John Trapp on Zephaniah 3

CHAP. III.

Verſe 1. WOe to her that is filthy and polluted] Meaning Jeruſalem, once a faithfully city, now an harlot, foediſſimum proſtibulum, Iſay 1.21. of the kind of thoſe ſordid men who are called Borboritae, of their miry filthyneſſe, whom Epiphanius and Oecumenius ſpeak of. [non-Latin text not transcribed] The word here rendred filthy comes from a word that ſignifieth dung, or that ſignifieth an example: and ſo it is a metaphor taken from light women that are catted in a diſgracefull way and made a publike example, and infamous inſtance. It is rendred alſo gluttonous, [non-Latin text not transcribed]. or all craw as Levit. 1.6.

Ingluvies & tempeſtas, barathrum que macelli.

To the oppreſſing city] Praedatrici, that maketh a prey of others (either by force or fraud) as the ſilly dove is made a prey to the hawk and other ravenous birds.

Verſe 2. She obeyed not the voice] ſc. of her teachers, nor enclined her ear to them that inſtructed her, as Prov. 5.13. Hence ſhe was ſo filthy and oppreſſive: who if ſhe had harkened to wholſome counſell, and hidden the word of Gods grace in her heart, would have purified her ſelf even as He is pure, 1 Ioh. 3.3. and not have exacted money and corn, but have left off that uſury Neh. 5.10.

ſhe received not correction] or diſcipl[illegible: 1 letter]ne, as being incurable or incorrigible, pining away in her iniquity Lev. 26.39. and not accepting the chaſtiſement of her ſin.

ſhe truſted not in the Lord] but knockt at the creatures doore for help in her diſtreſſe, and made fleſh her arme, her heart departed from the Lord Ier. 17.5. This God taketh very ill Ier. 2.12.13. as he hath very great reaſon: Confidence being the leaſt and yet the beſt we can render to him for all his benefits.

ſhe drew not neer to her God] Though he were her God, yet ſhe gat as far from him as ſhe could: and, like a wild beaſt, would not be tamed nor managed by him. Now if theſe be undoubted arguments of filthy and polluted State, as ſurely they are, what ſhall we think of our ſelves, who are as deeply guilty as ever Jeruſalem was in the promiſes? what ſhall the Lord do, or what ſhall he not do rather to a nation ſo incorrigibly flagitious, ſo obliged, ſo warned, ſo ſhameleſly, ſo lawleſly wicked?

Verſe 3. Her Princes within her are roaring lions] Roaring over the meaner ſort, and tearing them with their claws, See the Notes on Mic. 3.1, 2, 3.

her Iudges are evening-wolves &c.] See Hab. 1.8. This rapacity and bribery they had learned (likely) under Manaſſes and Amon: and exerciſed under good Ioſiah, who either knew it not, or could not redreſſe it. Eſt ergo periculi plena reip. forma, quae ab uno dependet, ſaith Gualther here. And Tertullian telleth us,Tert. Apol. that one ſpeciall thing the Primitive Chriſtians pray'd for the Emperour was, that God would ſend him Senatum fidelem a faithfull Senate, pious Councellours, good under-officers. Of Aurelians Councell it was ſaid, that by them the good Emperour, who might know nothing but as they informed him, was even bought and ſold. Alphonſus King of Arragon ſaid, that Princes were for this, in a worſe condition then other people: becauſe they could ſeldome heare the truth of things. Auguſtus bitterly bewailed the death of Varus: becauſe now, ſaid he,Grand. Signi. Serag. 148. I have none about me that will deal truly with me. The Grand Signior goes oft abroad that he may receive poor mens petitions, and right them upon the greateſt Baſhawes, who, bewitcht by bribery, have denied them juſtice. And hence it hath been ever obſerved, that few of his chief officers die in their bed. Theſe evening-wolves many times have not a morrow left them to gnaw the bones in. Rodulphus Archb. of Canterb. next after Anſelm was ſurnamed Nugax for his jeſting & toying.

Verſe 4. Her Prophets are light] Raſh, headlong, futilous, debauched (as the French tranſlateth it) aeriall, fantaſticall, waightleſſe, worthleſſe men, ſuch as in whoſe doctrine there is no authority, in whoſe life no gravity, ſtaiedneſſe, ſeverity, conſtancy: like the planet Mercury, they can be good in conjunction with good, and bad with bad: like that French Apoſtate, of whom Beza ſaith, that he had religionem ephemeram, for every day a new religion, ab his ad illos, ab illis ad hos leviter iens & levius tranſiens, double-minded and unſtable in all his wayes, Jam. 1.

and treacherous perſons] Viri perfidiaerum, moſt perfidious perſons, This is their true title, whom the world counteth, and calleth facile, facetious, fair-conditioned, comporting, condeſcending, people-pleaſing preachers. Can there be a worſe treachery then to betray mens ſouls, as your Aiones and Negones do, that cry peace, peace, and ſo cozen men to hell.

her prieſts have polluted the ſanctuary] Or holy ſervices. Cum coelum terrae commiſcent ſacra profanis. God looks to be ſanctified in all thoſe that draw nigh unto him, Levit. 10.3. that they ſhould be ſingularly holy, handling the word ſanctè magis quàm ſcitè (as One once told the wanton Veſtall) and living ſo, that malice it ſelf may be ſilenced. God of old appointed both the weights and meaſures of the ſanctuarie, to be twice as large as thoſe of the Common-wealth: to ſhew, that hee expects much more of thoſe that ſerve him there, then he doth of others. See 1 King. 7.15. with 2 Chron. 3.15.

