure till the fullness of the Gentiles become in, Rom. 11. 25. So the fearful desolation here spoken of, comprehendeth 4 Posit. Desolation. all that time: and therefore the thirteenth verse, an evident prophecy of their conversion: which I thus read. Vers: 11. & 12. But yet there shall be in it a tenth part, which again shall be eaten 7. Posit. General call. up: nevertheless, as an Elm and as an Oak, which when they are rammed in, the fastening is in them; so the holy seed is the fastening thereof, that is, of that tenth part. By the tenth part is meant a small remnant, through the election of Grace that shall be left in the midst of this dereliction, 3. Posit. Remnant. Esay 24. 13. and 65. 8. which again shall be eaten 16 Posit. Sore desires. up. He meaneth that when once they begin to make head, embracing Christ, and returning towards their own country, Gog and Magog shall afflict them most extremely, Esay 26. 20. Dan. 12. 1. But as hard and durable trees that are rammed into the ground on both sides of a Causeway, do keep the earth fast from falling down: so the holy seed shall fasten them. By holy Seed I understand not the poor remnant of the godly among them; for whose sake God will spare the rest; for the holy seed is said here to be the stay of that remnant or tenth part, and it were unproper to make the remnant the stay of the remnant: he meaneth therefore the blessed seed, or seed of the woman, Christ jesus, who shall then after a wonderful manner put life and vigour into his people, holding them up in the midst of that grievous conflict: from whence a general doctrine is easy to be gathered for the comfort of all God's people. To conclude, I parallel this place in all points with Dan. 12. 1. That Michael there spoken of, so named to note his Deity, is this blessed seed, according to the flesh or humane nature. Esay, Chap. 11. 1. 12, etc. to the end of the 12. chapter. This 11th. Chapter (which is a part of the Sermon begun in the eight, as the xii. chapter is an Appendix unto this) hath a further and a more noble comfort, added to those that went before, from the benefit we have by Christ. Whose person is first described in his pedigree, according to the flesh, outward condition, the place of his birth, vers. 1. and gifts of the spirit resting upon him. Secondly, Verse 2. in the manner of his princely Government, and the fruit that redoundeth from it, which is of two kinds, Vers. 3. 4. 5. one peace among his subjects; the other, the gathering together Vers. 6. 7, 8, 9 and uniting of the Saints, both the Gentiles and the Verse 10. jews. Concerning the jews, these things are spoken in In this 11. vers & so forward. order. 1. Their general Call, and the bringing of them home 7. Posit. General Call. again out of all the places of their dispersion. Verse 11. 2. It shall be of all the Tribes, Israel as well as judah. 8 Posit. Ten Tribes. 3. The union of their minds which shall no more be rend asunder, but make one entire kingdom, as Ezech. 37. Verse 12. 29 Posit. One Kingdom. 19 etc. 4. The enemies of the Church by them shall be subdued Verse 13. and brought unto subjection of Christ and of his people, 46 Posit. Enemies subdued. as Numb. 24. 17. Obadiah vers. 18. Zach. 10. 11. 5. God's miraculous hand and power in their delivery, Verse 14. and leading them to their country; who as he laid the red 11. Posit. Euphratet dry. Sea dry, when he brought the Israelites out of Egypt: so once again will do the like unto the river (the river which Verse 15. 16. the Scripture is wont to call, the great River, the River Euphrates, Gen. 15. 18.) when the people lending their care to 12. Posit. Repair towards their country. the Call of Christ, shall make head and repair towards their former seats, Esay 51. 10. 11. and Reuel. 16. 12. and for explaining of the term River, in this place compare Esay 27. 14. 2. Chron. 9 26. 6. The Churches magnifying of God for so great a Chapter 12. mercy. Esay, Chapter 14. 1. 2. By occasion of the jews restoring from the captivity of Babel, the Prophet enterlaceth a comfort of their spiritu. all delivery from the thraldom of sin and Satan: when the Gentiles being added to the fold, the jews in Verse 1. the end shall join with them, & bear the sovereign sway 7. Posit. General call. in the Church of Christ, They shall take the people themselves, and bring them to their own place, and the house of Israel 46. Posit. Enemies possessed. shall make themselves possessors of them in the land of jehova, for servants and for handmaids: and they shall hold those Verse 2. Captives that captivated them, and bear rule over their oppressors. See Esay 61. 5. Esay, Chapter 19 18. 19 etc. to the end of the Chapter. A Prophecy of the Kingdom of Christ, to be set up in 44. Posit. All nations embracing Christ. Egypt, and of the spiritual Communion between Egypt, Ashur, and the people of Israel, which pointeth out the last days, when after the calling of the jews, the Gospel shall be received throughout the world, as appeareth Esay 27. 13. Zach. 10. 13. and in diverse otherplaces. Esay Chapters 24, 25, 26, 27. Upon these four Chapters having laboured heretofore an Exposition by itself, with some few observations; I refer you for the same to the end of the Book: because I would not interrupt the course that is here begun. Esay 30. 19 etc. to the end of the 31th Chapter. This 19 verse to the end of the chapter is all of evangelical promises made to the people which shall dwell at 23 Posit. Dwell in their Country. Tsion and in jerusalem, that is in their own land. Whereby it is easy to gather to what times you must refer it. The promises generally propounded in the beginning, are of two sorts. Vers: 19 1. The means of their restoring: which is the ministry of the word. Vers: 20, 21. 2. The conversion itself. (vers. 22.) 7 Posit. General call. 3. The fruitfulness of their soil: amplified by the circumstance of time when this shall be; namely, in the 27 Posit. Fruitfulness of the land. day of the great slaughter, when the Towers, the mighty top-gallant enemies of the Church shall fall; who can that Vers: 23, 24. to the beginning of vers. 25. be but the Assyrian mentioned afterwards? 4. The glorious light that shall shine in their Church: as Esay 24. 23. Rev. 21. 23. & 22. 5. 22 Posit. Time of conquest. 5. The ruin of the enemy that shall oppress them; named the Assyrian, but manifest by the whole argument In the end of the 25 verse. to be the Turk. But he speaketh of the Assyrian, because of God's great hand and power evidently seen in his late 31 Posit. Glorious church overthrow. Vers: 26. In this part you have 18 Posit. Conquest. 1. The author. The majesty of God full of wrath and indignation. 2. The time; when in the judgement of flesh & blood he was far off; and had of a long time (1600 years) withdrawn himself from them. These two are vers: 27, 28. 3. The Church's hymn and song to God's praise. 4. The weapons that God shall fight withal against Vers: 29. them; hailstones and coals of fire, as before Esay 27. 3. 19 Posit. God's fight. Ezech. 38. & 39 Rev. 20. 8, 9, 10. Vers: 30. 5. The generality of this destruction that shall light upon him. (vers. 31, 32.) 6. The eternity of God's decree, fore-appointing him to this punishment. And as the judgement should be marvelous and singular, so he bestoweth a word upon him, never elsewhere used in such an argument. As he doth Dan. 11. 45. (the beginning of the 33 verse.) 7. There is a kind of distribution. The King himself, 18 Posit. Conquest. the grand Signior aswell as the rest of the people shall fall in this destruction. (in the second part of the vers.) 8. Lastly, is expressed the heaviness of the judgement. In the end of the 33 verse. The 31 chapter, which is added as a conclusion, shortly comprehendeth the effect of the former chapter: wherein after threatening of the jews, and those in whom they put Vers: 1, 2, 3. their confidence, he resorteth to the promises made unto the Church, being in three steps or degrees. 1. God's zeal for his people in the praeparation to help Vers: 4. them, and in their blessed and happy delivery. Vers: 5. 2. Their conversion and turning unto him, uttered 7 Posit. General call. exhortation-wise, but yet as a prophecy of what should fall out indeed, which the verse following doth more clearly Vers. 6. express. Vers: 7. 3. The downfall of that mighty tyrant, their enemy 18 Posit. Conquest. and oppressor of whom he spoke, chap. 30. 31. which is declared by four circumstances. First, it shall be by a judgement of God from Heaven, 19 Posit. God's fight. not by man's strength or power, as Reuel. 20. 8. 9 10. Ezech. 38. and 39 first part of vers. 8. Secondly, his followers, all those gallant Begs and Bashaws shall fall with him, come down and be brought into second part of vers. 8. subjection. Thirdly, it shall be unrecoverable; all refuge shall fail first part of vers: 9 him. Fourthly, the reason of all this, comprehending the secondary or instrumental cause. Tsion and jerusalem (God now dwelling there) shall be made as a fire and burning furnace to consume all that are adversaries to the second part of vers. 10. Church. Esay Chapt. 32. The first 8 verses are of the kingdom of Christ. In the verse following is threatened an extreme desolation, which shall continue, till by the Spirit from above an other 4. Posit. Desolation. heart be put into this people, to regenerate and make them new creatures. vers. 15. The fruit whereof is Righteousness, vers. 16. Peace, vers. 17, 18 and joy in the Holy Ghost, vers. 19, 20. As Rom. 36. Posit. Spiritual graces. 14. 10. All which things, expressed by terrene similitudes, include as well outward blessings as inward graces. And so by the premises and conclusion a certain inference may 39 Posit. Prosperity. be gathered, what are the times that this desolation doth point unto. Esay chap. 33. 34. & 35. These three chapters are all of one argument. The 18. verse, which the Apostle 1 Cor. 1. 10. applieth to the times of the Gospel, is a key to open the sense and understanding of them. First, you have the general proposition. He that maketh such waste and havoc of God's people, the jews, 18. Posit. Conquest. when the period which God hath set to his tyrannic, is run out, shall himself be brought unto confusion. vers. 1. wherefore to this grand enemy all the rest of the prophecy hath respect. Which proposition is enlarged by a prayer of the whole Church, that in so perilous a time, wherein all humane help shall fail, God would be an arm of defence for 18. Posit. Conquest. them all and every one, vers. 2. and a discomfit to their foes, both scattering their persons, verse 3. and enriching his people with their spoils. vers. 4. After which followeth a branching of the proposition in two divided members. The judgement which God will execute for the revenge of his Church, vers. 5. and 18 Posit. Conquest. the stability of the jewish Synagogue (converted to 42. Posit. Stability of the Church. Christ) through faith and the fear of God. (vers. 6.) The former comprehendeth the jews extremities, and Gods setting of them free. Their extremities: 1. No peace to be had at their enemy's hands, what equal conditions soever they do propound. Which shall 16. Posit. Sore distress. make even the valiantest among them (him whose heart is as the heart of a Lion) to weep bitterly, (vers. 7.) and all travailing to and fro to cease, (vers. 8.) 2. The country shall lie all waste, vers. 9 for though I do not deny but the Prophet might frame the mould of his speech by the things that fell out when Senacharib so domineered over God's heritage: yet I hold this to be a prophecy not an history, and to respect that sore time of affliction Dan. 12. 1. for the averting whereof it cannot be thought but the jews will seek all means that may be of peace and quietness, which the proud Turk will scorn and set at naught, as that Tyrant did, to bring judgement upon his own head. God's wonderful deliverance of his people and the setting 18. Posit. Conquest. of them free, ruining their foes, is vers. 10. 11, 12. In the second part, whereunto he moveth attention, by proclaiming the excellency of the work, (vers. 13.) are all the memorable things, whereof every where in the Scripture promises are made unto the jews, to wit, their first call, the overthrow of their enemy, and the glorious Church that shall be set up among them. In their call: 7. Posit. General call. First, by reason of a Prolepsis or Objection of certain hypocrites, under the mask of counterfeit humility, colouring their want of Faith, and believing of God's promises (for all shall not receive the grace offered) (vers. 14.) he 9 Posit. Refractories. describeth the badge and marks of the persons whom God will vouchsafe to call (vers. 15.) Secondly, he setteth down the promises themselves, which are of six sorts. 1. Their stability. (vers. 16.) 42 Posit. Stability of the Church. 2. The beauty of Christ dwelling among them. (vers 17.) 3. The large spread of the Gospel. Their eyes (saith 32 Posit. Church's beauty he) shall behold the most remote nations, joining in the profession 44 Posit. All Nations embracing Christ. of the same faith and subject to them. (second part of vers. 17.) 4. Safety and security, void of all fear. Well may they think upon the dangers past, and call them to mind, 46 Posit. Enemies possessed. as ministering matter enough to scorn such attempts, the counsels, purses, and forces of their enemies; but never 41 Posit. Safety of the Church. shall they need to stand in fear of such or the like any more. (vers. 18, 19) 5. The excellency of the Church (vers. 20.) by reason of Christ's dwelling there. (vers. 21, 22.) 6 The fruit and benefit that shall come to every one, even the seeliest and meanest. (vers. 23, 24.) The ruin and overthrow of their enemies (which cometh in the second place) is Chap. 34. In it you have a 18 Posit. Conquest. terrible and fearful judgement, both against their persons (vers. 1, 2, 3, 4, 5, 6, 7, 8.) and the Land itself for their sake. (vers. 9, 10, 11, 12, 13, 14, 15.) All confirmed from the most certain and inviolable decree of God the Father, Son, and Holy Spirit. (vers. 16, 17.) In the third place Chap. 35. is declared the excellency of Christ's kingdom, that shall then be set up among the jews. Wherein these six things are reckoned up. 1. The making of all things new both the senseless creatures, (vers. 1, 2.) and men, (vers. 3, 4, 5. & 1. part of vers. 6.) uttered by hyperbolical & excessive speeches. 36 Posit. Spiritual grases. The efficient cause whereof is the Spirit of God abundantly shed upon them. (2 part of vers. 6. & vers. 7.) 12 Posit. Repair to wards their country. 2. The Church of the jews repair towards her own home and former seats. (1. part of vers. 8.) 33 Posit. Sanctity. 3. The sanctity of the Church so returning and making home-wards. (2 part of vers. 8.) 41 Posit. Safety of the Church. 4. Their safety and security. (3 part of vers. 8. & vers. 9) 5. The settling of the Church in TSion, that is, in their 23 Posit. Dwell in their country. own country. (1 part of vers. 10.) 6. The joy, and that a perpetual joy, of the Church brought back. (2 part of vers. 10.) 40 Posit. Joy. Esay 41. 15. to the end of the Chapter. THe 40th Chapter propoundeth comfort through the promises of God in Christ to his people the jews, after those long and tedious calamities which they had endured in the Babylonian captivity, and the hard times that followed after. (vers. 1, 2.) The parts of it are, 1. The ministry of john Baptist a Cryar to prepare his way. (vers. 3, 4, 5.) 2. The Apostolical ministry of all the Preachers of the Gospel, teaching repentance (vers. 6, 7, 8.) and faith in Christ. (vers. 9) 3. The general administration of Christ's kingdom, subduing rebels, (vers. 10.) and most kindly entreating his. (vers. 11.) 4. evangelical promises particular to the seed of jacob, which because they are of a high and marvellous nature, first he layeth the ground of them, by the consideration of the nature of God the Creator. (vers. 12. to the end of the Chap.) and of his special favours to Abraham and all the Church. (Chap. 41. to the 15. verse.) Secondly, he cometh to the promises themselves, being of two sorts. 1. The power of God in their weakness to throw down all that shall oppose. (vers. 15, 16.) 18 Posit. Conquest. 2. The singular graces of his regenerating and sanctifying 36 Posit. Spiritual graces. Spirit which he will bestow. (vers. 17, 18, 19, 20.) Thirdly, he amplifieth and confirmeth the same by three arguments. One is by opposing to Idols that are able to do nothing (vers. 21, 22, 23, 24.) the Church of the jews, that making head to repair to their own country shall trample the 12 Posit. Repair towards their Country. greatest Potentates under feet. Where naming the North and East, he showeth from what quarter's the first jews are to come that shall terrify the Turkish forces, as Dau. 18 Posit. Conquest. 11. 44. (vers. 25.) 10 Posit. First converted. A second argument is by opposing to the same Idols, Christ, the wisdom of God and the power of God, in whom God alone worketh all that hath been said, after his own pleasure. (vers. 26, 27.) The third argument is by removing all other means whatsoever. (vers. 28, 29.) Read verse 27. thus. A prime man unto Tsion, in whom Behold, behold these things, and to jerusalem a publisher of glad tidings, will I give. By [prime man] he meaneth CHRIST the Head of the Church. Esay, chap. 42. THe 42th chapter first describeth the gracious and sweet carriage of Christ (vers. 1, 2, 3, 4.) in the office enjoined him or his Father, (vers. 5, 6, 7.) being one God with the Father, (vers. 8) and the only Prophet that from the beginning hath revealed to the Church whatsoever is or shall be. (vers. 9) Secondly, all nations of the world are hereupon invited to celebrate God's praises, (vers. 10, 11, 12.) the Prophet reciting what wonderful works God will do in their behalf. (vers. 13, 14, 15, 16, 17) Wherefore this second part belongeth to the calling of the Gentiles. The third part toucheth the jews. It expresseth first the hardness of their heart and unbelief, [vers. 18, 19, 20.] 2 Posit. Rejection. (notwithstanding all the mercy they were formerly vouchsafed, God having loved them and taken delight in them, given his law unto them, and done most great and glorious things for their sakes) (vers. 21.) which unbelief of theirs shall draw upon their head most 4. Posit. Desolation. heavy judgements. (vers. 22, 23, 24, 25.) Secondly, their conversion and turning unto God, (chap. 43. 1.) whereupon 5. Posit. Call. followeth God's wonderful care over them in four steps or degrees. 1. Protection, in the midst of their greatest dangers. (vers. 2.) 2. Bringing of other nations under their dominion. 45. Posit. Nations honouring of them. (vers. 3. 4.) 3. The gathering of them out of all quarters, whether they were dispersed, East, West, North, & South. (ver. 5. 6) 23. Posit. Dwelling in their country. 4. The great and glorious graces which he will royally enrich them with, (vers. 7.) opposed to their former infidelity. 36. Posit. Spiritual graces (vers. 8.) All which things being to come so long after, and whereof all the world is not able before hand to signify any one, (vers. 9) are verified by the most sacred testimony of God the Father in his Son. (vers. 10. 11. 12. 13.) Read thus, Verse 21. The Lord delighted in him for his righteousness sake: he magnîfied him by the Law, he made him honourable. Vers. 22. But he is a people robbed and spoilt in snaring all the young men of them, etc. (That is, the enemies lead the gallantest of them Captives). Read thus, Vers. 4. (the end of the verse.) Therefore will I subject men unto thee, and people to thy desire. Verse 7. Every one that is called by my name: Whom I have created for my glory. I will form him, (or frame him anew by the spirit of Regeneration) yea I will make him: (That is to say, glorify him, as the word make is often taken.) Esay Chapter 43. vers. 14. to the 6. verse of the 44. chapter (which because of the Argument some make a chapter by itself, but I follow in the verses the received distinction.) IN this Text you have the sum of all that followeth, to the end of the book. The two first verses (vers. 14. 15) speak of the return of the jews out of the Captivity of Babel, and are explicated in the 44. 45, 46. 47. and 48, chapters. Therest of the chapter, from the 16. verse to the 21. verse of the 44. chapter, is all of evangelical promises to that people, explicated in the 49. and the chapters following. The promises in this chapter are; 1. God's making of a path in the Sea, meaning (as I conceive) the drying up that shall be of the River Euphrates, 13 Posit. Euphrates dry. for the people to pass unto their country. (vers. 16.) 2. The ruin and overthrow of the mighty foe that 18. Posit. Conquest. shall be adverse unto them, the Turk and his whole Army. (vers. 17.) 3. Which for the greatness and novelty of the work may worthily obscure and blot out the memory of former acts: (vers. 18. and the first part of the 19) the watering of the dry and barren Desert with the dew of his grace, (the second 5 Posit. Call. part of vers. 19 and vers. 20.) that is, the framing and fashioning of this people (so long cast off) anew to the honour and praise of God, (vers. 21.) whose gracious and merciful dealing in this behalf is garnished and set forth two manner of ways. 1. Notwithstanding they served not the true God (for God is not worshipped but in Christ) (vers. 22. 23. 24) yet he only for himself, that is for his goodness sake, will have mercy on them. (vers. 25.) 2. (Which their own Consciences cannot but accuse them of) (vers. 26.) though for their transgressions, the 2 Posit. Rejection. transgressions of their forefathers, and of their chief principal persons that should be the Interpreters of the Will of God among them, (vers. 27.) he had worthily cast them 4. Posit. Desolation. off, and exposed them to reproach: (vers. 28.) yet he will perform most large and ample promises, in pouring abundantly 36. Posit. Spiritual Graces. upon them, the graces of his Spirit. (chap. 44. vers. 1. 2. 3. 4.) 4. A fourth and last promise is, the joining of other 44. Posit. All Nations embracing Christ. Nations unto them, in the socity of the Gospel: whereby is intimated the full coming in of the Gentiles. (ver. 5.) Esay, Chapter 49. IT describeth the calling of Christ from all eternity to the Office of Mediation, (vers. 1. 2.) and the benefit that shall thereby redound to others; both the offer of salvation to the jews (vers. 3.) and upon their refusal (vers. 4. 5) the calling of the Gentiles. (vers. 6. 7. 8. 9 10. 11. 12. 13.) And lastly, that the jews themselves after a long desolation, (vers. 14.) shall be thought upon: (vers. 15.) wherefore 4. Posit. Desolation. touching the jews, these things are delivered in 5 Posit. Call. Order. 1. God's care and affection to them. (1. part of vers. 16.) 2. Their conversion and building up. (2. part of verse 12. Posit. Repair towards their Country. 16. and vers. 17.) 3. The repair to their old seats. (1. part of verse 18.) 4. The surpassing glory & excellency of their Church. 31. Posit. Glorious Church. 2. part of vers. 18.) 5. The multitudes that shall join themselves to Christ. 38. Posit. Multitude of Believers. (vers. 19 20. 21. 6. Their continual concourse from out of the most remote parts. (vers. 22.) 7. The honour which the Nations shall do unto them. (vers. 23.) 45. Posit. Nations honouring them. 8. The ruin and destruction of the mighty Tyrant, (who can that be but the Turk?) that now holdeth them 18. Posit. Conquest. captives. (vers. 24. 25. 26.) Esay, Chapter 50. and 51. THe parts of this Prophecy are three. In the first, Christ showeth the jews divorce, and Gods casting of them off, to be most just, and their own 2. Posit. Rejection. fault in refusing him. (vers. 1.) 1. Posit. Refusing Christ. In the second, he wondereth that his own people should set him so light, (1. part of vers. 2.) seeing he is as able as ever he was to help them, (2 part of vers. 2. and verse 3.) and as ready, being furnished of his Father with all needful graces, fullness of the spirit, and powerful doctrine: (vers. 4.) obedience, (vers. 5.) patience, (vers. 6.) and constancy, (vers. 7.) and last his cause being so good and just, (vers. 8. 9) In the third part he turneth his speech to the jews. wherein; 1. He quickeneth the poor remnant, such among them them as should receive Christ (vers. 10.) 3. Posit. Remnant. 2. He pronounceth against those that refuse Christ, sentence of obduration from God. (vers. 11.) 2. Posit. Rejection. 3. By the example of his mercies to Abraham & Sara, from whom they were descended, (chap. 51. vers. 1. 2.) he 5. Posit. Call. doth assure them that he will comfort and convert their 31 Posit. Glorious Church. souls, (1. part of vers. 3.) which conversion is set out by the excellency and happiness of it, (2. part of vers. 3.) and in that it shall draw with it the full coming in of the Gentiles. 44 Posit. All nations embracing Christ. (vers. 4. 5.) 4. He promiseth the destruction of their enemies, who 18. Posit. Conquest. being so powerful and mighty, and so sharp set against them, he useth many arguments to hearten and encourage the jews, that they should not be afraid. First Argument, God will dissolve heaven and earth, (vers. 6.) Why then should they fear? (vers. 7.) for he can much more make the enemies of the Church to melt before his face. (vers. 8.) Second Argument, is from the power of God in himself, and from his own mighty and outstretched arm. (1. part of vers. 9) Third Argument from former examples. His judgements upon Pharaoh and the Land of Egypt, (2. part of vers. 9) and the drying up of the red Sea for the people to pass. (verse 10) The like whereof he will do for the redemption of the jews, when they shall return to Tsion. 13 Posit. Euphrates dry. (vers. 11.) Fourth Argument from the nature of God our Comforter. (vers. 12.) Fifth Argument from his mighty & powerful works, who made heaven and earth, (1. part of vers. 13.) bridleth the fury of the wicked, that their hands are able to do nothing, (2. part of vers. 13. and vers. 14.) and stilleth the raging Sea. (vers. 15.) Sixth Argument from his word and covenant with this people. (vers. 16.) Seventh Argument by comparing the former tyrannising of their enemies, (vers. 17. 18. 19 20.) with God's gracious deliverance of them. (vers. 21. 22. 23.) Esay, Chapter 52. to the 13. verse. THis Chapter (if it be a several Sermon of itself, and not a part of the former) is all in promises to the people of the jews. First is the freeing of them from the tyranny of their enemies: 18. Posit. Conquest. to wit, Gog and Magog, (vers. 1. 2. 3.) which is amplified by setting before them the like examples of Gods former mercies. The Egyptians, saith he, whether the people went down to sojourn, causelessly oppressed them, and I set them free. So if the Assyrians, that is to say, the Babylonians. (vers. 4.) The like will I do to these oppressors. (vers. 5.) The second promise is, the communication of the 5. Posit. Call. knowledge of jehovah Christ, the speaker or Interpreter of his Fathers will. (vers. 6.) Thirdly, the joy and cheerfulness of the Church of the 37. Posit. Cheerful obedience. jews receiving the Gospel of peace, the Gospel of the Kingdom. (vers. 7. 8. 9) Fourthly, the large spread of the Gospel throughout the world. (vers. 10.) 44 Posit. All Nations embracing Christ. Fifthly, the sanctity of the new jerusalem. (vers. 11.) Sixtly, their safety and security through God's protection, in a more glorious sort then when they came out of Egypt. 33. Posit. Sanctity. (vers. 12.) 41. Posit. Safety of the Church. Esay, Chapter 54. THE barren one whom the Prophet addresseth his speech unto, is the Church of the jews in their desolation. 4. Posit. Desolation. For first, the fourth verse speaketh of her widdowhead, as of one that once had been a Church, but now divorced, as chap. 50. 1 More plainly in the sixth verse she is termed a wife forsaken, and the wife of the youth; none of which agree either to the Church of the Gentiles, or the Catholic Church: secondly, in the 11. verse she is said to be humbled, tossed, not comforted: how fitting is that to their estate? Thirdly, the glorious things verse. 11. 12. etc. are never spoken, but of their Church renewed. But how then doth the Apostle Gal. 4. 26. 27. Make us Gentiles children of this Church, and calleth the same jerusalem above? Rightly is she called jerusalem above, the spiritual and heavenly jerusalem, cast into a new mould, and framed and fashioned from above to embrace Christ, and to seek righteousness, peace, and reconciliation through him alone, whose children are free: by opposition to thee then jerusalem, that sought righteousness and life by the Law, and therefore engendered children unto bondage And this new jerusalem is indeed the mother of us all. Why? for it is the same very Church, and no other, polished, fined, and wonderfully adorned, which was in the time of the Apostles, when the Law that is the doctrine of jesus Christ, which is the Gospel, came out of Zion, and the Word of the Lord out of jerusalem, That whosoever will be saved, must acknowledge himself a child of this Mother, Reuelat. 22. 22. This doubt cleared, the rest of the chapter hath no difficulty: there be in it promises of three kinds. 1. Fruitfulness of the Church. (vers. 1. 2. 3.) 38. Posit. Multitude of believers. 2. God's Covenant with them of remission of sins, (vers. 4.) reconciliation, (vers. 5. 6.) and life everlasting. (vers. 7. 8. 9 10.) 35. Posit. Covenant. 3. The surpassing glory of their Church for exceeding beauty, (vers. 11. 12.) Excellency of knowledge, (1. part of 32. Posit. Church's beauty 13. verse.) Abundance of peace, (2. part of verse 13.) Security, 36 Posit. Spiritual grace. (vers. 14.) Safety. (vers. 15. 16. 17.) 39 Posit. Prosperity. Esay, Chapter 59 verse 16. to the end of the 60. chapter. 41. Posit. Safety. after declaration of the people's hypocrisy, and other sins which brought upon them so many calamities; he cometh now to cheer up their heart with the promises of the Gospel: setting forth, 1. The power of Christ's kingdom for the salvation of his children, (vers. 16.) and to revenge all disobedience, (vers. 17. and 1. part. of 18.) 2. The calling of the Gentiles. (2. part of vers. 18. and 19) 3. The conversion of the jews, that they together with the believing Gentiles, embracing the Gospel, all Israel 5 Posit. Call. may be saved: for so Paul, Rom. 11. 26. expoundeth this 44. Posit. All nations embracing Christ. place, (vers. 20.) All which things are shut up with a most sure groundwork, 35. Posit. Covenant. the faithful Covenant of God which he hath made with his Church to dwell among them for ever, by his Word, and the power of his Spirit. (vers. 21.) 4. The glorious Church that shall be among them, 31. Posit. Glorious Church. (chap. 60. vers. 1. 2.) 5. The Gospel flowing thence to all other places. 44. Posit. All nations embracing Christ. (vers. 3.) 6. The nations honouring of them with their wealth 45. Posit. Nations honouring of them. and substance. (vers. 7. to the 18.) 7. Their safety and protection from danger. (vers. 18.) 8. Their happiness. (vers. 19 20.) 41. Posit. Safety of the Church. 9 They shall inherit the land for ever. (vers. 21.) 10. Their increase, both for multitude and strength. 39 Posit. Prosperity. (verse 22.) Chapter 61. and 62. and 63. and 64. and 65. 26. Posit. Continue for ever. THe Sermon of these five chapters after the foundation 28 Posit. Country populous. laid in the calling and annointment of Christ unto his office of teaching and comforting God's people, (chap. 61. verse. 1. 2. first part of vers. 3.) is wholly spent in the fruit and benefit that thence shall redound to the jews. It standeth of two parts. First is a particular enumeration of the favours that God will bestow upon them: all which may be reduced to two heads. Blessings upon themselves, and the destruction of their capital enemy. The blessings upon themselves are these that follow: 1. The renewing of them in holiness and righteousness, 5. Posit. Call. that is to say, their conversion. (2. part of vers. 3.) 2. The restoring of the fruitfulness of their Country, 27. Posit. Fruitfulness of the land. that so long lay waste and desolate. (vers. 4.) 3. There shall be in them a sovereignty over other Nations: whom their arm and power shall master, and bring 46 Posit. Enemies possessed. to yield obedience to Christ and his Gospel, (vers. 5. As Esay 14. 2. 45. Posit Nations honouring them. 4. The wealth of other Churches shall be to do them service. (vers. 6.) 5. Their former double (that is to say exceeding great) 40 Posit. Glorious Church. reproach, shall be turned into double joy & gladness (v. 7) Read Verse 7. thus. Instead of your double shame, and the confusion which they (the enemies of the Church) with shouting proclaimed to be their portion, therefore in their own land they shall inherit double, etc. 6. An everlasting covenant with this people to direct 35 Posit. Covenant. them in all integrity. (vers. 8.) 7. The lively marks and prints of God's blessing upon them, which shall make them famous among all nations. 45 Posit. Nations honouring them. (vers. 9) 8. The glory of their Church. (vers. 10, 11. chap. 62. vers. 1, 2, 3, 4, 5.) for which the Lords remembrancers are 31 Posit. Glorious church willed continually to make suit unto him. (vers. 6, 7.) 9 Their security from foreign enemies. (vers. 8, 9) 10. The return unto their country, all lets removed that may hinder it. (vers. 10.) 11. God's redeeming and setting of them free. (vers. 11, 12.) The destruction of their capital enemy, (undoubtedly he meaneth the Turk) signified by Edom, and attributed 18 Posit. Conquest. to Christ jesus, (for it is the work of God himself) (chap. 63. vers. 1.) is amplified two ways. 1. That there was not any enemy so strong that could or durst withstand him. a Read Verse 3. And of the people not a man could stand with me. (vers. 2, 3.) 2. That he did it alone without any help. (vers. 4, 5, 6, 7.) 19 Posit. God's fight. The second part of the Sermon is the Churches praising of God for this his constant kindness, notwithstanding their most extreme ingratitude: (vers. 7, 8, 9, 10, 11, 12, 13, 14.) and a suit and request which thereupon they make to Christ, with his answer to it. The suit, that in regard of his covenant and former kindnesses both promised & performed, (vers. 15, 16, 17.) and the insufferable insolency of God's enemies & theirs, (vers. 18, 19) he would from heaven powerfully show forth his wrath to the dismaying of his foes b Read Verse 3. In doing terrible things which we looked not for: o that thou wouldst come down, that the mountains might flow etc. (vers. 1, 2, 3. 18 Posit. Conquest. Chapt. 64.) and good of the Church, in the glorious promulgation of the Gospel through Christ; (vers. 4.) for so doth Paul 1 Cor. 2. 9 expound this place of the wisdom of God revealed in the Gospel, not of the heavenly glory. This suit they confirm and give assurance to their souls of the obtaining of it, by considering the mercy of God towards repentant sinners, desirous to walk in a new course of righteousness, (1. part of vers. 5.) and the profession of their own true repentance; (2 part of vers. 5. & vers. 6, 7.) whereupon they resort again to the sum of their former petition. (vers. 8, 9, 10, 11, 12.) Christ's answer (Chapt. 65.) setteth forth 1. The calling of the Gentiles. (vers. 1.) 2. The obduration of the jews. (vers. 2, 3, 4, 5.) Both these points we learn from Paul's opposition of this text, 2 Posit. Rejection. Rom. 10. 21. 3. God's just punishment upon them for it, meaning the casting of them off, and their long desolation. 4 Posit. Desolation. (vers. 6, 7.) 4. Promise of a remnant a holy seed in the mean 3 Posit. Remnant. time to be left. as Esay 6. 13. & 24. 13. (vers. 8.) 5. That of them God will in the end gather a Church, who shall dwell in their own country. (vers. 9) 5 Posit. Call. 6. The X. Tribes as well as judah shall return home. For Sharon was in Gilead which belonged to Manasse. 8 Posit. X. Tribes. 1 Cron. 5. 16. the valley of Anchor (parcel of the tract of jericho) in the tribe of judah. (vers. 10.) 7. The happiness and felicity of this people. Amplified 9 Posit. Wrath against refractory jews. 1. By a godly opposition of the contrary state of the refractory jews: for it seemeth all shall not lay hold on the grace offered, join hands and profess the faith. Some shall remain obstinate, how clear arguments soever Christ do manifest of his glory. Dan. 12. 2. Rev. 21. 8. (vers. 11, 12, 13, 14, 15, 16.) 2. By enumeration of the particulars: which are, A 34 Posit. Purity. new face of things in their glorious and blessed renovation. Antiquating of the ceremonies by the ministry of the Gospel. (vers. 17.) As Rev. 22. 1. gladness (vers. 18, 19) 40 Posit. Joy. life, (vers. 20.) peace and prosperity (vers. 21, 22, 23, 24.) 39 Posit. Prosperity. Esay chap. 66. IN this Chapter, which is as it were the last farewell that Christ taketh of the old synagogue, he leaveth them three remembrances. First, an instruction how the jewish Church should demean themselves in his worship; who delighteth not in the Temple-obseruances but in spiritual service. (vers. 1, 2, 3.) Secondly, what heavy judgements shall come upon 4 Posit. Desolation. the jews for sticking obstinately and hypocritically to the legal rites. (vers. 4) Thirdly, the state and constitution of the Church, which shall be set up among them: containing these things. 1. The restoring of them; which shall be to the exceeding joy of his children and confusion of those hypocrites. 31 Posit. Glorious church (vers. 5.) 2. The terror and affright unto their foes, upon the report of their repairing home, as Dan. 11. 44. (vers. 6.) 3. Their prompt and ready embracing of the Gospel, 37 Posit. Cheerful obedience. by an allegory from the manner of natural child bearing. (vers. 78.) The author whereof is God himself. (vers. 9) 45 Posit. Nations honouring them. 4. The nations rejoicing in their behalf, and doing homage to them. (vers. 10, 11, 12. 5. The joy and happiness of this people. (vers. 13. 39 & 40 Position. Joy & Prosperity. ● part of 14.) 6. The great overthrow that God will give both to open enemies (2 part of vers. 14. & vers. 15, 16.) and secret 18 Posit. Conquest. hypocrites. (vers. 17.) 44 Posit. All Nations embracing Christ. 7. The Gospel to be preached among the most remote nations. (vers. 18, 19, 20, 21.) 8. The perpetuity of God's love and blessings upon them. (vers. 22.) 31 Posit. Glorious church 9 Their constant and continual serving of him. (vers. 23.) 10. The Church's triumph over God's enemies and theirs, slain by the revenging hand of God, a forerunner 18 Posit. Conquest. of eternal damnation. (vers. 24.) jeremy, chap. 3. 12. to the 19 GOd having aggravated the sin of judah, and made it greater than the sin of their sister Israel, whose abominations and Gods justice upon her for the same, they saw evident before their eyes, and yet justified her by their practice: doth now will the Prophet to publish the promise of reconciliation even unto them, whom he had exiled so far from their own country. Wherein observe, 1. This is a direct prophecy of the X. tribes bringing home (vers. 12.) upon their repentance and acknowledgement 8 Posit. X. Tribes. of their fault. (vers. 13, 14.) And note he speaketh of the North, as jer. 16. 15. & 23. 8. for thence it seemeth the first converted jews shall 10 Posit. First converted. come. 2. The graces of God's Spirit in them. (vers. 15.) 3. The fruitful increase of the Church. (1 part of 36 Posit. Glorious church Spiritual graces. vers. 16.) 4. The glory and excellency of it. That in comparison thereof, the Ark of the Covenant, the visible sign 36 Posit. Multiplication of believers. of God's presence, shall not be spoken of or thought upon. (2 part of vers. 16. 31 Posit. Glorious church 6. The propagation of the Gospel among all Nations. (vers. 17.) 44 Posit. All nations embracing Christ. 7. judah and Israel shall both join in one. (1 part of vers. 18.) 39 Posit. One kingdom. 8. They shall dwell in their own Land. (2 part of vers. 18) 23 Posit. Dwell in their Country. jeremy 16, 14, 15. SPeaketh of this settling of the people in their own 23 Posit. Dwell in their Country. land from out of all the parts of their dispersion; praeferring this deliverance before that out of the land of Egypt. And here also he nameth the North, as jer. 3. 12. 10 Posit. First converted. jeremy chap. 23. 3, 4, 5, 6, 7, 8. IS the same very argument with some more amplification 23 Posit. Dwell in their Country. of words. jeremy chap. 30. & 31. 10 Posit. First converted. THe sum of these two Chapters, which you have vers. 3. is a promise of restoring the jews out of thraldom and seating them in their own country. Not meant 23 Posit. Dwell in their Country. of the captivity of Babel, but of their long and tedious desolation, as is evident in that both the Chapters are mere evangelical. (vers. 1, 2, 3, 4) it is set forth by these particulars. 4 Posit. Desolation. 1. The heaviness of their former calamities. (vers. 5, 5. Posit. Call. 6. 1 part of 7. 2. God's setting of them free. (1 part of vers. 7. & 41 Posit. Safety of the Church. vers. 8.) 3. Their conversion to Christ. (vers. 9) 4 Posit. Desolation. 4. Their safety. (vers. 10, 11.) 5. The former miseries are repeated, (vers. 12, 13, 14, 23 Posit. Dwell in their Country. 15.) the more to magnify God's justice in taking vengeance of their oppressors, (vers. 16.) and his goodness in 31 Posit. Glorious church curing and healing them. (vers. 17.) 6. They shall dwell as before in their own country. 42 & 43 Pos. Stability of the Church. Perpetuity. (vers. 18.) 7. Their rejoicing, multitude & honour. (vers. 19) 8. The establishment and perpetuity of them. (v. 20.) 30 Posit. Flourishing Commonwealth. 9 The state of the Commonwealth flourishing. (vers. 21.) 10. The Covenant of God renewed. (vers. 22.) 35 Posit. Covenant. 11. The utter ruin of their enemies. (vers. 23, 1 part vers. 24.) 18 Posit. Conquest. 12. All this shall be in the last days. which are usual 6 Posit. Last days. words to express this mystery. (2 part of verse 24.) 13. This covenant renewed shall be with all the Families of Israel. So the X. tribes as well as judah have their part 8 Posit. X. Tribes. in it. (chap. 31. vers. 1.) 14. Their flourishing and happy estate. By way of a prolepsis or objection. (vers. 2, 3.) which he removeth, 39 Posit. Prosperity. (vers. 4, 5) 15. The instrumental cause is the preaching of the Gospel, (vers. 6.) and prayer to God. (vers. 7.) 16. The place whence they shall come, the North &c. (1 part of vers. 8.) 10 Posit. First converted. 17. The generality of their call. Not any one, the meanest or of least account, shall be left behind. None 7 Posit. General call. shall perish that God the Father hath given to his Son. (2 part of vers. 8.) 18. The innumerable multitude that shall return. (3 part of vers. 8.) 38 Posit. Multitude of Believers. 19 God's directing & leading them in the way. (v. 9) 20. The praise that shall redound to God by the most remote Nations, celebrating his great and glorious name 45 Posit. Nations honouring them. in this behalf. (vers. 10, 11.) 21. The testimonies of the thankfulness which the jews shall manifest. (1 part of vers. 12.) 22. The fullness of their joy. (2 part of vers. 12. & ver. 13, 14.) 40 Posit. Joy. These things thus laid down; now he amplifieth the fame by a double argument: each in the nature of a prolepsis or objection. 1. It is true, great afflictions shall befall the faithful, even as soon as Christ cometh into the world, the poor Innocents' murdered &c. (vers. 15.) Howbeit the success shall be prosperous and happy, children shall be borne to the Church every day, even out of the enemy's country, that is, pulled out of the kingdom of Sin and Satan. (vers. 16, 17.) 2. But much greater shall the lamentation be in the last days, when Ephraim, that is, the Israelites, in the sense 8 Posit. X. Tribes. of their many miseries, and conscience of their sins, the cause of it, shall mourn bitterly, and with tears of unseined repentance, seek unto the lord (vers. 18, 19) whom God will most graciously take tender pity and compassion 5 Posit. Call. of, as a father doth of his darling son. (vers. 20.) Whereupon he taketh up again the blessings which God will pour upon this people of the jews returning unto God. The 23th therefore is, The bringing of them home 23 Posit. Dwell in their Country. unto their Cities to dwell in. (vers. 21.) The 24 uttered by way of encouragement, is the wonderful and miraculous overthrow of their mighty enemies 18 Posit. Conquest. by such silly means as they. Why (saith he) shouldst thou delay repentance, and be afraid to join thyself unto me; seeing for thee, and by thee, the Lord will work a strange and wonderful work. A woman, the feeble nation of the jews, shall compass, that is, besiege and bring into straits and difficulties a valiant man, the great and mighty tyrant their oppressor. (vers. 22.) So I interpret this place, the same in effect which by an other allegory is spoken Esay 26. 6. The 25. The glorious Church that shall be among 31 Posit. Glorious church them, testified by others suffrages, to be the habitation of the righteous and a hill of sanctity. (vers. 23.) 33 Posit. Sanctity. The 26 the through inhabiting and replenishing of 24 Posit. Inhabit all the Land. the country. (vers. 24.) The 27 the abundance of God's blessings. (vers. 25.) The 28 Gods special love and favour (the cause of all 36 Posit. Spiritual graces. the rest) who sleeping and waking hath ever a specal care over his Church. (vers. 26.) 38. Posit. Multitude of believers. The 29 the multiplying of the people. (vers. 27.) The 30 Gods watching over them to do them good. (vers. 28.) 9 Posit. Wrath against refractory jews. The 31 his punishments upon the refractory jews that will not believe. (vers. 29, 30.) The 32 is the covenant of God most gloriously ratified 35. Posit. Covenant. and established with this people. Which is here set forth by many arguments and amplifications. (vers. 31, 32, 33, 34.) Now all these promises so great and excellent, he doth confirm by two most noble comparisons. 1. They are as certain as the ordinance of the Sun, the Moon, the Stars, and the tides of the Sea. (vers. 35, 36.) 2 It is as impossible they should fail, as it is impossible to measure the heavens, or to search the foundations of the earth. (vers. 37.) The 33 is the re-edifying of the City of jerusalem 24 Posit. Inhabit all the Land. from one end unto an other. (vers. 38, 39 first part of 40.) The 34 and the last, the perpetual continuance of this their flourishing and happy estate. (2 part of vers. 40.) 26 Posit. Continue for ever. jeremy, Chap. 33. IN this Chapter are many excellent promises, whereunto a preparation is first made, (vers. 1, 2, 3, 4, 5.) and then the promises themselves laid down: 5 Posit. Call. Which are; 39 Posit. Prosperity. 1. The restoring of them. (1. part of vers. 6.) 2. Abundance of God's blessings. (2 part of vers. 6.) 8 Posit. X. Tribes. 3. It shall be both of Israel and judah. (vers. 7.) 4. Forgiveness of sins. (vers. 8.) 45 Posit. Nations honouring them. 5. Other Nations rejoicing and blessing God for it. (vers. 9) 40 & 39 Pos. Joy & Prosperity. 6. The joy and happiness of the people. (vers. 10, 11.) 7. The inhabiting of the Country, and the fruitfulness 23 Posit. Dwell in their Country. thereof. (vers. 12, 13.) 8. (which is the ground and foundation of all) The making of Christ to flourish amongst them; by their 27 Posit. Fruitfulness of the Land. embracing of God's promises of peace and righteousness through him. (vers. 14, 15, 16.) 31 Posit. Glorious church 9 The flourishing state of the kingdom and weale-publicke, 26 Posit. Continued for ever in a perpetual succession of Princes. (vers. 17.) 10. The flourishing state of the Church, in a perpetual 32. Posit. Church's beauty succession of Pastors and Teachers. (vers. 18.) Lastly, the certainty of these two promises that went last before, is verified much by the same arguments that were used to that purpose, jerem. 32. (vers. 19 to the end of the chapter.) Ezechiel 16. THis Chapter doth marvellously fet forth the exceeding mercy and goodness of God in his first favours unto the jews, vouchsafing to receive them into the spiritual marriage bed (in the first 14. verses.) and how many ways they dealt most perfidiously and falsely with him (from thence to the 52. verse) for the which he threateneth utterly to cast them off, (vers. 52. to verse 59) recompensing unto them according to their ways; for as they made no reckoning of the curse annexed to the transgression of the Law, and broke the Covenant made with God: so would he break his Covenant made with them: (vers. 59) yet (such is the riches of his mercy) to their posterity, the generation that should come after, a remnant according to election of grace, he would extend grace and favour. And so he falleth to the sweet promises of the Gospel: wherein you have, 1. The fundamental cause and ground of all the rest, God's free gracious and everlasting covenant. (vers. 60.) 2. The means, their serious and true Repentance. (1. part of vers. 61.) 5 Posit. Call. 3. Samaria, that is the X. Tribes shall be called as well 8 Posit. X. Tribes. as they. (2. part of vers. 61.) 4. The Gentiles also shall be received into participation of the Covenant, and become sons and daughters of 44. Posit. All nations embracing Christ. the Church, begotten by the Word of the Gospel: (3 part of vers. 61.) for by the younger sister is meant Sodom, of the posterity of wicked Canaan. 5. The instrument or hand of the soul to lay hold upon 36 Posit. Spiritual graces the Covenant, is Faith, which standeth in the true and effectual knowledge of God, and wherewith they shall plentifully be endued, (vers. 62.) 6. The end of all is, that being ashamed and confounded in themselves, they may embrace the only expiation which is to be had in the blood of Christ. (vers. 63.) Vers. 63. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When I shall expiate thee: that is, be reconciled unto thee through the expiation made by the death of Christ. Ezech. Chap. 20. 32. &c, to the end of the chapter. THe jews obstinate and froward heart, their hypocrisy and rebellion, (vers. 32.) ministereth occasion to the Prophet to fall into consideration of the kingdom of Christ, who shall with an hard hand overrule the sturdiness of the wicked, their insolent and proud stomach: (vers. 33.) and chose show mercy and kindness to his people: wherefore these things are here handled in order. 1. The gathering of them out of the countries where they were dispersed, that they may make head to return 12. Posit. Repair towards their Country. to Tsion. (vers. 34.) 2. The difficulties they shall meet with in the way: alluding to the tediousness of their journeys in the Wilderness, 16. Posit. Sore distress. when they came out of Egypt, and the judgements that befell them there: which were partly touched before in this chapter, vers. 25. The very same similitude you have, Hosh. 2. 14. (vers. 35. 36.) 3. His covenant with a few, some small remnant. To which end he saith he will make them go under the rod, 3. Posit. A Remnant. that so he may pick & cull out the good, to receive them into Covenant, as into his fold: as a good Shepherd that numbereth his sheep by tale, Levit. 27. 32. (vers. 37.) putting a main difference between the wicked that shall never come into the Land of Promise, and them (vers. 38) 9 Posit. Wrath against refractories. And then go to, let the wicked run on in their evil and sinful ways, even after all this shall come upon them, and take that which followeth of it. (vers. 39) 4. The bringing of them to inhabit in their own Land, and there to set up the spiritual worship and service 23. Posit. Dwelling in their country. of God, shadowed by the types of the Old Law. (vers. 40. 41. 42. 43.) 31. Posit. Glorious Church. 5. The Prime cause of all this, resting only in the truth, faithfulness, and goodness of God, which their own conscience shall convince them of, they being most unworthy in themselves. (vers. 44) Ezekiel 21. verse 26. 27. THe consideration of the profane wickedness of the Prince of Israel, (vers. 25.) kindleth the Prophet's zeal to meditate both of the fall of that polluted principality, and of a holy and firm principality that shall be set up in and through Christ; for these are the two parts of this Prophecy. The fall of that principality, or the 4. Posit. Desolation. utter ruin and desolation of the whole land of judaea, hath three steps or parts. 1. The kingdom shall be taken from them: no Crown, no Diadem there. (1. part of vers. 26.) 2. The Commonwealth shall not be as now it is. All shall be turned upside down. (2. part of verse 26.) Read Verse 26. the latter part of it, thus. That which is low, exalt: and that which is high, bring down. Just the same that Cambyses threatened unto Egypt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herodot. lib. 2. 3. The whole state shall be ruined and wearied, with blow upon blow, one mischief upon the back of another. (1. part of verse 27.) The firm and stable principality which shall be in 5. Posit. Call. Christ, is brieflly touched when he saith that this woeful desolation shall last, till Messias come, whose the right of the Kingdom is, and that he be established in it: (2. part of vers. 27.) for the coming here spoken of, is neither his first coming in the flesh, nor his second coming unto judgement, but his coming in the brightness of the Gospel: when Antichrist consumed with the spirit of his mouth, shall be abolished by his bright appearance, 2. Thes. 2. 8. and our brethren, the jews converted unto Christ, Math. 24. 39 Reuel. 1. 7. To conclude, this Prophecy is in effect the very same (and no other) that you have, Math. 23. 38. 39 Ezech, Chap. 34. vers. 20. to the end of the chapter. BEcause of the lazy and devouring Shepherds against whom he had inveighed from the beginning of the chapter, God saith now he will take the matter into his own hands to help and to reform it: (vers. 20. 21. 22.) and thereupon breaketh into these most sweet and heavenly promises. 5. Posit. Call. 1. Sending of Christ the good Shepherd among them. (vers. 23. 41. Posit. Safety of the Church. 2. Their embracing of him by faith. (vers. 24.) 3. Security from their enemies: which three are in a 23 Posit. Dwell in their Country. manner jointly knit together. (vers. 25. 26. 27. 28. and 29.) 4, The inhabiting of their own country. 5. The fruitfulness of the soil. 27. Posit. Fruitfulness of the land. 6. The Covenant to be manifested in and upon them. (vers. 30.) 5. Posit. Call. 7. The associating of the Gntiles unto them, (vers. 31.) When ye, ye I say men (that is not the Israelites also, but all 44 Posit. All Nations embracing Christ. Nations knit unto Christ by Faith) shall be my flock, etc. Ezech. Chap. 36. THis Chapter hath two parts, and as it were two several Sermons: The first part promiseth, First the destruction of their enemies, noted by Edom. (vers. 1. 2. 3. 4. 5. 6. 7.) Secondly, the fruitfulness of the land. (ver. 8. 9) Thirdly, the inhabiting of it again, and that by the 18 Posit. Conquest. whole house of Israel, meaning the X. Tribes as well as the other two, (vers. 10.) which promises are amplified two 27. Posit. Fruitfulness of the land. ways. 1. That they shall be in more excellent manner than ever 23 Posit. Dwell in tlxir Church. before. (vers. 11.) 2. By the perpetuity of these blessings which shall never any more fail. (vers. 12. 13. 14. 15.) 8 Posit. X. Tribes. In the second part of the Chapter are other glorious 31. Posit. Glorious Church. promises, which God will bestow for his own names sake, though they be most unworthy. (vers. 17. 18. 19 20. 21. 22. 23. 26 Posit. Continued for ever The first promise is the bringing of them out of all the 23. Posit. Dwell in their Country. places where they were dispersed unto their owneland again. (vers. 24.) 2. justification. (vers. 25.) 3. Regeneration and Sanctification. (vers. 26. 1. part of verse 27.) 4. The fruits of holiness. (2. part of vers. 28.) 5. The Covenant of God with them. (vers. 28.) 6. The blessing of outward fruitfulness. (vers. 29. 30.) 27 Posit. Fruitfulness of the land. 7. Unfeigned sorrow and repentance for their sins. (vers. 31.) 5 Posit. Call. Then is the cause and the end touched again, not their worthiness, (vers. 32.) but to glorify Gods great and holy name, which by them was profaned. ((vers. 33. 34. 35. 36.) 8. The multitudes of them that shall inhabit the land, 38 Posit. Multiplication of believers. believe in Christ, and be the flock of his pasture. (verse. 37. 38. Ezechiell, Chapter 37. ALl from hence to the end of the book, is excellently to this purpose: It hath four steps or degrees. The first step is the Jews first conversion, which the Apostle 5 Posit. Call. calleth Life from the dead, Rom. 11. 15. a kind of resurrection, and here is set forth by alluding thereunto (in the first 14 verses.) The second step in a further progress of their conversion, under a parable or similitude of two sticks, (vers. 15. 16. 17.) comprehendeth many noble benefits; the application whereof hath, 1. The conversion of the X. Tribes as well as judah, (vers. 18. and 1. part of verse. 19) 8. Posit. Ten Tribes. 2. The uniting of them both into one. (2. part of verse 19) 26 Posit. One kingdom. 3. The bringing of them to their own country from 23. Posit. Dwelling in their country. all the places where they were scattered. (vers. 20. 21.) 4. Their making of one entire kingdom. (vers. 22.) 5. The Covenant of God with them of peace and reconciliation, 29. Posit. One Kingdom. (vers. 23.) through Christ. (1. part of ver. 24.) 35. Posit. Covenant. 6. The sanctifying of them to walk in his obedience. (2. part of vers. 24.) 7. The inhabiting in their country for ever. (vers. 25.) 26 Posit. Continue for ever. 8. The perpetuity of God's Covenant, (vers. 26.) and worship among them. (vers. 27. 28.) The third step or degree, is the destruction of their 43. Posit. Perpetuity. enemies in the 38. and 39 chapters. Wherefore; 1. The enemies are reckoned up, the Grand enemy is 18. Posit. Conquest. Gog. out of the Land of Magog, Prince and head of Meshech and Tubal, (chap. 38. vers. 1. 2 3.) that is to say, the Turk; for Magog is the Scythian Nation, from whom came the Turks, Lords of Meshech and Tubal, that is, of Capadocia, and lberia, when they first began to reign, but whom now Asia the less, Syria, Mesopotamia, A rabia, judaea, Palestina, Egypt, the Isles Greece, Macedonia, Thrace, etc. do obey; with him are multitudes of Princes his associates. (vers. 4. 5. 6.) 2. Their preparation to come in the last days upon the jews. (vers. 7. 8 9) 3. The arrogancy of their heart, and their proud designs. (vers. 10. 11. 12. 13.) 4. The comforts which God enterlaceth for the strengthening of the hands & hearts of his people, in that the end of all this is to glorify God's name in the destruction of 18. Posit. Conquest. their foes, (vers. 14. 15. 16.) and nothing cometh by chance, God hath spoken of this very man, and of his raging against the Church by the Prophets that were of old: (vers. 17.) for though by name Gog be not elsewhere mentioned, yet under other names this very tyrant is particularly described. 5. The destruction of this enemy: where you have; 19 Posit. God's fight. First, Gods fight against them from heaven, as Esay 26. (vers. 18. to the end of the Chapter.) Secondly, their fall in the land of Israel. (Chap. 39 17. Posit. Place of the conflict. vers. 1. 2. 3. 4 5.) Thirdly, the utter abolishing of the Turkish name, (ver. 18. Posit. Conquest. 6.) the end whereof is declared (Gods glory) [vers. 7.] and the certainty. [vers. 8.] Fourthly, the abundance of spoil which the jews shall carry away. [vers. 9 10.] Fifthly, the wonderful slaughter that shall be made of them; for 1. they shall be seven months in burying: [verse 11. 12. 13. 14. 15. 16.] where, by the way, the place of this noble victory seemeth to be pointed at, the great blow or 21. Posit. Place of the armies discomfit. overthrow of the main Army at the Sea of Genezaret, otherwise called the Lake of Tiberias, verse. 11. Part also at jerusalem, vers. 16. which verse is to be rendered thus, 20. Posit. Place of Gog's Fall. And also the multitude thereof shall be a name unto the City, that is, jerusalem itself shall have part of the honour, as joel. 3. 2. 2. Yet for all that, multitudes shall ye unburied, to be meat for the fowls of the heaven, and the beasts of the earth: which is uttered by a solemn proclamation to these fowls and beasts [vers. 17. 18. 19 20.] as Reuel. 19 17. 18. in this very argument. Lastly, this whole matter is shut up with declaration of the end of all these things: to wit, God's glory, (vers. 21. to the end of the chapter.) After the defeat of Gog and Magog, cometh in the last eight chapters, a new prophecy, aptly depending upon the former, concerning the Christian jewish Church, settled in their own land and Country, which is the fourth and last step. Christ, the builder of his temple, appearing in the form of a man, like polished shining brass, to prefigure the splendour of that Church. No marvel then if so great a matter require such a vehement and solemn charge to stir up the Prophet unto attention. Son of man. see with thine eyes, and hear with thine ears, and set thine heart upon all which I shall show thee. Hardly in the whole book of God shall you find such an other. (chap. 40. 1. 2. 3. 4.) The thing itself is thus expressed: 1. There shall a new Church be erected by the preaching of the Gospel: which the measuring of the house, 7. Posit. General call. (vers. 5. to the end of the chapter.) the temple, (chap. 41.) and the courts, (chap. 42.) and of all the parts noteth. But both these measurements, and whatsoever followeth touching the division of the land, the seats of the Tribes, the portions allotted to the Prince, Priests, and Levites, the manner of their sacrifices and oblations, or all new, varying from that which is in Moses (though for their weakness by those outward things he shadoweth heavenly) to show the abrogating of the legal ceremonies. 2. The Lord who had left the Temple and the City, Ezech. 10. doth now return, and filleth this house with the 31. Posit. Glorious church glory of his presence (chap. 43. 1. 2. 3. 4. 5.) 3. The sanctity of the Church purged from Idolatry, Superstition, and Will-worship. They shall not, saith he, 34. Posit. Purity. defile my house any more with their spiritual whoredoms, nor with the carcases of their Kings in their high places (that is the sacrifices of man's flesh, as jeremy 16. 18. which they offered to Moloch, Levit. 18. 21. whom they called their King, Amos 5. 56. after the manner of the Ammonites, whose Idol it was) and so by their own iniquities making a wall of separation between me and them. (Chap. 43. 6, 7, 8, 9) And this sanctity of the Church he doth afterwards enlarge by the types of the ceremonial service. (Chap. 43. 10. to the end of the Chapter.) 4. The refining of the ministry and discipline of the Church, with the same charge in regard of the excellency 33 Posit. Sanctity. of the matter, repeated for attention. (chap. 44. 1. to ver. 17.) and laws prescribed to that purpose. (vers. 17. to the end of the Chapter.) 5. Provision for the church-service. Which this people shall be most zealous of. Allotting before any dividend of the land, a portion to be set apart for the house of the Lord, the Priests, the Levites, the people, & the Prince. (chap. 45. 1. to vers. 9) That both Prince & people might have whereof to make oblations, (vers. 9, 10, 11, 12.) with laws also concerning these matters. (vers. 13. to the end of the Chapter.) 6. The fruitfulness of the land, by the waters flowing 36 Posit. Spiritual graces. abundantly out of the Temple, that is, by the blessing of God dwelling among them. Wherein is set forth, 1. The rising and increase of these waters (figuring the graces of God's Spirit in his Church). First, ancle-deepe, then up to the knees, after to the loins, last not passable. A man might swim in them. (Chap. 47. 1, 2, 3, 4, 5) 2. This blessing should be over all the land. for The waters should issue unto Galilee, (the upper part of judaea) and so go down into the plain, where jericho stood. (vers. 6, 7. & 1 part of 8.) 3. The fruit hereof is singular. It bringeth life, health, and all good things: it healeth and putteth away all evil. Insomuch as these waters running from the plain of jericho to the Sea (the dead Sea, or the Lake called Asphaltites, the salt Lake, (where nothing was wont to grow) the same shall now from one end to an other (from Engedie to En-eglaim) abound with fish and store of commodities. Yea even, the miry places thereof and the marshes thereof, which were not (before that time) healed, but were employed to salt: neither yielding of themselves fruit, fish, or other profit, nor by any industry or skill of man able to be brought unto it, shall become fruitful. (2 part of vers. 8, 9, 10, 11, 12.) 7. The bounds of the land shall be full as large, if not larger than before. Compare Numb. 24. (vers. 13 to the 24 Posit. Inhabit all the Land. end of the Chapter.) 8. The dividing of the land, and what seats shall be assigned to every Tribe. (chap. 48. 1. to vers. 30.) 8 Posit. X. Tribes. 9 The elegancy of the Holy City, newly to be re-edefied. (vers. 30, 31, 32, 33, 34.) 31 Posit. Glorious church 10. The perpetuity of it. God will abide therein for ever. From that day forward, the name of the City shall be, 43 Posit. Perpetuity of the Church. jehovah Shammah or jehovah there. (vers. 35.) The truth of that which the Temple, whilst it stood, as a type or figure did represent, This is my rest for ever. Here will I dwell. Psal. 132. 14. Dan. chap. 2. vers. 40, 41, 42, 43, 44, 45. THe fourth kingdom is the Roman Empire, whose legs are of iron. (vers. 40.) The feet and toes part of iron and part of clay, (vers. 41, 42, 43.) are the Roman Empire yet continuing; but weaker than it was before, whilst it consisted of legs of iron, being now but of feet and toes. And this Empire is divided, as the feet and toes are. One part is the kingdom of the Pope in the West (for he is the 7th head of the beast Rev. 17. 10, 11. He whom we call the Emperor, hath nothing to do with the Empire, which was of Rome). The other part is the Turk in the East, before whom 3 of the horns of the Empire are rooted out. See Dan. 7. 8. It is evident that these feet and toes are part of the Roman Empire: for the Image describeth only 4. Kingdoms. But if the feet and toes were a distinct kingdom from the legs, there should be five. The kingdom raised up in those days, which shall 46 Posit. Enemies subdued. not be destroyed for ever, but shall destroy all other kingdoms, is the kingdom of the jews. (vers. 44, 45.) Whose Church is the stone hewn out of the mountain without hands. Till which time the Roman Empire shall endure, and then wholly be destroyed. Chap. 7. THE 4 beasts (vers. 3.) are 4 kingdoms, as it is expounded vers. 17. whereof, The first beast a Lion, is the kingdom of the Assyrians, extinct, and gone before Daniel saw the Vision. (vers. 4) The second a Bear, is the Persian Monarchy. (v. 5.) The third, a Leopard, the Greek Monarchy or the Kingdom of the Macedonians. (vers. 6.) The fourth is, the Roman Empire: whose X. horns (vers. 7.) are 10 kingdoms not diverse from that of the beast. For then there should be 5. Kingdoms, contrary to that is said here vers. 17. And these 10 Kingdoms are the 10 horns of the Dragon. Rev. 12. 3. The little horn that grew out among them (1 part of vers. 8.) is the Turk, the Dragon of the sixth Viale Revel. 16. 13. Of whom only, and of the rest of the enemies that should oppress the jews, Daniel speaketh without any respect to the west Antichrist. By this little horn three of those horns were rooted out. (2 part of vers. 8.) That is, a third part of the Roman Empire subdued; which yet retaineth 7 horns, whereof the Turk shall never be Lord and Master, further than as he may by some sudden storm for a while oppress them. This third part of the Roman Empire so to be destroyed, is intended from East to West, not from South to North. For therein the Turk possesseth more than ever the Romans had. This little horn must reign till the thrones be taken away, 18 Posit. Conquest. and the ancient of days sit. (vers. 9) That is, till after all the kingdoms of the world destroyed, the whole principality remain with Christ; as presently it shall, after this blasphemous horn, the Turk, cut of. And till that time, the fourth beast is not to have an end. The continuance of the Turkish tyranny, shall be, a time, times, and a division of times. (vers. 25.) that is, a set time, set 11 Posit. Time of first conversion. times and a half; as it is explained Dan. 12. 7. Of what length that is, may be understood by Rev. 9 13. that giveth him an hour, a day, a month and a year: which in all (accounting a day for a year) cometh to 395 days. A time than is 100 years: times, 200 years: half a time, 50 years. So the whole space, if you account from the beginning of the Turkish power, which all histories place Anno 1300, will end at they year 1650. But that you will say cometh short of that, which is in the Revelation, by 45 years. The reason is, because the Revelation setteth down the uttermost period of the Turkish name; but the Angel here, and Dan. 12. 7. noteth his first declining, which shall be 45 years before, as is apparent Dan. 12. 11, 12. So Dan. 11. 44. tidings shall first trouble him, and then a few years after followeth his utter destruction in the land of comeliness. The distribution therefore of time, both here and Dan. 12. 7. reacheth no further than to those tidings. And then shall the people of the jews destroy 18 Posit. Conquest. him. (vers. 26.) After which shall be set up a glorious both kingdom and Church among them. 30 Posit. Flourishing Commonwealth. (vers. 27.) Dan. 9 24. etc. to the end of the Chapter. 31 Posit. Glorious church daniel's weeks (as they are commonly termed) belong in part to this Argument: for in them is foretold the destruction of the City and Temple at jerusalem, for the jews contempt in rejecting the Messiah. But this requireth some larger Tractate. And therefore I refer it to the end of the Book. Dan. chapters 11. & 12. THese two Chapters are a prophecy of the manifold oppression of God's people the jews, and of the happy issue, which God shall send. Oppressors there are five. First, the Persian Monarchy. (ve. 1, 2.) Secondly, the Grecians, to wit, Alexander the Great, his four successors, the Ptolomees and Antiochus. (vers. 3. to the 36 verse.) Thirdly, the Roman Empire: under the name of that King. (vers. 36, to vers. 40.) Fourthly, the Saracens pointed at under the name of the King of the South. Who in the time of the end, meaning towards the end of the glory of the Roman Empire, having Mahomet for their Captain, assaulted the Roman territories out of Arabia, and other mere Southerly countries. (1 part of vers. 40.) Lastly, the King of the North. That is, the Turk, whom the furthest northern parts sent into the world through the Caspian gates. (2 part of vers. 40.) Him you have described, First by his prospering against the Saracens & Romans, (3 part of vers. 40.) against judaea, the land of comeliness, and other adjoining countries, (vers. 41.) Egypt, Lybia and Aethiopia. (vers. 42, 43.) Secondly, by his ruin and downfall. Whereof two steps are noted. One, his first declining upon the jews of the East and 10 Posit. First converted. North countries, converted to the Christian faith. Which must needs terribly affright him, being then beset before with us Christians of the West, and behind by the new Christian jews. (vers. 44.) The other his utter overthrow by war in the land of judaea; which is here described by two notes: one in saying, between the Seas, meaning Euphrates (which the 17 Posit. Place of conflict. Scripture is wont to call a Sea) and the Syrian Creek of the Mediterranean Sea. The other, at the holy mount of Comeliness, (as judaea is called the Comeliness of all Countries. 20 Posit. Place of God's fall. Ezech. 20. 6, 15.) which doth explain the former, and more particularly design the place where the Grand Signior himself shall fall, at the holy mountain, as Esay 24. 25. whose fall is first closely and covertly pointed at by a rare and extraordinary word (tents of the ire of his judgement) used for this only purpose, to note his extraordinary and heavy punishment. (1 part of vers. 45.) as Esay 30. 33. Then it is in express words laid forth, and the manner also signified how he shall come to his end, there shall be none to help him. As if he would say, his overthrow shall come 19 Posit. God's fight. not so much from the force of man, as by Gods own arm from heaven stretched out against him. (2 part of vers. 45.) Hitherto of the oppression of the jews. The joyful and happy issue containeth four things. 1. A wonderful deliverance from the sorest time of affliction that ever was. (chap. 12. vers. 1.) 16 Posit. Sore distress. 2. The full restoring of the Nation of the jews, and 7 Posit. General call. the calling of them to faith in Christ, meant here, by their awaking out of the dusty earth. (1 part of vers. 2.) Of the last resurrection you cannot take it. For the certain time when this shall be is defined in the 11 & 12 verses. But withal a certain qualification is made, that some which shall awake and be so delivered, shall awake to everlasting 9 Posit. Wrath against refractories. shame and destruction. For all the jews shall not agree in the same truth, some shall persist in their former hardness, notwithstanding all the evident testimonies that God shall give unto his Son. For whom there remaineth Read Verse 45. the first part of it thus. And he shall plant the tents of the wrath of his judgement, between the Seas etc. no further promise of grace. (2 part of vers. 2.) 3. Their glorious Church. Those that are wise, that is, 31 Posit. Glorious church the whole company of the faithful, shall shine as the firmament. But the teachers, those that make other righteous, by teaching, exhorting, reproving, comforting, as the more lightsome part of their orb, like shining stars shall beautify this firmament. (vers. 3.) For it is said here, they that be wise and do make righteous, in the present, not in the time past. Which is a proof that he speaketh not of the last resurrection. 4. The time when all this shall be. (vers. 4.) Which time is doubly designed. First in general, by an Angel's question unto Christ. (vers. 5, 6) and Christ's answer with a solemn oath, that 11 Posit. Time of first conversion. the end of these marvelous things shall be at a time, two times, and half a time. Which words being general and uncertain, and to be applied to any time, are in the words following reduced to one certain and definite time: namely, when he shall make an end of scattering the holy people. The meaning therefore is, that this end shall be, when the blasphemous kingdom of the Turks is at an end: that is, after 350 years of the Turkish power, which hath his expiration about Anno 1650. At what time God will leave scattering of his holy people, and of further pouring out his wrath upon them. For than shall the Turks first declining come. (vers. 7.) Secondly, it is set forth in more particular manner, and dividedly, upon daniel's humble suit. (vers. 8.) yet not for his understanding from whom these things were shut up, (vers. 9) but for the Elects sake in succeeding ages, in whom these things amidst their many trials may breed constancy and sweet comfort, and who about the end of these things shall be diligent to search out the truth hereof. (vers. 10.) First therefore he maketh one common beginning of the account. From the daily sacrifice taken away, (which was done by the death of Christ) and from the laying of the abomination desolate. for so I would translate these words. (1 part of vers. 11.) By abomination he meaneth the jews sacrificings; which were impious and abominable after Christ by his death had set an end to them. The laying of this abomination desolate, was by the last public overthrow of the legal service in the destruction of jerusalem. Not that by Vespasian, but in the time of julian, when the Apostata, in hatred of the Christian name, giving the jews leave to repair the Temple, and that at the public charge. God by an earthquake did utterly throw down the old foundations, that never afterwards any thing could be attempted in that kind. This was about the year 360. From hence groweth a twofold period or a double appointed term. One 1290 days, (2 part of vers. 11.) 11 Posit. Time of first conversion. that is to say, years. (for morning and evening are not set down to note them to be natural days, as before chap. 8. 11.) Adding therefore 1290 to 360, there will arise 1650. which is the year of the Turkish power first declining, and perfectly accomplished in the time, times, and half a time before vers. 7. The second period or prefixed time (vers. 12.) is 1335 days or years, which addeth 45 years to the former, 22 Posit. Time of conquest. and endeth at the year 1695. Being that space of an hour, day, month, and a year Rev. 9 15. when the Turkish tyranny shall be utterly extinct and rooted out. And blessed indeed are they that attain this time, as the Angel here saith. For this is the glorious resurrection spoken of vers. 2. and the greatest felicity that it is possible for God's Saints to come unto upon earth. HOSHEA. THE three first Chapters of Hoshea, and the sour last, are spent in this Argument. An entire explication of the whole Prophecy, I purposely reserve to the end of the Book. joel, according to the common distinction which we follow, chap. 2. verse 28. to the end of the book. THE Prophet from temporal things leadeth the people to the consideration of spiritual blessings, which are; 1. The graces of the Spirit that upon Christ's ascension shall be poured upon the Church, for so the Apostle interpreteth this place, Act. 2. (chap. 2. vers. 28. 29. 30. 31.) 2. A holy seed or remnant to remain among the jews. (1. part of vers. 32.) 3. The Gentiles to participate of Christ. (2. part of ver. 32.) 3 Posit. Remnant. 4. God's mercy towards the jews in the last days. Setting forth; First, their restoring. (chap. 3. vers. 1.) Secondly, the destruction of their enemies: wherein are specified. 1. The place, The valley of jehoshaphat, which was in the 5 Posit. Call. view of jerusalem, 2. Chron. 20. For Gog and Magog shall 18 Posit. Conquest. compass the beloved City, and there shall fire from heaven devour them, Reu. 20. 9 (1. part of vers. 2.) 17. Posit. Place of conflict. 2. The cause of this judgement, their ill entreating of his people. (2. part of vers. 2. and vers. 3) 3. An enumeration of some particular foes, (vers. 4.) whose hard dealing with the people is likewise reckoned, (vers. 5. 6.) and their just retribution: (vers. 7.) for as they sold the children of juda and jerusalem to the Gręcians, that they might be carried far from their borders: so will God sell their sons and daughters into the hands of the 46 Posit. Enemies possessed. children of juda, who shall sell them to the Sabaeans, famous Merchants, that will vent them into remote Countries: (vers. 8.) whereby is intimated the sway which the jews shall have in the Church of Christ, by converting of the Gentiles, as Esay 14. 2. 4 He proclaimeth open war, and encourageth men unto it. (vers. 9 10. 11. 12.) 5. He assureth them of victory. (vers. 13.) 18 Posit. Conquest. 6. He sheweth what a multitude shall be slain, as Ezec. 39 (verse 14) 7. He denounceth the utter downfall and ruin of this 18 Posit. Conquest. mighty Monarchy, by such Metaphors as with the Scripture is usual, the ruin of potent and flourishing kingdoms, (vers. 15. 16.) 8. The holiness and sanctity of the new jerusalem, 33. Posit. Sanctity. (vers. 17.) 9 The fruitfulness of the land. (1. part. of vers. 18.) 27. Posit. Fruitfulness of the land. 10. The abundance of Spiritual graces, as Amos 9 13. (2. part of vers. 18.) 11. Other nations, associate to the profession of the 36. Posit. Spiritual graces Gospel, (2. part of vers. 18.) for by the valley of Shittim, which was in the plains of Moab, Numb. 25. 1. the Gentiles 44. Posit. All nations embracing Christ. are understood, and their subjection unto Christ, by the laying of them waste and desolate: (vers. 19) As Zach. 46 Posit. Enemies subdued. 10. 11. 12. Perpetuity of the Church of God in judah and jerusalem. 26 Posit. Continue for ever. (vers. 20.) 13. The cause of all this is expressed, (vers. 21.) Because jehovah, Christ dwelleth there. 31. Posit. Glorious church Amos 9 8. to the end of the Prophecy. THese words contain the threatening of an extreme desolation, 4. Posit. Desolation. (vers. 8. 9 10.) with some comfort interlaced (in the end of the 8. verse,) of a little remain to be left. Secondly, 3 Posit. Remnant. they contain promises of the Gospel: to wit, 5. Posit. Call 1. The setting up (among the jews) of the kingdom of David through Christ, as glorious as ever it was before, 31 Posit. Glorious Church. in the most flourishing times of David or Solomon, (verse 11.) 44. Posit. All Nations embracing Christ. 2. All nations shall join with them, and be made partakers of one common inheritance. So doth james, Acts 15. 16. 17. expound it. 3. The chiefesway & sovereignty shall remain with the 46. Posit. Enemies possessed. jews, as Obadiah, vers. 19 (the 2. and 3. you have vers. 12.) 4. The fruitfulness of their land, as joel. 3. 18. (verse. 36 Posit. Spiritual graces. 13.) 5. The inhabiting in their own country. (vers. 14) 23 Posit. Dwell in their Country. 6. Perpetuity of their abode there. (vers. 15.) 26. Posit. Continue for ever. Obadiah, verse 15. IT is ordinary with the Prophets, upon occasion of the cruelty of the oppressors of God's people to break forth into meditation of the kingdom of Christ, and the glory of the new jerusalem; so doth our Prophet here: His meditation containeth, 1. The destruction of the enemies of the Church in general. 18. Posit. Conquest. (vers. 15.) 2. The time, after the jews have drunk of the cup of 4 Posit. Desolation. God's wrath: whereby he doth intimate their long desolation. (1. part of vers. 16.) 3. The utter downfall, and unrecoverable ruin of these enemies. (2. part of vers. 16.) 18 Posit. Conquest. 4. Aremnant, a holy seed that shall be left among the 3 Posit. Remnant. jews in the midst of their woeful desolation. (1. part of vers. 17.) 5. That of these a Church shall be gathered at the last. 5 Posit. Call. (2. part of vers. 17.) 6. They shall inherit their old possessions. (3. part of 23 Posit. Dwell in their Country. vers. 17.) 7. The utter ruin of this particular enemy, the house of Esau: but by it is meant, that by the power of the jews 46 Posit. Enemies subdued. they and the rest of the Gentiles, enemies to the Church, tamed and subdued, shall stoop unto Christ's obedience: 46 Posit. Enemies possessed. (vers. 18.) as Num. 24. 17. Esay 11. 14. The sovereignty over other Nations that shall join with them in the profession of Christ, remaining with the jews, (1. part of vers. 19) As joel 3. 12.) 8. judah & Benjamin shall inhabit all their ancient bounders, 23. Posit. Dwell in their Country. (2. part of vers. 19) and the X. Tribes theirs (verse. 20.) 9 The spreading of Christ's Kingdom to all Nations 8 Posit. X. Tribes. of the world by the ministry of the Gospel, as Math. 24. 44 Posit. All nations embracing Christ. 31. (vers. 21.) The 19 and 20: Verses thus I render. Vers. 19 The house of jacob shall possess the South, with the Mount of Esau, and the low place with the Philistims: They shall possess I say the Country of Ephraim, with the Country of Samaria, and Benjamin with Gilead. Verse 20. And these armies of the children of Israel that are carried away Captives, shall possess that which was the Canaanites, unto Sarepta (the border of the X. Tribes, the Israelites situate between Tyre and Sidon at the Seaside 1 Kings 17. 9) and those of jerusalem that were carried away Captives, shall possess that which is in the bounder of the government. They shall possess the Cities of the South (the border of judah, Iosh. 15. 21. etc.) Micah. 7. 7. to the end. AFter complaint made of the iniquity of the times, the Prophet first exhorteth God's people to faith, patience and expectation of the promises, (vers. 7. 8. 9) and then layeth down comforts and consolations; which are of two sorts, the destruction of their enemies (which though it be spoken but in generality, yet the circumstances considered 18 Posit. Conquest. may well be thought to have an eye to the Tyrants that now hold the jews in subjection) [vers. 10.] and then favours to his Church. Those favours are, 1. The building of them up, that is, their heavenly calling. 5. Posit. Call. (1. part of verse 11.) Read Verse 11. thus. In the day that thy walls are to be built, that day shall the Decree got far: He meaneth the Decree, which is Verse 14. 2. The publishing of the Gospel throughout the 44. Posit. All nations embracing Christ. world, uttered first generally, that the Decree of God to build up the Church, and to gather a holy people to himself, shall go forth and be proclaimed far abroad, (2. part of vers. 11.) and afterwards in particular, reckoning up A shur (East) Egypt (South) to whose name the Original doth elegantly allude in the word which we translate, fortified Cities: and the Sea (West) as Hosh. 11. 10. 11. (vers. 12.) 3. The desolation that before that time shall befall 4 Posit. Desolation. them. (vers. 13.) 4. The inhabiting of the land again. (vers. 14.) 23 Posit. Dwell in their Country. 5. Great and wonderful things that God will show for their deliverance, even as he did when they came out of Egypt. (vers. 15.) Like enough he meaneth the drying up of Euphrates, fire and brimstone that shall come down from heaven to devour Gog and Magog, etc. See Zach. 9 12. which shall astonish all Nations, and cause them to yield 44. Posit. All nations embracing Christ. subjection to the jews. (vers. 16. 17.) Tsephania. Chap. 3. vers. 8. to the end. THe Prophet here comforteth those in whom there is some grace and fear of God in the midst of corrupt and most depraved times, by propounding; 1. The destruction of their enemies, the same that are spoken of, Micah 7. 10. (vers. 8.) 18 Posit. Conquest. 2. The general consent of all Nations in the profession 44 Posit. All nations embracing Christ. of Christ. (vers. 9) 3. The jews resorting from the furthest parts of the world, to set up the spiritual worship of God. (vers. 10.) 7. Posit. General call. 4. The famous Church that shall be among them, full 33. Posit. Sanctity. of sanctity, and rid of all wicked ones. (vers. 11. 12. 13.) 5. The joy and gladness that shall possess their souls (vers. 14.) through Gods removing of all cause of fear 40 Posit. Joy. from them. (vers. 15.) 45. Posit. Nations honouring them. 6. The encouragement they shall receive from others. (vers. 16. 7. Which is the cause of all this, the apparent arguments 31 Posit. Glorious Church. of Gods great love and favour. (vers. 17.) 8. The quality of those that shall be received to be Citizens of this new lerusalem: (vers. 18) Those (saith he) that are heavy because of the solemn assembly (the Church and congregation of the Saints where God is worshipped, and where they are but strangers) I will gather, of thee are they (thy natural children, true members of the Church) heavy I say, because of the burden laid upon it (the Church) and reproach. 9 Theutter rooting out of all their enemies. (1. part 18. Posit. Conquest. of vers. 19) 10. The fame and dignity that the Church of the jews 45 Posit. Nations honouring them. shall be of among all nations. (2. part of vers. 19 and vers. 20.) Zachary, Chap. 2. vers. 9 10. 11. 12. 13. IT seemeth that the thirteenth verse cannot be understood of the Babylonians that never were made a spoil unto the jews, but the promises of the Gospel which are annexed to it, lead us by the hand to the finding out of the enemy that should be meant. Wherefore the Prophet in these four verses setteth forth; 1. The jews subduing of the proud tyrant, under whom they now sigh and groan by the power of Christ. 18. Posit. Conquest. (vers. 9) 2. Christ's dwelling among them, that is to say, their 5 Posit. Call. conversion. (vers. 10.) 3. The multitude of Nations that shall join themselves 38 Posit. Multiplication of believers. to Christ. (vers. 11.) 4. The jews inhabiting in their own land. (vers. 12.) And so this whole Prophecy is shut up by a noble Epiphonema, 23 Posit. Dwell in their Country. setting forth the glory, holiness, and majesty of the work. (vers. 13.) Zacharie. Chap. 8. vers. 7. 8. and again, vers. 20. 21. 22. 23. THE conference of these latter verses with the former two teacheth the true sense & understanding of them. The seventh and eight contain a promise: First, of the gathering of the jews to seek Christ out 5. Posit. Call. of all the parts of the world where they be scattered. (vers. 7.) 2. Of their dwelling and inhabiting in jerusalem, their 23 Posit. Dwell in their Country. own Country. (1 part of vers. 8.) 3. Of God's gracious and constant covenant with them. 35. Posit. Covenant. (2. part of ver. 8.) The four latter verses (20. 21. 22. 23.) speak of the Gentiles of all tongues and languages, joining with the 44. Posit. All Nations embracing Christ. jews in the worship of the same God: which respecteth the time of the jews conversion, and of the full coming in of the Gentiles. Zachary, Chapter 9 Vers. 10. to the end of the chapter. TO the promise of Christ's coming (vers. 9) he addeth others. 1. The Gentiles receiving of him: I will take away, saith he, the instruments of war: in the Church shall be all peace, and the Gentiles, yea the farthest and most remote shall be received into the fellowship and participation of that peace. (vers. 10.) 2. The jews partaking in the covenant of Christ, that 5. Posit. Call. is to say, their conversion. (1. part of vers. 11.) 3. The exceeding thraldom, out of the which he will 4. Posit. Desolation. set them free. (2. part of vers. 11.) 4. The return to their own Country, the fort of Zion. 23. Posit. Dwell in their Country. (1. part of vers. 12.) 5. The excellent work that God will perform for them as Micah 7. 15. (2. part of vers. 12.) which in the verses following he setteth down in particular to be the overthrow by their hands, (the hands of judah and Ephraim, to note that all the XII. Tribes shall be called) of that Greek Tyrant 8 Posit. X. Tribes. (the Turk Lord of Greece) [vers. 13.] God himself 18 Posit. Conquest. declaring by evident tokens, that he is their Captain, Leader, (vers. 14.) and Protector, (1. part of vers. 15.) and giving them a famous victory: (2. part of verse 15.) for which they shall be set a fire with the zeal of God's glory, (3. part of vers. 15.) and render praise abundantly, (4. part of verse 15.) setting up in God's inheritance (their own native soil for there this victory shall be achieved) Trophies and Monuments of God's delivery, (vers. 16.) young men and maids filling themselves with the spoils of their enemies. (verse. 17.) By all laid together, it appeareth that these things are not to be referred to the story of the Maccabees. Verse 12. Also in that day (when you shall so return) the double (that is, the excellent and famous benefit) which I now declare and promise, will I render. Verse 16. When stones of a Crown shall be lifted up as an Ensign upon his Land. Zachary, Chapter 10. vers. 2. to the end of the Chapter. THis Chapter which may well be judged but an enlargement of the former, setteth forth; 1. The jews scattering and dispersion, for embracing Idolatry, that is, refusing Christ. (vers. 2.) 2 Posit. Rejection. 2. God's punishing of these Goats, the oppressors of his people, and visiting in mercy his poor flock, arming 18 Posit. Conquest. them to be his hands, armour, and weapons to conquer their strong and mighty enemies: (vers. 3. 4. 5.) for so I refer these verses to the victory they shall have over their enemies, not which the enemies shall have over them. 3. judah and Ephraim both (that is, all the Tribes) shall 8 Posit. X. Tribes. have their part in God's salvation. (1 part of vers. 6.) 4. They shall be placed in their country again. (2 part 23 Posit. Dwell in their Country. of vers. 6.) 5. Their gladness and joy of heart in Christ. (vers. 7.) 6. The gathering of them out of all the places where 40 Posit. Joy. they were scattered. (1 part of vers. 8.) 5. Posit. Call. 7. The multitudes of the believing jews, or their abundant multiplying. (2 part of vers. 8.) 38 Posit. Multitude of believers. Both which propounded vers. 8. are declared afterwards more at large. First, the bringing of them home. (vers. 9 & 1 part 23 Posit. Dwell in their Country. of 10.) Then their multiplying, such as the Country shall not be able to hold them. The place (as he saith) shall not suffice 28 Posit. Country populous. them. (2 part of vers. 10.) Whence cometh 8. Ashur's and Egypt's subjection to Christ, that is, all 44 Posit. All Nations embracing Christ. the Tract of the East and of the South. (vers. 11.) 9 Perpetual establishment in the faith of Christ. (vers. 12.) 26 Posit. Continue for ever. Zach. chap. 11. vers. 14, 15, 16, 17. The rejection of the jews for refusing Christ. 2 Posit. Rejection. Zach. chap. 12. & 13. & 14. GOd being to inform his people of wonderful things which he will do for them, beginneth with a glorious and magnificent proem of his own greatness, (v. 1.) and then numbereth the particulars. 1. The famous victory which the men of judah and 18 Posit. Conquest. jerusalem shall get of their enemies. He meaneth no doubt Gog and Magog. And this by diverse all egories and similitudes is notably enlarged. (vers. 2. to v. 97.) and the excellency of strength and valour declared, which God will minister to them all equally for their defence, that none lift up themselves above an other, but all alike ascribe the glory unto God. (vers. 7, 8.) 2. The serious and unfeigned repentance of the whole 5. Posit. Call. Nation, who shall pour forth rivers of tears, every one severally and apart: God by his Spirit of grace effectually touching their hearts with a compunction of their former sin, in crucifying the Lord of glory. (vers. 9, 10, 11, 12, 13, 14.) 3. The riches of God's mercy, washing away the foulness of their horrible sin, by the infinite virtue of Christ's sacrifice. (Chap. 13. 1.) 34 Posit Purity of doctrine. 4. The purity of Religion and of the Gospel among them, purged from idolatry (1 part of vers. 2.) and false doctrine. (2. part of vers. 2.) For such false Teachers shall either be put to death, yea even by their own father and mother, being the first accusers according to the law. Deut. 13. (so great shall be the zeal of this people turning unto God) [vers. 3.] or shall be forced to renounce their errors for shame (vers. 4, 5.) or punishment (vers. 6.) Zach. chap. 13. vers. 7. to the end of the Prophecy. THE Prophet either beginneth here a new Sermon, or taketh up anew the things which he spoke before: worthy again and again to be beaten upon for the singular and unspeakable comfort of his Nation. He maketh himself a passage to the things he meaneth to speak, by preventing an objection, the scandal of the death of Christ. whom all forsook when he was betrayed. (1 part of vers. 7.) Yet (saith he) I will hold my hand over my little ones, keep and preserve my little flock unto everlasting life. (2 part of vers. 7.) This objection taken away, and the doubt cleared, now he reckoneth the good things that God will graciously deal unto the jews. 1. A holy remnant shall be left. (vers. 8.) 2. They shall be tried and tried again; meaning their 3 Posit. Remnant. long time of desolation. (1 part of vers. 9) 4 Posit. Desolation. 3. Of them will God gather a Church unto himself. (2 part of vers. 9) 5 Posit. Call. 4. Upon their profession of Christ shall come the sorest time of affliction that ever was; (Chap. 14. vers. 1.) 16 Posit. Sore distress. when God and Magog with all his troops and armies 17 Posit. Place of conflict. shall compass the beloved City. Rev. 20. 8, 9 (1 part of (vers. 2.) 5. The glorious conquest which for all that the jews 41 Posit. Conquest. shall have. (last part of vers. 2.) For God himself from heaven will miraculously fight for them, (vers. 3, 4, & first 19 Posit. God's fight. part of 5.) with all the holy Angels, the ministers of his judgements. (last part of vers. 5.) 6. The glorious Church they shall erect. There shall be no darkness but perpetual light, as Esay 60 20. Rev. 21. 31 Posit. Glorious church 23. 25. It shall not be (saith he) sometimes clear, sometimes misty, (variable and uncertain weather, now fair, now foul) but one day, not of day and night: for in the evening when night is wont to come, it shall be light. As if he would say, it shall be always day and no night. (vers. 6, 7.) 7. Abundance of spiritual graces, noted by living waters 36 Posit. Spiritual graces. flowing out of jerusalem to all the parts of the land. And that continually, never dry winter nor summer. (vers. 8.) as Ezech. 47. Rev. 22. 8. From them the Gospel shall go out to all Nations of the world: who with one consent shall submit themselves 44 Posit. All Nations embracing Christ. Read verse 5. the first part thus. Then ye shall flieby the valley of my mountains, (when he (meaning God) shall draw near the valley of the mountains) to the place he hath selected. By valley of the mountains, he meaneth the valley which God coming shall make of Mount Olives parting asunder. And by the place he hath selected, God's House and Temple. to Christ. (vers. 9) 9 All the land shall be inhabited from one end unto an 24 Posit. Inhabit all the Land. other. 10. And shall be more fruitful than before. For even the rough & rugged mountains shall be as the pleasant 27 Posit. Fruitfulness of the land. champions. Both these you have vers. 10. 11. The sanctity of the Church. (1 part of vers. 11.) 33 Posit. Sanctity. For (saith he) there shall be no more curse, no execrable or accursed thing there. So the word is to be rendered. As Rev. 22. 3. 12. The safety and security. (2 part of vers. 11.) 41 Posit. Safety of the Church. The praecedent promises that were so great and glorious, the Prophet now doth further in large and illustrate. First the conquest of their enemies (which was the fifth point.) 18 Posit. Conquest. 1. By God's strange judgements upon them. (vers. 12.) 2. By the means. Both, they shall thrust their sword each into his neighbour's side, (vers. 13.) and judah shall fight bravely. (1 part of vers. 14.) 3. Their wealth and substance shall become a prey. (2 part of vers. 14.) 4. Their horses of service and all the beasts they bring with them, shall be as strangely plagued as the men themselves. (vers. 15.) Secondly, is enlarged the profession of Christ among 44 Posit. All nations embracing Christ. all nations of the world (which was the eight point) [vers. 16, 17, 18, 19] And lastly, the sanctity of the Church (which was the 33 Posit. Sanctity. 11th point.) [vers. 20, 21.] Malachi, chap. 3. verse 17. to the 22. MAy seem to have reference to the thorough conversion 5 Posit. Call. of the jewish Nation and destruction of their enemies. 18 Posit. Conquest. Matth. Chap. 23. vers. 38, 39 (And the same Luke Chap. 13. vers. 35.) An evident prophecy, 1. OF the jews long desolation. (vers. 38.) 4 Posit. Desolation. 2. OF their conversion at the last. For he teacheth that these miseries shall endure, till seriously and from 5 Posit. Call. their heart, they embrace him the true Messias. (vers. 39) See Ezech. 21. 31, 32. Matth. 24. vers. 23, 24, 25, 26, 27, 28, 29, 30, 31. (and the same Mark. 13. vers. 21, 22, 23, 24, 25, 26, 27. and again Luk. 21. vers. 24, 25, 26, 27.) OF the signs mentioned in this Scripture, that are to forerun Christ's coming unto judgement, I have written else where at large. There be four of them. 1. The Churches grievous persecution under the Romish Synagogue. Our Saviour here (to make men the better to take heed) painting her out even in her colours. (Matth. 24. vers. 23, 24, 25, 26, 27, 28. and the beginning of vers. 29.) 2. The ruin of the Turkish Empire. (vers. 29) 3. The calling of the jews. (vers. 30.) 5. Posit. Call. Wherein observe, 22 Posit. Time of conquest. The time, as soon as the Turk is overthrown. The glory of their Church, like the glory of Christ coming unto judgement. 31 Posit. Glorious church The generality of their call, extending to all the Tribes. and lastly, 8 Posit. X. Tribes. Their serious and true repentance. 5 Posit. Call. 4. The publishing of the Gospel throughout the world. (vers. 31.) 44 Posit. All nations embracing Christ. I only name the heads: you shall find these things more fully opened in The Sum of Sacred Divinity. fol. 529. Rom. 9 27. to the end of the 11th Chapter. THree things the Apostle here debateth. First is the rejecting of the jews to be no more 21 Posit. Retection. God's people, for seeking righteousness by their own works, and not by faith in Christ. (which lasteth from Chap. 9 27. to the 11. Chapter.) The second, that God yet hath left a remnant, a holy 3 Posit. Remnant. seed, (chap. 11. 1, 2, 3, 4, 5, 6.) notwithstanding that Israel in general be hardened. (vers. 7, 8, 9, 10.) The third, that God will have mercy upon them, and receive them at the last. Whereunto our Apostle cometh 5 Posit. Call. by degrees. 1. He showeth God's purpose in casting them off. Not for their utter ruin, (1 part of vers. 11.) but for a threefold end. One that a way may be made for the Gentiles to be saved. (2 part of vers. 11.) An other, that through the grace offered to the Gentiles, themselves might be provoked to a holy emulation. as Esay 2. 2, 3, 4. (last part of vers. 11.) A third, that their taking to at the last, may much more cause the Gospel to be published among all Nations. (vers. 12.) which two latter ends, the second and the third, are amplified in their order. (The second, vers. 13, 14. The third, vers. 15.) 2. He proveth it by a notable Argument. In that the root being holy, the branches must needs be so. (vers. 16.) 3. He exhorteth the Gentiles not to insult upon them. (vers. 17, 18, 19, 20, 21, 22.) 4. He declareth that God is able to graft them in, (vers. 23.) by a greater example of God's power upon us Gentiles. (vers. 24.) 5. He layeth down the doctrine itself of God's pleasure and will to graft them in indeed. (vers. 25.) 6. He fortifieth the same by Scripture, (vers. 26, 27.) by God's unrepentant counsels, (vers. 28, 29.) and by the like example of the Gentiles. (vers. 30, 31.) 7. And lastly, he shutteth up all with the admiration of God's wisdom and unsearchable judgements in this behalf. (vers. 32, 33, 34, 35, 36.) 2 Cor. 3. 16. IS express, that as now they are hardened, so one day 2 Posit. Rejection. their heart shall turn unto the Lord. 2 Thess. 2. 8. 5. Posit. Call. THe destroying of that wicked one by the brightness 31 Posit. Glorious church of Christ's coming, is meant of the glory and excellency of Christ appearing in the jews conversion, as Math. 24. 30. Rev. 1. 7. For though Rome shall before that be overthrown, yet till then, Popery shall not wholly fall, nor Antichrist be utterly done away. Of the end of the world it cannot be understood, seeing it is evident the Turk shall hold out somewhile after the beast and false Prophet, both triple crown and Papal dignity done away. Rev. 20. 8, 9, 10. THE REVELATION. IN the Book of the Revelation, I will but point at some principal things. REVEL. 1. 7. Behold he cometh with the clouds, and every eye shall see him. Yea even they which pierced him through. And all the Tribes of the earth shall wail before him. Even so. Amen. JOHN having rendered praise to God for his mercy to the Gentiles, doth now celebrate his goodness that shall be most conspicuous in the calling of the jews. 5. Posit. Call. 1. Expressing the great glory that shall appear in their conversion by Christ's glorious coming in the clouds to judgement: whereof this (of all things in the world) is the most express and lively image. 2. The wailing here spoken of, are the tears of true repentance; as is manifest by the Prophet Zacharie, from whom this place is borrowed. Zach. 12. 10. 3. The name of Tribes showeth of what people it is meant: which in the Prophet is more manifest. 4. In saying all the Tribes, the 10 Tribes are included. 8 Posit. X. Tribes. Rev. 16. 12. to the end of the Chapter. THE very course of time being after the Sea of the beast (Rome) overthrown, leadeth us by the hand to the exposition of the sixth Viale. To understand it of the jews, who are here called Kings of the East, which style of Kings is given them, Psal. 68 29. Esay 24. 21. 1. Is the repair to their own homes upon the beginning 12 Posit. Repair towards their Country. of Grace wrought in their hearts. 2. God for them will lay dry the waters of Euphrates, as once he did the red Sea, Esay 11. 15. (vers. 12.) 13 Posit. Euphrates dry. 3. Hereupon the Dragon (the Turk, Christ's open professed enemy, to leave what may be said from hence 16 Posit. Sore distress. of the beast and the false Prophet, a more subtle and close adversary) shall come with his Begs and Pashas to destroy 15 Posit. Conflict with Gog. this people. (vers. 13. 14. 15.) This is the sore time of affliction mentioned, Dan. 12. 1. 4. The conflict shall be at Harmageddon, the mount of delightfulness that is in the holy land, as Dan. 11. and 17 Posit. Place of conflict. even as may be thought at jerusalem itself. (vers. 16.) 5. The issue appeareth in the VII. Vial, the utter ruin 18 Posit. Conquest. of the whole kingdom of darkness, whereof the Turkish or mahometical tyranny is a principal. (vers. 17. 18. 19 20. 21.) Chap. 19 5. to the end of the book. FRom hence to the end of the Revelation are four steps or degrees: the same (though not altogether in the same order) that we noted, Ezech. 37. Which marvelously cleareth the understanding of this Prophecy. First, after Rome's funeral; for which the jews as well as Gentiles break forth into thanksgiving: (as Amen, Halleluiah, vers. 4. one Hebrew by birth, but made a Greek Denisen, the other a mere Hebrew word importeth) they now settling themselves after the great obstacle of their repentance (the idolatry of the Romish Church) removed, 5. Posit. Call. to lend their cares to Christ; cometh the first call of that Nation, for the intimating whereof only the Hebrew word (Halleluiah) in this place is used. (vers. 5. 6.) It is expressed: 1. By the preparing of herself for the selemnization of the marriage. (vers. 7.) 2. By the marriage garment which they put on, the clean and fine linen of the righteousness of Christ imputed to the Saints, and by faith made theirs. (vers. 8. 9 10.) The second step (after some other things interlaced, wherewith I shall not need to meddle) is the battle with Gog and Magog, under the conduct of the Turk, (Satan or the Devil, whose Minister he is) the chief principal cause being put for the instrumental. This enemy rising some 1000 years after Constantine, that is about Anno 1300. (vers. 7.) and prospering exceedingly, (1. part of vers. 8.) warring all the while with the Saints (2. part of vers. 8.) shall at the last when their appointed period draweth to an end, bend all his force against the converted jews. 1. Is noted the place of this conflict: They compassed the 20 Pesit. Place of Gog's Fall. beloved City, (3. part. of vers. 8.) for the brunt of the battle shall be before jerusalem, in the valley of jehoshaphat, as joel 3. 2. 2. The defeat of the whole Army by strange and extraordinary judgements of God from heaven, as Esay 27. 1. 19 Posit. God's fight. (vers. 9) 3. The final ruin of this tyrant, his state and person, 18. Posit. Conquest. and whole succession of the Turkish Empire. (vers. 10.) The third step is the full conversion of this people, betaking 7 Posit. General call. themselves to Christ, or rather Christ taking them unto him, their taking to, as it is said, Rom. 11. 15. which the Apostle in that place calleth life from the dead, from the death of sin and infidelity. And therefore is here gloriously described under the form of the general resurrection: Whereunto the Scripture in this argument doth ordinarily allude, Ezech. 37. Esay 26. 19 Dan. 12. 2. Hosh. 13. 14. Rom. 11. 15. (vers. 11. 12, 13. 14. Though this be not 9 Posit. Wrath against refractories. the common condition of all, some will remain obstinate, whose end shall be most iniferable: As Dan. 12. 2. (vers. 15.) The fourth and last step is the glory of the Christian 31. Posit. Gloricus Church. jewish Church, dwelling in their own homes, when their enemies are once subdued under them, in the 21. and 22. chapters. The last 8. chapters of Ezechiel are of the same argument: but (as the dispensation of those times made it needful) under the shadows of heavenly things here, more magnificently by heavenly things themselves. It was showed unto john in two visions: first, in a kind of generality, then more distinctly. The former containeth. 1. A new face of things in their happy and glorious renovation, by the power of the Gospel. which shall bring 34. Posit. Purity. them quite out of love with their former legal worship: (chap. 21. 1.) as Esay 65. 17. for this passing away of the first heaven and the first earth, and that the Sea was no more, is that shaking of heaven and earth, of the sea, and of the dry land: whereof Haggai prophesieth, Hag 2. 7. 2 The sanctity of this City; for first it is altogether 34. Posit. Purity. New, if you compare it with the stains and blemishes that the Churches of us Gentiles are tainted with, though we also make a part of the heavenly jerusalem, Gal. 4. 26. Heb. 12. 22. Secondly, it is of a divine offspring, coming down from God out of heaven. Thirdly, she is clothed with the righteousness of the Saints, as a bride trimmed for her husband. (verse. 2.) 3. God's tabernacle, his presence and dwelling there, (1. part of vers. 3.) as Ezechiel calleth the name of the City 35. Posit. Covenant. jehovah Shammah, jehovah there. Ezech 48. 30. 4. His covenant, being their God, and taking them for his people. (2. part of vers. 3.) 35 Posit. Covenant. 5. Heaviness and sorrow shall be taken from them, (vers. 4.) as Esay 25. 8. 39 Posit. Prosperity. All which things are solemnly confirmed by the authority of him that cannot lie. (vers. 5. 6. 7.) Yet even here also, notwithstanding all the illustrious arguments of 9 Posit. Wrath against refractories. God's glory shining so clearly, some will remain fearful to profess Christ, unbelievers, etc. as before, chap. 20. 15. (vers. 8.) Thus far of that vision which was in a kind of generality. The other more distinct, (to the beholding whereof, john was carried in the Spirit unto a great high mountain) [vers. 10.] declareth, 1. Her glory, so great, that she shall be the enlightener 31. Posit. Glorious Church. of the world, as Esay 60. 1. 2. (vers. 11.) 2. The elegancy of the City, most royally set forth, (from vers. 12. to vers. 22.) 32. Posit. Church's beauty 3. The sincerity of God's worship. No Legal rites, which God prescribed for a time, much less humane ordinances, 34. Posit. Purity: or the inventions of man's brain. I saw, saith john, no Temple there, for the Lord God Almighty and the Lamb are the temple of it. (vers. 22.) 4. A wonderful light of knowledge: as if they were rather taught immediately of God, then by booke-learning, 36 Posit. Spiritual graces. or the ministry of man. They need neither Sun nor Moon, Candle nor any light; for the Lamb himself is their light. (vers. 23. 5. As she giveth, (ver. 11.) so the Nations shall receive 44. Posit. Nations embracing Christ. light from her (1. part of vers. 24.) 6. The honour they shall do unto her, bringing all their glory to adorn this City; for which purpose the 45 Posit. Nations honouring them. gates shall be open day and night: for there is no cause to fear any thing. (2. part of vers. 24. 25. 26.) 7. The purity of Church-discipline, that no impure or unclean thing shall enter thither. (vers. 27.) 33 Posit. Sanctity. 8. Plenty of spiritual graces, through the pure streams of living water, flowing out of the throne of God, (chap. 22 vers. 1.) & by the tree of life (Christ jesus) most fruitful in itself, most medicinable unto others: the very leaves 36. Posit. Spiritual graces whereof are able to heal all the diseases and ulcers of the soul. (vers. 2.) Compare Zach. 14. 8. and Ezek. chap. 47. But where Zacharie speaketh of waters flowing out of jerusalem, Ezekiel out of the Temple, john expoundeth both to be meant of the throne of God and the Lamb, that is, from the grace and favour of God in Christ. 9 Sanctity of life. There shall be no cause of the heavy 37. Posit. Cheerful obedience. censure of God's Curse against any. (1 part of vers. 3.) 10. Constancy in God's service. (2. part of vers. 3.) 37 Posit. Cheerful obedience. 11. A sweet and joyful communion with God: They shall see his face. (1. part of vers. 4.) 12. Such a star of excellency shining in them, as maketh 40 Posit. Joy. God's glory most evident and conspicuous. His name 32 Posit. Church's beauty shall be written in their forehead. (2. part of vers. 4.) 13. A wonderful light of knowledge, as before Reu. 21 23. (1 part of vers. 5.) 36. Posit. Spiritual graces 14. And lastly, Perpetuity of their happiness, and of 43 Posit. Perpetuity of the Church. God's glorious presence reigning for ever in and among them. (2. part of vers. 5.) wherewith Ezechiel also doth conclude. AN EXPOSITION Upon the 24. 25. 26. and 27. Chapters of the Prophet ESAY: Together with some few Observations thereupon. 1. Behold JEHOVAH emptieth the land, and layeth it waste; and a Hebr. Petuerteth the face thereof. turneth it upside-down, and scattereth abroad the inhabitants thereof. 2. And it shall be as with the people, so with the Priest, as with the servant, so with his master, as with the maid, so with her mistress: as with the buyer, so with the seller, as with the lender, so with the borrower, as with the taker of usury, so with the giver of usury to him. 3. The land shall be clean b In emptying shall be emptied, and in spoiling shall be spoilt. emptied, and utterly spoilt: for JEHOVAH hath spoken this word. 4. The land shall mourn and fade away, the inhabited world shall languish and fade away, she c The height of the people. haughty people of the land shall languish. EXPOSITION. THese four Chapters contain one whole and entire Prophecy. It hath two divided members: One of the rejection of the jews, the other of their receiving in the last days into the flock of Christ. The rejection, in the first 20. verses of the 24th. chapter, setteth forth the most woeful desolation that any story can 4 Posit. Desolation. give example of. Which though it be of things to come many hundred of years after, the Prophet as one that saw them in the Spirit, as if they were then done, uttereth not only in the future, but sometimes in the present, sometimes in the time passed by an Idiom proper to the Prophets, to note how certain they are to take effect. This threatened desolation is garnished and set forth five manner of ways. First, needs must it be a matter of some rare and marvelous consequence, that, Behold, the Oyes of the Holy Ghost is set before. Secondly, the Author and efficient is God. Thirdly, you have a distribution. The land, saith he, (meaning the land of Israel and juda) shall be emptied both of inhabitants, and of all other things: Every thing shall be turned up-side down; the inhabitants scattered and dispersed. here are both the parts comprehended verse 1. which are afterwards distinguished in the rest that followeth to 14. verse. Touching the persons or inhabitants. 1. There shall be a general destruction of all states and degrees: no difference, 2. high and low, rich and poor shall be dealt with all alike. 2. They shall be all spoilt of their choice & precious treasures, which is verified from the mouth of him that 3. cannot lie, and is able to perform his threatenings. 3. They shall mourn, they shall pine away and be enfeebled: perish through their own weakness, even the 4. high and lofty ones shall pine away. Observations. This noble prophecy affordeth many sweet & heavenly lessons. 1. jehovah] First, God is the Author of all judgements. Is there any evil in the City, which jehovah doth not. Amos 3. 6. I create the destroyer to destroy. Esay 54. 16. This which seemeth a lesson so easy and familiar, it is most necessary to take out, that we may learn to humble ourselves under his hand. for all his works are holy and just: and who can resist his counsels? Emptieth the land] 2. Flourishing States and Commonwealths (how much more particular persons?) he is able to throw down and lay all their honour and glory in the dust. As what state or kingdom was at this time greater than the jews. Amos 6. 2. Pass unto Calne (a famous City in the land of Shinear. Gen. 10. 10.) and see, and from thence go to great Hammath, and get you down to Gath of the Philistims. Are they better than these kingdoms? (of Israel and judah) or is their border larger than your borders? The land] 3. He spareth not his own people, when they transgress against him; yea the nearer he cometh to them in his favours and blessings, the higher he lifteth his hand to beat and to correct them, when they do amiss? For great offences God cannot in justice but requite with great punishments. Emptieth etc. turneth etc.] 4. His threatenings are most certain, and as good as now done, though they be denounced thousands of years before. 2. And it shall be as with etc.] 5. Dignity & wealth cannot hinder him. Doth he esteem nobility, or riches, or any thing that fortifieth strength? joh. 36. 19 Povertie, nor base estate findeth any favour with him. 3. The land shall be spoilt] 6. Riches is a vain thing to help in the time of need, which are subject to be spoiled and taken from us: why then should we spend our time and bestow our strength upon things that are unprofitable? Let us rather labour for the things that cannot perish: That treasure which none can rob us of. For jehovah hath spoken] 7 How deeply soever we be planted, though it be as Tyrus which had her biding in the Seas; and if with the Babylonian, we have heaped together riches like thick clay, Abacuc. 2. 6. let us yet fear when the mouth of God doth speak. For his words are not in vain. Doth he say and shall be not do it? Numb. 23. 23. 4. The haughty etc.] 8 The highest must learn to stoop when he threateneth. For he bringeth leanness upon the fat ones, maketh the plump to pine away, and sendeth heaviness into their souls. 5. For the land is defiled under the inhabitants thereof: because they have transgressed the laws, changed the ordinance, disannulled the everlasting covenant. 6. Therefore shall the curse devour the land, and they that dwell therein shall be desolate: Therefore the inhabitants of the land are burned up, and few men are left. EXPOSITION. COme we now to the causes, the second and under-causes of so heavy judgements; which the Prophet 5. here avoucheth to be the sins of the people. But what sins? First in general, such and so great, that the land is defiled under these wicked persons. Secondly, these sins are set forth in three particulars. The first, they have transgressed the laws, natural and moral, of duties to God and to their brethren. The second is, they have changed the rites and ceremonies instituted of God, from the right use for the which they were ordained, whilst they see not Christ in them, the substance of those shadows. Heb. 9 11. Coloss. 2. 17. For they all do look to him, as the Cherubins did look with their faces to the mercy-seat. Exod. 25. 20. The third is, the disannulling of the Covenant founded in Messia, Christ: when coming unto his own, his own received him not. This third, is amplified by the effects; the curse that it bringeth with it. But above all, mark the curse here spoken 6. of, that which the jews so called and cried for, His blood be upon us, and upon our children. Math. 27. 25. And therefore (saith the Prophet) it shall most justly come upon them: and as a fire shall devour and consume them. Observations. 5. For the land] 9 Sin is the proper and immediate cause of all affliction. For affliction (as Eliphaz telleth job. job 5. 6, 7.) cometh not out of the dust, neither doth vexation spring out of the ground. But man is borne to trouble, as the sparks of burning coals fly upwards. That is to say: we are not to ascribe trouble and calamity to chance or other blind causes, but to the sin that sticketh in us. Why then are we so cruel and unmerciful to ourselves, to pull by such means wrath and judgement upon our own heads? Defiled] 10 Marvelous is the pollution of sin; that not only staineth and infecteth the whole man, soul and body, but defileth the ground we tread upon, and maketh the land to groan under the burden of us. They have transgressed] 11 The law of God is the rule and square of all our actions. His commandments are as bounds and banks, which we may not transgress or go beyond, though it be with never so good intention. The laws] 12 There is a double and threefold cord to tie us to the obedience thereof. One, because they were not only written in our hearts by nature, but renewed by the voice of God from heaven, when man's corruption had obscured the brightness of the same. Another for that they contain a perfect comprehension of all duties whatsoever, which we owe to God or one unto another. Aptly therefore and properly doth the Prophet call them laws in the plural. Changed the ordinances] When we apply the holy things, especially the rites and ceremonies that he hath instituted, to an other end then for the which they were ordained, we change the nature of them, and of God's ordinances do make them ours. Strange things which God esteemeth not. Hosh. 8. 12. The excellent things of my law, which I prescribe unto them, are reckoned as a strange thing. Covenant] 13 Wonderful is the mercy and goodness of God, that hath vouchsafed to enter into a covenant with his servants, and under certain conditions, as it were, to contract with them for life eternal. The condition is, Believe and thou shalt be saved. Act. 16. 31. Everlasting covenant] 14 This covenant, the covenant of peace and reconciliation through Christ, is an everlasting covenant, a sure covenant, a covenant of salt, more firmly fixed in his Son, than the Sun & Moon are fixed in the heavens. Disannulled] 15 But where men put not forth the hand of faith to reach it to themselves, this covenant can do no good: no more than the King's pardon helpeth, in case a man refuse to plead and take advantage of it. Men therefore by their own infidelity reject the counsel and purpose of God to save them. They shorten his hand and shrink up his arm from doing good. Marc. 7. 5, 6. He could do no miracle there, because of their unbelief. Oh what a thing it is, that the fault should rest in us, why God's covenant can take no place! 6. Therefore shall the curse devour etc.] 16 As the Covenant embraced bringeth life: so the curse of God is inseparably annexed to the transgressing of it. Curse] 17 Let men take heed how they use execration, cursing and banning of their souls. God maketh other men's curses to speed, where there is just cause. judg. 957. The curse of jotham came upon the Shechemites. How much more shall our own curses and imprecations light upon ourselves. For God is just and will not be mocked. 7. The new wine shall mourn, the vine shall languish: all the merry-hearted shall sigh. 8. The mirth of Tabrets' shall cease, the noise of them that rejoice shall leave: the joy of the harp shall cease. 9 They shall not drink wine with a song: strong drink shall be bitter to them that drink it. 10. The City a Of emptiness. made empty, shall be broken down: every house shall be shut up; b From coming in. that none may come in. 11. There shall be a crying concerning wine in the streets: all mirth shall be darkened; the joy of the land shall slit away. 12. What so is reserved in the City, shall be smitten with desolation: and with a noise shall the gate be smitten. 13. For thus shall it be in the midst of the land, among the people; as the shaking of an Olive tree, as gleaning of Grapes, when the vintage is done. EXPOSITION. SO much of the persons or inhabitants: the things which they must lose, are, 1. The commodities of the land, wine etc. 7. 2. The joys and pleasures of the land shall be all taken from them. Private griefs and groan shall be even to those that are of a merry disposition. Public joy and merriments, the Timbrel and the 8. Harp, all solaces of their life shall cease. And that in their feasts and banquet: Such a flood 9 of evils shall overwhelm them. Enough to make even their strong drink to be bitter and out of taste. 3. Company there shall be none: no going in nor out in their streets. 10. 4. Howling and lamentation shall every where be 11. heard, because of the comforts they have lost. As the air in the evening waxeth dark, so shall their mirth be turned into heaviness. 5. Nothing shall be left free. Havoc shall be made of the things they kept in store. The gates and strong 12. holds shall not be able to hold out the enemy. 6. As when the Olive tree is beaten, but a few berries are left remaining, and scarce a cluster of grape; to be 13. found (one happily here and there) upon the beginning of 3 Posit. Remnant. the vintage: so shall there but a few men, a small handful be reserved from the fury and violence of their foes. Wherein notwithstanding some comfort is interlaced; that in the midst of this fearful destruction, a remnant, a holy seed shall be left according to the election of grace, of whom God will be pleased to gather in time a new Church unto himself. As before Chap. 17. 5, 6. and Esay 65. 8. See Esay 6. 13. Observations. 7, 8, 9, 10, 11, 12. The new wine etc.] 18 The good things of this life, not only for necessity but for honest comfort and recreation, men may lawfully & with a good conscience use, being sanctified unto us by the word of God and prayer. 1 Tim. 4. 4, 5. 19 But it is his blessing that giveth cheerfulness. When God's hand is upon us, it behoveth us to be humble, to leave jollity and merriments, if he call to heaviness and mourning. The Prophet Esay 22. 12, 13. findeth fault with this, that when the Lord called to weeping, mourning, baldness and girding with sackcloth, behold there was mirth and gladness, killing of oxen, slaying of sheep, eating of flesh, drinking of wine etc. 13. For thus shall it be etc.] 20 God tempereth his judgements with mercy, and in his wrath remembreth kindness. He never so punisheth but he leaveth some matter for his mercy to work upon. As he saved Noah and the 8 persons in the Ark to replenish the world anew. 14. These shall lift up their voice, and sing: for the excellency of jehovah, they shall shout for joy from the Sea, saying. 15. Therefore in the valleys, glorify ye jehovah: in the Isles of the Sea, the name of jehovah the God of Israel. 16. From the skirt of the land we have heard Psalms, comeliness to the just one, But I say leannesses to me, leanness to me, woe is me: The treacherous have dealt treacherously, and a With treachery of treacherous men. with most treacherous treachery have they dealt treacherously. EXPOSITION. Having thus declared the particulars of this heavy and great calamity, he proceedeth to the fourth general amplification: which is a dissimilitude between this and their former estate, accompanied with the causes of them both, and all justified by the voice and suffrage of the people themselves, those that shall so be reserved, glorifying and praising God. Wherefore the praises that here they give, are worthy to be considered in five circumstances. First is the motive to this duty, the excellency of God's work. 14. The second circumstance is the manner of giving praise. By shouting, singing, etc. The third circumstance is the places from whence these praises shall sound forth: all parts of the world, the Sea, the valleys, the furthest Iles. 15. The fourth circumstance, is their stirring up and provoking one an other to praise God. Glorify ye. The fifth circumstance, is the person, whom thus they praise, jehovah the God of Israel. These are the circumstances. The argument or matter of their song, acknowledgeth (as we said before) the 16 just hand of God upon them, by comparing their former estate with the present. Before, from every place, in all the quarters of the land, sounded nothing but Psalms, matter of praise and of thanksgiving. For the people walking in holiness and righteousness, laying hold upon the righteousness which is by faith in Christ, received only favours at the hands of God. But now in place of it is come mourning and complaint, pining away for the calamity and hard estate, which their grievous transgression hath brought upon them. But as the punishment is most heavy, so the sin here pointed at, is a sin of all sins, the most superlative degree of sin. Such a transgression as exceedeth without comparison all other transgressions that ever were. Detestable above and beyond all the sins whatsoever of all ages in the world. What is that? The crucifying of Christ the Lord of Glory, upon a desperate and deep malice; adding to the same so many circumstances of most notorious contumacy and ingratitude. Observations. 14. These shall lift up their voice and sing. For the excellency etc.] 21 The children of God have their eyes open to see an excellency of wisdom, justice, goodness; where the world is blind and can discern nothing but deformity and confusion. Wherefore though their mouths be stopped up and mousled, that not a word can come from them to the honour 22 and praise of God; yet the godly find matter not only to speak, but to lift their voice aloud, yea to sing and shout. There is a difference between God's children and the wicked in observing the works of God. For the wicked 23 themselves are forced to acknowledge God's justice. As I have done, so hath God rendered unto me. judg. 1. 7. But God's children behold an excellency in God's works, which maketh them with cheerful and joyful hearts to magnify his name. The deformities that are in the world, which seem to minister nothing but just complaint and discontent, fill 24 their mouths with songs and hymns. For they with spiritual eyes discern that excellency of God's work, such an abundance of wisdom, power, goodness, holiness, truth, justice, that maketh them perforce to break forth into his praises. And this is a holy use of singing and using mirth, when it tendeth (as David's Psalms) to the glorifying of the high and mighty works of God, which he would have to be had in everlasting remembrance. In the Isles of the Sea] 25 No place should discourage us from serving God: the solitary wilderness, the Isles that are most comfortless. What and how noble visions did God reveal to his servant john in the I'll of Patmos, when upon the Lord's day he gave himself in that barbarous place to heavenly meditations? Glorify ye jehovah] 26 It is an excellent and a holy duty to quicken others in piety and godliness, as God by his Spirit hath quickened us. Psal. 122. 1. I was glad of them that said unto me, Let us go to the house of jehovah. Zach. 8. 21. The inhabitants of one City shall say unto another, Let us go diligently to be suitors to jehovah, and to seek jehovah of Hosts: I also will go. And where the zeal of God warmeth at the heart, it will break forth as fire to the kindling and inflaming of others. The God of Israel] 27 The true God as he revealeth himself in the Church is he that we must honour and serve. The memorial of whose name is always one and the 28 same. Heretofore known to his people by the name of the God of Israel, but now manifested unto us more clearly in his Son Christ jesus; who with the brightness and excellency of the New Testament, obscureth and drowneth the former covenant. And here have you the very mark of the true Church, which is to celebrate and profess the great and glorious 29. name of the true God, the God of Israel, the Father of our Lord jesus Christ. 15. Sea, valleys] 30 In what place of the world soever any such may be found, though lurking and lying hid in the midst of most barbarous and savage Nations, they are to be acknowledged the lively members of the Church invisible. From the skirt of the land we have heard Psalms] 31 It is a holy and sweet music in God's ears, when as his benefits are general; so general thanks is given of many. 2 Cor. 1. 11. 16. Comeliness to the just:] 32 A land flourisheth, and it is well with them when they fear God and walk in his commandments. chose, the rejecting and setting light by God's mercies offered unto a people, is the cause of ruin and destruction 33. of flourishing States and Kingdoms: Never did any people flourish more than the Israelites, when they kept close to God's ordinances. Never was there example seen of such a fearful desolation as befell them, when they fell from God: which Moses had before threatened, Deut. 32. and all the world hath seen to come to pass. That in them as in a picture you may behold the truth of that which Solomon saith in his Proverbes, Prov. 14. 34. Righteousness exalteth a Nation: But sin is the reproach of people. To the just one:] 34 The cause of the bliss of a whole State is for the just that are among them. Contrary to that the world esteemeth; which ascribeth the growth of Kingdoms to the wisdom, policy, and power of the State: yea think the servants of God many times the cause of the calamities that light upon them, as appear in many of the Edicts of the first Heathen Emperors. Who notwithstanding have been oft driven to acknowledge that God blessed them for the Church's sake that harboured in their kingdoms. Most treacherous treachery:] 35 What a fearful sin it is to lend a deaf ear to Christ? For if it shall be easier for Sodom and Gomorrha in the day of judgement, then for those that despise his Ministers: what shall be thought of those that do despise himself? This is to be noted, because of the steps whereby men climb up to the height of sinning. For those that make no conscience of Christ's Ordinances, nor to entertain the Prophets whom he sendeth, will at the last make no conscience of kill Christ himself, if they might come by him. All sins therefore are not equal, neither is there an equality of punishments. 36. Man's nature is so dull and heavy, so uncapable of holy admonitions, that they had need to be beaten upon again 37. and again with variety and heap of words, and particularising of God's judgements: so to fasten them into their hearts, as with goads and nails. Eccles. 12. 13. 17. Fear, and the pit, and the snare, shall come upon thee, O inhabitant of the Land. 18. For it shrll be, that he that fleeth because of the a voice. noise of the fear shall fall into the pit; and he that getteth up out of the pit shall be taken in the snare: for the windows from on high shall be opened, and the foundations of the earth shall shake. 19 The land b in breaking shall be broken down. So in the rest. shall be utterly broken down: the land shall be clean dissolved; the land shall be moved exceedingly. 20. The land shall reel to and fro like a drunken man, and shall flit like a lodge: and the transgression thereof shall be heavy upon it, so that it shall fall and rise no more. EXPOSITION. FIftly and lastly, the threatened judgement is set forth by a heap and multitude of evils, as it were with one breath, instanced in six particulars. 1. All manner of evil shall come. Fear or a horrible fearful and feared evil; the fear whereof is worse than 17. the thing we fear: the pit, sudden and unlooked for mischief: the snare, out of which there will be no getting out. 2. One mischief shall come upon the back of another, that tone or other none shall scape. 18. 3. Heaven and earth shall fight against them, and conspire to do them mischief. 4. A terrible confusion shall be seen. All turned topsie turvie. Every thing shall go to wrack. 19 5. Transmigration and flitting up and down. To be a renegade people. 20. The land, that is, the inhabitants of the land tossed and tumbled from one place unto another; as a lodge that is made but for a night and taken away again. 6. A desperate and unrecoverable downfall. Their transgression, that is, the punishment of their transgression, as a heavy burden so pressing and weighing them down, that their end shall be utter ruin, a fall never to be repaired. Always understanding this one exception, unless it be by the mighty hand and power of God visiting his people, as sometimes he did their forefathers oppressed with the hand and intolerable bondage of the land of Egypt. Of which restitution our Prophet speaketh in the verses following. Observations. God hath multitudes of judgements at command: his 38 quiver full of arrows and variety of shafts to dart at the wicked. 17. Fear.] 39 The stoutest gallant must stoop and veil his bonnet, he whose heart is as the heart of a Lion, shall fear when he threateneth. Pit.] 40. Miserable men that promise to themselves all happiness & prosperity, shall tumble into the pit of God's judgements, ere they be aware: for when they say peace and safety, then shall come upon then sudden destruction, as to a woman with child, and they shall not escape, 1. Thes. 5. 3. Snare.] 41 And when they are once caught and snared in his traps, there is no means to rid them out: his handstretched forth, who can turn away, Esay 14. 27. 18. He that.] 42 Let none think to escape the stroke of his arm, one way or other, the judgements of God will reach him. He that findeth favour & profiteth not to seek God by repentance, is but reserved to a further punishment, as Amos saith, Amos 5. 19 He that flieth for fear of the Lion, shall light upon a Bear, and when he cometh home and leaneth upon the wall, a serpent shall bite him. Why then should any man, walking in his sins, flatter his own soul and promise to himself peace and happiness, when the judgements he seeth before his eyes to light upon other, are warnings unto him? The windows, etc. the foundations, etc.] 43. How great a God have we to deal withal that hath heaven and earth, and the arms of them both at his command: he set wide open the windows of heaven, & brought a flood upon the world of the ungodly, 2. Pet. 2. 5. He opened the mouth of the earth to swallow up Kore, Dathan, & Abiram, Num. 16. what is he not able to do, to work & effect his judgements? 19 20. The land etc.] 44 Things so ordered & disposed as in the judgement of flesh and blood, must needs endure always, he can change and bring unto confusion. The City of jerusalem, how well was it knit and compact together, whilst she was in her prime? read Psal. 122. the same, how is it now brought unto most miserable waist & havoc. Heavy.] 45 Observe the wages of sin, the weight and intolerable burden of it. There shall the workers of iniquity fall, and never rise up again, Psal. 36. 12. 21. And it shall be in that same day, jehova shall visit the host of that lofty one, in the lofty place itself; and the Kings of the earth, in this very land. 22. And they shall be gathered a A gathering a prisoner. together as a prisoner into a pit, and shall be shut up in prison: and after many days shall be b Visited. punished. EXPOSITION. THe 21th verse and so forward comprehendeth the second part, which is the jews restoring in two degrees. First, is the ruin and overthrow of their proud enemies under whom they were held captives: wherein these circumstances may be observed: first, in how seasonable a time God will send them help: In that very day, 21. the sorest time of their affliction, when all strength is gone, 16. Posit. Sore distress. as Deut. 32. 36. 2. The enemies they shall subdue: divided into two, 18 Posit. Conquest. the lofty one himself, and the Kings his associates. Who is this lofty one here spoken of? Gog and Magog. Revel 20. 8. or as Ezechiel hath it, Ezech. 38. 2. Gog coming out of the land of Magog, whom there we have showed to be the Turk. Which are the Kings shall come unto his help? Daniel nameth (beside Egypt and other places, his slaves & vassals) Lubim and Cushim, that is the furthest parts of Lybia and Ethiopia. In Ezekiel they are reckoned, the Persians, Aethiopians, Putaeans (or men of Cyrene) Gomer, and the house of Togarma, Dan. 11. 43. Ezech. 38. 5. 6. john in the Revelation, Reu. 16. 14. calleth them the Kings of the earth, and of the whole world. And again, Reu. 20. 8. The Nations that are in the four Corners of the earth, whose number is as the sand of the Sea. Will you now take a muster of all this huge Army, the General, Soldiers, their preparation, the whole Camp, their on set and discomfit? read Ezechiel 38. and 39 Thirdly, The place where they shall so fall: The General because he is a lofty one, shall fall in as lofty a place as 20 Posit. Place of Gog's Fall. he, Harmageddon, the mount of delightfulness, Reu. 16. 16. or Hartesby the mount of Comeliness within the compass of the holy land, Dan. 11. 45. It may be he shall have the honour to fall at the mount itself, in the valley of jehosaphat before jerusalem or mount Tsion, joel 3. 2. 12. The Kings with him shall fall in the same very land, the land of 21 Posit. Place of the armies discomfit. judaea which they so scorn. But perhaps in some more petty and obscure places: as it is most like about the Sea of Gennezareth, otherwise called the lake of Tyberias, Ezech. 39 11. 4. The time is after many days, Ezechiel doth explain 22. it, Ezec. 38. 7. After many days thou shalt be visited, for in the 6 Posit. Last days. latter end of the years thou shalt come, etc. This therefore after many days is to be understood the last age in a manner and period of the world wherein we live upon whom the ends of the world are fallen. The certain time is to be learned from other Scriptures, Dan. 12. 11. 12. Reuel. 9 15. which it belongeth not to this place to discuss. But yet two steps or degrees seem here to be closely 11 Posit. Time of first conversion. intimated, one the declining of the Turkish power, when that huge Empire shall begin to totter & fall, and as it were be held in prison by the hand and power of God, that they shall not be able to hurt his Church, which shall be about the year of our Lord, 1650. The other, expressed by the name of visiting both here, and Ezechiel 38. 7. which for 22 Posit. Time of conquest. clearness sake we translate, punishing, noteth their utter ruin and overthrow, following some 45. years after the other, as Daniel also doth distinguish them, Dan. 12. 11. 12. See Reu. 9 15. Observations. 21. In that day.] 46. The calamities of God's people are not perpetual: He chideth not everlastingly, nor reserveth wrath for ever, Psal. 103. 9 When their case is most desperate and all humane help faileth, then is Gods help ready at hand for them. As in the 47 deliverance at the red Sea and in many other stories is evident to be seen. When God hath done afflicting of his children by the hand of the wicked and ungodly, he will cast the rod in 48. the fire and render affliction to those that afflict us, 2. Thes. 1. 6. Esay 10. 5. etc. Woe to Ashur the staff of my wrath, &c, But when the Lord hath accomplished all this work in Mount Tsion, and in jerusalem, I will visit the fruit of the greatness of the heart of the King of Babel, and upon the glory and haughtiness of his eyes. There is an end and period that God hath set to the tyranny of the wicked, Psalm. 125. 3. The rod of the wicked 49. shall not rest upon the lot of the righteous, lest, etc. The day and certain time is determined how long it shall be given them to prevail against the Saints, and then to have an end: He that set the bounds to the raging Sea, saying, Hither shalt thou come and no farther, and here shall the shore set itself against the pride of thy waves, job 38. 11. hath also set the bounds of their prevailing. Visit the host.] 50. There is no strength, no power against the Lord: how loftily soever the wicked look and how deeply soever they be rooted, God's hand will fetch them down, and pluck them up as rotten and unprofitable branches. In the lofty place. 51 Yea in their very loftiness he will be as lofty as they, as good jethro said of the Egyptians, in that very thing wherein they were proud, he (jehova) was above them: as if he should say, too good for them, Exod. 18. 11. The King.] 52. They that will take part and have their hands in the sins of the wicked, must be content to have a part in their plague & punishment. And here we see the truth of that which Solomon hath in the Proverbs. Let hand join in hand, the wicked shall not be unpunished, Prou. 11. 21. In this very land.] 53 God to abate the pride of the wicked, and that men may be warned from walking in their steps when they see how much God detesteth the loftiness of the haughty, punisheth them by such base means as they most of all do scorn. What a thing is it, the Turk & his gallant Princes, his Begs & Pashas to fall in the land of judaea, a land so base and contemptible in their eyes? 22. They shall be gathered as a prisoner into a pit, etc.] 54 Oh the patience of God in bearing with the wicked: he goeth even towards them with a leaden heel to punishment, & that two manner of ways: in the measure, and in the time. For the measure, first he curbeth and bindeth their hands from hurting his Church and people; fettreth their strength and power, and holdeth them under bonds: then when that will not profit, he taketh all strength away. He first giveth a taste of his power, to show what he is able to do, making them to totter and decline. But when they go on still in mischief against his Church, he sweepeth them clean from the face of the earth. After many days shall be punished. 55. For the time he spareth them long, many days. The Amorites he bore with 400. years after their iniquity was grown to a great head, because it was not as then fully accomplished. Gen. 15. 16. Which must make us not despair nor cast off our faith in God's promises; for the subversion of the wicked though they be long a coming, Abac. 2. 3. If he stay, wait for him: Contrary to that, the unbelievers say in Ezechiel, The days are lengthened, and all vision perisheth. Ezech. 12. 22. For we run by nature headlong in our own desires, and are impatient if God come not when we would have him. This therefore serveth to exercise our faith, that we faint not in our prayers as we are prone to do. The fault which our Saviour noteth, Luk. 18. 8. when God cometh (in the performance of his promises and to the succour of his children) shall he find faith upon earth? 23. And the Moon herself shall blush, and the Sun itself be ashamed: when jehovah of hosts shall reign in mount Tsion, and in jerusalem, and before his elders, b Glory, that is, in glory. gloriously. EXPOSITION. AFter the Turk once destroyed cometh the kingdom of Christ to be set up among the jews, as it is 23 also certain by Ezechiel, Daniel, and the book of the Revelation, which is the second degree of their restoring. This Kingdom the holy Ghost doth here describe by the person of the King, the Sceptre which he weldeth, the place where his throne shall be, the form of administration, and the glory of the kingdom. The King is jesus Christ, the Lord of Hosts, Sovereign commander of heaven and of earth, and of the armies and powers of them both, that nothing can be lacking to those that have such a King. The Sceptre is his word, the word of the Gospel, whereby he ruleth and reigneth in the midst of his people; for it is the power of God unto salvation to every one that believeth, Rom. 1. 16. The spiritual armour, powerful and mighty from God to cast down strong holds, and every high thing exalted against the knowledge of God, as the Apostle speaketh, 2. Cor. 10. 4. Psal. 110. 2. The rod of thy power will jehovah send out of Tsion, saying, Rule thou in the midst of thine enemies. The place where his throne shall be, is Tsion and jerusalem, whether the jews shall once again repair: not to 23. Posit. Dwell in their country. set up the legal ceremonies, but to institute the true spiritual worship and service of God, Ezech. 36. 24. and 37. 12. 14. 25. Esay 61. 8. The form of the Church policy and government, you have pointed at under the name of Elders. Comprehending 32 Posit. Church's beauty. Pastors, Teachers, and other governors of the Church. The glory of the Kingdom shall be so great, that in comparison 31. Posit. Glorious Church. of it the Sun and Moon shall cast no light: of the glory thereof read Esay 54. 11. etc. and 60. 1. 2. 3. 13. etc. Dan. 12. 3. What if by the Sun and Moon he mean here the Churches of the Gentiles, who shall blush to see their zeal and love of piety so eclipsed by a far more excellent shining light. Observation. The Church of God, how contemptible soever the world esteem of her, is most honourable and glorious in 56 the sight of God and men. The world indeed seeth not the honour that God's Church hath, because it is discerned by faith, and not by sense. Howbeit, such many times is the majesty of the Church rightly ordered, that the very unfaithful are forced to say, God is indeed among them, 1. Cor. 14. 25. This is the Church's glory, that Christ, jehova, is her King and Lord. 57 That he reigneth and ruleth in her by the Sceptre of his word, and power of his spirit. That she is the body of Christ, her Elders and Worthies his members. All honourable and noble persons. For whether you consider the outward and true visible members, or the Catholic and invisible Church of Christ, how honourable and glorious things must needs be spoken of thee, thou excellent City of God. Psal. 87. 3. In thee is seen a body politic, whereunto all other corporations in the world are but counterfeits. Thy head hath a name written upon his thigh, Lord of Lords, and King of Kings: thy Commons are all Nobles; and thy Nobles, Kings and Priests: in thee only all virtue is to be found, knowledge, wisdom, piety, justice, temperance, honour, magnanimity. Thou hast a soul as it were, which other Corporations want, that glueth and knitteth the parts together, one unto another, and all unto the head. And what is that soul? The quickening Spirit of Christ, which is God himself that doth unite and make thee one with him. Happy and blessed is he that hath his part and fellowship in this incorporation. No money can buy such a freedom, as Lysias bought the Roman Burgesship. Act. 22. 28. No friends nor favour purchase it, but the only favour of the highest. Christ alone keepeth the keys of the doors of this City. Nay he himself is the way and the door. By him whosoever entereth and is once made free, can never have that dignity taken from him, but remaineth a Citizen and free Burges both here & in heaven for evermore. All these things, which in their measure and degree are truly and aptly to be applied to Christ's mystical body wheresoever, do more properly appertain and in this place are spoken of the glorious Church of the jews, when the old love that was between Christ and them in the days of their youth jer. 31. 2, 3. shall a fresh be renewed: for which happy and blessed time, it is our part and duty continually to be suitors, following the steps of their faith and zeal, who without us thought themselves unperfect. Cantic. 8. 1. CHAP. 25. 1. O jehovah thou art my God, I will exalt thee, I will praise thy name, for thou hast done wonderful things: The counsels long ago, are faith, truth. 2. For thou hast brought a City unto an heap, a fenced City unto ruin: a place of strangers, thou hast brought to be no more a City, it shall never be re-edified. 3. Therefore shall the mighty people honour thee: the City of the terrible nations shall fear thee. 4. Because thou hast been a fence to the poor, a fence to the needy in his distress: a refuge from inundation, a shadow against the heat, when the blast of the terrible ones was like a an inundation of a wall. an inundation ready to beat down a wall. 5. As heat in a drought, thou hast brought down the stir of the strangers: heat I say with the shadow of a cloud, which heat did answer a life to the branch of the terrible ones. EXPOSITION. THE work of God in casting down the proud tyrants of the world, and thus magnifying the great name of his Son Christ jesus, is so great & wonderful, that the Prophet, as it were rapt beyond himself, is fain to make a stop or breathing before he come to a further illustration of it; interlacing both his own private meditations, and the hymn of the whole Church that so shall be collected. His own meditation (in the 25th Chapter) hath three parts. The first concerneth the fall of these tyrants, which the Prophet divinely uttereth in the form of a thanksgiving. Wherein ravished with the consideration of so marvelous things, he doth first break forth into praises, the praises 1. of God, the author of this and all other good things. Beginning with the ground of all, God's power, And the covenant with his people, Afterwards he layeth down the particular things, for the which Gods name is so highly to be exalted. And they are, 1. His power, seen in so wonderful a delivery. 2. His truth, whose counsels and decrees long ago foretold and uttered by his Prophets, are most steady and constant, and take their due effect. 3. His justice in executing judgement, tumbling down the enemies of God's people, notwithstanding all their 2. might, that they shall be utterly without hope ever to be recovered. Which the very wicked shall be driven to acknowledge. 3. Such is the honour that hereby shall redound to his great and holy name, wrung out of the mouth of sturdy and fierce enemies. 4. His mercy in succouring his poor oppressed 4. people. Which is set forth by a double comparison. In the first, the enemies and oppressors of the Church are compared to raging waters that carry all afore them, hurl down walls and whatsoever else that standeth in their way: God to a place of refuge to fly unto. In the other, the insolency of these strangers, (the enemies of God's people) the stir and ado they make, is resembled 5. to a heat and drought that doth parch and scorch the godly; Gods protection of his, to a thick shadow. Thou (saith he) bringest down the noise of the strangers as heat is slaked in a dry and parched ground: as heat I say is slaked with the shadow of a thick cloud. which heat answered, and was a life to the branches and spreading boughs of the violent. That is, served well the turn, and was most commodious for the wicked, who think their branches spread and flourish when the godly are scorched with calamities. Observations. 1. I will] Every child of God hath his part and interest in the Churches good. Which holy and religious persons have preferred and all aught to prefer before their private wealth, and to be thankful unto God when it goeth well with it. But especially this is the duty of the Ministers of the word. To whom as God revealeth more of his will and works than he doth to the common sort: so it is fit they should herein go before others, and be examples to the flock. Exalt thee] Praises and consequently prayers and petitions are to be made to God alone. Psal. 50 15. Call upon me in the day of trouble: I will deliver thee and thou shalt glorify me. We exalt God when we bless him, and give unto his name the praises due for the good things we do enjoy. What a mercy it is of so great a Majesty, that he counteth himself to be exalted by any thing that so poor silly worms of the earth are able to do? And how should this whet our affections, and set an edge upon us to perform so holy a duty to him? Thee] In the manifold changes and confusions that fall out in the world, we must have our recourse to God. They that have no heart to praise God, it is a token they have never felt how sweet and gracious he is. jehovah, thou art my God:] The foundation of all our prayers & praises of God standeth upon these two grounds and props, his power and his will. He is able to do us all good. For he is jehovah Lord of heaven and of earth. His will we can not doubt of. For he is our God and Father through Christ. Both these pillars we are taught to rest upon in that holy, heavenly and peerless prayer, Our Father which art in heaven. My God] Here is the faith of a Christian, when truly and from his heart in the sincerity of his soul, he can say with Thomas, joh. 20. my God and my Lord: appropriating to himself the promises of God in Christ. So could not wicked Saul do, who so oft saith unto Samuel, jehovah thy God. 1 Sam. 15. 21, 30. as being himself none of his. This maketh our faith differ from the faith of Devils, and from the faith of all carnal Gospelers. For thou hast done] The mighty and memorable acts of God deserve and are most worthy always to be had in remembrance: for he hath so wrought his wonderful works, that he hath purchased a memorial for them, saith the Psalmist. Psal. 111. 4. They that are negligent and forgetful, make God, as much as lieth in them, to lose this purchase: which can never be. Wherefore it is a thing too too intolerable (though nothing be more common in the world) for men to be so attentive to their own private affairs, that they never heed the glorious acts of God, which he every day showeth forth in the world for men to behold (as in a glass) his glory in them. Whereunto we are directed by our Prophet, and a door (as it were) and window here set open: things pointed at, which we must open our eyes to see. For as the Apostle writeth to the Romans, Rom. 1. the invisible things of God are manifested in them. His power, truth, wisdom, justice, majesty and mercy. Wonderful things] When we see strange and marvelous things, wonderful in our eyes, incredible to flesh and blood; there is the finger of God, his power, and his might. Counsels long ago] When we find the same long before, many ages past, prophesied and foretold, as purposed from eternity, not suddenly and by chance rushed into: what a providence and care is this over his Church and people? what a depth of wisdom in so ordering and disposing of them? Are faith, truth.] When his promises so long waited for and expected, come in due time to be performed, there is his faithfulness and truth. To teach us not to faint nor cast off our faith and confidence; but though he linger yet to wait. For coming he will come and will not defer. Abacuc. 2. 3. 2. For thou hast brought a City etc.] When we see mighty Nations, strong and fenced Cities, that lend the arm of their strength and power to the oppressing of God's people, to have their horns broken and to be laid even with the ground, that there remaineth not so much as a shared to fetch one coal of fire in, a ruin never to be repaired; behold a moment of his justice. 3. The mighty people, the terrible nations.] What a God must we needs say is this of majesty and glory, that wringeth out of the mouth of the wicked and ungodly a confession of his praises? and maketh the false-hearted tyrants, that have been so awful and terrible to his people, to counterfeit a subjection, and will they, nill they, to do his Church service. Esay 60. 14. 4. Thou hast been a fence to the poor, etc.] When the hearts of his poor distressed servants, in the midst of their heaviness and sorrows, receive abundance of comfort, are kept as it were in the Lion's den, and in the midst of the hot burning furnace, that God is as a wall of brass round about to guard and to defend them: lo the riches of his mercy and goodness. And this maketh a high and mighty wall of difference between profane worldlings and Gods children. For even they are amazed many times at the wonderful things that God bringeth to pass in the government of the world. But none can indeed profit by the works of God, but such as have their eyes opened to behold the things before remembered. When the blast:] God is a help in affliction very ready to be found: when all humane forces fail, the divine power is most at hand. He suffereth his own that are most dear unto him to be justled to the walls, yea to be as an old and tottering wall, ready to be overturned with the blasts and violence of the wicked, as the Church complaineth in the Psalms. Psal. 66. 12. Thou hast made men to ride over our heads. But in the mean time he hath the bridle and holdeth the reynes in his own hands to curb and keep them in, when they would go too far, pass the meats and bounds that he hath set them. Then cometh his help as we say in the nike, most sweet and comfortable, as the shadow is to one that walketh and traveleth in the heat of the day when the Sun scorcheth most. 5. Thou hast brought down] God is he that bringeth down the rage and fury of the wicked, and for all the stir and ado they keep, stilleth and quieteth the waves of their haughty and restless Spirits that they can do his Church no hurt. Many a time have they afflicted me even from my youth, may Israel now say. Many a time have they afflicted me even from my youth, but could not praevaile against me. Psal. 129. 1, 2. Which did answer:] We must look whilst we are in this world to be maliced of the wicked and ungodly. They love a life, and it is meat and drink unto them to see God's people buffeted and tormented: as the Edomites did. which the Prophet reprehendeth in them, Obadia vers. 12. & the Church complaineth of in the Psalms, Psal. 137. 7. So hath there always been in the world a perpetual & trucelesse war between the seed of the woman, & the seed of the the serpent: Kain that was of the wicked one, and Abel the righteous, the sons of God and the children of men, figured in Rebecca, a type of the Church, in whose womb two nations were divided, and the children rushed and dashed one against another. That as within we have a battle, the spirit striving and fight against the flesh; so without we have the world that rageth and maligneth us. The reason is, because our losses they take to be their own gain, and think themselves can never prosper, shout out, nor flourish so long as the godly hold up their head, Ezech. 26. 2, Because Tyrus saith of jerusalem, ha, ha, the City of populous gates is broken, it is turned over to me, I shall be filled, now she is wasted. Again, Ezech 36. 2. Because the enemy saith of you (of the children of Israel) ha, ha, and the everlasting high places shall become an inheritance unto me. 6. And jehova of hosts will make unto all people in this mountain, a feast of fat things, a feast of wine in the lees: of fat things, full of marrow, of wine in the lees, fined. 7. And he will swallow up in this mountain a The face of the veil: for the vail of the face, alluding to the vail that Moses put upon his face. A figure that is called hypallage. the veil of the face, the veil, that is, upon all these people: and the covering that is spread upon all these nations. 8. He will swallow up death itself unto victory, and the Lord jehova will wipe away all tears from all faces: and the rebuke of his people will he take away out of all the land, for jehova hath spoken it. EXPOSITION. THE second part of the meditation is the largesse of God's goodness to his people the jews professing Christ: to whom he will make a great and most sumptuous banquet, a banquet magnified and royally set forth by the master of the feast, the guests that shall be invited, his Court where he keepeth his board, the cheer and the several dishes to be served to the table. The Master of the feast is jehovah of Hosts. Such an Ordinary can none keep but he. Nor is there power in any 6 to give virtue and foison to those dishes to feed and cheer up our lean and hungry souls but in God alone. The guests are all those people of the jews, to wit, judah 8 Posit. X, Tribes. and the Tribes of Israel that cleave to him, joseph where Ephraim had the pre-eminence and the Tribes of Israel that cleave to him, Ezech. 37. 16. etc. The calling therefore of the jews shall be general and universal, of the X. Tribes as well as of the other, Hoshea 1. 11. jer. 3. 12. 18. Rom. 11. 26. This standing table shall be kept in Mount Tsion: the 23. Posit. Dwell in their country. Mount he spoke of before, chap. 24. 22. really and spiritually the true Church of Christ gathered of the jews, returned into their own country. None that come not thither shall taste of those delights. But what are the dainties and junketting dishes that shall be served in? Generally, fat things and wine, not of the 36 Posit. Spiritual graces. ordinary and common sort, but fat things marrowed, as the Hebrew word is, not only full of marrow, but picked, as it were, and culled out of the heart of marrow: Wine, first in the lees, that keepeth the smell, the taste and vigour, as jer. 48. 11. Next of the finest and the best: by all which I understand first and principally Christ himself, the true food of our souls, whose flesh is meat indeed, & his blood drink indeed: the bread that came down from heaven, and giveth life unto the world. In the second place are meant the rich graces of the spirit that God doth bountifully bestow upon the Saints by the preaching of the Gospel: sweeter to the soul than marrow and wine is to the taste: as Esay 55. 1. 2. and which then after a more special manner he shall endow his own people with. The several services, take them one by one, and see how they do excel. 7. 1. Is the taking away of the hardness of their hearts, of 5. Posit. Call. the cover and mantel that now is spread over all these people and nations of the jews, the blindness and ignorance that possesseth them which shall then be done away, when their heart shall turn unto the Lord. So doth Paul explicate this place, 2. Cor. 3. 13. 14. 15. which maketh me rather to apply the general word, all people, to the jews only; as it is taken, Zach. 10. 11. then to the fullness of the Gentiles, who upon their Call shall submit themselves to Christ. 2. The happiness of this new people shall be as if they were risen again, life from the dead, Rom. 11. 15. So clear 8. and evident demonstration shall there be in them of the 39 Posit. Prosperity. last resurrection, nay of the second death swallowed up in victory, and conquered for ever, no more to domineer over those that Christ admitteth to his table. 3. All inward heaviness and outward calamities shall from thenceforth cease. Turk nor other Tyrant shall not have power to oppress them, or the holy truth of God which they profess. They shall have joy and peace in the holy Ghost. So the revelation, chap. 21. 4. applying it to these times, doth teach us to expound it. All which things so wonderful and incredible, are shut up with this, to procure faith and credit, that the Lord hath spoken it. Observations. 6. And etc.] The great and excellent things that Christ bestoweth upon his, are most sweet and comfortable, compared to a feast; a feast of most dainty and delicate things: for there are not only the Word and Sacraments, whereby he feedeth his outwardly, but abundance of inward graces of the Spirit, more delightful to the soul than any meat or drink can be unto the body. This is figured in the Law by the Table standing in the Tabernacle. Christ maketh one and the same banquet unto all, Mat. 22.) Howbeit, as men entertain more honourable guests with greater magnificence than others, so this sumptuous banquet here prepared is specially for the jews. The same dishes and services have all his children: but here more exquisite plenty and variety, a greater riches of Spiritual and heavenly treasures. jehova will make.] God is the author of our heavenly vocation, he maketh the feast, inviteth the guests, etc. Worthily he is called the Lord of Hosts that doth it, for it is a Divine work and virtue to draw men to this banquet. Though the meat set before them be most sweet and delicate, daintier than the sweetest spices fetch from India or Arabia; yet men had rather like swine to devour swills and husks, then to feed at the Lords table. To all people.] There is none that Christ refuseth, he biddeth all to come unto him, Math. 11. 28. Come unto me all ye that are weary and heavy laden, and I will refresh you. No sex, no age, no condition or sort of men doth he reject: wherefore men's unworthiness ought not to keep them back. Here the hungry is satisfied, the poor and empty soul refreshed. In this mountain.] But this banquet is to be had in the Church of God only, like to the table that stood in the Sanctuary. Thither we must repair if we desire to taste of such pleasures. This is the privilege of God's people. The great ones of the world shall be hunger-starved, when they are full fed. 7. And he will swallow up the veil of the face.] The elegies and noble commendations of the doctrine of the Gospel. 1. As the rising of the Sun it scattereth the mists of error and darkness, whereby we are also taught that there is nothing in us but ignorance and blindness till the doctrine of the Gospel give us light. 8. He will swallow up death.] 2 We are freed from the terror and fear of death, the second death which so fretteth and gnaweth the natural man, all that are not in Christ, Heb. 2. 15. Yea and we have life bestowed upon us: life that comprehendeth all pleasures. Not only so, but even life eternal; for death is swallowed up in victory: and having Christ who is life itself, how is it possible we should ever die? jehova will wipe away all tears.] 3 It ministereth joy in the holy Ghost, heavenly and spiritually, Acts 8. When Philip came to Samaria and preached unto them Christ, there was much joy in that City. He that findeth this treasure, for joy thereof will sell all he hath to buy it, Math. 13. Exceeding great cause there is of this joy: for being once set free from death and condemnation, assured of the love of God in Christ, of peace and reconciliation through him, and of forgiveness of sins in his blood, needs must it make even the lame to skip like a hind, and the tongue of the dumb to sing, Esay 35. 6. 9 And he shall say in that day, lo, this is our God, we have waited for him; and he hath saved us. This is jehova, whom we have waited for, we will rejoice and be glad for his salvation. 10. For the hand of jehova shall rest in this mountain, and Moab shall be threshed under him, as straw is threshed unto dung. 11. For he shall spread forth his hands in the midst of him, as he that swimmeth, spreadeth them forth to swim: and be shall bring down his pride with the bars of his hands. 12. And the fence, the height of thy walls shall he bring down, lay low, cast unto the ground, even unto the dust. EXPOSITION. THe third part of the meditation, is the exaltation and rejoicing of God's people, lifting up their head: and 5 Posit. Call. first 9 by pathetical acclamations applauding the approach of Christ their God and Lord, whom they had so long been without: as the Cherubins did, Ezech. 10. 5. After rejoicing at the fall of the enemies of God's Church, beaten all to pieces by the hand and power of 10 18 Posit. Conquest. God, as straw is beaten to dung. Which hand and power of God subduing all things unto 11. himself, is declared by a most sweet similitude taken from those that swim. God, saith he, will stretch out his hands amidst his foes (understood by the Moabites) as they are by the Edomites in this very argument, Esay 63. 1.) as a man stretcheth them out in the water to swim: and with the bars of his hands, that is, with his large and mighty hands will keep down the pride of his rebellious foes, even as the raging waters are stilled and kept down with bars, and other things set against them. And then with variety of words heaped together with 12. one breath, is the certainty, the speediness and greatness of the overthrow declared. Observations. 9 He shall say, lo this.] How sweet a thing it is to find Christ when he hath been long missing? We have waited.] The patient expectation of the Saints shall not be deceived for ever. God indeed many times doth exercise them long. They look again and again, that their eyes go out, their heart faints, and their strength is all spent in looking after him, but at the length he is found of them. And then are we filled with endless comfort, for he saveth out of all troubles, from hell, death, and the power of darkness. 10. The hand of jehovah shall rest in this mountain.] The Church of God is as it were his armoury where his hand and power, all the weapons of his warfare are laid up in store. Thence he plucketh it out for the defence of his people, and the offence of his foes. And if when he doth but hide his strength, he be most terrible and frightful, Abac. 3. 4. what shall we think he is, when with his bare hand and naked arm he fetcheth a full stroke? And Moab.] The most pestilent enemies of his Church cannot escape the blows that he will give. 11. For he shall spread.] All their force and power cannot free them: when like the mighty waves and surges of the sea they rise, lift up their voice, and make a noise; he setteth more gloriously aloft, Psal. 93. 3. 4. the bars of his hands can easily keep them under. 12. And the fence.] Though their walls be fenced up to heaven, he hath means enough to pull them down, and to lay them even with the earth. Cease we therefore from man whose breath is in his nostril, for wherein is he to be esteemed? Esay 2. 22. CHAP. 26. 1. In that same day shall this song be sung in the land of judah: we have a strong City, salvation doth God set for walls and bulwarks. 2. Open ye the gates, that the righteous nation may enter in, which keepeth a Faiths. all faith. 3. To a frame stayed, thou wilt preserve peace, peace because he trusteth in thee. EXPOSITION. IN this 26th chapter is the Hymn or Song of thanksgiving, which the whole Church of the jews shall sing to the honour and praise of God for so wonderful a mercy received at his hands. It hath first four circumstances going before, and then as many parts. Circumstances, 1. Of the time, in that day. 2. The form, by a song. 1. 3. It shall be a public song, as men and women and all the people did when God brought them out of Egypt, Exod. 15. 4. This song shall be sung not in the wilderness as the 23. Posit. Dwell in their country. other was, but in the land of judah in their own native country, and of the jews wonderfully brought home thither. The parts of the song (as I said) are four. First, the Church's triumph; glorying of God's goodness towards her both in the whole body and in the particular members. In the whole body for the strength and stability of the 42 Posit. Stability. jewish Synagogue now converted unto Christ, God hath set his saving health as a rampire and a bulwark round about her walls, that not her most deadly and cruel enemy, shall any more prevail against her. So they verify that which you read Psal. 46. 2. & 48. 4. In her members she noteth four things. First, the number and the multitude, that all the gates 2. are little enough to let them in. For which see Esay 49. 12, 38 Posit. Multitude of believers. 18, 19, 20, 21. & 54. 2, 3. Secondly, the means, which is to set wide open the ports and gates. Literally and really, of jerusalem or the land of judah, that they may come thick and threefold thither from all places without check or controlment, as Esay doth exhort, Esay 62. 10. Pass on by the gates, praepare the way of the people. Lift up, lift up a causeway, take away the stones, lift up the banner for the people. Spiritually to open the gates of the Church by the ministry and preaching of the Gospel, that the subjects of the King of glory may come in; multitudes of their brethren the jews to flock every day to the Lords Assemblies. All this by an Apostrophe or turning of the speech to those doorkeepers the Lords Remembrancers. Thirdly, are mustered their heavenly and spiritual 36 Posit. Spiritual graces. graces: five in number. 1. Righteousness, both imputed and renewed. 2. Faith, which is the hand or instrument whereby they apprehend this righteousness of God in Christ, and make themselves true owners and possessors of it. Wherein the better to express the measure of their faith, he calleth it faiths in the plural, as Peter hath godlinesses. 2 Pet. 3. 11. The same perhaps which Paul in another case expresseth by the name of all faith. 1 Cor. 13. 2. 3. Constancy and perseverance in this grace: wrestling for the faith, as jude speaketh, vers. 3. And holding of it fast, which was the Apostles rejoicing. 2 Tim. 4. 7. I have kept the faith. 4. The ground of all this, a new birth. To a frame, saith he, (a heavenly frame, one framed and fashioned 3. from above, that of a wild Ass colt is made a man, by spiritual regeneration, as Tsophar speaketh in the book of job. job 11. 12.) Thou dost reserve. etc. 5. Trust and confidence, with all one's heart, soul and thoughts resting and relying upon the power of God in Christ; upon his strengthening and corroborating Spirit, into whose hands God hath committed all things, that it is impossible any should perish that betake themselves to him. For all our endeavours are able to do nothing. It is God alone by whom we are guarded, walled in and fenced unto salvation. 1 Pet. 1. 5. The fourth remarkable thing in this part, is the happiness 39 Posit. Prosperity. and felicity which God bestoweth upon his people thus furnished and fitted of heavenly graces; peace, peace, all manner of good things, so far as is for their good. Which first shall be most plentiful and abundant, then constant and perpetual: not reserved only and laid up in store, but kept and preserved firm for evermore, by him that is the surest and most faithful keeper. But this peace especially comprehendeth peace of conscience, that passeth understanding, and is a continual feast to those that have it. So doth the Prophet express in this place, that which the Apostle writeth to the Romans, Rom. 14. 17. The kingdom of God is righteousness, and peace, and joy in the Holy Ghost. Observations. 1. In that day:] The time of God's mercies ought to be the time of our thanksgiuings. We are not to take day for it. Song] Hereunto we must stir up ourselves by all good means to quicken our dulness, and to set an edge upon our praises & thanksgiuings, using Psalms, Hymns, and spiritual Songs. For the voice and melodious tune is fit to stir up the affections of the heart, and to beget much spiritual and inward joy. So shall we use holily and aright the things that God hath given for the comfort and solace of our life. In the land] Public benefits are publicly and of all to be acknowledged: Herewith is God well pleased, when a whole Nation lifteth up their voice topraise God for mercy in common appertaining to them all. Of jehuda:] The Church only is capable of this duty. Profane men and worldlings like swine receive many blessings, but never look up to the hand that gave them. Of the 10 Lepers that were healed, only one returned to give glory unto God. Luk. 17. 2. A strong] The Church of God is of invincible strength and power. Hell gates cannot prevail against it. To us] This is for the comfort of all the faithful. For the promises made to it, extend to all the members, citizens of the same. And thus must we learn, to apply to our own good, whatsoever we find written of the Church or of those that dwell therein. God hath set] But this strength neither Church nor any member have of themselves or by their own in herent virtue. All cometh from God's grace and power only. We are weak and silly worms to encounter with so great and mighty foes as fight against us on every side: It is he that doth set his fence about us, and guards our walls and bulwarks. Psal. 60. 14. Through God we shall do valiantly, and he treads down our foes. Salvations:] We need not fear in anything. For it it is not slight and small succours we have from him. Salvations, all manner of health and safety he doth minister: If one help will not do it, he is ready with an other. Satan can not have so many means to foyleus, as He hath means to keep and hold us up. 2. Open] The preaching of the Gospel is the gate to let in God's people into the Church, and to make them Citizens of the beavenly Tsion. Rom. 10. Faith cometh by hearing. This gate must be unlocked and kept wide open by the Ministers, to whom God hath committed the keys of the house of David to open and to shut. For they are set as upon a watch-tower to keep out enemies, that the true Citizens may come in. Wherefore a continual diligence and attendance is to be looked for of such, that night and day they stand upon their watch. As that faithful watchman professeth of himself he did. Esay 21. 8. How much are they to blame that neglect so holy a duty imposed of God upon them? May enter in] But as they are thus carefully to attend, so it is the people's part to lie at this door: as the multitude did at the pool of Bethesda. joh. 5. ready to go in with the first entrance that they find. David, Psal. 110. 3. writing of these very times, when God's people shall be won to Christ, showeth what ardency and zeal shall be in them, to enter in at these gates. Thy people shall flock most willingly in the day of thy troops, in the comely places of holiness, even from the womb, from the morning, to thee shall flock the dew of thy youth. Righteous] The badge and livery of God's people is righteousness and holiness, whereby as by a coguisance, men may know the Master whom they serve: for this praise belongeth to them alone. And here is a true definition of the Church of God, and of their lively members. Whatsoever fair virtues are to be seen among the worldlings, it is but a gloss that quickly fadeth, an outside only that never taketh root. Faith] For lacking faith, that only purifieth the heart, Act. 15. 9 it is impossible that they should have any sound or solid virtue. The righteousness of faith is the only true righteousness. In vain do men seek for righteousness, where it can not be had, as Pharisees and justiciaries do in their own perfections. For which cause the Apostle rejecteth the jews in his time from being the Church of God. Rom. 10. 3. Seeking to set up their own righteousness, they have not been subject to the righteousness of God. But when God will give them an other heart, they shall then grow wiser to acknowledge that Christ is the end of the law for righteousness to every one that believeth: and that the righteous by faith not by his own works shall live. Abacuc. 2. 4. Keeping] This faith we must continually strive and wrestle for: as Satan never ceaseth to shake and to oppugn it. The children of God are fair marks for him to level at and to cast all his darts against. So much the more therefore it behoveth us to labour and to use all good and holy means that we suffer not so precious a possession to be taken from us. Faiths.] Not one jot or tittle of the faith is to be lost. Not a hoof, as Moses said, Exod. 10. 26. to be parted with. Grow we must from faith to faith, but not fall or decline in any point. 3. A frame] Regeneration or a new birth is the noble fruit of faith. joh. 1. 12. To them that believed, he gave this dignity to be the sons of God; who are borne not of the flesh etc. And as it is the fruit of faith: So it is the root and mother grace of all other virtues: which do all flow from hence as rivers from a fountain or waters from the Sea. This regeneration is a new frame or mould that God casteth his into, forming and fashioning them again, as the Potter doth the clay; when of a base and unserviceable vessel, putting it into the fire, he frameth it into an other fashion, and maketh it to serve for high and honourable uses. Stayed] Which being the work of God, a heavenly and supernatural work, is established from above, that it can never perish and come to nothing: for the seed of God abiding in them, stayeth and holdeth them up, that they can never fall away. It is impossible he should ever sin in such sort, as to deface the image that God hath put upon him. 1 joh. 5. 18. He that is borne of God, keepeth himself that the wicked one can not touch him. Because he trusteth in thee] For resting and staying himself upon the strength of him who is the everlasting rock, he standeth more firm than mount Tsion, which can not be removed, but remaineth fast for ever. Having this for his comfort, that to him belong the promises of all and all manner of blessings, spiritual and temporal, never to be taken from him so long as he taketh not off his hold to trust and depend on God. 4. Trust ye in jehovah, for evermore: for in jehovah is a rock of eternity. 5. For he hath brought down the inhabitants of a high place the lofty City: he hath abased it, he hath abased even unto the ground, he hath brought it even unto the dust. 6. The foot hath trampled it down: the feet of the poor, the steps of the needy. 7. The path of the just one, with all a rightnesses. rightness: with an equal balance, the track of the just one dost thou poise. EXPOSITION. THe second part of the Hymn is an exhortation, flowing from the former doctrine, for all God's people to 4. put their trust in him. In regard both of his power and his justice. His power manifested in the Church. In that he is a rock for their defence. And an everlasting rock that never faileth at any assay. Esay 4. 10. Towards the wicked he declareth that his power by tumbling down the lofty and laying them in the dust. 5. Which is notably amplified by the poor and silly means 6. that God doth use for the effecting of so glorious a work. 18 Posit. Conquest. 1. The base and abject nation of the jews, to abate the pride of the high and lofty. 2. What are the weapons that these people fight withal? Not the hands wherein one strength lieth, but their feet. And how? feet against a City, a lofty and an high exalted City. No otherwise then men deal with base and pezantlie fellows, as Samson that spurned the Philistims with his foot against their sides, and made a great slaughter of them. judg. 15. 8. The justice of God is evident to be seen, in that he tempereth all things, both prosperity and adversity, to his 7. children, in a most just and equal sort: more evenly then with any weight or balance. Observation. 5. For he hath brought down etc.] God casteth down the proud, and exalteth the humble. His right hand maketh great changes. Psal. 77. 11. There is no strength, no counsel can stand against him. Prov. 21. 30, 31. That as the Psalmist saith, The rebellious, let them not exalt themselves. Psal. 66. 7. See the Virgin's song, Luk. 1. and the song of Anna, 1 Sam. 2. both notable to this purpose. 6. The feet etc.] It is his pleasure and his wisdom to use to this end, vile, base, and abject means, for bringing of mighty and wonderful things to pass. Desolation itself to be able to scale a fort. Amos 5. 10. men thrust through to rise up and set whole Cities a fire. jer. 37. 10. the feet and toes, as it is in this place, and that of poor and needy ones, to spurn down fenced places. The use and benefit we are to make hereof is double: first, that as he said to Gedeon, judg. 7. 2. men take not honour to themselves, to say, my right hand hath done it; nor with the King of Babel to sacrifice to our nets. Abac. 1. 16. but to ascribe the whole power to him, to whom it is only due. 2. It teacheth us, when we are at our wit's end, brought to the greatest straits, that we know not which way to turn us: yet to fly to him, and to repose our whole trust and confidence in his strength and virtue. For when the help of man doth most fail, then is his help most at hand. Man's extremities are God's opportunity. 7. The path etc. with all rightness] Herein lieth a great part of our spiritual wisdom, to behold Gods just and righteous dealing, in those very things wherein the world is most to seek. For when all things go well with those that fear God, when wicked persons, the tyrants of the world, are beaten down and recompensed according to their works: than it is an easy thing even for profane men to say, Surely there is a God that judgeth the earth. Psal. 58. 12. But when the righteous are driven to the wall, and the wicked prosper and flourish, spread their boughs, and are green like the Bay tree: then men, yea Gods own children begin to call in question, either the wisdom of God, to say, How doth God know? is there knowledge in the most high? Ps. 72. 11. or his justice, as if in vain we had purified our hearts or washed our hands in innocence. Psal. 72. 13. Wherefore it is an excellent thing to stop our mouths, and stoop unto his dealings: which, though we see not the reason, are always just and holy, yea juster and more even than the Goldsmith's balance, even then when he seemeth most to forget his promises, and to leave his dear and faithful children to the rage of their oppressors. 8. Yea in the path of thy judgements, o jehovah, did we wait for thee: to thy name and to the memorial of thee, was the desire of our soul. 9 With my soul have I desired thee in the night, yea with my spirit within me have I sought thee early: for when as thy judgements are in the earth, the inhabitants of the world do learn righteousness. 10. Let favour be showed to the wicked, he will not learn righteousness, in the land of all equity he will do wickedly; and will not see the excellency of jehovah. 11. O jehovah, when thy hand is lifted up, they will not behold: they shall behold and blush for the zeal a of the people toward the people, yea the fire shall consume those very enemies of thine. EXPOSITION. THE third part of the Hymn is the Church's confession or profession rather, made to God, what hath been the carriage of the godly ones, the poor remnant that wait for the promise of their restoring, all the while 3 Posit. Remnant. God's hand lay so heavy on them: which is the state and condition of the jews at this present in the midst of their great calamity and affliction. First, is their patient depending upon God and trust in him. 8. The props of which their trust in God, are his name, that is to say, the meditation of his truth, justice, power; and the memory of him, in the meditation of his word and works and other holy exercises. Psal. 111. 4. This meditation is set forth doubly, by the earnestness and the continuance of it. The earnestness in two words, 9 soul and spirit: the continuance in two other, night and morning, comprehending the whole day long. See Psalm. 63. 2. The second thing they profess, is their profiting by afflictions in righteousness and true holiness. For affliction indeed is a bitter root, but it bringeth forth most sweet fruit, the fruit of righteousness, to them that are exercised thereby, Heb. 12. 11. By the inhabitants of the world, I take God's children, specially to be meant, because of the opposition following, to wit. The contrary carriage of the wicked & ungodly, whom no rods can tame, no chastisement or correction, though 10 never so just and equal, yea merciful and gracious, bring to their right senses, to see and acknowledge the excellent and mighty work of God: for the wicked are never a whit the better for all Gods dealings. His mild and gentle courses do not mollify, but convince them. But yet, maugre their head, they shall be driven both to see and to acknowledge to their shame, the great and mighty 11. hand of God, his zeal for his people, and the fire of his wrath to consume his foes. Observations. 8. In the path.] Chastisements and afflictions are the path which Gods children are to walk in. You know (saith the Apostle, 1. Thes. 3.) that we were ordained hereunto. And again, through the midst of affliction we must make our way unto God's Kingdom, Act. 14. The passage of God's children is through strait and difficult places: and the lines that lead to the centre of our rest are directly drawn from the circumference of troubles and distresses. Christ the circle of our happiness did pave that way to heaven, and was fain himself with his own feet to tread it, before he could enter into his glory. Thy judgements.] When God doth chastise us, we are to consider that he sitteth in his throne of judgement. He that is the righteous judge, Psalm. 10. the judge of all the world, that cannot but do justice, Gen. 18. 25. which must make us to subscribe to his sentence, and to profit by afflictions, humbling our souls before him. Waite.] To keep us that we faint not under this burden, there is none so sure an anchor to fly unto as the hope and expectation of God's mercies: which was the comfort jaakob took when he beheld with the eyes of faith the promises of God in the midst of those great calamities that were to befall his posterity, O jehova, I have waited for thy salvation, Gen. 49. 18. And David in the Psalms, Psal. 40. 2. Waiting, I have waited for jehova. To thy name.] Which that we may the better do, he hath not left us destitute of excellent means and helps, as wine and apples to refresh our senses. First we have his name: his name is himself, and all the virtues that are in him, Esay 30. 27. Behold, the name of jehovah cometh from a far, as if he should say, God whose Majesty is most famous, will then come when in judgement of man he seemeth to be farthest off, to deliver his, and to destroy his enemies. Who shall be punished, saith Paul, 2. Thes. 1 from the presence of God; that is, of God himself present to their terror: What can bring more content then to have him on our side? And to thy memory.] But because not only to flesh and blood, but in the opinion also of the faithful (carried with humane weakness and infirmity) he seemeth many times to absent himself, & to hide his face from us: therefore in the second place the very memory of his name doth bring most sweet content, when we call to mind the promises of his Word, his former mercies, the experience we have had of his goodness. The desire of our soul.] The meditation of these things must be sweet unto our soul. No woman with child to long more after any thing she lusteth for, than we to long after the comforts which the consideration of the power, wisdom, goodness, justice, and mercy of God, and the sweet exercises of his word do bring us: As the heart brayeth after the rivers of waters, so doth my soul for thee O God, saith the Prophet in the Psalms, Psal. 84. 9 With my soul, etc. with my spirit.] Our whole soul, and all our affections, our memory, judgement, conscience and understanding must be carried with all eagerness, and be as forward in good things, as the wicked are in evil; who from their heart, and with all their soul rejoice to commit evil, Ezech. 25. 6. In the night, etc. I early seek thee.] Yea we must lie at these things night and day, never to let the remembrance of them go out of our mind. It is a goodthing (saith the Psalmist, Psal. 92. 3.) to publish thy kindness in the morning, and thy truth in the nights. For when, etc.] Great is the need we have of these ferulaes and corrections. The flesh is so strong even in the best, the work of God's grace so weak, that his faithful children have need of many beat and buffet to tame and to subdue it. Learn righteousness.] And this is the right use we are to make of God's chastisements and corrections, to learn thereby righteousness. Christ himself by the things he suffered, learned obedience, Heb. 5. 8. What need then have we to be trained up in this school, and to take out that lesson which cost the Son of God so dear? 10. Let favour, etc.] Do we marvel if all this do the wicked no good at all? Why, it is true, in God's Children the flesh indeed lusteth against the Spirit and is not easily brought into subjection: wherefore they also have much need to be kept under. But in the wicked it is far other. They had need not to be chastised and corrected, but to be beaten and ground to pieces; for nothing will reclaim and bring them home. All Gods gracious and merciful dealing sinketh no whit into them, even when things go as they would have them, with an even and a fair current, that they can take no exception to, when they enjoy most their heart's ease, they cease not to offend and provoke God unto his face. And consider not.] For they look not to the hand from whom they have all those good things, esteeming it either chance and fortune, or that their own arm hath procured them that happiness. They think of any thing rather than of the true cause indeed, God's bounty and goodness, his high and mighty outstretched arm, their deliverances to come from him, he to be the author and fountain of all blessings. 11. O jehova] A wonderful thing, and much to be admired (which causeth the Prophet to turn his speech, and to make his moan to God) that men should be so like buzzards, blind as Moales, not to see the hand of God so high and glorious, so lifred up and exalted. They shall see.] But will they, nill they, they shall have their eyes opened to see and be ashamed. God's justice shall be so evident, his uprightness and equal proceeding so manifest in the world, as shall stop the mouth of all his foes: yea, to their vexation two things shall before their eyes torment them, God's zeal and love unto his Church, his hatred of the wicked, and his wrath that shall burn them up. God, though he bear and for bear long, yet is tender hearted to his people, and jealous of their good. Zeal, &c, Fire.] chose, he hath wrath in store for the wicked and ungodly: their end shall be lamentable, howsoever for a while they look aloft, and hold up their heads. Both these are notably expressed, Zacharie 1. 14. 15. Thine enemies.] Here is an excellent comfort to God's children, that their enemies God esteemeth his: as he saith to Abraham, I will curse them that curse thee. What need we then to fear them when they do nothing to us, but God taketh it as done to him: and who ever hardened himself against God, and made his party good? job 9 4. 12. O jehova, thou wilt ordain peace for us: Also our affairs thou hast wrought for us. 13. O jehova our God, Lords besides thee have mastered us: only through thee do we make mention of thy name. 14. They dead shall not live, deceased, shall not rise: therefore thou hast visited and cut them off, and destroyed all the memory of them. 15. Thou hast added to this Nation, O jehova, thou hast added to this Nation life glorifying thyself: whom thou didst remove fare off unto all the ends of the earth. 16. O jehova, in trouble they visited thee: they poured out submiss prayer, when thy chastisement was upon them. 17. Like as a woman with child that draweth near to travel, is in pain, cryeth out in her pangs: so have we been at thy sight, O jehova. 18. We were with child, we were in pain, we did as it were bring forth wind: a Helps could we not have done. no help could we have done in the land, neither should the inhabitants of the world have fallen. 19 Thy dead men shall live, my carcase they shall every one of them arise: awake thou savest and sing, ye that dwell in dust for thy dew is as the dew of herbs, after thou hast made men fall dead upon the ground. EXPOSITION. THe fourth part of the Hymn is a magnifying of God 12 for their delivery, ascribing the whole glory unto him alone, the only Author both of their peace, and of the means whatsoever was needful for the procuring of it. Which is amplified, first by the lordliness of the Tyrants 13. keeping them so under, that it must needs be the only work of God, to enable them to be in case to remember his name, and to return praise unto him for the accomplishment of his promises. Secondly, by consideration of the power and mercy of God, raising them from so low estate. Set out by a noble 14. Antithesis or opposition of the work of God towards those tyrants, and unto these his own children: they once down shall never rise again, nor their name be ever heard of. For Gog and Magog shall utterly be subverted, Reuel. 20. 9 10. This Nation, the Nation of the jews, brought to so 15. low an ebb, shall have life more and more heaped upon them to God's praise and glory. In such wonderful manner that they do as it were clap their hands for joy to think upon it, which the Hebrew notably expresseth, so as no other language can reach unto. Thirdly by comparing the former miseries with their 4 Posit. Disolation. great deliverance, the more to set forth the riches of God's mercy. We were (say they) driven into the furthest parts of the earth: as what Nation is there in the world which I say not hath not heard, but hath not seen and felt the misery of their dispersion. 2. We were in extreme anguish and heaviness, which wrung from us tears and submiss prayers, one excellent fruit of affliction. No less than a woman ready to be delivered, when her 17 throws and pangs are upon her. 3. We were in a most desperate condition and estate, 18. no way able to help ourselves, or to prevail against our foes. All our endeavours could do nothing, brought forth but wind. Nay we were altogether dead; and yet for all that, thou 19 hast restored life unto our souls, by thy word quickening us. As the dew of heaven out of the seed rotten in the earth, bringeth forth herbs and fruit: for what is the wonderful taking to of that Nation by the Ministry of the Gospel, but life from the dead? Rom. 11. 15. Observations. 12. Thou disposest peace.] As God is the Author of all judgements: so is he the worker of all our peace, Esay 45. 7. I frame light and create darkness, I make peace, and create evil, I jehova do all these. That in affliction we may learn not to despair; his hand is as mighty to pull us out, as ever it was to plunge us in. To us.] But this is the comfort of God's people, who are his favourites, and depend upon his providence. The wicked have nothing to do with it. Ordainest.] In this fatherly dealing of God with his Church and people, both the end and the means are to be respected. The end is peace; for all things sort for good unto them. Though he scourge and beat them, it is but with the rods of the sons of men, moderately and in measure, 2. Sam. 7. 14. Not for their hurt, but that he may do good unto them in the end, Mica. 4. 12. Zach. 1. 15. Esay 47. 7. Which breedeth a great content in the midst of most heavy crosses, maketh them warm at the heart, even then when they lie in their cold irons, to sing and make a noise to the honour and praise of God, as if they were hot with wine, as Paul and Sylas did, Acts 16. Also all our affairs.] He doth not only ordain things for good, but taking the matter all and every whit into his own hands, frameth and disposeth of every thing, as best may fit their purpose. Our works.] Yea as well things done against his Church, as things by them and for them, he by his marvelous wisdom that bringeth light out of darkness maketh to fall out for their singular good and comfort. Our way therefore is to let him alone, and to rest in that which he shall do. Not that we are to sit still and neglect the means he appointeth for our good: that were not to depend upon him, but to tempt him. But that when we have done all we can, we roll our way upon the Lord to trust in him, and he will do it, Psal. 37. 5. 6. 13. Other Lords besides thee.] No affliction so much humbleth God's people, as when such tyrannize over them, that would justle Christ out of his throne. Have mastered us.] And such men's tyranny is for the most part of all other most heavy and intolerable, and maketh the Church most to groan and sigh under the burden of it. Only through thee.] There be two reasons why God doth so great and marvellous things for his Church. One that by helping them, when all help of man doth fail, all means taken away, which flesh and blood doth look unto, he only may have the praise to do wonderful things alone. Psal. 72. 18. Thus he telleth Gedeon coming with a great Army against the Midianites: These people are to many for me to deliver Midian into their hands, lest Israel take the glory to himself; Saying, my right hand hath done it. judg. 7. 2. So prone we are to sacrifice to our own nets, and to arrogate the praise due to God. Do we mention thy name] The other is to the end he may ever have in the world a Church to celebrate and magnify his name. And here is the duty we owe to God for all his benefits, to be trumpets to sound forth his praises. David in the Psalms often presseth this argument; the dead do not praise. jah: nor any that go down into silence. But we will bless jah: from henceforth and for ever. Ps. 115. 17, 18. 16. In trouble:] See the corruption of man's nature; that hath not the heart to speak to God, unless he be pressed to it by hard and heavy corrections. How necessary is affliction, that maketh us visit God, to delight in his acquaintance. Whereas otherwise we are ready with those wicked ones, job 22. 17. Depart away from us. Prayer is indeed the daughter of affliction: but it is the mother of comfort. As it was to the Church here, and will be to all that tread in her steps. Who ever humbled his soul in seeking God, and went away without finding that he sought; either in the same or in a far more excellent kind. Manasses was brought extremely low: but when he cried to the God of his Fathers, how did he bring him back unto his kingdom. Submiss] Only let us look our prayers be submiss, humble, and from the soul. For proud justiciaries go away as empty as they came. 29. Dead] The assurance of God's power, which I shall show itself in the rising of all flesh, is the most exceltent argument to confirm us in the promises of God, hose that are most incredible to flesh and blood. He that can say to the Dead, awake and come to judgement, is not he able to put life into this dead people of the jews. Ezech. 37. Rev. 20. or can the condition of any be so desperate, that he is not able to help them out? Thy etc. my &c.] The promises of God we must so know to be true and certain to all God's people, that we exclude not our own special and particular comfort. job 19 25. In the dust] Of ourselves we be most miserable, in lamentable and woeful case: as mourners were wont to sit in the dust. The work of Regeneration, which is knit and joined with the calling of the Jews, is as the rising of our dead bodies out of the dust. As little means there is in us spiritually to quicken our souls, as in our carcases to raise themselves unto life. Awake] It is only the power of God that is able for to do it. He that said the word and all things were made, that commanded light to shine out of darkness; he only is the author of our new life. Thy dew] The means is the word, the word of the Gospel preached and sounding in the Church. 1 Pet. 1. 25. Sing] This filleth our mouths with cheerfulness and with gladness. What matter ministereth such songs and cause of rejoicing, as the quickening of our souls dead in sins and trespasses? 20. Go to my people, enter into thy chambers, and shut thy doors upon thee: hide for a very little while, till the indignation pass over. 21. For behold, jehovah cometh out of his place, to visit the iniquity of the inhabitant of the earth upon him; and the earth shall disclose a her bloods. her slaughters, and shall no more hide her slain. CHAP. 27. 1. In that same day will jehovah visit with that his sore and great and mighty sword, Leviathan the Serpent: bar, Leviathan, I say, the winding Serpent: and will slay the Dragon that is in the Sea. EXPOSITION. THE Prophet now returneth to prosecute his purpose broken off by the two former Chapters, most sweetly interlaced. Wherefore these two verses and the 27th Chapter following (which should in truth be but one entire Chapter, but that I would not confound the received distinction) have an explication of both parts of the prophecy that went before: to wit, first, The final delivery of the Nation of the jews, in the utter overthrow of the Turkish tyrant (which you had Chap. 24 21. 22.) and then the flourishing felicity of the jewish Christian Church: (which was touched Chap. 24. 23.) In the former part, there is first a Preparation, and then the judgement itself. 20 The preparation, first by a kind and loving Apostrophe to his people; willeth them to rest with patience under the 16 Posit. Distress. hope of God's gracious protection, betaking themselves to him with a sure faith in his promises; whereby they may be safe and free in the midst of all dangers and perils, as the Israelites were, Exod. 12. 22. keeping within their doors when the destroyer went forth to slay the first borne in Egypt. And though it be a time of indignation, the sorest and greatest time of affliction that ever was in any nation. Dan. 12. 1. yet is it but a storm that shall quickly blow over. As that holy Father once said of julians' persecution. Secondly, that they might lift up their eyes to behold how wonderful a deliverance this should be, not a whit 21. inferior, nay many degrees beyond that in Egypt, to which purpose serveth the word, Behold, a crier to prepare attention. He showeth the solemnity of this judgement. God himself, saith he, will come down from heaven, out of his throne of glory, to execute the same. The earth and all the creatures shall acknowledge the justice of it, for their infinite butcheries, the blood of God's Saints shed by their hands. Then followeth the judgement itself: Chap. 27. expressing what kind of enemy God will make to fall before 1. them, and the means of his ruin. The enemy hath three names given him, two additions, 18 Posit. Conquest. and the place of his habitation. All which may note as well the body and large spread, as the power and hurtfulness of his Empire. The names are, Leviathan, a Serpent, a Dragon. The additions, bar and winding the Serpent a bar: the winding Serpent. The place of his habitation is the Dragon in the Sea. He is worthily called Leviathan or a Whale, for the hugeness of his Empire, and his monstrous might and power. Serpent you may call him, yea a bar or long and a winding Serpent, if either you consider the manner of his territories, somewhat resembling a long and winding Serpent, as learned men have observed: Or the soreness and the shifts, slights and subtleties, which he useth against the Christians; whereof the Turkish stories are full. The very name of Dragon, the Revelation giveth him, Rev. 20. for his inveterate hatred and malice to God's people, the open and professed hostility against the name of Christ. The place of his habitation is in the Sea, not in a petty River over one people and nation, which how mighty and potent soever, yet is but one. As that Dragons of Egypt was in the river Nilus. Ezech. 29. 3. But this man hath the whole Sea in subjection, the main Ocean at his command: yea Constantinople, the seat of his Empire, is seated in the very mouth and jaws of Pontus and Propontis. Which is an evident argument, that this prophecy can not be drawn to the King of Babel, who dwelled so far remote from the Sea. The means of his destruction is that he shall fall by the sword in deadly and cruel fight. Not that alone, but 19 Posit. God's fight. by the mighty sword of God; who from heaven shall throw down upon him and upon his army, showers of hailstones fire and brimstone to devour them. Revel. 20. 8, 9, 10. Ezech. 38. & 39 Esay 31. 8, 9 Observations. 20. Go to my people] God never bringeth destruction upon the wicked, but he first forewarneth his, that they may escape. So he did to his people in Egypt, to keep themselves within doors, whilst the destroyer plagued the Egyptians. Hide] When God's judgements are upon the earth, it becometh us to humble ourselves and to hide our faces. Prov. 22. 3. The wise man seeth the evil and hideth himself, but the wicked pass one and are punished. Pass over] God suffereth not his rod to lie for ever upon his children. He exerciseth them but for a while till he have accomplished his purpose for good unto them. 1. Sword] He hath not only a rod to dispel and correct, but a sword to slay and cut off the enemies of the Chap. 27. Church. His judgements for the most part are suitable to men's sins. The cruel persecutors of the Saints that filled the world with butcheries and massacres, fall by the sword of God's justice. His sword is furbished and fat with the blood of them that embrued their hands with innocent blood. Esay 34. 6. So is verified that which the Psalmist speaketh, Psal. 76. 11. He maketh the rage of men to turn unto his glory. God's sword, is a sore, a hard, and a heavy sword: it cutteth to the quick, beareth down all that cometh in the way. No force nor fraud, no power nor domination, is able to stand before it. The mighty tyrants of the world, whose fins are as strong as bucklers, and cleave so close together, that the wind can not come between them, (as in job it is said of the huge Leviathan, job 41. 6, 7, 8.) have a way open for his sword to pierce into. Let us not fear man for all his swelling, whom it is so easy a thing for God's sword to work upon. Winding Serpent] The wicked hold it for a maxim, that no faith is to be kept with God's people. Frauds, shifts, subtleties and devices: any way whereby they may entrap and hurt, goeth with them for virtue and valour. Dragon] There is in the enemies of the name of Christ, as inveterate and natural a hatred to the Church, as is in the Dragon to mankind. No marvel therefore if they can never be at rest nor peace; seeing nothing will satisfy their malice, but the blood of the Saints. Even as the Dragons, which let their gorge be never so full, their kind carrieth them to the prey. 2. In that same day: a vineyard of red wine, sing ye unto it. EXPOSITION. HItherto of the overthrow of their enemies. The second branch (which is the felicity of the jewish Christian Church) hath five steps or degrees. First, is the Plantation or first erecting of this Church, noted under the similitude of a vineyard planted. Her excellency upon the first erecting, is set forth by two adjoints. 33 Posit. Glorious church 1. In calling it a vineyard of red, that is, of the best and most generous Wine, Prou. 23. 31. 2. In that they shall sing for joy of this plantation, as when upon the building of the second Temple, the people sung and shouted, grace, grace unto it, Zach. 4. 7. Observations. 2. Vineyard.] The Church of God is a vineyard of the 2. Lords own planting, his hand doth set and graft all the plants of it. Red wine.] It is in the sight of God, and so ought to be to us, as precious and sweet as the best and most pleasant wine is unto the taste. Sing.] We are to joy and take comfort in the good of the Church when it prospereth and fareth well. As in the Psalms on the contrary part they grieve and mourn that the wild beast of the Forest did tread it under forth, Psal. 8. 12. etc. And here is a notable argument or subject of our songs. Those that have learning and eloquence, let them try their wits in this. Such as excel in Poetry, may here find matter to exercise their pens. And this is a holy use of the gifts that God hath given us, when with David the sweet singer of Israel, our pens walk to publish God's praises, and when we utter our Poems in commendation of his word and works unto his people. 3. I jehova do keep it, every moment will I water it: lest any assail it, night and day will I keep it. 4. Fury is not in me: who so shall set me with briar and thorn into battle, I will march through it and fire them out of it at once. 5. Or he shall take hold of my strength, make peace with me: peace shall he make with me. EXPOSITION. THe second step is the Preservation or God's providence and care of the Church thus planted, to be seen three manner of ways. First, towards the Church itself, he keepeth it, and is as a wall of fire round about, Zach. 2. 9 Moreover he doth 3. 41. Posit. Safety of the Church. water it every moment by the rain or dew of his Word and grace. So he hath his part, not only in her planting, but in her watering. The second thing is in regard of the enemies of the Church, profane persons, lest any such should visit, that is to say, rudely and unmannerly rush upon it, he guardeth it night and day. The third thing is toward Hypocrites that lurk in the bosom of the Church, for all that are of Israel, are not Israel, 4. Rom. 9 Neither because they are among us, are they therefore of us. They went out from us, but they were not of us, for if they had been of us, they would have abidden with us, saith the Apostle, 1. joh. 2. 19 But (saith God) howsoever there be in the Church secret enemies which provoke my wrath by their offences, yet will I not therefore suffer mine anger to rise against mine own heritage: I have ways & means enough to bring them down, and yet to preserve my people; for if any with his briers and thorns, that is, by his malicious wickedness do offend, and as it were sting and prick me, I will either in justice punish him (marching up and down in warlike manner, yet warily, without touch or prejudice to the Church) or force him by true repentance and acknowledgement of his fault, to take me by the arm and hold my hand from striking or sending 5. forth the fire of my wrath, that so he may taste my mercy. Observations. 3. I jehova keep it.] God not only planteth, but guardeth and protecteth his Church. This is her rejoicing, that she is kept of such a worthy keeper. Water it.] We are of ourselves as the dry heath, as the barren and parched ground, unable to bring any fruit but by special watering, and God's blessing. The Word of God is that whereby he watereth his Church, and maketh it fertile and fruitful. It is our duty therefore to wait for it, with as great earnestness as the dry and stony ground doth for rain to fall from heaven. Every moment.] And this watering must be continually, every moment our hungry bodies have not so much need of refreshing at their ordinary meals, as our thirsty souls have of this spiritual and heavenly moisture. Lest any assail it.] The Church, that is most amiable and worthy to be loved of all, is not without deadly and sworn enemies that from their soul seek her ruin and overthrow. These enemies are restless day and night, they watch to do her mischief. But our comfort is, we have one more watchful than they. The watchman of Israel that neither slumbreth nor sleepeth, and who keepeth us day and night. 4. There is no rage.] There be always hypocrites left in the Church to exercise the faith & patience of the Saints. God knoweth how to free the godly and to reserve the wicked unto punishment, 2. Pet. 2. Note here three forcible arguments to keep men from sin. With briar.] 1. Sin is as brambles or briars to prick God, and to gall him to the heart. Set me into battle.] 2. It biddeth God battle, and as a Herald proclaimeth war between him and us. And to speak with the Apostle, Shall we provoke God to wrath? are we stronger than he? 1. Cor. 10. 22. Who ever hardened himself against God and prospered? job 9 4. Fire I will cut him out of her.] 3. It draweth judgement upon ourselves: yea the utter ruin and destruction of our souls. There be also three forcible arguments to be drawn from hence, that should move us to repentance, answering those former three. 5. Lay hold on my strength. 1 Where sin bideth battle to God, who is too hard for us. Repentance taketh him by the arm, and holdeth his hand that it should not strike us. And make.] 2. Where sin galleth and fretteth God, Repentance doth mediate peace with him. He shall make.] 3. It not only mediateth, but procureth firm peace and Concord: and so preventeth his judgements that would otherwise come upon us. 6. As touching those to come, he shall cause jaakob to take root, Israel shall blossom and bud: and they shall fill the face of the inhabited world with increase. 7. Hath he smitten him a According to the stroke of his smiter. as he smote his smiter: or is he slain according to the slaughter of those that were slain by him? 8. In measure, when thou sendest it forth, dost thou debate with it? him he taketh away with that his rough blast, as in the day of the easterly wind. 9 Wherefore by this shall the iniquity of jaakob be purged and this is all the fruit, that he may put away his sin: when he shall make all the stones of the Altar as chalk stones broken in pieces, the Groaves and Sunne-images shall not stand up. 10. But his fenced City shall be desolate, pleasant habitation dismissed and forsaken like a wilderness: There shall the calf feed, and there lie down, and consume the branches of it. 11. When the bough thereof is dry, the twigs shall be broken off, women shall come and set it on fire: for he is not a people b Of understanding. of any understanding, therefore he that made him, will not have mercy on him, and he that form him, will not show him grace. EXPOSITION. THe third step is the Adornation or blessing which he will bestow upon the Church, planted, kept, and watered: 6. and they are three. 1. Stability, being fast rooted and fixed that nothing can shake their faith. And hereof the Lord himself is the 42 Posit. Stability of the Church. Author, whose right hand as it doth set and plant them, water and manure them, so it doth root and make them spread, And who then dare offer to pluck them up? 2. Beauty, in the goodly spreading and blossoming of their branches. 39 Posit. Prosperity. 3. Fruitfulness and fecundity, dispersing far and near the fruits of their Faith. 38 Posit. Multitude of believers. These blessings are amplified by a dissimilitude of Gods dealing with those Tyrants, of whom he spoke before, and 7. towards his own people. First propounded, vers. 9 hath God smitten (his own people the jews) as he hath smitten the enemy that smote them? or are his own people slaughtered in that kind as those are slaughtered, whose hand God useth to slaughter them? Then is it specified in two instances. First, in the diverse manner of afflicting. With his people 8. God dealeth. 1. Moderately, and in measure. 2. In gentle and loving manner: for though he disperse and scatter them into hard and cruel bondage, it is but as it were a sending of them forth abroad into the world; a translating of them into another place, whence they may be taken up and replanted in their native soil, so as there is hope for them to spring anew, far otherwise it is with the wicked: for, 1. To him it is boy sterously and roughly. 2. He doth utterly sweep him away, and pull him up by the roots, that his place shall be found no more. As before, chap. 26. 14. Secondly, in the diverse end: to his people the jews whom his purpose is to call (for so doth the Apostle apply this place, Rom. 11, 27. Chastisements and afflictions serve to purge iniquity, and to bring them to Christ through faith and true repentance, testifying the same by abolishing all false worship and service, that nothing may stand or hold up the head which is enemy to God's glory, but be thrown down and abolished. But God's hand upon the wicked is to their utter ruin: how strong soever they seem unto themselves, and never 10. so pleasantly seated, all shall be made a wilderness; God will turn things upside down, from the lowest twig to the top branch. Which on God's partis a thing most easy and most just: so easy, even when he dealeth with the stoutest of them, 11. that he standeth not in need of any great means for the matter. A company of silly women shall be sufficient to do the feat. Again, it is most just, for the wicked have no wisdom, nor will learn, no not by stripes and punishments. Therefore he that made and form them, in whose hands they are as clay in the hands of the Potter, though they be his own work, the creatures whom his fingers have fashioned and made, will show no favour unto them, but they shall utterly be done away. Observations. 6. Touching those to come.] The right hand of the Lord doth bring great changes. His arm is no more powerful to tumble, cast down, lay waste and desolate a most flourishing state and people when they sin against him, than it is to set up and advance the most miserable and forlorn that turn unto him, Read Psal. 107. 33, 34, 35, 36, 37, 38. Make to root, etc.] Here is God's might and greatness evident to be seen: but behold his love and kindness to his Church. He is not content to plant and keep it, to water and manure it; but he bestoweth all that is requisite, whereby it may grow and flourish. He maketh it strong and fair, full of goodly fruit. The strength therefore of the Church and all the good of it cometh from God alone, from his providence and presence, Psal. 125. 1. 7. 8. 9 10. 11. In measure, etc.] Withal note the difference of his dealing with the wicked and his own children. Upon these doth he but sprinkle a parcel of his wrath, some few sparks of displeasure: but the wicked he utterly consumeth and burneth up with the fire of his indignation, Esay 42. 25. and 66. 15. By this, etc.] Observe two notable things touching afflictions. 1. Their singular and incomparable use: to purge iniquity, to pardon and forgive offences. 2. The persons that so profit by it: jacob, the Church and true Israel of God: for this is not by any virtue or quality inherent in afflictions, seeing the wicked taste of this cup as well as others, and are never a whit the better: but by the mercy and goodness of God, sanctifying the same for so excellent a use unto his children. The iniquity of jacob.] Forgiveness of sins is the peculiar privilege of God's children, a treasure which he hideth and layeth up in the Church alone, Psal. 130. 8. He vedeemeth Israel from all his iniquities, Micah 7. 18. Who is a mighty God like to thee, that pardoneth iniquity and passeth by the transgression of the remnant of his inheritance? Wherefore worthily in the articles of our Faith (that which we call the Apostles Creed) after believing that there is a holy Catholic Church, this among many other things proper thereunto is one. I believe the forgiveness of sins. Neither is there any sin so foul that Faith in the blood of Christ doth not wash away, Esay 1. 18. What sin like unto Idolatry? that maketh a divorce between God and us, dissolveth the spiritual marriage-knot, as Adultery doth the carnal: yet lo, even this truly repent of, findeth grace and mercy at the hand of God. Notable to that purpose is the place of jeremy, jer. 3. 1. If a man put away his wife, and she go from him, and become another man's, will he return unto her any more, should not that same land be defiled? But thou hast played the harlot with many friends, yet return to me, the speech of jehova. All sins therefore to God's children are venial, pardonable, and pardoned in Christ. As on the other side to those that are not in him, the least sin is mortal, damnable, and bringeth damnation. This doctrine tendeth not to give men scope to sin, but to comfort poor repentants that have sinned. Be purged.] But how come sins, especially so great and heinous, thus to be remitted? By the only purgation that Christ hath made, Heb. 1. 3. who upon the cross paid the full price and ransom for them. And this one purgation of his overthroweth all false and fantastical purgatories that the idle brain of man's wit hath invented. When he shall make all the stones of the Altar, etc.] With forgiveness of sins is joined true repentance as an inseparable companion, or rather (in nature, not in time) the forerunner of it, Acts 3. 3. Repent and convert that your sins may be blotted out. There be certain notes and marks whereby true repentance doth testify and bewray itself. 1. A holy detestation of sin, those sins especially which are most lift up against the glory of God, and whereby we have most provoked him to anger. 2. To remove all means and occasions of sin demolishing and casting down whatsoever is against the glory of God. 3. Utterly to forsake sin, and not to resort any more as a dog unto his vomit, or as the Sow that is washed, to the wallowing in the mire, 2. Pet. 2. This is it he meaneth by saying, the groaves and the Sunne-images shall not stand up. that is, shall so be thrown down and made away, that they shall never be re-edified. 13. A people of no understanding] True wisdom is in the fear of God, which is the fountain and beginning, the prime and principality of all wisdom. Prov. 17. He is a fool by the constant verdict of the wisest, and hath no jot of understanding, that careth not to deck and adorn himself herewith. Let men brag never so much of their prudence in counsel, their deep reaches and profound policies to sway sceptres, manage Commonwealths and Kingdoms: if they refuse the fear of God, reject his word, where only this fear is to be learned, whereof can there be any wisdom in them? jer. 5. 9 Though they seem as wise as the King of Tyrus was in his own imagination, they shall dye the death of the uncircumcised. Ezech. 28. 12. And it shall be in that same day, jehovah shall thresh from the channel of that river unto the stream of Egypt: and ye shall be gathered a by one, one. one by one, o children of Israel. EXPOSITION. THE fourth step is the Perfection of this Church, in 12. that, 1. They shall possess and replenish the whole land, as 24 Posit. Inhabit all the land. before. For from Euphrates (meant here by the channel of the river) unto the river of Egypt, were their just and lawful bounders. The inheritance first promised to Abraham, Gen. 15. 18. and afterwards in possession both of David, 2 Sam. 8. 3. 1 Cron. 18. 3. and of Solomon, 2 Cron. 9 26. 2. Their calling shall be general and universal. Not one left out whom God hath appointed to salvation. as Ezech. 39 28. Observations. 12. Shall thresh] The ministry of the word is God's flail to sever the chaff from corn; to single his out of the midst of wicked and profane worldlings. One by one] There is no thresher in the world that thresheth half so clean: for he looseth not one grain. Those that thou hast given me I have kept, and not one of them is lost but that son of destruction. etc. joh. 7. 12. This singular comfort have all that are his: it is impossible any one should perish, whom God the Father hath given to his Son. And withal what a thing is this? How great an extent of love? God hath not only a care of the Church in general, but of every one particularly and by the poll. The good shepherd calleth his own sheep by name. joh. 10. 3. 13. And it shall be in that same day, a blast shall be blown with a great trumpet, and those shall come that perished in the land of Ashur, and the outcasts in the land of Egypt: and shall bow down to jehovah in the holy mount at jerusalem. EXPOSITION. THE fifth and last step is their D●tacion. For not they 13. only shall be called, but the large and vast countries, 44 Posit. All nations embracing Christ. all the tract of the East and of the South, shall be converted unto Christ, by the great trumpet, the sound of the Gospel coming into all the parts of the world, from one end of the heaven unto another; which is the last mark that our Saviour giveth to forerun his last and glorious coming. Matth. 24. 31. and which being once accomplished, the world before that age or generation pass, shall have an end. Math. 24. 34. And these, saith he (which is the cause why he maketh mention of them here) shall bow down to jehovah in the holy 45 Posit. The nations honouring them. mount at jerusalem. That is, Such shall be the brightness of the new jerusalem, the Church of the jews won to Christ, that the nations of those that are to be saved shall walk in her light; and the Kings of the earth shall bring their glory and honour in unto her. Rev. 21. 24. Read Esay 60. So I distinguish between the 14 and 15 verses in the very same manner as I find these things distinguished Zach. 10. 12, 13. Observations. 13. Perish] How miserable is the state of all those that are not in Christ. They perish in their ignorance and diverse sins: living they are dead; perdition itself hath already seized of them. This is all we can brag of, if we look unto ourselves as we are the natural sons of Adam. A blast etc.] O therefore the excellency of the preaching of the Gospel, never sufficiently to be commended! which is the great trump of God to save those that perish, to put life into the dead. As our Saviour saith, joh. 5. 25. The dead shall hear the voice of the Son of God, and they that hear, shall live. And shall bow down in the holy mount at jerusalem] It is a holy fruit of the communion of Saints not to envy the graces of God in our brethren, but to make use of them: and where God showeth most love, there for men to give most honour. Daniel 9 24. etc. to the end of the Chapter. 24. seventy a Or weeks, meaning sevens of years. But the term (weeks) is not so clear and significant. sevens are * So doth the verb in the plural import. each of them cut out for thy people, and for thy holy City b Or in restraining, that is, within which compass of time shall be restrained. to restrain wickedness, and to seal sins, and to make reconciliation for iniquity, and to bring righteousness everlasting, and to seal vision and Prophet, and to anoint c Heb. Holiness of holinesses. the most holy. 25. Know therefore and mark, from the going forth of the word to restore, and to build jerusalem unto a d Or an anointed governor. Messia Governor, shall be seven sevens. And threescore and two sevens again shall be built street and ditch, and e Heb. in trouble. trouble some shall those times be. 26. And after those threescore & two sevens Messia shall be cut off, and shall have f No more to do there. nothing. And the City and sanctuary shall the people of a g Hebr. A Come-governor, in Latin Aduena. foreign governor destroy, and the end thereof shall be with a flood, and unto the end of the war there shall be an h Hebr. Preciseness of desolations, that is, extreme desolation precisely determined. extreme determined desolation. 27. And he shall corroborate the Covenant unto many one seven, and in the half of that seven he shall cause sacrifice and oblation to cease, and by i Hebr. By the wing of abominations. the abominable wing he shall make desolation, even till k Hebr. Consummation. utter destruction, and that precisely determined, be poured upon the desolate. THese words are a part of the message which the Angel Gabriel sent Ambassador from the God of heaven had in commission to deliver to our Prophet. It is a noble Prophecy of the state of God's people, how after the winter of 70. years' captivity, there should come a spring of 70. times seven years' continuance in their land and country. In which time the Temple and City shall be built anew, Christ the Lord of the Temple by his personal presence shall abolish the legal worship, and at the last in fact take it quite away, destroying both Temple and City by the Roman Armies, which justly shall light upon their heads for refusing the salvation which this great Prophet their Lord and redeemer came into the world to bring unto them. Three questions here naturally arise upon the unfolding whereof the understanding of this Scripture doth much depend: one from what time these 70. sevens take their beginning: another when they determine and have an end: the third, who should be the Messiah here spoken of. For the discussing of these, and to bring some light to so dark and difficult a piece of Scripture, somewhat must first be said of the 70. years' captivity, and of Darius the Mede, and Cyrus' King of Persia, that brought an end unto it. There were 3. captivities of God's people all mentioned, 2. Chron. 36. and 2. Kings 24. and 25. The first towards the end of the third year of jehoiakim, and the beginning of his fourth, being the first year of Nabuchadnetsar, when Daniel and his fellows were led away captives, jer. 25. 1. Dan. 1. 1. The second under jehoiacin or jechonia about the eight year of Nabuchadnetzar; from whence Ezechiel is wont to reckon, Ezekiel. 1. 2. being himself one of that captivity. The third in the eleventh of Zedechia and ninteenth of Nabuchadnetsar when the City & temple were destroyed: from which of these the 70. years' captivity should begin, is a great question. I refer it to the first: for, 1. jeremy giveth but 70. years to Babel, which are first spoken of when great Nebuchadnetzar began his reign, jerem. 25. And by those 70. years of Babel he boundeth the captivity, jer. 29. 10. When 70. years be accomplished to Babel (so I read, not, at Babel) I will visit you, etc. 2. Those words being written to the jews of the second captivity, are an apparent proof that, part of the 70. years' captivity was then expired. And thus it may well stand that Haggai saith, in the sixth year of Darius, that many there present had seen the former house, Hag. 2. 3. for it was destroyed not passed 67. years before. Also Daniel was not to old to wield the Babylonian Empire in the time of Darius Medus, it being but the 70. seaventh year of his captivity. And Ezrah (whose father Seraiah was slain when the Temple was burnt, 2. Kings 25. 21.) might be active in the seaventh of Artaxerxes, Ezra 7. 8. which was 21. years after that sixth year of Darius, and so 88 years from the death of his father. All which things, but by this reckoning, could hardly be admitted. He that pulled down the Babylonian pride, was Darius the Mede. Cyrus (as Zenophon also writeth) was but the Lieutenant of his Army, and acknowledged him his Sovereign: For, First this Conquest is every where attributed to the Medes, Esay 13. 17. Behold I will raise up against him the Mede, jer. 51. 11. The Lord raiseth up against Babylon, the Spirit of the Kings of Media; and vers. 28. Prepare against her the Nations, the Kings of Media, her Princes and all her Nobles, and all the Land of his Dominion. Secondly, Darius took (of his own authority, not by any man's gift) the Kingdom, as soon as Belshazzer was slain, Dan. 5. 31. And he it was whom the Angel did encourage and strengthen, Dan. 1. 11. That he might overcome the Chaldeans, he disposed of the Empire, and set up 120. Governors, Dan. 6. 1. And in all his time no mention is made of Cyrus. Thirdly, Daniel reciteth his visions in order thus, In the first year of Belshazzer, Dan. 7. 1. In the third year of Belshazzer, Dan. 8. 1. In the first year of Darius. Dan. 9 1. In the third year of Cyrus, Dan. 10. 1. Fourthly, Darius' reign is reckoned as distinct from Cyrus and before Cyrus, Dan. 6. 29. He reigned not a year (being 62. years old when Belshazzar was slain, Dan. 5. 31.) and let Cyrus his Successor: for Daniel in the first of his reign understood the 70. years to be that year accomplished. Dan. 92. So the Prophecy of jeremy was fulfilled, that the 70. years' Captivity, and the Babylonian Monarchy should end together. ler. 25. 12. & 29. 10. But it will be objected that, 2 Chron. 36 20. the captivity lastest till the Kingdom of Persia came in. Therefore that Cyrus reigned together with Darius; else the Babylonian Monarchy should not end with the captivity: for the reign of Darius Medus came between. I answer, Darius' reign was a part of the Persian Monarchy; for he wrote himself King of the Medes and Persians: and seeing the Persian name prevailed above the Medes, and that instantly (Darius dying the same year) Ezra calleth the whole succession from the time of the taking of Babylon, the Kingdom of Persia. This Darius was the son of Assuerus, of the seed of the Medes, Dan. 9 1. whom (leaving to every man his judgement free) I take to be that Assuerus which was Queen ester's husband, and that she was not wife, neither to Darius Hystaspis, or any other succeeding King: for, First, there be but two Assuerusses mentioned in the Scripture: this and another, Ezra 4, 6. Succestor. unto Cyrus. But he reigned nothing near 13. years, as our Assuerus did, Ester 3. 7. compared with Ester 9 1. nor was a friend but a perpetual enemy to the jews. And seeing the holy Ghost doth so precisely distinguish the Persian Kings by their several and proper names, which bring great light unto a Story: I would not confound these things to give two names to one, and the same person; that in one place he should be called Darius, in another Assuerus, without apparent evidence and warrant out of the Scripture. Secondly, the whole course of ester's Story showeth that it was acted during the captivity; for it is not credible that after the return of 49000. under Cyrus. Ezra 2. there should be left such a multitude of jews, and of that strength, as at Susis, were able to kill 800. of their enemies, and in the rest of Assuerus Dominions, 75000. Ester, 9 12. 15. 16. nor would Mordecai and Queen Hester after the Temple built again have instituted the Purim, Ester 9 31. without sending to the house of God to inquire of the Lord by the mouth of his Priests and Prophets, what were to be done as the people did, Zach. 7. 2. 3. And in the Letters that Mordecai wrote to all the jews which were in the Provinces of King Assuerus far and near, appointing them to celebrate that day, Ester 9 20. 21. they in judaea would by name have been spoken of, if at that time the people had been come back? Thirdly, Assuerus hester's husband was King of Media and Persia; for he made that great feast to the Princes of his Armies of Persia and Media. Ester 1. 3. and the acts of Mordecays greatness are said to be registered in the Chronicles of the Kings of Media and Persia, Ester 10. 2. But I find not after Cyrus once came to the helm, that they are at any time in holy Scripture called Kings of Media and Persia, but of Persia only▪ for being at the first a beast of two horns, the Kingdom of Media and Persia, Dan. 8. 20. this latter that rose up after, grew higher than the other and took the honour from it, Dan. 8. 3. Fourthly, Why doth the holy Ghost, Dan. 9 1 speak of Assuerus father to Darius the Mede, more than of the father of Cyrus or any other, but for some special purpose? And that must be in regard of the Story of Ester. Fiftly, Mordecai's age doth prove it; his opposing against Haman, and the other things he did in the twelfth of Assuerus cannot be thought to come from so old a man as he must be, if you make Assuerus to be Darius Hystaspis: for from the captivity of jeconias when Mordecai was led away, Ester 2. 6. to the twelfth of Assuerus, are 83. years: and if he were then but 7. years of age, which is not likely, he must now be 90. neither is to be thought that he would at those years begin to enter into the affairs of the State (especially of such a great & turbulent State) as he did, Ester 10. Barzillai long before being but 80. refused a better offer to be in David's Court, because of the greatness of his age. 2. Chron. 19 33, 34, 35, 36. This Assuerus reigned from India to Ethiopia as it is commonly translated. But the Hebrew is from India to Cush. Cush may be taken as well for Arabia as Aethiopia; and to some parts of Arabia his Kingdom might well reach, even whilst the Babylonians bore their greatest sway: for the Kings which should subdue Babylon, that is the Medes and Persians, are called mighty Nations and great Kings, jer. 27. 7. And Herodotus in his first Book doth wonderfully extol the great power of Cyaxeres the Mede (by that name Stories call this Assuerus and his father) who ruled (as he saith) over all Asia, and subdued the Assyrians, the Babylonians only excepted: it is like his territories extended to the Indians Eastward, and of the other side unto Arabia and Nebuchadnetzar's most about Babylon, and in Egypt, Tyrus and the regions of Asia minor. Howsoever it were, if he enlarged not his bounds so far, whilst Nebuchadnetzar was alive, at the least he might do it in the time of Euilmerodach, who lost much to the Medes and Persians, and was at the last slain in battle against them. That which maketh all the doubt is that Mordecai was carried prisoner from jerusalem by Nebuchadnetzar, King of Babel in the captivity of jeconiah, Ester 2. 6. Therefore he dwelled not under the dominion of Assuerus the Mede: for from Nebuchadnetzar till Babel was taken by Darius, none of the Medes had footing in that Kingdom. Nay, the jews by God's ordinance were to serve the King of Babel, his son and son's son till the years of the captivity should be expired, as may be gathered by jer. 27. 7. 2. Chron. 36. 20. And a Babylonian King (if it were during the captivity) this Assuerus could not be; for the Kingdom of Babylon was promised to Nebuchadnetzar his son and son's son, jer. 25. 6, 7. who are named to be Euilmerodach, 2. Kings 25. 27. and Belshazzar, Dan. 5. This indeed is a great objection, to the which of a certain I can say nothing. But seeing Assuerus was a King of the Medes and Persians, and even during the Babylonian captivity there was at Susis where Assuerus kept his court, Ester 1. 2. a Palace for the Kings of Media and Persia: Dan. 8. 2. Why may it not be that multitude of the jews dispersed themselves hither and thither into diverse Countries, as they could best make shift, especially in the confusion and shuffling of things, when Nebuchadnetzar was thrown out of his Kingdom; and Mordecai happily among the rest might transport himself to Susis. In this City was Daniel the third year of King Belshazzar, Dan. 8. 2. for so I hold he was indeed and not in a vision: he might be by the river Vlai in a vision: but when he saw that vision he was really in the Palace at Susis. Belike in regard of his great wisdom he was sent thither upon some Embassage or other employment for the service of the King his master: So vers. 27. of that Chapter seemeth to import; for certainly at that time Susis was of the Medes dominion. The generality therefore of the people might be under the King of Babel; for it was the babylonical captivity, seeing the Land of judaea belonged to the Babylonian, and no return could be without his leave) though many of them shifted for themselves elsewhere. Perhaps also the King of Medes, either taking advantage of those great changes in the state and Commonwealth that could not but fall out upon the expelling of Nebuchadnetzar, or in the looseness of Euilmerodachs reign when his father was dead, subdued those places in Mesopotamia about the river Chebar, whether the jews of Jeconiah's captivity were led away, Ezech. 1. 3. & 2. 25. many other things there be which might make an alteration, that are not particularly and by name expressed in the Scripture, Wherefore Gods great goodness to his poor afflicted Church did herein marvellously show itself, that at one and the sametime, under the captivity, in the midst of their greatest heaviness; Mordecai and Queen Ester among the Medes, and Daniel with the Babylonians were so highly exalted. After Darius' death came the proclamation of Cyrus which is recorded, 2 Chron. 36. & Ezr. 1. That Darius was then dead appeareth by the Memorandum found among the records, Ezra 6. 2. 3. made in the first year of K. Cyrus: Cyrus made a decree, etc. and by the proclamation itself. Thus saith Cyrus' King of Persia: God hath given unto me all the Kingdoms of the Earth, etc. If Darius had been living, Cyrus would not have written himself King of Persia; for all Darius' time it was the Medes and Persians: At the least he would not have said, that God had given him all the Kingdoms of the earth, when Darius was his Sovereign; neither would he have been named King of Babel at that time (as Ezra 5. 13. relating thereunto doth call him) which without question was Darius his during his life. Dan. 5. 31. & 6. 1. 2. etc. Now then for the first question (of the three formerly propounded) from this Edict of Cyrus (the time when the seventy years' captivity ended) begin the seventy sevens: for, 1. Certainly, they include the whole time of the people's welfare; so the words of the Angel sound, seventy sevens are determined upon thy people and upon thy holy City: But that was promised to be assoon as the seventy years' captivity should expire, jer. 29. 10. After seventy years be accomplished to Babel, I will visit you, and perform my good promise, to cause you to return to this place. The performance of which promise Daniel here prayeth, that God would not defer, verse 19 And the Angel telleth him, vers. 23. he was heard in that he prayed for, and that the Angel was come to declare the same unto him. 2. The Angel speaketh of the going forth of the word, as of a thing notorious: which must needs be the word or proclamation that was to come from Cyrus; for of him the Scripture speaketh by name, Esay 43. 23. and other promise there was not any. 3. To suspend the beginning so long, as till Darius Nothus, or the second Artaxerxes (whom they call Artaxerxes Muemon) were to make Daniel & the whole Church (for whose comfort this Prophecy was revealed) ignorant of the beginning. And then there should have needed another to have interpreted the Angel, and to show when that Edict was to be published. It is true, the Edict was not gone forth when Daniel used this prayer; for his prayer was in the reign of Darius the Mede, at what time Cyrus was not as yet the absolute Lord: But it appeareth, Dan. 9 1, 2. Daniel knew the time was now come when the same must be accomplished, and Cyrus notoriously known to be the person that must do it, Esay 43. 23. So that of this Edict presently to be promulged, both himself and the whole Church took certain knowledge: wheresome object that the Angel speaketh not of the bringing back of the people, or of the building of the Temple, but to build jerusalem again, and therefore that it cannot be meant of Cyrus' Edict; but must be referred to the twentieth of Artaxerxes Mnemon, when Nehemie received commission from him to build the City of the sepulchers of his fathers, that is to say jerusalem: it is much mistaken: for, 1. daniel's prayer was for the Sanctuary as well as for the Citle, and the Angel no doubt intendeth the building of them both. 2. The promise maketh it clear; for the Prophet Esay long before told what Cyrus Edict should be: Esay 44. 23. Let jerusalem be re-edified, and the foundation of the Temple laid. According to which words you must construe the words of the Edict itself, though it express but the house at jerusalem by name. The same being made to fulfil the word forespoken of by the Lord, 2. Chr. 36. 22. & Ezr. 1. 1. Even as on the other side, by virtue of the first Artaxerxes inhibition to build the City, the work of the house of the Lord was restrained: Ezr. 4. 21. 24. So both were in true meaning joined together: And Ezr. 4. 12. the enemies of the jews wrought in the time of that first Artaxerxes, that the jews were a building of jerusalem and repairing of the walls; therefore the Edict of Cyrus bore them out to do it. 3. The Angeljoineth the destruction of the City and the Sanctuary, both to be after 62. sevens, vers. 26. therefore they begin together. This is then the beginning of the sevens, their end is at the destruction of the City and Temple by Uespatian; so far they reach, and are not determined by the death of Christ: for, First, the Angel's words (answering daniel's prayer) are so expressly, vers. 24. seventy sevens are determined for thy holy City. And again, vers. 27. The City and the Sanctuary so all the people of a foreign Governor destroy. Secondly, the desolation that the Roman Army should make, vers. 26. & 27. and was done some 40. years after the death of Christ, is in the 27. verse expressly made a work of one part of the seaventh seven. The last and greatest question is touching the Messias here spoken of; for to apply it to any other than to the true Messiah, Christ our Saviour, some have branded with the mark of judaism. But Messiah in the absolute (2. Sam. 1. 21.) Messiah adjectively taken (Levit. 4. 3. etc.) the Messiah of jehovah (proper unto Christ, Psal. 2. 2. 1. Sam. 2. 10.) are attributed unto other, even unto such as were no types of Christ. (Esay. 45. 1.) Many things there are which induce me to think, that this place is not to be understood of Christ the Lord. 1. The Hebrew distinction Athnach (vers. 24) maketh a full point after the seven sevens, thus, from the going forth of the word to a Messiah governor shall be seven sevens. Which being but 49. years reach not to Christ's time. To set the points at naught, as invented by the Massorits, is to weaken all the joints of holy writ. The singular use of Athnach, you may notably see, 2. Kings 2. 14. Where this only accent bringeth light to the true exposition of that Scripture, and freeth it from a dangerous error, which otherwise the text might seem to give countenance unto. 2. This Messiah was not to be cut off whilst jerusalem stood and flourished, for so the Angel saith, ver. 26. Sixty two sevens the city shall again be built street and wall. And after those sixty two Seavens, Messiah shall be cut off. Therefore it is not meant of Christ; for, jerusalem continued built street & wall some forty years after his death. Some would needs fasten a strange kind of speech upon the Angel: for who ever said 7. and 62. when he may aswell say 69. Neither can it be excused by the Hebrew phrase. They indeed commonly set the lesser number first as nine and sixty, for sixty nine (Gen. 5 17.) though you may see by this very place that the same is not perpetual. But for sixty nine to say seven and sixty two, was never spoken in the tongue of Canaan. 3. It is not nothing (though I will lay no great weight upon it) which is said vers. 26. Messiah shall be cut off, and and there shall be nothing to him, no remain of any power: nothing left of him. The phrase importeth an utter extinguishment without hope of reviver: But of the death of Christ the Prophets are wont to speak in any other kind of style, Esay 53. 8. By distress and judgement is he taken away: but his generation who shall declare? meaning, that for all that he shall live for ever. But to let that pass, how will the time of his cutting off, (if you refer it to the death of Christ) agreed? For, after those 7. sevens and 62. sevens wherein Messiah shall be cut off, there is but one seven left from thence to the destruction of jerusalem. To salve this, some reckon the first seven sevens in Computation, after the 62. though in the Angel's narration they have the praecedence, making the 62. to reach to Christ's baptism: the other seven sevens from thence to the ruin of the state and policy of the jews. Touching the last seaventieth that (say they) the Angel leaveth out, because God for his Elect sake hath shortened those days, as our Saviour teacheth. Mat. 24. But first this maketh the holy oracle confused and obscure, if the Angel speaking first of seven sevens, and then of 62. sevens, and beginning with the latter expressly and by name, should never make mention of the former; but chose, mention only one seven [vers. 27.] and by that understand the first of those seven sevens, which all entendment would carry to that which alone is behind of all the number. Again, it were confused to tell first of the destruction of the City & sanctuary, [vers. 26] and then to come back, [vers. 27.] to the death of Christ, in the first of those seven sevens, that is, to a thing done some forty years before: Whereas in the sense that we do follow, all things flow naturally, properly, aptly, and in a method worthy of an Angel: for, first he layeth down the total of the 70. sevens, then sub-divideth them into 7. 62. and one (that is to say, the seaventieth) and handleth every part in order: As by the exposition shall appear. Secondly, to leave out one while seven of the number, can have no excuse. Indeed 70. sevens may be spoken instead of sixty nine and a half, or some such parcel; and that is the rule of a round entire number put for a broken one: but to propound 70. and to handle but 69. no rule nor example warranteth. And it crosseth the words of the Angel in the beginning; seventy sevens are each of them cut out, etc. He joineth a verb singular to a noun plural, to note, that every part and period of these sevens is precisely to hold without any fraction. As for the words of our Saviour Christ, that God for the Elects sake shortened those days, they are manifestly wrested. he shortened nothing of that which the Angel did foretell, when he spoke of 70. sevens to be cut out; but in his everlasting counsel decreed those days of the affliction of the jews to be but short: for had they been as long as they were sore and eager, the whole Nation must have perished. Wherefore I take it, that by a Messiah or anointed governor, he meaneth a governor which the jews shall have set up from among themselves, opposed to a foreign governor, vers. 26. For, before the destruction of jerusalem by the Romans, there were two Rulers of the City: one of their own People, a jew by profession or birth; the other a stranger, appointed Deputy by the Roman State. The first Messiah or anointed governor was Nehemie, whom Artaxerxes constituted Prince in the Land of judea, in the twentieth year of his reign, Nehem. 5. 14. being just 49. years from the Edict of Cyrus: He built a Palace for the Prince's Court, Nehem. 2. 8. and Sanballat in a Letter to Nehemie upon his building of the walls, scoffeth at him, as if he meant to be King of the jews, Nehem. 6. 6. which Nehemie there worthily putteth off, as a fiction of his own devising: Nehem. 6. 8. Whether Nehemie and the rest were anointed with oil or no, I pass not, no more than I do of Cyrus, or of those of whom the Psalmist speaketh, Ps. 105. 15. Touch not mine anointed ones, and do my Prophets no harm. The Angel giveth him the name of anointed; because he was of that People, whom God had sanctified to himself. These things praemised; let us see how we may make up this number of seventy sevens, that is, of 490. years: which I would thus reckon. The Persian Monarchy, whereunto men give some 106. years, some 125. some 130. some 190. some 220. and the Hebrews generally but 50. did intruth endure 70. years, and no more, as I gather out of the 23. of Esay; the Scripture in those uncertainties, being the only Oracle you can resort unto: In that Chapter the Prophet, vers. 1. forewarneth Tyrus of a threefold calamity to come upon her: one by her home servants, the second by the Chaldeans, the third by Alexander the great out of the Land of Cittim: The two latter he insisteth most upon from the 14. verse: seventy years she shall be forgotten, meaning laid waste and desolate, vers. 15. even the days of one King, that is, during all the time of the Babylonian Empire, who for the dishonour of lying there so long in siege, Ezech. 29. is (josephus, lib. 1. cap. 11. saith, 13. years) did bear mortal hate to her. Afterwards she shall flourish again, be jolly and frolic as the Prophet expresseth by an Apostrophe, or turning of his speech unto her, vers. 16. But how long must that in dure? it is easily gathered out of the beginning of the 17. verse; for when he saith, After seventy years the Lord shall revisit Tyrus, meaning, shall give her a second blow by Alexander the great, he doth plainly show that the continuance of her prosperity which was from Cyrus to Alexander, should be 70. years, and consequently that 70. years are the bounds of the Persian Monarchy. And in all reason it could not be much longer, seeing Nehemie, who was no babe, but a Prince and a chief Commander among those that ascended out of the captivity in the beginning of Cyrus' reign, Ezr. 2. 2. lived to see the last Darius, Nehem. 12. 22. So as, if you gave him then but 20 or 25. years, & to the Persian Monarchy but 70. he was fast upon 100 beyond which years it was not ordinary for men in those days to live. Concerning the particular years of the Kings of Persia, which make up the full sum of 70. The first King was Cyrus, who reigned three years, at the least; he began the third. Dan. 10. 1. The second, Artaxerxes, under whom the jews are said to return; Ezr. 4. 12. whose return was indeed under Cyrus. To him the enemies of the jews wrote their Letters to hinder the building of the Temple, when it was yet scarce begun; Ezr. 4. 12. which was the second year after their return: Ezr. 3. 8. wherefore he could be no other than Cambyses the son of Cyrus that reigned in his father's absence. We give him with the Hebrews, after his father's death 6. years: the most that the greatest part of Chronologers bestow upon him, is but 7. The third, Assverus, he is mentioned, Ezr. 4. 7. and seeing Artaxerxes is proved the immediate successor unto Cyrus, this Assuerus must needs be one that came in time after Artaxerxes, though in that place of Ezra he be named before him. ezra's words have this meaning; The people of the Land discouraged the people of judah, and troubled them in building all the days of Cyrus, unto the days of Darius: for in the reign of Assuerus (Predecessor to Darius) in the beginning of his reign they wrote an acousation against the Inhabitants of judah and jerusalem. And (before that) in the days of Artaxerxes, Mithredath, Tabeel and the rest of their Colleagues wrote, etc. Wherefore Tremelius looking to the sense, doth well render it, As in the days of Artaxerxes, Mithredath, Tabeel, etc. had written. I take this Assuerus to be Smerdis the Usurper: for where it is said, Dan. 11. 2. that before Xerxes three Kings shall stand up in Persia, they are not to be reckoned from Darius Medus, notwithstanding he were spoken of in the first verse, but from that time that the Angel spoke the words, being in the reign of Cyrus: so as in saying, three Kings shall yet stand up, Cyrus cannot be comprehended. The 3. King's therefore were Artaxerxes, (or Cambyses) Assuerus, (or Smerdis) and Darius. He reigned not a year. The fourth King is Darius, Ezr. 4. 5. which is Darius Hystaspis: He is called King of Ashur, Ezr. 6. 22. in the very same sense that Cyrus, Ezr. 5. 13. And Artaxerxes. Nehem. 13. 6. are called Kings of Babel: for Ashur in that place is taken for Babel, as it is also, Esay 52. 4. Babylon, by the consent of all Historians, being anciently a part of Assyria, and now in Darius' hand, all these Kingdoms joined together. In the second year of his reign, he gave leave to build the Temple, Ezr. 4. 24. and the sixth year of his reign, he gave leave to build the Temple; Ezr. 4. 24. and the sixth year of his reign it was finished. Ezr. 5. 6. 15. Darius that gave leave to build the Temple, must needs be Darius Hystaspis, not Darius Nothns' nor any other that come long after him: for, 1. It was one that reigned within very short time after the 70. years expired; seeing Zacharie in the second year of that Darius reign, bringeth in the Angel speaking thus: Zach. 1. 12. How long will't not thou have mercy on jerusalem, and on the Cities of juda, with whom thou hast been wroth these 70. years, and Zach. 7. 5. the Prophet saith, When you fast and mourn in the fifth and sixth Month, and these seventy years, Which was spoken in the fourth year of that Darius. The Phrase, (these 70 years) must needs import that they were not long before ended. 2. The age of Ezra, and of those to whom Haggai speaketh, Hag. 2. 3. Which of you saw the former house? will not suffer you to refer it to the times of Darius Nothus. Histories give this Darius 20. years, and so much the Computation of the 7. weeks doth warrant. The fifth King was Artaxerxes, Ezr. 7. whom I take to be son to Darius Hystaspis; This is that worthy Prince under whom Ezr. first found favour for the house of God, Ezr. 7. and after him Nehemie had commission to build the City and to settle a government there, Nehem. 1. Some 33. years of his reign are set down, Nehem. 13. 6. In the 32. year of Artaxerxes King of Babylon, I had returned to the King only at the end of a year, I got leave: of him is meant, Ezr. 6. 14. they built and brought it to perfection, by the advice of the God of Israel, and by the advice of Cyrus and Darius, and Artaxerxes King of Persia. Artaxerxes is there (by anticipation) joined to his father Darius Hystaspis, because the purpose of the holy Ghost was to set down all the furtherers of the work together: for albeit the structure and edifice of the house was made an end of in the sixth year of Darius; yet Artaxerxes by his decree furnished the sacrifices and the vessels for the ministry of the house, and other necessaries: As it followeth in the next Chapter, Ezra 7. And so was a coadjutor for the perfitting of the Temple. Such anticipations are common in the Scripture. See Exod. 16. 33. 34. 35. This decree of Artaxerxes was in the seaventh year of his reign Ezr. 7. 7. which is not to be taken the next year after the structure of the Temple, finished in the sixth of Darius Hystaspis, as if by that it might be gathered that Darius and Artaxerxes were all one; but some years after: for the very first verse of the seaventh Chapter of Ezra giveth some kind of inkling that there beginneth a new Story in the days of another King. Now, after these things, in the reign of Artaxerxes, King of Persia, Ezra the son of Seraiah etc. went up from Babylon. Further of the Kings of Persia you find nothing, save that, Nehem. 12. 22. the Catalogue of the high Priests, is reckoned up till the Kingdom of Darius' King of Persia, which was the last Darius whom Alexander the great did conquer; for jaddua the high Priest there mentioned, is he that met Alexander. Therefore to the Kings that succeed Artaxerxes I give among them the remainder of the 70. years, namely 26. Great Zerxes I put not in this number, who spent his time in wars abroad, whilst Artaxerxes did all at home: And therefore the holy Ghost hath him not in his Catalogue, Dan. 11. 2. he is named a fourth King; but that is in respect of the Grecians. And were he King, or no King, all his years are swallowed up in Darius his fathers, and his successors. The next difficulty is in the Greek government more uncertain than the former: for here we lack the light of the holy Scripture to go before us. And all other accounts whether taken from Historians in the succession of the Syrian Kings, the high Priests, the Macchabees, or the Ptolemy's of Egypt, &c, or from Astronomical observations, and the Eclipses reckoned up in Ptolemy, or from the Olympic games which cross this account of 490. years, from the first of Cyrus to the destroying of jerusalem, that is the word of truth uttered by the Angel, are vain, and not to be believed. This is certain that the first 70. years & the last 73. being known as they are one as I have showed by Esay, and the books of Ezra and Nehemie: the other by the new Testament and Ecclesiastical Story, the intervenient time cannot be unknown, though how to reckon each particular in so great variety of Greek and Latin Historians, it be a thing impossible: wherefore let the Greek government (accounting it to begin with Alexander, and to expire at Cleopatra's death) have 321. years. Between Cleopatra's death, and the time that our blessed Saviour was borne, are commonly reckoned 26. years. Christ lived 33. years and somewhat more: from his death to the destruction of jerusalem by the Romans are 40. years. So then upon the whole matter, the 70. sevens that is 490. years, are thus made up. The Persian Monarchy held 70. years. The Greek government was, 321. From Cleopatra's death to the birth of Christ are, 26. Christ lived, 33. years. From this death to the destruction of jerusalem, 40. years. Totall. 490. A word now or two for a particular explication of the Text. Wherein the Angel first layeth down the sum of all, [verse. 24.] That instead of 70. years' captivity, wherein the Land lay desolate and kept her Sabbaths, they shall dwell in the Land 7. times 70. years before the City and Sanctuary shall have an end; so far doth the mercy of God exceed his wrath: within the compass of which time, (and even upon the point of the expiration of it, some forty years before) Christ, the King, Priest and Prophet of his Church, shall perform the work of our redemption: for he was to come the second Temple standing, Hag. 2. 9 The power of his Kingdom evident in abolishing sin, and bringing in everlasting righteousness. Sin he doth abolish by mortifying and subduing the power of it by his death: by pardoning and forgiving both the guilt and punishment, by the full and all-sufficient satisfaction that he hath made upon the Cross, who is the propitiation for our sins, righteousness (everlasting righteousness, which shall make us accepted of God for ever, and never can be lost as adam's was) he doth bring in▪ first, by the reckoning and imputing of his own righteousness unto us, & making it ours through faith; whereby we are justified or held just and righteous even in the strict and most exact justice of God himself: Secondly, by making us new creatures by the virtue of his resurrection. Again, he is our Prophet, by whom only God speaketh unto us in these latter days, and in whom all visions and revelations have an end. Heb. 1. 1. Lastly, he is our Priest, a Minister of the Sanctuary, and of the true Tabernacle which the Lord pight and not man; who by his own blood entered once into the holy place, heaven itself, purchasing everlasting redemption, and abolishing thereby the unction of the Law. Hebr. 8. 2. & 9 8. 12. The sum of all being thus laid down, the Angel in that which followeth brancheth the whole seventy sevens into three heads or three distinct periods of time: From the going forth of the word, to restore and to build jerusalem: To wit, from the Edict of Cyrus, Ezr. 1. unto a Messiah (that is an anointed) governor, meaning Nehemie set up in the twentieth of Artaxerxes, as we showed before, shall be seven sevens which make 49. years' [1. part of vers. 25] In this period are comprehended all things that fell out concerning the re-edifying and furnishing of the Temple. And of this I understand that which the jews say, Io. 2 20. forty and six years was this Temple a building: which is true, accounting the beginning at the third of Cyrus; for from the Edict of Cyrus one year must be given them to consult about their business being of so great weight and importance. In the second it is like they took their journey from Babylon to judea is some 4. months travail: Ezr. 7. 8. So grant a year and a half for their return. The second year after their return, the foundation of the Temple was laid and somewhat proceeded in Ezr. 3. 8. So as till that time, there might be 3. years from Cyrus' Edict. Thence to the twentieth of Artaxerxes, are 46. years more: for though the Edifice and structure were made an end of in the sixth of Darius, there wanted yet houses for the Priests and other necessaries, which were not added till about the time of Nehemie. The jews could not by that speech understand any Temple built by Herod, but this second Temple: for this is it that was standing in the days of Christ, Hagg. 2. 9 The second period is, three score and two sevens, (434. years) wherein a Governor being once set up, street and ditch (that is the compass of the wall) shall again be built. [2. part. vers. 25.] These 434. years begin in that twentieth of Artaxerxes, when Nehemie was made the Ruler, with commission to build the City; which times, saith the Angel, shall be troublesome: for so they were, both during the time of the building of the walls; whereof, see the book of Nehemiah, & during the whole time from thence unto the end. In the third period are two things distinguished. First, is the subversion of their government. The Governor which is so to be set over them from among themselves, one of their brethren shall be cut off: there shall be nothing to him, or he shall have nothing, no more to do there; all that form of Government shall utterly be done away. [1. part. vers. 26.] And this is precisely laid to be the first work that the seaventieth seven should bring forth: for, After 62. sevens necessarily implieth, upon the beginning of the seaventieth. The second is the destruction of the City and Sanctuary by a foreign enemy, the Roman Army. By whom the judgements of God as an innundation or over flowing of mighty waters, shall suddenly and violently break in upon them, by most cruel and deadly war (for there perished in the siege 1100. thousand jews, besides 90. thousand taken Captives) till they be brought to utter ruin, that extreme desolation, (so much the plural doth import) which God from all eternity hath precisely purposed and decreed. [2. part of verse 26.] This where in the weight of all lieth may justly require a distinct consideration severally and by itself. Wherefore it pleaseth the holy Ghost in the 27. verse to express both the fruit that should come of it, and the time when all this shall be done. The fruit: Christ our Lord shall play the man, that one seven mightily, valiantly and Giant like (so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word doth signify) confirming the Covenant with many, to wit, those that are his. [1. part of vers. 27.] What Covenant? The Covenant of grace, of forgiveness of sins, of reconciliation and everlasting righteousness: All which the holy Ghost said before. vers. 24. And how did he so mightily confirm the same? He did confirm it mightily, both in respect of the jews, and of the converted Gentiles. In respect of the jews, by that Christ was to work within the compass of these weeks the rare, wonderful, and extraordinary vengeance that he took upon his enemies, the people that crucified and put him unto death: whose Temple & City that stood so long and were so renowned, he caused for this their fault to be razed and made even with the ground, Luke 13. 34. 35. & 19 43. 44. whereby he manifestly declared himself to be the Lord of glory. To the believing Gentiles he did mightily confirm the covenant, by removing the main rub that lay in their way, and hindered the giving of their names to Christ: Whilst they saw not only the City where our Lord was crucified to flourish; but the ceremonial shadows to be frequented which did obscure and drown the truth of his coming in the flesh. And this end julian the Apostata had before his eyes, when in despite of the Christian name, he commanded the re-edifying of the Temple. The time, is in the midst of that week [2 part of vers. 27.] Peradventure the work of the cutting of the anointed Governor was doing the former half week; the first 3. years and a half. And indeed he that readeth josephus shall find it fell out so: for about the 9th. year of Nero, (which was 7. years before the destruction of the City) Albinus the Roman Governor there, by his monstrous pilling, polling and other cruelty, did as josephus saith, sow the seed of the City's overthrow: And in the twelfth of Nero, within less than four year after that, Agrippa the last Governor that the jews had, from among themselves was driven out of the City; whereupon josephus saith, The City was without a Ruler to guide it. And so, you have the Messiah cut off, and the Government of the City quite extinct in the very instant of 3. year and a half, if it were necessary to fly to that. But there is no such necessity: The Hebrew word signifieth part of a time as well as half. Wherefore the sense may well be, in part, that is, during the residue, the remainder of that seaventieth week, after the anointed Governor cut off, (how long or short time soever the same be in doing,) he will perform the things mentioned in the second part of the former verse: which for the greater certainty, are here reitterated [in the last part of verse 27.] not altogether in the same words: but so as the one of these two verses bringeth light unto the other: for, 1. Instead of destroying City and Sanctvary, verse. 26. he saith here in the 27. verse, He shall make to cease sacrifice and oblation, as needs they must when the City and Temple are destroyed. In right they ceased upon the death of Christ; but now they shall cease infact. 2. Instead of a foreign enemy doing the same by war, verse 26. he putteth in this verse, the wing or Legions of the Roman Army, laying desolate; for wing was a proper term of the Roman warfare. Whose Armies are called abominable, because they were Infidels, and worshipped Idols. And this to be the sense of the place; beside the Angels thus suiting of these things, you may see by comparing the three Evangelists that speak of this History: for where Math. 24. 25. & Mark. 13. 14. Christ saith, When ye see the abhomimation of desolation spoken of by Daniel the Prophet, standing in the holy place where it should not: Luke interpreteth it thus, When ye shall see jerusalem compassed about of Armies, then know the desolation thereof is at hand. Luke 21. 20. And so these words are but the same in sense and substance that was in the former verse, which said, all this should be done by war. 3. Instead of inundation or overflowing of calamities, vers. 26. here you have a pouring forth of all God's judgements at once, as if the windows of Heaven should be opened as they were at the flood. 4. Where the 26. verse doth speak of desolation to the end of the war, those words expound these of the twenty seaventh, unto utter destruction. 5. Preciseness of desolation, in the 26. verse, is somewhat more clearly uttered in the 27. unto utter destruction precisely determined. So one of these noteth the greatness; the other the certainty of the desolation. The rabbinical Doctors seek for a knot in a rush, when they inquire upon this place how long this desolation shall continue, and when the precise determinate time shall have an end: for the period of all that Daniel here speaketh of, is the end of the seaventieth seven. Howbeit in other Scriptures, Dan. 12. 11. 12. Math. 23. 38. 39 Luk. 21. 24. Rom. 11. 25. 26. that precise determinate time of the jews desolation is precisely prophesied and foretold: but every place hath his proper interpretation. To close up this Treatise because it may be of great use for the clearing of this and many other hard and obscure passages; I will here set down the just periods of time from the beginning of the World to the dissolution of all things, as they are to be gathered in holy Scripture. First, from the Creation to the Flood, are years, 1656. manifest by the years of the fathers before the Flood. Gen. 5. & 11. Secondly, from the Flood unto the Promise made to Abraham, 426. for from the Flood to Terah, are 221. Terah begat Abraham at 130. At 70. he begat children: Gen. 11. 26. But that was Nahor his first borne, though Abraham for honour sake be named first. Abraham he begat at 130. as appeareth in that Terah died at 205. Gen. 11. 32. when Abraham was 75. Gen. 12. 4. The promise made to Abraham was at 75. for then and not before he left his own Country Charran (which was his Country as well as Vr, or the Valley of the Chaldeans, and both in Mesopotamia) for Canaan Gen. 12. 4. And Exod. 1●. 4. it is said, the pregrination of the children of Israel in Egypt, meaning both there and in the Land of Canaan, where they were alike strangers) was 430. years, So as the promise and the entrance into the Land begin together. Also if Terah had not been dead before the promise, he (which none will say) should have received the promise of Christ to come of his seed as well as Abraham: for doubtless, Abraham, as a Prophet of God would not have concealed it from him. Of necessity therefore two callings of Abraham are to be distinguished: one in Ur of the Chaldeans, which being passed over, Gen. 11. is laid down, Gen. 15. 7. and Stephen speaketh of it, Act. 7. 2. 3. The second after his father's death, Gen. 12. 1. Which place is to be translated not jehovah had said, but jehovah did say, as a new commandment to go on his journey with an addition of the promise. And this Stephen mentioneth. Act 7. 4. Thirdly, from the promise to the giving of the Law, 430. Gal. 3. 17. Which are the 430. years of peregrination, Exod. 12. 40. In 400. whereof Abraham's seed was afflicted, Gen. 15. 13. They shall entreat thy seed evil, 400. years. This affliction beginneth at Ismaels' persecution of Isaac, Gen. 21. 9 Gal. 4. 29. and continueth to their deliverance out of the house of bondage, the servitude of Egypt. The persecution of Isaac was not at his birth, it must be when he was of some understanding, and the computation of time draweth it to about the sixth year of his age; which was just 30. years from the promise. Thus are those three texts Gal. 3. 17. Exod. 12. 4. and Gen. 15. 13. cleared. Of these 430. years, 215. were spent in the Land of Canaan; for from the 75. year of Abraham to isack's birth, are 25. Isaac was 60. when jacob was borne, Gen. 25. jacob went down into Egypt at 130. Gen. 47. 9 So only 215. are left for Egypt. Fourthly, from the Law, or coming out of Egypt, to the building of the Temple. 480. 1. Kings 6. 1. Their sum ariseth thus. In the Desert, 40. Deut. 1. 3. josua 17. The Conquest and partition of the Land, take up 7. of it: As it is proved by Calebs' age, Iosh. 14. 7. 10. for the Land was divided the 45. year after Moses sent him from Kadesh Barnea to view the Land; out of which deduct 38. years that the Children of Israel remained in the wilderness after God's sentence upon Calebs' return, and their remain 7. 480. years from the Passeover to the Temple, & he ruled the other 10. in all 17. As appeareth in that of those, all but 17. are in the time of other Rulers, and that remain can be cast upon none but him. judg. 339. That is to say, Othniel. 40. Ehud and Shamgar 80. Deborah. 40. Gedeon. 4. Abimelech. 3. Tolah. 23. jair. 22. jeptha. 6. Ibtsan. 7. Elon. 16. Abdon. 8. Samson. 20. Elie 40. Acts 13. 19 it is said, God gave them judges as it were 450. years, unto Samuel the Prophet he saith, as it were, or in a manner, for in proper Chronicle and common supputation, it was 339. But judges that within the compass of that time did tyrannize and oppress them, took up 111. years; namely, Cushan 8. Moab 18. Sisera 20. Midian 7. Ammon 8. Philistines 40. Saul 40. Act. 13. 21. where Paul saith, Afterwards they desired a King, and God gave unto them Saul the son of Cis, a man of the Tribe of Benjamin, 40 years. As if he should say, all this from the judges was 40. years: So comprehending the wholetime from the death of Elie, as well the interim till Samuel meddled with the government, which was not in 20. years after 〈…〉 1. Sam. 7. 3. as the whole time of his government and of Saul's reign, being 20 years more. David 40. Solomon 4. 1. Kings 6. 1. Fiftly, the Temple stood before it was burnt by Nebuchadnetzar. 408. To be gathered thus. To Salomon's death 36. for he reigned 40. in all. The Kings of judah after him reigned 372. as the years are truly collected by Tremellius in the Argument of the first and second Book of Kings. The 390. years that Ezechiel bore the iniquity of the house of Israel, Ezech. 4. whereof 40. (part of those 390. vers. 9) were for the house of judah, doth no way cross this account of the Kings that succeeded Solomon; for neither do those 390. years begin when jeroboam drew Israel away: but from about the 28. year of Salomon's reign, at what time waxing old, he was led to the worship of false Gods: 1. King. 11. and all Israel ran headlong into Idolatry; neither do they end with the destruction of the Temple and the City, but in the last and final carrying away of the poor remain, by Nebuzaradan as appeareth, Ezech. 5. 4. which was some five year after. And the 40. year, of judah, are from the eighteenth year of josia, when the covenant was renewed; 2. King. 23. 23. from which the people immediately fell away. Sixtly, from the burning of the Temple to the Edict of Cyrus to build it anew. And so adding the first 18. years of Nebuchadnetzar, you have the 70. years' Captivity. Seaventhly, from that Edict to the destruction of the Temple by the Romans. 490. Which are daniel's sevens, Dan. 9 whereof the first 49. years are for the full finishing of the temple and all the furniture thereof. Eighthly, from a second and the final desolation thereof, being endeavoured to be reedified by julian the Apostata in despite of the Christian name, about Anno. 360. after Christ, till such time as the jews acknowledging Christ the Lord, shall set up a glorious Church at jerusalem again, not of wood or stone, nor for any Legal worship; but for the spiritual service of God in Christ, are years. 1233. Dan. 12. 11. 12. Ninthly, from thence to the full coming in of the Gentiles, the certain time is not foretold, unless (which I dare not say) any thing may be gathered from, Reuel. 20. 4. But the tenth and last period is, that after the fullness of the Gentiles once come in, the generation then living shall not pass away, till all things have an end. Math. 24. 34. The Prophecy of Hoshea. Chapters. 1. 2. CHAP. 1. 1. The Word of jehovah that came unto Hoshea the son of Beery in the days of Vzziah, jotham, Achaz, Hezechiah, Kings of juda: and in the days of jeroboam the son of joash, King of Israel. 1. THe Title or Inscription setteth forth the Author of the Prophecy, God: the Preacher or publisher thereof, Hoshea: the time that he executed his Prophetical function, 43. years at the least: for so many there are from the very last year of jeroboam the son of joash, to the first year of Hezechias, to be reckoned in this sort. The last year of jeroboam was the 39 of Uzzia or Azaria; Uzzia or Azaria reigned 13. years more (52. in all) jotham (after him) 25. Achaz (Hezechiah's father) 14. The knowledge of the time helpeth much, and bringeth a great light to the understanding of the Prophecy, because of the many accidents that fell within that compass in the Kingdom of Israel to the Kings thereof, of whom he maketh often mention, and lived himself to see most of the things that here he prophesieth, and so was able the better to make use of it unto the people; under that one of jeroboam the son of joash (when our Prophet first began) all the Kings of Israel are comprehended in this place, as many as reigned from him to Hezechiah. The authority of this Prophet cannot be called in question: He is cited by our Saviour Christ, Math. 9 13. & 12. 7. by the Evangelist writing by God's Spirit; Math. 2. 15. and lastly, by the Apostle Paul, 1. Cor. 15. 55. & Rom. 25. 26. where he voucheth him by name. 2. The beginning of that which jehovah spoke by Hoshea: And jehovah said unto Hoshea; Go take unto thee a a Hebr. A Wife of whoredoms, and children of whoredoms. Wife, an Harlot, and children begot in fornication; for the Land hath greatly gone a whoring b From after jehovah. , departing from jehovah. 3. So he went and took Gomer, a c Daughter. woman of Diblaim: who conceived and bore him a son. 4. Then said jehovah unto him, call his name Izreel: for yet a little while and I will visit the d Bloods. slaughters of Izreel upon the house of jehu, and will make the Kingdom to cease in the house of Israel. 5. And it shall be in that day: that I will break the bow of Israel, because of the valley of Izreel. 2. The sum of the Prophecy, is a fearful denouncing of God's judgements against the people for their sins, & a sweet publishing of mercies to a small remnant, the little handful of God's Elect, it is all typical or declarative of the Type. The typical part, which hath also an application going with it) in the three first Chapters, under two types; whereof the first (in the first and second Chapter) is of a Wife, an Harlot, and Children begot in fornication; whom the Prophet is willed to take, not as though he should take the mother and them together (which could not be, they being borne after) but because from a wicked and unclean mother, he was to have base and misbegotten Issue. Whether the Prophet in truth took such a wife, which God commanding, cannot be dishonest; or as rather must be thought by way of similitude only and comparing himself with a man marrying in that sort, to tax the people's infidelity and falling away from God by spiritual adultery with their false Gods and Idols. This Wife, an Harlot figureth the Kingdom of the Israelites that went a whoring from God, their lawful Husband, to whom they were espoused. 3. She is called Gomer, that is to say, entierty or perfection; for that the whole body of Israel was vouchsafed the honour of this spiritual marriage. She is said to be a woman of Diblaim, or out of Diblah, that waist and huge wilderness which you read of, Ezech. 6. 24. to show that, not their merit, but God's free and gracious goodness advanced them to that estate and dignity. The three Children begot in fornication, figure the judgements which by so many degrees were to light upon this people, every one heavier than the other. 4. The first Child is a son, whose name was Izreel, by the name of the ten Tribes mother-city: figuring the ruin of Jehu's house, and of the Kings of Israel in his line, which is set forth. First, by the circumstance of time, that it should come quickly to pass: for Zachariah, jeroboam's son, reigned but 6. months; then Shallum the son of jabesh conspired against him, slew him, and reigned in his stead. Secondly, by the effects, that from that time forward God will weaken the force of the whole State and Kingdom, by home dissensions and foreign wars. Thirdly, by the cause of this judgement, because saith he, of the valley of Izreel, that is, the slaughters and massacres which jehu made there; which, albeit God had commanded and was well pleased with, yet for that he did it not with an upright heart, God justly punished it in his posterity. 6. Afterwards she conceived again and bore a Daughter, and jehovah said unto him, call her name Loruhamab: for I a I will not add any more to will no more have mercy upon the house of Israel, that I should any way forgive them. 7. But on the house of juda I will have mercy, and will save them by jehovah their God: and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen. 6. The second Child is a Daughter, named Loruhamab, that is not obtaining mercy, it figureth the utter desolation of the ten Tribes, begun by Tiglah Pileser, King of Ashur, when he carried away captive the Reubenites, Gadites, & half tribe of Manasse. 1. Chron. 5. 26. and perfited by Salmanaser, who utterly overthrew the residue of the Kingdom of Israel, 1. King. 17. This age is compared to a Daughter, because from that time forward, after the bow of Israel, that is, all their power and strength so broken, they should be no more able to defend themselves, than if they were a commonwealth of women. Their misery in this behalf you have aggravated two ways. First, that it shall be without hope of restitution. God will not have mercy on them to pardon their sins and graciously to restore them after they are once carried Captives. 7. Secondly, by God's contrary dealing with the house of juda, whom the Aramites, and they confederating together did most maliciously seek to ruin. These he saith he, will save for his mercy's sake, & showeth how and by whom; by jesus Christ true God and true man, the ground and foundation of the Covenant, and of all God's promises, whom in the fullness of time God would send among them: not by their own forces, nor by any foreign helps. The meaning is, the Tribe of juda, notwithstanding their captivity in Babylon, from the which he will set them free, shall continue a Tribe still, and certain some principality, and form of Government till Shiloh (which is his son) do come and that the Gentiles believe in him. 8. Now when she had weaned Loruhamah: She conceived and bore a son. 9 Then said jehovah, call his name Loammi: for ye are not my people neither will I be yours. 10. Yet the number of the Children of Israel shall be as the sand of the sea which cannot be measured, nor told: and instead of that it was said unto them, ye are not my people, it shall be said unto them, ye are the sons of the living God Almighty. 11. When the Children of juda and the Children of Israel, gathering themselves together and setting over them one head, shall come up out of the Land: for great shall the day of Izreel be. 8. The third Child which she bore after the weaning of the former, that is to say, after that the patience of God had long expected for their conversion, and found no amendment, but a desperate going on in sin, is a son. 9 Loammi, not my people, figuring the final rejection and casting off of the whole Nation of the jews for refusing 2. Posit. Rejection. the Lord of life, (whom the Father sent to save them) that they should be no longer his Church and people. 10. But the sharpness of this sentence, the Prophet, by way of correction of his speech doth qualify and remper with most heavenly comforts, the sweet promises of the Gospel: for, First, howsoever the whole Nation of the jews is thus to be abandoned, yet at the last a Church shall be gathered 5. Posit. Call. of them through grace, and that no small multitude, but a number numberless; when looking with sorrow and true repentance upon him whom they have thrust through: they shall be made not his people only, but the sons of the living God. Secondly, the Gentiles shall together with them embrace the Gospel; for so is this place expounded: Rom. 9 44 Posit. All nations embracing Christ. 24. 25. and 1. Pet. 2. 10. yet of necessity the calling of the Gentiles here pointed at, must be intended that which is after the jews conversion; but that serveth well to warrant the first inceptions of their calling: to which purpose the Apostles do there apply it. Thirdly, the ten Tribes as well as judah shall be vouchsafed this honour, to be called to the participation 8. Posit. Ten Tribes. of Christ. Fourthly, the union of them into one body and one Religion; 29. Posit. One Kingdom. for they shall all submit to one head Christ, and make but one Kingdom. Fiftly, their return unto jerusalem again coming out 23 Posit. Dwell in their Country. of the Countries whether they were dispersed: there to re-edify and set up his spiritual worship and service. Sixtly, the greatness of this work: for great, saith he, shall the day of Izreel be; great, in regard of their great distress, the sorest time of affliction that ever was; great, in regard of their great delivery, far to be preferred before their deliverance out of Egypt; great, in regard of the great destruction of their great enemy that shall fall before them. Lastly, (which it seemeth the Prophet here doth specially respect) great in regard of the great and 38 Posit. Multitude of of believers. marvelous increase of the Church, the plentiful seed which God will sow in the same (as Esay did also prophecy, Esay 49. 50. 51. etc. multiplying them with men as it were with flocks of sheep, Ezech. 36. 38. jer. 31. 37. which is the number numberless, whereof he spoke in the former verse. Seaventhly, hereupon a new name is given to this people to be called Izreel, or the seed of Gods own sowing: And so by a Paranomasia or allusion of speech, he doth elegantly open another, and a more sweet etymology of that name which before served for the threatening of judgement, here it is used to note the promises of grace from God, as it is Chapter. 2. 16. which place doth answer unto this, and openeth the meaning of it. The received opinion is, that the second Child Loruhamah figureth the captivity of the Reubenites, Gadites, and half tribe of Manasseh, & the third child Loammi, the captivity of the rest of the ten Tribes: But that cannot stand: for, First, in the second Child he expressly nameth the whole house of Israel, vers. 6. Secondly, he opposeth them to the house of juda, vers. 7. not to the residue of those tribes of Israel. Thirdly, the judgement threatened in the third Child, is after jehovah Christ his coming into the world, by whom juda should be saved; whilst the other remained Captives, vers. 7. Therefore the captivity of the ten tribes must go before the third Child borne. Fourthly, the rejection (spoken of in the third Child) doth properly and aptly concern the jews that were at Christ's coming, not those led away by Salmanazar. Fiftly, the promise of restoring juda no less than Israel showeth that they had their part in the former threatenings. Sixtly, the mother of these Children is called Gomer, that is to say, entiertie or perfection, vers. 3. The very name teaching us that the type extendeth as well to the tribe of juda as to the other tribes. And therefore they must needs be meant by the third Child, and Consequently all Israel by the second: upon this one thing well observed dependeth (in a manner) the true understanding of the whole Prophecy; for hereby is evident that the three first Chapters, and consequently the last four, which in effect are but an explanation of the promises in the former, are to be referred to the Kingdom of Christ to be set up among the jews in the last days which we expect, & is yet to come. CHAP. 2. 1. Say unto your brethren, O my people, and to your sisters, O thou that hast obtained mercy. 2. Plead with your Mother, plead, how she is not my wife, neihther am I her husband: That she put away her fornications out of her sight, and her adulteries from between her breasts. 3. Lest I strip her naked, and set her as the day she was borne; and disposing her as in a wilderness, and setting her as in a dry land, do make her dye for thirst. 4. And show no mercy to her Children, for they be children a Of Whoredoms. be got infornication. Hitherto of the Type: The Application standeth of three parts; every one expressing more clearly than other, the People's Apostasy, and falling away from God: the miserable condition which this Apostasy should bring upon them, and the gracious promise of restoring them again. All which things were so handled in the three last verses of the former Chapter. First, therefore is an exhortation to true repentance; for fear of God's judgements, uttered by an Apostrophe, or turning of the speech to the poor remnant of Gods elect, 3. Posit. Remnant. whereby is given to understand, that there shall still remain a holy seed in the midst of this dereliction, whom the Prophet here inviteth to a most religious and holy duty. That by wholesome admonitions they would stay and hold up their declined Synagogue from utter falling away, O you my people of either sort, not of the tribe of juda only, but even of the other tribes; for to them also the promise doth belong, jer. 37. etc. Ezech. 37. 16. etc. and elsewhere) as many of you as shall obtain grace to escape out of the slavery of sin and Satan, into the glorious liberty of the sons of God, stir up one another by holy exhortation. 2. And all of you together stay and hold up the declined Synagogue and Church of Israel; By reproving her for her sins, those spiritual whoredoms that have broken the marriage bond between God and her. 3. And by threatening betimes, before her fall and final desolation come, the judgements of God, both upon herself, by an utter depriving her of all his gifts and graces, (which in the Scriptures are compared with waters, and the lack of them with the dry and barren desert.) And upon her Children the particular members of that Synagogue, who love and live in the adulteries of their mother. With some hope nevertheless of grace and of forgiveness, if she return and seek the Lord, as by the word lest is secretly given to understand. 5. For their mother hath played the harlot, she that conceived them hath dealt shamefully: for she said, I will go after my Lovers, that give me my bread and my waters, my wool and my flax, my oil and my drink. 6. Therefore, behold, I will hedge thy way with thorns, and a Wall, a wall. rear a wall that she shall not find her paths. 7. And though she follow after he Lovers, yet shall she not come at them, though she seek them, yet shall she not find them: that at the length she shall say, I will go and return, to that my former husband, for than was it better with me, than now. 8. For she knoweth not that I gave unto her, the corn and the new wine and the oil: also that I multiplied unto her silver and gold wherewith they made Baal. 9 Therefore will I return and take away my corn in the time thereof: and will deliver my wool and my flax, a To have covered. which should have covered her nakedness. 10. That I may uncover her lewdness in the sight of her lovers: and no man shall deliver her out of my hand. 11. And I will cause all her mirth to cease, her festival, her new moon, her Sabbath: and all her solemnity. 12. And I will lay waste her vines and her figtrees: whereof she hath said: These are my rewards that my Lovers have given me: and I will make them a forest, and the beasts of the field shall eat them. 13. So will I visit upon her the days of Baalim, wherein she burned incense to them, and decking herself with her ear-ring and her jewel, went after her Lovers: but forgot me, the speech of jehovah. 5. In the second part, you have a declaration of their sin & of the miseries inflicted for the same, which are the reason why God so calleth upon his people, to use this exhortation. The sin is expressed to be her going a whoring impudently and shamelessly after strange Gods and People, contrary to the duty of a Wife. Not only so, but a wicked settling of herself to the like sins hereafter, all mixed with extreme ingratitude; in that she ascribed unto these strange ones the thanks of all she did possess. 6. Then come the miseries inflicted for the same, wherein God's purpose was to keep her by crosses and afflictions (as unruly beasts by walls and fences are kept within their pastures) from being able to fulfil her desire of committing fornication with them. 7. Though never so much she hunt and follow after it, that by this means breaking her obstinate and froward heart, she may come unto repentance, and betake herself to God her lawful husband, whom to her loss she had forsaken. 8. And the better to imprint these things in their mind he repeateth both the sin, their idolatry and blind ingratitude, that not only would not know the hand from whence so many and so great blessings came, but to the dishonour of God bestowed them upon Idols. And the miserable condition which this should bring upon them: for, 4. Posit. Desolation. 9 Stripping them of all the comforts and commodiof this life, and freeing his creatures out of the possession of those uniustowners', who so wretchedly abused them to a wrong and contrary end then God hath given them: for, 10. He will expose them to public shame and infamy. 11. Secondly all outward form of God's worship, (the solace, and joy of their life shall be taken from them. 12. Thirdly, the Country they took such pleasure in, not looking up to God that gave it, their fruitful and pleasant Gardens, Orchards, and Vineyards, shall be turned into a wilderness. All which things we see have fallen more heaully upon this people, than ever they did upon any nation. 13. Idolatry (whereunto he resorteth to show how just the sentence is,) the cause of all this, which she so diated on, thinking no pain too much, all cost too little, to compass her desires, and followed it so hard making a trade of it, that transported with blind love, she forgot her law-band. By this of Idols, which he mentioneth according to the state of those times, is meant, the worship of false Gods whatsoever, as all worship is that looketh not to God in Christ. 14. Therefore, behold, I will allure her, and bring her into the Wilderness, and will speak to her heart. 15. And I will give her her Uineyards from thence, and the valley of Anchor, for the door of hope: that she shall sing there as in the days of her youth, that is, as in the day when she came out of the Land of Egypt. 14. The third part of the Chapter hath a promise of the jews restoring, uttered Allegorically by an elegant allusion to the whole manner and course that it pleased God to use for the bringing of that people into the Land of Canaan when they came out of Egypt. First, the power of his spirit moving her as he sent Moses, and Aaron to invite them whilst they were slaves in Egypt. Secondly, the sore distress she shall be in, upon making 16. Posit. Sore distress. head to repair to her own home, As the Israelites were when God led them into the wilderness, and there made them to wander so up and down, see Ezech. 20 35. 36. Thirdly, the promises of God upholding her the whilst, as his word and the Symbol of his presence strengthened the Israelites in their toilsome journeys. 15. Fourthly, the bringing of her into her own country again, freed and delivered out of that desert, those troubles 23. Posit. Dwell in their Country. and calamities which he spoke of the sorest time of affliction, (as Daniel prophesieth, Dan. 12. 1.) that ever was since there was a nation unto that day: This the Prophet setteth before their eyes, by pointing at the ports and gates whereby this people, having wandered first a long time in the wilderness, were brought from the desert beyond jordan unto the hither side: for the first door and entrance as it were into the Land of promise which they so hoped and wished for, after they were once passed jordan, was the valley of Anchor, famous for the story of Achan stoned there. Fiftly, faith, hope, and spiritual blessings, a pledge and earnest penny of the promised inheritance: as the first 36. Posit. Spiritual graces. footing over jordan and the fruitfulness of those soils, lifted up their hearts with a certain expectation of a thorough possessing of the whole country. Sixtly, the joy of the Church restored to her ancient seats, as both men and women, Miriam and the maiden's song when they came out of Egypt. And so he lifteth up their hearts to the waiting for of another, and a more famous deliverance, when as in the year of jubilee, they shall not only return to their possessions again, but have the same accompanied in their native soil with spiritual freedom from sin and Satan, and with such noble graces, and first fruits of the spirit. 16. And it shall be in that day the speech of jehovah, that thou shalt call me my Husband, and shalt call me no more 40. Posit. joy.. my Baal. 17. For I will take away the names of Baalim out of her mouth: yea, they shall be no more remembered by their name. 18. And in that day will I make a covenant for them with the beasts of the field, and with the foul of the heaven, and with that which creepeth upon the earth, and breaking the bow and the sword, and the battle out of the Land, I will make them to lie down in safety. 19 And I will espouse thee unto me for ever: I will, I say, espouse thee unto me in righteousness, and in judgement, in kindness and in mercy. 20. And will espouse thee into me in faith, that thou mayst know jehovah. 21. It shall be also in that day, that I will hear the speech of jehovah, I will hear the heavens, and they shall hear the earth. 22. And the earth shall hear the Corn, and the new wine, and the oil; and they shall hear Izreel. 23. For I will sow her for me in the Land, and I will have mercy upon Loruhamah: and will say unto Loammi, thou art my people, and he shall say, my God. 16. In the fourth part of the Chapter are evangelical promises made unto the jews being restored and brought home. First, her receiving of Christ: acknowledging him 5. Posit. Call. for her just and lawful Husband, and calling him by that name. 17. Secondly, Reformation of the Church from all 34. Posit. Purity. corruption in God's service, noted by that one of rooting our Idolatry. 18. Thirdly, the Church's safety through God special 41. Posit. Safety of the Church. care and protection, making the very beasts of the field and all things, to be at peace with them. 19 Fourthly, he will communicate unto them all good both the fountain of good, and the streams flowing from it. The fountain is the betrothing unto Christ, that is, their spiritual conjunction with him, which the Apostle calleth a taking of them to. Rom. 11. 15. enlarged. First, by the constancy and eternity of it. 43. Posit. Perpetuity. Secondly, by the fundamental cause, the righteousness and mercy of God, to whom in my judgement these words are to be referred: As Rom. 3. 24, 25, 26. 1. Pet. 1. 1. 1. joh. 1. 9 But if you list to understand them otherwise then is this spiritual conjunction with Christ here secondly enlarged by the gifts and graces going there withal, and which he will bestow upon them, which are of two sorts. First, righteousness and judgement, than kindness and mercy; one noting the sincerity and integrity of their ways: the other, their prompt and cheerful performance of all brotherly duties. But the former sense agreeth better. 20. Thirdly, by the instrument or means of apprehending all this, and making it their own; even faith which is the 26. Posit. Spiritual graces. true and saving knowledge of God. 21. The streams flowing from this fountain of our conjunction with God, are all manner of blessings. First, temporal, in the fruitfulness of their Land: all the creatures in heaven and in earth conspiring as it were 17. Posit. Fruitfulness of the Land. together, and in their kind desiring it at his hands. 22. God will furnish abundantly for the Churches good the remnant of that Izreel, whereof he spoke before Chapter 1. 2. which are her Children of the seed of jaacob, begotten through faith in Christ. 22. Secondly, God's covenant with the whole Church, the natural mother of the true Israel & with her children, whom 35. Posit. Covenant. before he said, he would have no pity of; nor they should be none of his: But now he promiseth to except those remnant, the true griffes, and Plants wherewith he will sow his Church. And so have you admirably set forth the beauty of the holy City, new jerusalem, coming down from God out of Heaven, furnished as a Bride trimmed for her husband, Reu. Chapt. 21. 23. that is of the Church of the jews when they shall embrace Christ. CHAP. 3. 1. Afterwards jehovah said unto me, yet go, love a woman beloved of a friend, and playing the adultress: Such as is jehovahs' love toward the Children of Israel, and they look to other Gods, and love flagons of a Grapes. wine. 2. So I bought her me for fifteen shekels of silver; and for an homer and a half of Barley. 3. And I said unto her, many days shalt thou abide for me, play not the harlot, nor be another man's: likewise will I for thee. 4. For many days shall the children of Israel abide without a King, and without a Prince, and without sacrifice, and without a statue, and without an Ephod, and without Images. 5. Afterwards shall the children of Israel return, and seek jehovah their God, and David their King: and b Shall fear to jehovah. fearfully shall come to jehovah and his goodness in the last days. 1. The second Type not much unlike former, together with the declaration of the Type, are both in this Chapter. For the Type he taketh a woman espoused, and to be married, but long put off for her adulteries. As God hath loved and betrothed the Israelites, but for their idolatries a great while neglected them, whom yet in the end he will be pleased to join to himself in spiritual marriage. It riseth in these degrees. First, God in bidding the Prophet to love a woman that had played the Adultress, intimateth his love and purpose to call them home, even when they went a whoring after strange Gods, forsaking the true worship & service of God in Christ. That is meant after the manner of those times, by looking to other Gods and loving bottles of wine: for in those Sacrifices to Idols, the manner was to drink wine abundantly. Secondly, the Prophet bought her, which I interpret to be the setting apart of a remnant, whom he 3. Posit. Remnant. would afterwards call with a holy calling and marry unto himself. 3. The price he paid 15. pieces of silver, and an homer and a half of Barley: under that the Law requireth for a bond slave, Exod. 21. 32. (and slaves only were saleable) noteth her vild and base condition at the time, worse than any slave, whether you consider her spiritual thraldom, or miserable dispersion among the nations: for of all people in the world they are now the basest & most contemptible. 3. Fourthly, the long continuance of this their slavery; having been in that estate almost 1600. years since the destruction of their Temple and City by Uespasian. Fiftly, the utter desolation which shall be among them all that while: by allusion to the law, Deut. 21. 13. 4. Posit. Desolation. Sixtly, God's promise to call them home by faith and true repentance at the last, in that he is pleased to stay for 5. Posit. Call. 〈…〉 them till the time that they also shall be joined in spiritual wedlock. 4. Thus far of the Type: The signification of the Type expresseth clearly. First, their long desolation and miserable state of things 4. Posit. Desolation. all that while, in that they shall have no form nor face of Church or Common wealth, no, not of a corrupt, or depraved Church. 5. Secondly, the promise of their conversion, that in 5. Posit. Call. the last days or last year as Ezechiel hath it, Ezech. 38 8. they shall embrace Christ their King (who is called here jehovah and David) kiss the Son, and with fear and trembling submit themselves unto his Kingdom, for all the while they rejected him, they were without God in the world. Ephe. 2. 12. CHAP. 4. 1. Hear the word of jehovah, ye children of Israel: for jehovah hath a controversy with the Inhabitants of the Land, because there is no faithfulness, nor kindness, nor knowledge of God in the Land. 2. By swearing, and lying, and killing, and stealing, and whoring: they do break out, that a From under their God. a Blood's touch bloods. murders touch one another. 3. Therefore the Land shall mourn and every one that dwelleth therein shall become feeble, b With the beasts, and with foul. both the beasts of the field, and the foul of the heaven: yea also, the fishes of the Sea shall be taken away. 4. Yet let not a man contend, neither let a man rebuke: for thy people are as they that contend with the Priest. 5. Therefore shalt thou fall in the day, and the Prophet shall also fall with thee in the night, and I will cut off thy Mother. 6. My people shall be cut off for lack of knowledge: because thou hast rejected knowledge, I will also reject thee from being a Priest to me: and seeing thou hast forgotten the Law of thy God, I will also forget thy children. 7. As they were increased, so they sinned against me: I will changs their glory into shame. 8. They eat up the sin of my people: Therefore upon their iniquity do they set their heart. 9 Wherefore there shall be like people, like Priests: when I shall visit his ways upon him, and render unto him his doings. 10. For though they eat, yet shall they not have enough, though they commit fornication, yet shall they not break forth in multitude: for they have left of to observe jehovah. 11. Whoredom, and wine, and new wine take away the heart. 12. My people ask counsel at their stock, that their staff may tell them: for the spirit of fornication causeth them to err; that they go a whoring, a From under their God. turning from their God. 13. They sacrifice upon the tops of the mountains, and burn incense upon the hills under the Oak, and Poplar, and Elm, because the shadow thereof is good: therefore your daughters play the harlots, and your spouses commit adultery. 14. Should I not visit your daughters because they play the harlots, and your spouses because they commit adultery? Because these with harlots do separate things which they may sacrifice with whores: yes verily, the people that doth not understand shall be ruined. 1. Hitherto of the typical part of this Prophecy. That which is declarative of the Type standeth upon two parts, as the Type itself doth. First, the sins of the people and Gods judgements upon them for the same. Secondly, the promise of grace, peace and reconciliation to a little remnant. The former of the two he comprehendeth in three Sermons. Whereof the first (in this fourth Chapter) hath a notable reproof of the Israelites sins, three in number: unfaithfulness, inhumanity, ignorance of God, and an interlaced threatening of judgements for the same. Both first propounded, and afterwards amplified and enlarged. 2. Their unfaithfulness and perfidious treachery: breaking all the duties of the second Table, in most outrageous manner like a current or a stream that cannot be kept within any bounds: insomuch that even bloodshed, and murder were grown so common, that dead carcases lay by heaps one upon another. 3. But the punishment should be, a woeful calamity and general plague upon the whole Land, & all the commodities of it. 4. Their barbarous inhumanity, noted to be so great that they can abide no reprehension, so as it were but lost labour to go about to admonish them: They are so fierce, that there is no dealing with them, but they do all manner of wickedness, obstinately and with an high hand; and therefore are in as great fault as those that harken not to the Priest. 5. But since they will not be set to rights, they shall stumble and fall, and that presently, both people and Prophet, one with another, yea their Kingdom and mother City. 6. The ignorance as well of the people as of the Priests, maketh that both Priests and people shall be rejected. The Priests, from their Priestly function, which they have so abused, for their lips ought to have preserved knowledge, the people from being any more his. 7. An unworthy thing that the Priests, especially should so much forget themselves and sin so heinously against the Lord, by whom they were so much advanced: But those that honour God, he will honour, and such as despise him, shall be set light by. 8. They (which is horrible to imagine) because their livelihood groweth by the sacrifices of the People, are so far from finding fault with the people's sins, that chose all their heart and mind is to have them sin, and as much as in them lieth they bring in a licence and impunity of sinning, to serve their own bellies and ambitions, because by the people's sacrifices for sin, they have wherewith to maintain their gormandizing and filthy pleasures. 9 But both Priest and People shall smart for it and reap according as they have sown. 11. To gormandizors and voluptuous livers, shall come famine and the plague, wherewith themselves shall be consumed, as at the siege of Samaria, so far shall they be from being full or multiplying. 11. Howsoever, their whoredom and gurmondizing so take away their heart that they heed not Gods threatenings, nor his judgments, though the same lie never so much upon them, and that they are in the very midst of them. 12. Those that commit spiritual fornication and forsaking God, run a whoring after Idols, in every place where they can meet with them: God will pay it into their bosoms by home adulteries and fornications. 14. To the ruin of them and their families, justly and righteously; when as they are carried so headlong to adulrie, that they stick not to make choice at home of the best and sweetest morsels, which under colour of religion, they devour openly with their strumpets. 15. Though thou Israel play the harlot, yet let not judah offend: And go not ye to Gilgal, nor go up to Bethaven, neither swear jehovah liveth. 16. For as an unruly heifer Israel is unruly: now will jehovah feed them as a Lamb in a large place. 17. Ephraim is consociate to a Bugs. Idols, let him alone. 18. Their bibbing of wine is unruly: they b In going a whoring they go a whoring. continually go a whoring, they love give ye, her c Shidde. protectors are ignominy itself. 19 The wind shall bind her up in her wings: and they shall be ashamed because of their sacrifices. 15. From these premises groweth a conclusion, which may go for a second part of the Chapter, by way of Caveat to the tribe of juda, not to communicate with the Israelites in their sins, not so much as to enter into their borders, (as Gilgal was their border town) for Idolatry sake, nor to run a whoring after the Idol of Bethel, which in scorn he calleth Bethaven the house and mansion of iniquity, much less to blaspheme God, and to take his sacred name in vain, swearing and binding themselves thereby into idolatry. 16. Of which Caveat there be two reasons rendered; the obstinate rebellion of the Israelites, and Gods severe judgements ready to seize upon them; for even as they are like untamed heifers, so will God give them over as a sheep left at large in the open pastures for every one to pray upon. 17. Wherefore their obstinacy in sinning is first set forth, in regard whereof, he wisheth juda to have nothing to do with them: being Idolaters, rebellious, (for so their bibbing 18. of wine doth make them) fornicators, bribers, to conclude, shameful offenders: yea the Princes themselves, who for their place and dignity ought to excel in virtue, and to be the glory and protection of God's people, are of all other the most infamous. 19 Then he setteth forth the judgement, that the wind as in her wings will bind them up and reserve them into punishment. CHAP. 5. 6. 7. 1. Hear this, O ye Priests, and attend, O ye house of Israel and ye the King's house give ear, for to you pertaineth this judgement: because ye have been a snare in Mizpah, and a net spread upon Tabor. 2. They that turning aside to make slaughter a Deepen. go into deep places: jam a correction to them all. CHAP. 5. 1. The second Sermon is in the 5. 6. and 7. Chapters, wherein being to declare grievous crimes in both the kingdoms of Israel and juda, and the punishments of God upon them, he beginneth with an exordium to procure audience and attention to that which he is to say, fetching arguments: first from their person, who all; to wit, the Priests, both the hedge Priests of jeroboam, and the holy Priests of Leu●, the house of Israel, and the house of juda, which holding fast to David (the King set up of God) are called the King's house, do well deserve this sentence, being as guilty of capital crimes, as thiefs and robbers by the high way side. 2. Next, from the person of God to whom it belongeth by his word and by his rods, to chastise these robbers, that are like to those that lurking in the caves and holes of the earth to murder poor souls. 3. I know Ephraim and Israel is not hid from me: that now O Ephraim, thou playest the harlot, that Israel is defiled. 4. They a Geut. frame not their doings to turn unto their God; for the spirit of fornications is in the midst of them, and jehovah they know not. 5. Yea, the pride of Israel doth testify to his face: therefore shall Israel and Ephraim tumble down in their iniquity, judah also shall tumble with them. 6 Let them go with their flock, and with their herd to seek jehovah, but they shall not find him; he withdraweth himself from them. 7. Against jehovah they have dealt treacherously; for they have brought forth strange children: now shall the month eat them up, their parts. 8. Blow ye the Cornet in Gibeah, and the trumpet in Ramah: shout at Bethaven, let Beviamin behind thee shout. 9 Ephraim shall be desolate in the day of rebuke: when among the Tribes of Israel I shall make known the same to be certain. 10. The Princes of judah were like them that remove the bound: upon them will I pour out as waters, mine indignation. 3. After the Exordium, in the second place he layeth down their crimes; in body and soul rushing into all impiety. 4. Having no desire of reformation, nor to bring forth the fruits of true repentance. 5. And therewithal the punishment for their pride and arrogancy, being so great that it may serve for a thousand witnesses to convince their wickedness: they shall therefore fall and be cut off, both sorts of them, the ten Tribes, and juda. 6. So certainly, that they shall not be able with any external service to appease the wrath of God, nor to escape his hand and judgement. 7. And even as they make no bones to break their faith to God by spiritual fornication, mingling, as it were, their seed with strange Gods and foreign people: so it shall it come to them which happeneth to women worn with adulteries, as Ezechiel speaketh that their monthly diseases, procured by inordinate lust eat up and consume their bodies. 8. These judgements are garnished by a hypotiposis, or a lively portraiture and representation thereof before their eyes: as if God did summon all the parts of the Land to prepare themselves for an unhappy war. Gibeah the bounder of juda, Rama the bounder of Israel; Bethaven, in the Desert confining upon both, but longing to Bethel and unto Israel to conclude the Tribe of juda, situate behind Benjamin. 9 For both Ephraim the flower of Israel, and all the Israelites, howsoever now they scorn my words and hold them for fables, shall one day feel the truth of them, being laid waist and desolate. 10. And upon the Princes of juda, that pervert Church and common wealth, and break the bounds of all laws divine and humane, will I power forth my indignation in most plenteous and abundant manner. 11. Ephraim is oppressed and crushed in judgement: because he will, he goeth after the commandment. 12. Therefore was I as a moth unto Ephraim: and as rottenness to the house of juda. 13. But when Ephraim saw his disease and judah his sore, then went Ephraim unto Ashur, and juda sent to a King that would protect: but he shall not be able to heal you, neither shall he cure you of the sore. 14. For I will be as a fierce Lion to Ephraim, and as a young Lion to the house of judah: ay, I will tear and go away, I will take up and none shall rescue. 15. I will go return to my place, till they acknowledge the offence, and seek my face: a In affliction unto them. when affliction is upon them, they will seek me early, saying. CHAP. 6. 1. Come and let us return to jehovah, for he hath torn and he will heal us; he hath smitten, and he will bind us up. 2. He will restore us to life within two days: the third day he will raise us up, and we shall live in his sight. 3. And we a Shall know, follow after. shall know and proceed in the knowledge of jehovah, as the morning whose going forth is steady: and he shall come as the rain unto us, as the latter and seasonable rain unto the earth. 4. What should I do to thee, O Ephraim? What should I do to thee, O judah; since your goodness is as a morning cloud, and as the dew b Morning at a man may say. dropping early, goeth away. 5. Therefore hewed I by the Prophets, I slew them by the words of my mouth; and thy judgements were as the light that breaketh forth. 6. That I am delighted with kindness and not with sacrifice; and with the knowledge of God more than with burnt offerings. 7. But they transgressed the covenant, as if it had been a man's: there dealt they treacherously against me. 8. In Gilead they were every one, a City of workers of iniquity: a Footstepped (if I may so say) with blood. with bloody footsteps. 9 And like to troops waiting for a man, are the society of Priests: they murder after the manner as it was at Sechem; for they work abomination. 10. In the house of Israel do I see a horrible matter: There by the whoredom of Ephaim, Israel is defiled. 11. Yea, O judah, that Ephraim did put an harnessed in thee: whilst I brought back the captive multitude of my people. CHAP. 7. 1. Whilst I heal Israel, then is the iniquity of Ephraim discovered, and the b Wickednesses. exceeding wickedness of Samaria; for they work falsehood: and the thief cometh in, the troop rusheth forth. 2. Neither do they say c To. in their heart, that I remember all their wickedness: now their doings compass them about, they are before my face. 3. With their wickedness they make glad the King; and with their lies the Princes. 4. All of them are adulterers, as an oven heated by the baker; who leaveth off watchings after he hath kneaded the dough until it be leavened. 5. In the day of our King, the Princes have made him sick, with heat caught of wine: he hath stretched out his hand with scorners. 6. For they have applied their heart to lying in wait, as an Oven: which, whilst their baker sleepeth all night long, in the morning burneth as a A fire of a flame. a flaming fire. 7. They all wax hot as the Oven, and eat up their judges: all their King's fall, there is none among them that calleth unto me. 11. In the third place followeth a Narration of the offences of both these people, five in number, with judgements suitable thereunto. First, will-worship and Idolatry; in preferring the ordinances of men before God's institution: That albeit his judgements lay heavy upon them, and crushed them to pieces, yet they were not therewith dismayed, but with a full swing, and with their whole heart went after the trash of men's inventions only, because it liked them better, then follow Gods Commandments. 12. Secondly, when God by chastisements went about to reclaim them, wasting them as a moth doth a vesture, and as rottenness doth the bones. 13. They, though seeing and knowing it full well, betook them not to God. But the Israelites and Menachen their King, they become tributaries unto Asshur: Achaz the King of juda, he flies unto the same, as unto a Bulwark, though he shall not be able to do them good. 14. Thirdly, neither God's corrections nor his Word moving them to repentance, can prevail to make them from their heart to seek unto him. Wherefore first he speaketh of correction, wherein God as a gracious and loving father, thought that partly by carrying a hard hand upon them, renting and tearing them in pieces. 15. Partly by withdrawing his gracious presence from them, keeping Court as it were, at another place, they would confess themselves guilty, and at the least in their affliction earnestly seek his face. CHAP. 6. 1. Secondly, he prescribeth a form of their conversion, what he would have them to do, and how to stir up one another. First, in acknowledging, by repentance, God's just and righteous hand before upon them. Secondly, in apprehending through faith, the power of the same hand for their healing and repair. 2. Grounding upon his kind and gracious nature, easieto be entreated, and full of mercy and compassion to poor repentant sinners: He will heal, he will quicken, he will raise up, we shall live for ever before him. 3. And grow in faith and knowledge, as the light of the morning that groweth more and more unto the steady day, Prou. 4. 18. To conclude, he will abundantly bestow upon us all spiritual blessings. 4. But neither of these, his word nor chastisements, or whatsoever God might do else, could fasten upon his people a sound and constant course of godliness. If any good motions rose within them, they quickly vanished and came to nothing. 5. The fourth sin is, that albeit God seeing their inconstancy and fickleness in serving him, caused his Prophets, their teachers and instructers, not only to slay and terrify them with the horror of his deadly judgements, that so they might be kept from evil, which is the first use of the Minister, but to hold forth the light and lantern of the word, that they might know what they ought to do, and be brought to understand and perform their duties, which is the second use of the Ministry. 6. A thing more pleasing unto God, than all sacrifices and oblations. 7. Yet they broke the bonds of covenant between God and them, as if they had had to do but with a mortal man, yea (which mightily increaseth the quality of their fault) where God so slew them, and shined unto them by his Prophets, even there, in that place, they made no conscience of transgressing against God, and falling to iniquity. 8. The whole land, even all the parts of it; for in Gilead (the Country beyond jordan) there was every City full of malefactors, bloody men, and murderers. A man might trace them in their wickedness, through the very streets, for their footsteps were in blood. 9 The College of Priests was a society and fraternity of robbers that stand by the high way side, they kill & slay after the manner as it was at Shechem, impudently, shamelessly and audaciously, in barbarous and savage manner; a foul abomination. 10. The people of Israel have horribly transgressed, and committed spiritual fornication. 11. Yea juda also hath wrapped himself in the same offences, and received from themthe seed of Idolatry; when even them, saith God, (which aggravateth the offence) when I graciously brought back my people from captivity oppressed of Israel, and of Aram. CHAP. 7. 1. Their fifth offence is a greediness in sinning provoking one another to all kind of wickedness: Set forth. 1. By a peevish disposition of theirs, when God meant most to do them good. Even as it fareth with a sick patient, who the more careful the Physician is to prescribe diet for recovery of his health, the more earnestly is he carried to all kind of surfeiting and disorder, though it be the endangering of his life. Secondly, by a distribution of their offences, for they abound both in fly and in open sins, lying, theivery, robbery. 2. Thirdly, they are so far from being abashed to think that God seeth and remembreth all their iniquity, as contrarily they brag and boast of the multitude of their sins, even as a man would do of a guard of men that do attend him. 3. Fourthly, all degrees, the King himself and his nobles, and as the people of the Land adulterate themselves. 4. Fiftly, all these run as greedily after sin, (that sin especially the sin of adultery) as fire burneth in a hot oven, when the Baker after he hath kneaded his dough, overtaken with sleep; forgetteth to make it cleave. 5. Sixtly, by the circumstance of time, even that very day, when at the King's Coronation, God is to be served and the Prince and people to be put in mind of their duty, than they do most of all run riot. The Princes, who by their gravity and wisdom should be the stays, and props of the common wealth, have their hand deepest in this offence; not only themselves bibbers and tossepots, but forcing one another to drink, till they fall into a surfeit. The pint and quart, moderate and reasonable measures will not serve their turn: but they must have whole flagons full of wine and drink as we say by the dozen. The King himself quaffs as well as they and joineth hands with beastly drunkards: so impudent in their wickedness, that they scorn both God and man. 6. Well did I therefore, saith the Prophet, resemble them to an oven; for they are as hot as any furnace, and furious unto evil. The King indeed, as the Baker doth the oven, aught to make clean the common wealth, and by his power and authority to cool the heat and fury of the Princes. But he sitteth still and letteth all alone: that like the oven which burneth all night long unto the morning. 7. They set a fire with wine, conspire all of them against their King, his ministers and servants, whereby they change their kings apace: for by their conspiracies many perish in a short time; wickedly if you respect the conspirators: but justly and righteously, if you look unto the Kings themselves; for they are all wicked Kings: there is none of them that calleth upon God. 8. Ephraim, he mingleth himself among the people: Ephraim is as Cake not turned. 9 Strangers devour his strength, and he knoweth not: yea, hoariness is sprinkled upon him and he knoweth not. 10. And though the Pride of Israel testify to his face: yet they do not return to jehovah their God, nor seek him for all that. 11. But Ephraim is like a silly dove, without heart: to Egypt they call, to Ashur they go. 8. The fourth and last part of this Prophecy hath a summary repetition of the people's sins and of God's judgements in that regard. Their sins, first, consociating with strangers and making a mixture of their religion with the superstitions of the Gentiles. They neither hold them to the sincerity of God's service, not to the mere toys and fooleries of the heathen; but frame to themselves a mingle mangle out of both. And therefore may well be compared to a Cake half toasted, neither hot nor cold, being as we use to speak neither fish nor flesh. 9 Secondly, an incredible blockishness, without common sense. That albeit the evils they endure of their confederates and allies, bring grey hairs upon them, and make them old before their time, yet they not only not consider it: 10. But (which is their third offence) they are so proud and insolent, that for all this they turn away, and will not be brought to God, but had rather join themselves to foreign nations, then to seek after him. The fourth and last offence is their mad and foolish consorting with strangers. So silly they are and without understanding to pray in aid of those whose mind is only to spoil and eat them up. 12. When they shall go, I will spread my net upon them, and bring them down as the foul of the heaven: I will chastise them, a According to the hearing of their congregation. as their congregation hath heard. 13. woe unto them, for they have flitted from me, desolation unto them, for they have transgressed against me: when I am to redeem them, than they speak unto me with lies. 14. And do not cry unto me with their hearts, when they howl upon their beds: when for corn and new wine they assemble and turn aside unto me. 15. But when I bind up and strengthen their arm; then do they imagine mischief against me. 16. They return not to the most high, they are like a deceitful bow, their Princes fall by the sword, coming from the rage of their tongue: this is their derision in the land of Egypt. 12. The punishment is, that as the fouler taketh the Dove, so God will ensnare and catch these foolish ones, and lay upon them the scourges and corrections threatened by his Prophets. 13. All because of their sins, especially their hypocrisy, which hypocrisy of theirs is set forth by a dissimilitude, when they have need of me that I am to do them good, and help them out of trouble, in their difficulties and distresses, than they call upon me: but all is nothing else, but mere dissimulation. 14. For they do it not from their hearts; what face soever they set upon it, whether it be privately in the night or openly in the day, yet in those times of their need, in famine and want, they make a pretence, as if they would come towards me. 15. But when I, as a kind Physician, hold up their arm, and bring them case and comfort, they go on in their wickedness. 16. Turn they do, but not unto God, it is falsely and deceitfully: But they have their reward according. The sword that serveth to work their conspiracies, doth slay and kill the Princes. And this sword is whet on and sharpened by virulent tongues, setting debate between them. These murders so rife, and their common and daily plotting of stirs and troubles in the state, make them a scorn even to their friends and allies. CHAP. 8. 9 10. 1. Set the Trumpet to the roof of thy mouth, and say, he he shall come as an Eagle against the house of jehovah: because they transgress my covenant, and trespass against my Law. 2. The Israelites cry unto me: my God, we know thee. 3. Because Israel hath cast of the thing that is good: the enemy shall pursue him. CHAP. 8. The third Sermon touching the People's sins, and Gods judgements for the same, in the 8. 9 and 10. Chapters, hath 5. parts. The first part is a proposition of judgements against the people of Israel, and the cause of those judgements. The judgements are first set forth by a military Hypotiposis, or lively representation of the enemies coming against them, as if it were now a doing: then they are amplified by circumstances on the part of the enemy, and on the people's part, of the enemy, that he shall come swiftly and powerfully: on the people's part; for that they are those which were before, through grace of God's household: the causes are three. First, Their revolt and falling away from the Covenant between God and them, and from the Law wherein that Covenant is written. 2. Secondly, Hypocrisy, calling upon God, and making profession of his name, not in truth, but with a counterfeit piety. 3. Thirdly, the renouncing of all good. 4. They have set up a King, but not by me: they have made made Princes which I know not: of their silver and their gold have they made them a Eugges. Idols, that Israel may be cut off. 5. Thy Calf O Samaria shall cast them off, when mine anger is kindled against them: how long will they not abide innocence. 6. For he also is from Israel, the workman made it, and it is no God; for the Calf of Samaria shall be broken in pieces. 7. Seeing they have sown the wind, they shall reap the whirlwind: it hath no stalk, the bud shall yield no meal, if perhaps it do yield, strangers shall swoop it up. 8. Israel shall be swooped up, now shall they be among the Nations as a vessel wherein is no pleasure. 9 Because these go up to the Assyrian, a wild Ass only for himself: the Ephraimites hire lovers. 10. Yea, because they have hired among the nations, now will I gather them together: (for they have begun a little) because of the burden of the King of Princes. 11. Because Ephraim hath multiplied Altars to sin: Altars are unto him to sin. 12. The things I prescribe unto him b In the excellencies. in the excellent documents of my Law, are counted as a strange thing. 13. The sacrifices of mine offerings, those that sacrifice flesh and eat, jehovah accepteth not: now will he remember their iniquity, and visit their sins, that they return to Egypt. 14. To conclude, Israel hath forgotten his maker, and hath built Temples, and judah multiplied fenced Cities: Therefore I will send down a fire upon the Cities of him, after it hath devoured the Palaces of the other. 4. The second part, is an Enarration or larger declaring of those judgements. First, against their revolt being of two kinds, one from the temporal kingdom of David, figuring the kingdom of Christ; wherein what Kings soever they set up, whether you consider jeroboam, or any of his successors, it was not from God, he knew them not nor approved them, because it was not according to the promise made to David, but by the people's rebellion, or their own usurpation. The other is from the spiritual worship, and service of God: and both these revolts, the latter especially, shall be unto their ruin. 5. For to speak of the latter, first, O Samaria that art the King's chamber and Metropolitan city, thy Calf shall do thee no good: Nay, it shall hurt thee exceedingly, and provoke my wrath against thee. Thou that canst never away to keep touch with God in the duties of spiritual wedlock. 6. The reason thereof is rendered in detestation of Idolatry. First, from the cause, the nature and orginal of these Idol gods; men invented them: so did Israel this as well as that other Calf in the wilderness, which brought so many heavy plagues upon God's people. The makers, are Smiths, Carpenters, and Artificers, a token it was not God. The matter, is some course and base mettle. Secondly, from the lamentable and fearful destruction, not only of the Idols themselves, which shall turn into dross and rubbish, but of the Idolaters their worshippers. 7. Set forth by three similitudes; as they have sown, so shall they reap, and a great deal worse too. 8. Secondly, they shall be swallowed up, their substance eaten out and consumed. Thirdly, they shall be as a vessel that none taketh pleasure in, despised of every one. 9 And touching the other kind of revolt, which we set in the first place, the forsaking of the house of David, and relying upon foreign aid upon the Assyrian, that is, wholly for himself, and hath no mind of helping others, seeking it with bribes and rewards. 10. Well may they bribe and hire, but this will be the end: The Israelites themselves shall fall by heaps, the nations whom they shall hire, shall come so tumbling in upon them, as Esay told Achaz, Esay 8. Do you not see it is prettily well begun already. Look upon the late example, that is yet now fresh and bleeding before your eyes: so you will the better believe my threatening in that which is to come, I mean the sacking and carrying away of the Tribes beyond jordan by Pull and Tiglath Pileser. If you ask me the reason, why God should be so angry with you, it is because you are so foolish, or so wicked rather, to send presents and tributes to the King of Asshur, (who in the pride and vanity of his heart, nameth himself the King of Princes, the mighty and most potent King) with the pilling, polling, and burdening of your subjects. 11. Secondly, he declareth the judgements against hypocrisy. Their hypocrisy such and so great, by multiplying al●a●s to sin against God, vainly and sinfully through their hypocrisy, abusing his name. 12. That the excellent things which God prescribed in his Law, those outward ceremonies of that sanctive and holiness, he maketh no more account of, then if they were strange things, that he never heard of before. 13. The oblations and sacrifices he taketh no pleasure in them. But their punishment shall be, he will remember their iniquity and punish it in his time upon those false persons that are faithful, neither to God, nor to the King of Asshur, but go their wales to Egypt after covenant made with the Assyrians. 14. Thirdly, he declareth the punishment against their renouncing of all good. That it shall be as a fire to consume the cities of juda, and the palaces of Israel. For juda was grievously vexed by Senacherib, and Israel before that wasted and carried away captive. CHAP. 9 1. Be not glad, O Israel unto rejoicing as other people that thou goest a whoring from thy God: lovest a harlot's reward in all the corn floors. 2. The floor and the winepress shall not feed them: and the new wine shall lie unto her. 3. They shall not dwell in the Land of jehovah: but Ephraim shall return to Egypt, and in Assyria eat that which is unclean. 4. They shall not effer wine to jehovah, neither shall those offerings be sweet unto him their Sacrifices should be unto them as the a Bread. meat of mourners, all that eat thereof should pollute themselves: for their meat, for their b Their soul, as Levit. 21. 1. dead, cometh not into the house of jehovah. 5. What would ye do in the day of solemnity: and in the day of the feast of jehovah? 6. For lo, they shall perish by destruction, Egypt shall gather up, Memphis shall bury them: the c Tents of desire. pleasant tents, for: heir silver, the nettle shall inherit, the thorn shall be in their Tents. CHAP. 9 1. The third part of the Prophecy is a contestation against the Israelites over confident rejoicing and pleasing of themselves in their present good estate, which maketh them of the true worship and service of God: for, First, these men who despise the Law of God and the just observations thereof shall contrary to the Law ear in the Countries whether they shall be carried captives, things impure and unclean, no way acceptable unto God, neither consecrated by offering the first fruits thereof as holy unto him, nor any other way. 4. Again, their sacrifices and oblations shall cease, it shall not be permitted to them to offer drink offerings to the Lord: And it were as good they did not: for their Sacrifices could not be pleasing to him; because, if they did sacrifice, it could not be done according to the Law, which requireth mirth and cheerfulness before the Lord when men sacrifice: whereas these in their captivity have no cause but of mourning and heaviness: for as the Law of God shutteth out meat offered for their dead ones, from coming into the Temple by the same analogy and proportion, the sacrifice of those than mourn are ungrateful ad not accepted of God. 5. Lastly, how can they celebrate the solemnities and feasts of the Lord, which are to be done with cheerfulness, and gladness? 6. The third judgement he foretelleth, is death and horrible desolation, death even in those Countries, whither they did fly for refuge. The desolation such as their pleasant tents and dwelling places, made to hide their treasures in, shall be overgrown with nettles and thorns. 7. Come are the days of visitation, come are the days of recompense, let Israel know: the Prophet is a fool, the man of wind is mad, for the multitude of thine iniquity, the great privy hatred. 8. He watcheth Ephraim a With my God ●●yned to my God: the Prophet is a snare of a fouler in all his ways, he setteth privy hatred in the house of his God. 9 They b They deepen corrupt. corrupt deeply as in the days of Gibeah; he will remember their iniquity, he will visit their sins. 10. As grapes in the Wilderness found I Israel, as the first ripe fruit in the figtree at her first time, did I see your fathers: they went to Baalpeor and separated themselves to that shameful one, and the detestations were according as they loved. 11. The glory of Ephraim shall flee away like a bird, from the birth and from the womb, and from the conception. 12. But if they bring up their children, yet c I will bereave them from a man. will I bereave them that there shall not a man be left: yea even woe to them, when I depart from them. 13. Ephraim as as I see Tyrus, is planted in pleasant habitation: but Ephraim shall bring forth his children to the murderer. 14. Give to them, O jehovah, what thou shouldst give: give them a miscarrying womb and dry breasts. 15. All their wickedness in Gilgal; for there did I hate them for the wickedness of their doings: out of my house will I expel them: I will love them no more, all their Princes are unruly. 16. Ephraim shall be smitten, their root shall dry up, they shall not bring forth fruits; yea though they beget children, yet will I slay the a The desires. dearest of their womb. 17. My God will reject them because they harkened not to him: therefore shall they be wand'ring among the nations. CHAP. 10. 1. Israel is an empty vine, he bringeth forth fruit for himself; according to the multitude of his fruit, he multiplieth altars according to the goodness of his Land, they make goodly statues. 2. Their heart divideth, now are they faulty: he shall b Behead. break down their altars, he shall waste their statues. 3. For now they say, we have no King: for we fear not jehovah, and what should the King do to us. 4. They have spoken words, cursing c In vanity. falsely in making a covenant: And judgement springeth up as hemlock in the furrows of my field. 5. Because of the Calf of Bethaven, shall the inhabitants of Samaria, every one be afraid: when his people shall mourn for it, yea and his black ones who rejoice of it, because of the glory thereof, for it is departed from it. 6. He also shall be brought to Ashur, a present to the King that will protect: Ephraim shall receive shame, and Israel shall blush because of his own counsel. 7. Samaria's own King shall be cut off like the foam d Upon the face of the waters. upon the water. 8. The high places also of Auen, the sin of Israel shall be hewn down: the thorn and the thistle shall come up upon their Altars, and they shall say to the mountains, cover us, and to the hills, fall upon us. The fourth part of the Prophecy is a confirmation of denounced judgements, as certain as if it were now come; that they may know and learn by miserable experience, how their false Prophets did seduce them, uttering nothing but vanitic and wind, and the froth of their own imagination, to soothe up the people, and nourish them in evil. The confirmation therefore is from two causes. One their sacrilegious disposition and wickedness towards God. The other, their civil discords, and home divisions, to the ruin of the Commonwealth, whereby many Kings rose up in a short time. 8. When I speak of civil discord, I mean not only that the Princes and people are interessed in this business, but the Prophets themselves, which are set of God as watchmen to oversee the people, and keep them at one. They watch indeed, but far in another sort, for they watch treacherously, and perfidiously to betray the people, to set them at jar: even the godly among them, those that cleave and hold fast unto my God. The divisions and heart burnings of the people do they take advantage of, to set them together by the ears: so that this discord even in the house of God, the Prophet in all his courses useth as a fowlers grin or snare to catch the poor souls, and to entrap them. 9 But both these things, a sacrilegious disposition and civil discords, are hereditary evils to the house of Israel. And as they corrupt themselves this way, and throw one another into the depth of all iniquity, sinning openly and shamelessly, like to that their Fathers did at Gibeah; so shall they be punished as their fathers were. 10 For, touching their sacrilegious disposition; compare first, what their fathers did to Baal peor in the wilderness, where I took as great pleasure in them, and they were as dear and precious unto me, as grapes, and as the first ripe figs; but they forsook me, & joined themselves to that shameful Idol: and as the sway and heat of their spiritual lust did lead them, as they loved and liked, so did they multiply Idol after their pleasure. 11. As Ephraim therefore treadeth this way in his forefather's steps, so shall he be partaker of their plagues. The sons which are the pride and glory of their parents, I will make quick riddance of, three manner of ways; for either they shall not quicken in the womb, or not go out there their full time or dye as soon as they are borne. 12. And if happily they scape all these, and have some bringing up in their childhood, yet it in all be all one, not one of them shall remain alive. 13. Let them in their own conceit be never so strong and sure, as fast rooted, and as well planted as Tyrus that famous City: yet this that I have said shall surely come to pass. All their children, young and old, shall certainly be destroyed. 14. O God therefore, saith the Prophet, diverting his speech to him, since thou hast threatened two evils, one that their glory shall flit away as soon as they be borne or conceived in the womb: the other, that fathers shall lose their children when they have brought them up: be satisfied with that which is the less evil of the twain; either that there may never any be borne, or being borne, may for lack of sustenance die out of hand. 15. But I stay not here, I will remember you of another like example of their fathers at Gilgall. There were they wallowing in their wickedness the uncircumcision of their flesh made me hate them. And albeit I in my mercy and kindness pardoned their offence, and renewed my Covenant with them, cutting off their foreskin; yet the place which I so sanctified, these men profane again, that all the wickedness of their forefathers there doth yet stick unto them. They are rebels every one, all the Princes of them; wherefore I will spread my judgements upon them. First, I will expel them out of my house, and take from them my service and religion, which they despise. 16. Secondly, they shall not prosper; but either be as a tree smit with the worms or weather, that they shall not bring forth the fruit of the womb; or if they do, I will command the sword to slay their sweet and delightful children. Thirdly, they shall be led captive into strange Countries. CHAP. 10. 1. Come to their civil discords: They are good to none but to themselves. If they bring forth any fruit, they abuse it to their own lusts. 2. Whatsoever they have, they attribute it to their idols, but God jealous of his glory, will cut off their idols and places consecreate to Idolatry by the top. 3. They think, the King should not rule them, but they the King. And because they have cast off all reverence of God, therefore they cast off and set light by the King, which is his Ordinance. 4. They are all perjured, and falsifiers of their word and Covenant. New Conspiracies spring every day among them; all is out of order, not judgement itself, which ought to be holy unto God, scapeth free, but is turned into bitterness and oppression. A great indignity, that those which live of the furrows of my field, and whom my bounty and largesse doth sustain, should make gall and wormwood to grow up in stead of good and savoury fruit. 5. But the punishment of their Idolatries (the Calves of Bethel and Dan) shall be. First, fear and trembling. Secondly, loss of all their glory, and whatsoever they rejoice in. 6. Thirdly, captivity of the inhabitants, that shall make them ashamed of their doings. 7. Fourthly, destruction of the King of Israel, he that is now so glorious, shall then be no more set by, than the foam that is upon the water. 8. Fifthly, Ruin of their Idols, and idolatrous places wherein the Israelites sinned so grievously. 6. The sense and terror of God's judgements driving them to desperation. 9 From the days of Gibe ah haste thou sinned, O Israel, there they stood; the battle in Gibeah against the children of iniquity did not reach them. 10. It is in my desire that I bind them; for the people shall be gathered against them, binding them to be carried away in their two habitations. 11. For Ephraim is an heifer taught, that loveth to tread out the corn: Though I would have passed upon the be awty of her neck, would have made Ephraim to ride, judah should have ploughed, and jacob should have a Harrowed to him. harrowed. 12. Sow to yourselves to righteousness, (said I) reap unto kindness, swallow up your fallow ground: for it is time to seek jehovah, till he come and pour down the rain of righteousness upon you. 13. You have ploughed wickedness, you reap iniquity, you cat the fruit of lying, because thou trust est in thine own way, in the multitude of thy strong ones. 14. Therefore shall a tumult rise among thy people, and thy fenced places shall every one be wasted, as Shalman wasted b House of Arbel. the country of Arbell in the day of battle, the mother with the children shall be dashed in pieces. 15. Thus shall bethel do unto you, because of c The wickedness of your wickedness. your exceeding wickedness: in the very morning d In cutting off, cut off. utterly cut off shall be the King of Israel. 9 The fifth and last part followeth, which is the conclusion of the Prophecy: repeating first that which was said before, of the people's sinning, like their fathers of Gibeah, nothing moved with God's merciful and gracious dealing, who cut them not off in that war against the wicked Beniaminites, as they did deserve, but suffered them to remain. 10. But because they will not learn to profit by God's mercies, Let me see whother they will profit by my Chastisements. I think best to correct them & to deliver them bound in both their habitations of Israel and of juda to be carried away Captives. 11. Next he doth garnish and adorn this conclusion by a double dissimilitude. One is of the Israelites affection and disposition compared with God's gracious counsel towards them. Ephraim, saith the Lord by the Prophet, was taught true Piety and instructed in the fear of God; my purpose was to have tuned him that he might be pliable to the yoke, and draw in my plough, and to occupy him in my service. But he loves to take his ease, and only followeth after his pleasure and profit. 12. The other by comparing Gods documents and instructions, calling them to righteousness and holiness, that hath most large and ample promises annexed it. 13. With their contrary deeds unsatiable in iniquity. 14. Lastly, he denounceth the judgement itself, a cruel and mortal war, destroying them. Amplifying this destruction: First by the greatness, set forth by a similitude. That all sexes and ages shall be destroyed, even as Shalman (Shalmanasar, by all likelihood in that voyage which is spoken of 2. Kin. 18. 34. & 19 13.) wasted and destroyed the country of Arbel, afterwards renowned for the overthrow that Alexander the great gave in that place unto Darius. 15. Secondly, by the causes that brought this judgement upon them. They may thank their idolatry for it. Thirdly, by the speediness of the judgement. Early, that is to say, quickly, and anon it shall be done. 4. By the certainty, which the doubling of the word importeth. CHAP. 11. 1. Because Israel is a youth whom I love, therefore out of Egypt have I called my son. 1. These are the three Sermons touching the sins of the people, and Gods judgements against them for the same. Now in two Sermon● more he setteth forth the promises of grace, peace and reconciliation to a small remnant, the little handful of Gods elect, which in this 11. Chapter, being the first Sermon, he doth four manner of ways. First, is the fundamental cause and ground work of all the good things, which God offereth or bestoweth upon the jews; which is the grace and favour of God in and through Christ. In whom because God loved them and adopted them for his Children, therefore in his infinite mercy he brought his son for their sake out of Egypt, where their sins deserved, he should perpetually remain, and never to have come back for the work of their redemption. So this place is applied and expounded. Math. 2. 2. As they called to them, so went they from their presence, they sacrificed unto Baalim, and burnt incense to their graven Images. 3. When as I acquaint Ephraim, he taketh them in his arms: and they know not that I heal them. 4. With cords of a man do I draw them, with thick bands of love, and I am unto them as those that lift up the yoke put upon their cheeks: that I might reach meat unto them. 5. He was not to have returned into the Land of Egypt, or of the Assyrian who is his King: but they refused to convert. 6. To conclude, when the sword abideth in his cities and consumeth his members and denoureth: because of their own counsels. 7. My people are prone to rebellion against me: although they called them to the most high, he doth not withal exalt him. 2. The second thing, is the people's extreme ingratitude 1. Posit. Refusing Christ. refusing Christ: but that is incled by mentioning the sins of the time, he lived in; Idolatry especially and the worship of false gods, and is further amplified by comparing Gods gracious dealing in this behalf, and the holy means, which he used to reclaim them. First, he called them by the Prophets. 3. Secondly he taught and informed the people how he would be served, yet they set up Idols in his stead, and after the manner of impudent and shameless strumpets, took the puppets in their arms, and embraced them before his face. 4. Thirdly, he heaped upon them many favours and tokens of his jove; howbeit all God's benefits could not keep them to him, but they would needs fly unto strangers for help. He drew them not as beasts, but gently and lovingly with the words of men. Like a good husbandman, he lift up the yoke from their neck, to give them meat. 5. So as they wanted nothing: there was no cause for them to run for help, either to the Egyptian, as Hoshea did, or to the Assyrian, to whom they were tributaries from the time of Menachem, yet they would not be stayed. 6. Thirdly, he laid upon them heavy crosses and corrections. The sword lodged in their houses, it eat up and consumed their very bodies, because of their wickedness. 7. Yet they, prone unto rebellion, took no heed, nor gave glory unto God, though all these things (the Word, God's blessings and afflictions) invited them unto him. 8. How should I expose thee, O Ephraim? how should I deliver thee up, O Israel? how should I dispose thee as Admah? how should I set thee as Zeboim? Mine heart turneth itself within me, together do a My repentance. my bowels of repentance boil. 9 I will not execute the heat of my wrath, I will b Not return to destroy. no more destroy Ephraim: for I am God Almighty, and not a man, the holy ox in the midst of thee, and I will not invade the city. 8. The third thing is the desolation of this people, which 4. Posit. Desolation. well might have been a gulf to swallow them up, and a grave to bury them in for ever, being most worthy to perish, as the Cities which God destroyed in his wrath, Gen. 19 Howbeit, God in the bowels of his mercy, earning and taking pity of them, spareth to lay upon them the extremity of his wrath, and is ready to save them for his mercy's sake. This latter hath the proofs and reasons rendered for it, which are three; all taken from the consideration of the nature of God. First, his mercies, as we said before. 9 Secondly, his unchangeableness, being not a man that is always variable, and differing as well from himself as others, but the mighty God, whose purpose and decrees are constant for the saving of the elect. Thirdly, his holiness, who is himself holy, and the author of eternal sanctity. 10. After jehovah shall they go as a roaring Lion: for he shall roar, and the children shall a Tremble: So in the next verse. come trembling from the Sea. 11. They shall come trembling as a bird out of Egypt, and as a dove out of Asshur: and I will place them in their houses, the speech of jehovah. 10. In the fourth and last place come the promises themselves; that he will bring them to the knowledge and 5. Posit. Call. participation of Christ, from whose presence before they are said to fly away. A Prophecy of the conversion and calling of the jews, to be accomplished in the last days. It is amplified. First, by the instrumental cause, the preaching of the Gospel; which is the voice of Christ, shaking both heaven and earth. Secondly, by the great assemblies that out of all nations, 44. Posit. All nations embracing Christ. languages, and people shall join and have their part in so great a benefit: wherefore he reckoneth up; First, the Sea, that is, the furthest and most remote parts of the earth, as Zacharie in express term; hath it, Zach. 10. 11. whereby are specially meant our western Churches, but withal, the northern parts. 11. Secondly, Egypt, noting the whole South. 〈…〉 Thirdly, Asshur, or all the East crack; those 〈…〉 d mighty kingdom that lie Eastward from judea, 〈◊〉 to the Sun rising. Read Esay 19 23. 24. 25. and Esay 27. 12. 13. and Zach. 10. 11 12. 13. and Micah 7. 11. 12. which prophecies do wonderfully concur with this, and are a key to open the meaning of it. So he doth foretell that general spreading of the Gospel, and gathering of the Elect far and wide, from one end of the heavens unto another, which immediately followeth the calling of the jews, Math. 24. 31. for howsoever the words in show seem only to import the collection of the jews, dispersed into these Countries, yet the comparing of that which went before, Chap. 1. 11. maketh me incline to a more general sense, and to understand it of the full coming in of the Gentiles. 4. It is amplified by the effects common to them all, joy, comfort, and peace of conscience to men terrified with the sight and burden of their sins. 5. The phrases here do intimate a return with much 12. Posit. Repair towards their Country. difficulty, in the midst of many dangers, millions of fears, terrors, and perplexities, into their own country. 6. The seating of them in their land again. 16. Posit. Sore distress. 23. Posit. Dwell in their Country. VERSE 12. of Chapter 11. and Chapters 12. 13. 14. 12. Ephraim compassed me about with a lie, and the house of Israel with deceit: when judah yet ruled with God-almightie, and was faithful with the holy ones. CHAP. 12. 1. Ephraim feeding upon the wind, and following after the East wind, all the day long multiplieth lying, and destruction: for they make a covenant with Asshur, and oil is carried unto Egypt. 2. jehovah also hath a controversy with judah: and being to visit jacob according to his ways, will render unto him according to his doings. 3. In the very womb, he took his brother by the heel: afterwards in his strength he played the Prince with God. 4. He played I say the Prince with the Angel, and prevailed, he wept and humbly be sought him: At Bethel he found him, and there he spoke with us. 5. But jehovah, God of hosts: jehovah is his memorial. 6. Thou therefore turn unto thy God: observe kindness, and judgement, and wait upon thy God continually. 12. The next Sermon, from hence to the end of the book containeth the sins of the Israelites, that is, of the ten Tribes, and an inviting of them to repentance, which is the end, and the scope, whereunto the former driveth. Both first propounded, and then amplified and enlarged. Their sins are three. 1. The renting off themselves from the kingdom of judah, and the forsaking of true Religion: for though they would seem to worship God, yet it was but a false, and a lying worship. And this is aggravated, because they did thus degenerate, even then when judah, like a Prince of God, held fast his first integrity, and kept the faith to God, those holy ones, the Father, Son, and blessed Spirit. 2. The consociating of themselves to strangers, making Chapter 12. a covenant with one, bringing presents to another, not 1. only in vain, but to their own hurt. 3. The drawing of judah to the like offences: which brought God's indignation upon them. 2. To repentance they are invited by setting before them the example of their father jacob. He left no means unattempted 3. that he might obtain the blessing: he strove for it with his brother in the womb, and afterwards with the Angel. 4. Against whom with much wrestling he prevailed. And when the Angel losing the hollow of his thigh, wherein he showed his power, had reproved jacob for ask after his name, an argument of his Majesty: as being not simply an Angel, but Christ, jehovah the Angel of the covenant: jacob with tears besought the blessing, which he there graciously bestowed, and afterwards at Bethel confirmed unto him. 5. Even that jehovah, whose promises are eternal, and who will perform them to his children's Children, to the thousand generation, if they return unto him. 7. He is a merchant, in his hands are balances of deceit, he loveth to oppress. 8. And Ephraim saith, yet I am become rich: I have got me wealth: All my labours suffice me not, it is iniquity whatsoever is a fault. 9 But I am jehovah thy God, even from the land of Egypt: yet should I make thee to dwell in these Tents, as in the days of solemnity? 10. And speaking by these Prophets, should I multiply vision? and by the hand of these Prophets, should I propound similitudes? 11. Is there iniquity in Gilead? are they only vanity in Gilgall? They sacrifice bullocks: even these meant altars are as heaps in the furrows of my field. 12. Thither fled jacob out of the country of Aram: after Israel had served for a wife, and for a wife had kept sheep. 13. Hither also by a Prophet did jehovah bring up Israel out of Egypt: after he was preserved by a Prophet. 14. Ephraim hath provoked God a With bitternesses. most bitterly: therefore * His bloods. his blood will his Lord leave upon him, and his reproach render to him. CHAP. 13. 1. When Ephraim spoke, there was trembling, he lift up himself in Israel: but so soon as he offended with Baal, he died. 2. And now they b Add to sin. sin more and more, and make them a molten Image, of their silver, according to their understanding, c Bugs. Idols, the work of the Artificers, every one of them: of them they say d The sacrificert of men. men that sacrifice, let them kiss the calves. 3. Therefore shall they be as a morning cloud, and as the dew e Earlying, as a man may say. dropping early, that goeth away: as the chaff that is driven with a whirlwind out of the floor; and as the smoke out of the top of the chimney. 4. But I am jehovah thy God, even from the land of Egypt: and God save me, hast thou not known, neither is there a Saviour beside me. 5. I did know thee in the wilderness: in the land f Of droughts of exceeding drought. 6. As their pastures were, they were filled, as soon as they were filled, their heart was exalted: therefore did they forget me. 7. And I was unto them as an old Lion: as a Leopard in the way did I look upon them. 8. I met them as a Bear robbed of her whelps, and I broke the g Shutting. fall of their heart: and I devoured them there as a huge Lion, as a beast of the field tearing them. 7. These things propounded, now he doth amplify and enlarge each part: and first the sins of the Israelites: covetousness, Idolatry, Pride. First extreme covetousness, in fraud and oppression. 8. Rejecting all honest means of coming by their wealth, and scorning whatsoever jumped not with their wicked desires. 9 Albeit God from the beginning had heaped blessings manifoldly upon them; which they ought to have rested in, and not to fly unto unlawful means. 10. Yea, not so only, but had made ample and large promises of further favours by his Prophets. Both which do add to the unworthiness of their sin. 11. Their second sin is Idolatry, wherein more thoroughly to convince their benumbed consciences, the Prophet reasoneth with them in this sort: What? think you the men of Gilead, those beyond the river of jordan, whom Tiglath Pileser spoilt, and led captives, that they only were guilty of Idolatry: and you not because you remain at home untouched of the Assyrian? Nay, saith he, the very entrance into the country, Gilgall itself, so aboundeth with Idolatry, that it is not to be doubted, but in the rest of the parts of the kingdom, their altars are as thick as furrows in the field, that is to say, innumerable. 12. A horrible thing if it be well considered, that these two places should now become the nurseries of evil, which heretofore were the means of so great comfort to God's people. For Gilead served as a sanctuary unto jacob, when he fled from Laban. 13. In Gilgall, God by josua renewed his covenant with your Fathers, after he had brought them out of Egypt, by the hand of Moses and Aaron. 14. But notwithstanding all that, Israel hath so sinned as hath been said, and provoked Gods heavy indignation: and therefore his blood be upon him, he shall remain guilty and subject unto punishment, and must be content to take that, that cometh of it. CHAP. 13. 1. For this sin of Idolatry hath brought three fearful judgements upon them. First, They that before were a terror unto all, are now of no reckoning. The time indeed was, that if Ephraim did but speak, all the tribes trembled and quaked. But as soon as he offended with Baal, following after Idolatry; he was no more set by, than a dead carcase. 2. Secondly, God in his judgement hath given them up into hardness of mind, and to their hearts Just: that for all this sudden change they repent not, but run more and more into Idolatry. 3. Thirdly, Being made very fools, at the length, they shall vanish and come to nothing. 4. Thus by the place, and by the effects, he hath made odious their Idolatry. Now lastly, he doth the same by comparing on the contrary part, his covenant with them from the beginning, and his former benefits, even in the wilderness. 5. Both which ought to have been motives to keep them fast unto him. 6. The third sin is their pride, and loftiness of heart, which made them to forget God; and that in the midst of his blessings, when they had most cause to remember him. A thing that Moses warned them of before, Deut. 8. 7. 8. But they went not so away with it. I met with them, saith God, and handled them roughly, as they did deserve. 9 He hath marred thee, O Israel, when as in me, in thine help, thou mightest have stood. 10. Where is thy King, Where now? that he may save thee in all thy cities? and thy judges, of whom thou saidst, give me a King and Princes: 11. I give thee a King in mine anger, and take away in my wrath. 12. The iniquity of Epbraim is bound up, his ●●nne is laid up. 13. The sorrows of a woman in travel shall come upon him: he is no wise son, for than he would not stay h A time. a what in the i Breach of Children. mouth of the matrix. 9 And so having done with the sins of the Israelites, he doth now amplify, and enlarge his former invitation unto repentance: First taking arguments from the good that thereby shall come unto them, compared with the evils that before they were in, for their offences. He saith, God by his Prophet, meaning the King of whom he speaketh in the next verse, in whom thou puttedst thy trust. Was the cause of thy Confusion. Whereas in me who am thy strength, and saving health, all good things are to be found, and by repentance shall come unto thee. 10. The former part is proved, for that none of their Kings and Princes were able to do them good. 11. For God in his wrath set them up, and pulled them down: and in a little while made many changes and alterations in the kingdom. 12. Their iniquity, which God tied up, as a man doth his purse full of money, and kept in store, to pay them home for it, was the cause of all this. 13. Yet were they so foolish, that though throws came upon them, as upon a woman with Child, (for so is their Commonwealth compared to a mother, Chapter 23.). yet they had no list to rid themselves out of those dangers, and to put forth into the hands of God, as unto a Midwife. And this may well seem to be a prophecy of the great 4. Posit. Desolation. misery they are now in, because of the promises which do follow. 14. From the power of the grave will I redeem them, from death I will avenge them, where are thy plagues O death? where thy destroying O grave, repentance shall be hidden from mine eyes. 15. For he shall bring forth fruit among the brethren: after that an East wind coming; a wind of jehovah coming up from the desert, his spring shall become dry, and his fountain shall dry up, the same shall spoil the treasure of all k Vessels of desire. pleasant vessels. 16. After that Samaria shall be laid desolate, for that she hath rebelled against her God: After that by the sword they shall fall, their infants be dashed in pieces, and their women with child ripped. 14. In the second part, from the pangs and sorrows before mentioned, he passeth presently to most sweet and comfortable promises. Being of four kinds. The first promise is. The delivery of them out of that depth of misery, wherein they were plunged, and making them to flourish again: which is first set out by a double similitude. One, comparing their wretched estate to death, and the 7. Posit. General Call. grave. Out of the which he will set them free, by raising them from death to life. For such and so wonderful shall their restoring be, that it is called life from the dead. Rome, 11. 15. And this resurrection (as it were) of their is an evident argument of the general rising from the dead, Ezech. 37. To which purpose the Apostle aptly, and properly doth allege it. 1. Cor. 15. 15. The other similitude is from a piece of ground, all 30. Posit. Flourishing Commonwealth. dried up and parched, that nothing is able to grow notably, expressing the miserable and distressed estate wherein this people hath lain now very near 1600. years together. That as an Easterly wind, and atempestuous storm hath dried them quite: and spoiled all their delightful treasures: made them the vilest and most contemptible of the earth, notwithstanding which he saith: Ephraim (that is, even the ten Tribes) shall flourish again, and hold up 8. Posit. Ten Tribes. their head among their brethren. 16. After these similitudes he layeth the same forth without allegory, in plain and express terms. CHAP. 14. 1. Return O Israel, even to jehovah thy God: for thou hast fallen by thine iniquity. 2. Take with you words, and turn to jehovah: Say unto him, forgive all iniquity, and l Take. That is, taking, bestow as Exod. 25. 2. bestow good, and we will render Calves with our lips. 3. Asshur shall not save us, upon horse we will not ride; neither will we say any more, O our God to the work of our hands: for in thee the fatherless findeth mercy. 1. The second promise, is a promise of their repentance, Chapter 14. and turning unto God, whereunto exhorting them, it 5. Posit. Call. must be taken as a Prophecy, what God will be pleased at the last, to work in their heart, see Esay 31. 6. 7. Wherefore he propoundeth, the form of true repentance; In the person to whom they shall turn. 2. In the parts of repentance: which are confession of sins, and promise of amendment. 3. And lastly, in the motive to repentance, God's nature ready to show mercy to poor distressed sinners. 4. I will heal their turning away, loving them freely: when mine anger shall turn from him. 4. The third promise, is forgiveness of sins, peace, 35. Posit. Covenant. reconciliation, and Gods gracious acceptance of them in his Son, coming from his own free love and favour, which are the fruits and joyful effects of their repentance. 5. I will be as the dew unto Israel, he shall blossom as the Lily: and m Strike. fasten his roots as the trees of Lebanon. 6. His tender boughs shall n Go. spread, and his comeliness shall be as the Olive tree: and he shall have a smell like Lebanon. 7. Men shall return, dwelling under his shadow, they shall bring into life as the corn, and blossom as the Vine: his memorial shall be savoury, as the wine of Lebanon. 8. Ephraim shall say, what have I any more to do with Idols: I will hear and look upon him: I am like a green Firr● tree, by me is thy fruit o Is found. at hand. The fourth promise is of a glorious Church, which shall be set up among them: consisting in the points that follow; 1. A most flourishing and happy estate, through the 39 Posit. Prosperity. sweet and heavenly showers of all spiritual, and temporal benedictions, which God from heaven will water them withal. Whereby, first they shall root, and fasten downwards, gather such a head as no strength nor power, not hell gate, shall be able to prevail against them. 6. Then shall they grow and spread upwardly, be fair, fresh, and flourishing; Not only so, but their happiness, shall be constant and perpetual, like to the Olive tree, whose leaves are always green. Lastly, this shall make them gracious and acceptable, both with God and men. 7. Secondly, Other people ravished with the sight of 44. Posit. All nations embracing Christ. such perfections, shall count themselves happy to dwell in their Tents, and as it were, under the shadow of those boughs. The Nations of such as are to be saved shall walk in her light, and the Kings of the earth shall bring their glory and honour in unto her. Reu. 21. 24. 3. The Church by this means shall be increased, grow, and multiply as ears of corn, or clusters in the Vine; 38 Posit. Multitude of believers. for by bringing into life, or making to live, is meant the spiritual propagation of God's people, by the seed of the word, and power of God's spirit. 4. The Nations shall honour them, and have them in 45. Posit. Nations honouring them. admiration. far and wide shall their fame be spread, and their name be most sweet and precious. Thus doth he comfort and arm their souls against those tempests, that bloustrous storm and weather, which before they felt, Chapter 13. 15. 8. Fiftly, the zeal of this people, when their heart shall turn unto the Lord: purging of their Church from 34. Posit. Purity of doctrine. all corruption in God's service, which is here noted by Idolatry, and the worship of false gods. They shall have no more to do with Idols, or any worship which is not offered in the name of his only son. Which God so graciously will accept, that his ears shall be open, and his eyes always bend only upon those that leaving false services and religions, betake themselves to him in Christ, whom he will also recompense with abundance of heavenly blessings, the fruits of holiness and righteousness 36. Posit. Spiritual graces. wrought in them by the Spirit of Christ, which is the sixth and last point. But lest Israel should take glory to himself, he telleth them that the praise of so great things, both of their turning, and of this their fructifying is to be ascribed to God alone, without whom they can do nothing. 9 Who so is wise, let him understand these things, prudent, let him also acknowledge them: for right are the ways of jehovah, and the righteous shall walk in them, but fallers away, let them stumble at them. 9 The last verse hath a conclusion of this whole Prophecy, by an Epiphonema, or elegant acclamation. Wherein the Prophet doth stir up and exhort the righteous to learn true wisdom and understanding for three reasons. 1. For that it is a ready passage, the tract, and high way to happiness and glory. 2. These ways are all of them strait and right, full of equity and holiness. 3. The righteous shall prosperously walk in them, to the saving of their souls. chose, he leaveth the wicked, that fall away and go back from the holy doctrine taught unto them, to the righteous judgement of God, as the Apostle doth. Reu. 22. 11. FINIS. ERRATA. Faults escaped which it may please the Reader to amend with his Pen before he read, r●signifieth, read. FOlio 2. line 3. for (high) read, large, line 9 for into r. unto, fol. 9 l. 9 for moan, read mean, fol. 10. l. 7. put out fig. 1. and put it after, obseru, fol. 13. Deut. 32. etc. at the margin put it out there & put it after line 24. f. 14. l. 25. r. spur put, line 34. put out, often. l. 37. in stead of, particularly, r. particular, fol. 15. l. 1. & 2. put out amongst damosels, etc. and put it line 3. after Instruments, fol. 18. l. 12. put out, first, l. 19 for third r. teach, fol. 33. line. 30. for if r. of, fol. 37. line 29. for insufferable r. unsufferable, fol. 38. line 14. for opposition r. exposition, l. 26. r. was in, l. 28. for godly r. goodly, line 34. in stead of 2. By. r. 8. An. fol. 50. line 2. for excellently r. excellent, fol. 52. line 24. for or r. are. fol. 60. line 18. for 11. r. 14. fol. 63. line ult. for Joel 3. 12. r. joel 3. 8. fol. 70. line 33. for my r. the, fol. 78. line 2. & 3. put out 9 10. line 10. before verse 7. put Chapter 20. fol. 79. line 3. after but, put there, fol. 80. line 3. r. verse 9 10. fol. 90. line 12. for beginning read ending, fol. 99 line 4. for Hartesbi r. Hartsebi, fol. 108. l. 27. for moment r. monument, fol. 133. line 24 after ready, add, to say, fol. 153. line 3. for sixth r. second, line 5. for 67. r. 63. line 7. put out seaventh, line 11. for 21. r. 25. in stead of sixth read second, line 27. for Dan. 1. 11. read Dan. 11. 1. fol. 154. line 1. for let r. left, fol. 155. line 35. after is add it, fol. 160. line 5. for wrought r. wrote, line 23. for seaventh r. seaventieth, fol. 161. line 14. after Angel, say to a messiah governor shàll be seven seavens, and sixty two seavens fol. 161. line 26. for any r. an. fol. 162 line 24. for while r. whole, fol. 163. line 33. for those r. these, fol. 164 line 5. r. Ezech. 29. 18. line 22. for gave r give, fol. 165. put out line r. and a piece of the second fol. 167. line 23. put out namely 26. fol. 168. line 25. r. his death, fol. 172 line 12. r. was in doing, fol. 175. line 31. for their read there, line 23. put out, 480. years from the Passeover to the Temple, line 35. for judge r. judges ruled, line 37. r. Gedeon 40. fol. 176. line 1. read Elon 10. l. 8. r. Ammon 18. fol. 177. line 4. after anew add 52. fol. 179. line 17. for 25. r. 15 line 35. for he read God, fol 182. line ult. for certain r. retain, fol. 186. line 24. for jer. 37. etc. read jer. 3. 7. etc. fol. 188. line 30. for hath r. had, fol. 189. line 6. for diated read doted, fol 191. line 6. for into read unto. fol. 192. line 21. for 2. r. 11. fol. 198. in the margin for Shidds say Shields, line 28 for into r. unto, fol. 199. line 10. for into r. unto. fol. 206. line 10. for (as) r. all. fol. 220. line 10. for tuned r. tamed, fol. 222. line 21. for thirdly read fourthly, fol. 227. l. 34. for fall r. kall. fol. 230. line 12. for puttedst r. didst put. fol. 231. line 27. read grow: notably expressing. TO ALL THE SEED OF JACOB, far AND WIDE DISpersed. Peace and Truth be multiplied unto you. DAughter of Tsion by fleshly generation: jerusalem which stickest close to carnal rites & ordinances, & to the legal worship: To you I bring this present, where ever you be dispersed. A spark out of a Diamond; one drop out of that Sea, which the whole Ocean cannot hold. Flowing from the infiniteness of wisdom revealed in the Scriptures. Concerning thy repair, and the renewing of thee into a glorious and excellent estate: purchased for thee by Immanuel thy Messias; If so be of jerusalem according to the flesh, thou mayst be persuaded to become a member of the new jerusalem, which is from above, the mother of true believers. For thee hath God honoured above all the people of the world, and given the prerogative first and last of all his holy promises. Only unto those out of whose loins thou dost come, was the promise of that seed in whom all the families of the earth should be blessed. To thee alone were committed the Oracles of God, for some thousand years together. So as light shone in thy dwelling, when darkness covered the whole face of the earth beside. Of thee were the Fathers, and they from whom Christ came as touching the flesh, who is God over all, blessed for ever, Amen. By the ministry also of those whom he did send, the Law came out of Tsion, and the word of the Lord from jerusalem to all the ends of the earth. So great was the worth of thy Nation. But him the Prince of life hast thou slain, and nailed upon the Cross, delivered into thy hands by the foreknowledge and determinate counsel of God. Whom God raised up, losing the sorrows of death, because it was impossible he should be mastered of it; for this thine offence, and to make a way for the calling of us Gentiles; wrath is come upon thee now sixteen generations. No sorrow like to the sorrow that all this while hath befallen thee. No people so dispersed, without government, without Religion, without form, either of Church or Commonwealth. No nation so contemptible & abhorred in the sight of God and Men. And that worthily; for in thee is found a sin of all that ever were in the world the shamefullest. To murder him that created thee, that by his word and works did magnify thee, and make thee so famous, that came in his own person to save thee: the Lord himself from Heaven. But the days of this thy sinfulness, God winking at, doth now every where, and by all means invite thee to repentance. Out of all the places of thy dispersion, East, West, North, and South, his purpose is to bring thee home again, & to marry thee to himself by faith for evermore. In stead that thou wast desolate and forsaken, and fattest as a widow, thou shalt flourish as in the days of thy youth. Nay, above and beyond thy youth. To be the joy of the earth, the most noble Church that ever eye did see. Small were thy beginnings how great soever, so exceedingly shall thy latter end increase. Thy Saviour will ereit be long, draw near unto thee: not as once he did, riding upon an Ass, base, and in humility, but as the glorius king of Tsion, subduing all things to himself by the sceptre of his word. Breaking thy hard heart, fallowing up the fallows of thy soul, he will set up all his glory in the midst of thee, and make thee the wonder of the world. Out of thee shall come gems and precious stones, richer than the Saphire, ruddier than the Carbuncle, shining above the Topaz. Ezra's, Nebemies, mordeca's, builders of a better Temple then that which thou hast doted upon so long. Then shalt thou mourn, as the mourning for one's only begottten son: and all thy Tribes, with sorrow and true repentance, shall look upon him whom they have thrust through. Thy gates shall be made of pearls, and thy streets of pure gold. All the Kings of the Gentiles shall bring their glory into thy city, and fall down before thee. The light of the Moon shall be as the light of the Sun, and the light of the Sun, seven fold as the light of seven days. Thy Sun shall not set by day, nor thy Moon by night. Blessed shall they be that bless thee, & cursed shall they be that curse thee. When the Lord shall raise thy dead carcases by the ministry of the Gospel, and say, Awake ye that have slept so long in the dust of the earth. And because God will do these great things for thee, do thou prepare thyself to meet thy God. Words fail me for to set an edge, and to put some spiritual life into thee. But my heart shall never fail to pray for thy prosperity all my days. Bowing my knees to the Father of our Lord jesus Christ, the God of glory, that he would hasten that which he hath spoken concerning thee by the Prophets of old, and by the Apostles sent by his son. Whose counsels are without repentance, his love never changeth: he will not forget his promises to thy Fathers: but will graft thee in by faith into that natural Olive tree, from the which, through infidelity thou art hitherto broken off. The root is holy and so it shall be manifest that thou (the branches) art, when Gog and Magog falling before thee (which days are even now at hand) thou shalt sit as a Lady in the mount of comeliness, that hill of beauty, the true Tsion, and heavenly jerusalem, to the world's admiration. And for myself, I shall think, I reap abundant fruit of these my travails, if in the day of thy rejoicing, in the day of the gladness of thy heart, when God shall do these great things for thee, it may be sayd that I have laid one stone, (say it be but a pebble stone) toward thy spiritual building.