they have done violence to the law] ſc. by their crafty and perverſe gloſſes, ſetting it on the rack as it were, and ſo making it ſpeak more then it would: tawing it with their teeth, as ſhoomakers do their upper-leather, forcing it two miles, when it would go but one, yea murthering it, as Tertullian ſaith of ſome, quod caedem ſcripturarum faciant, that they ſlaughter the ſcriptures, to ſerve their own purpoſes: for which cauſe alſo he calleth Marcion the heretike, Murem Ponticum, the Rat of Pontus, for his arroding and gnawing the text.

Verſe 5. The juſt Lord is in the middeſt thereof] The unjuſt Princes were ſaid to be in the middeſt of Jeruſalem as roaring lions, verſ. 3. Here the juſt Lord is alſo ſaid to be in the middeſt of her, as a ſin-revenging Judge. He ſitteth as God in the middeſt of thoſe uncircumciſed vice-gods, (as I may in the worſt ſence beſt terme them) he ſets a jealous eye upon all their unrighteous proceedings, and is with them in the judgement. Neither eyeth he them onely, but all others in like ſort: as the king in the Goſpel came in to ſee his gueſts. His eye, like a well-drawn picture, taketh view of all that come into the room. O that we could be in his fear all the day! O that we would ever walk uin the ſenſe of his preſence, and light of his countenance! Nè pecces, Deus ipſe videt, bonus Angelus aſtat, &c. Sinne not: for God ſeeth thee, the good Angels ſtand about thee, Satan will accuſe thee,Noli peccare, nam Deus videt, Angeli aſtant, diabolus accuſabit, conſcientia teſtabitur, Infernus cruciabit. Conſcience will give in evidence againſt thee, Hell will torment thee: A reverend and religious man had this written before his eyes in his ſtudy.

he will not do iniquity] i. e. He will not let enormities go unpuniſhed, nor paſſe by the infirmities of his people without a ſenſible check, Pſal. 99.8. See Hab. 1.13.

Every morning doth he bring his judgement to light] Daily and diligently doth He both threaten by his Prophets, and execute with his hand, the menaces of his mouth upon thoſe that will not be warned, that refuſe to be reformed. He hath in a readineſſe to revenge all diſobedience, 2 Cor. 10.6. Maturely he will do it, and accurately: It is his mornings work, Pſal. 101.8. like as it is theirs to riſe early, and corrupt all their doings, verſ. 7. He will be up and at it as ſoon as they.

he faileth not] As he may ſeem to do, when he forbeareth. Non deeſt, He will not be wanting to his office, to proceed againſt the uncounſellable.

but the unjuſt knoweth no ſhame] He can bluſh no more then a ſackbut, as the proverb is. Such an impudency hath ſinne woaded in his face, that he baſheth nothing. Et pudet non eſſe impudentem, he is paſt all grace, as we ſay, and as good at reſiſting the Holy Ghoſt, as ever thoſe Jews were that had a whores fore-head, Jer. 3.3. ſinews of iron, and brows of braſſe, Eſay 48.49. When neither fear of God, nor ſhame of the world will rein men in, what hope is there of ſuch? Illum ego periiſſe dico cui periit pudor, ſaith an Heathen.Curtius. He is an undone man that knoweth no ſhame. Prevent it in time: for the modeſt beginnings of ſinne at firſt will make way for immodeſt proceedings. The thickeſt ice that will bear a cart, beginneth with a thin trembling cover, that will not a pibble.

Verſe 6. I have cut off the nations] And hang'd them up in gibbets, as it were, before your eyes, for your admonition, ut ruina majorum ſit cautela minorum, Greg. Mor. that their deſtruction might be your inſtruction: that ſeeing your neighbours houſe on fire, you might look to you own: that obſerving other to ſuffer ſhip-wrack, you might ſee to yor tackling. This is the uſe God expects we ſhould make of his judgements upon others, Luke 13.3, 5. and 17.26, 29. Matt. 12.13, 41.42. 1 Cor. 10.1, 2, &c. and ſurely he de[illegible: 1 letter]erveth to be made an example, that will not take example by others.

their towers are deſolate] Or, their corners, ſc. of their munitions, whereon towers were ſet. Or their extremities, q. d. I have over-turned them from one end to another. Druſius and Ribera interpreteth it of their Princes. See the Note on chap. 1.16.

I made their ſtreets waſt, &c.] See chap. 2. verſ. 5, 6, 14, 15. To the end, that when my judgements were thus on the earth, the inhabitants of the world (but eſpecially of the Church) might learn righteouſneſſe, Eſay 26.9. that the righteous ſeeing the vengeance, might waſh his feet in the blood of the wicked, Pſal. 59.10. taking warning by his harmes. Obſerve here by the way, what great account God makes of his people, ſith for their inſtance and inſtruction, hee thus waſteth the wicked: like as the Perſian kings, when their ſonnes had committed a fault, made their ſervants to be beaten before them.

Verſe. 7. I ſaid ſurely thou wilt fear me] As in a ſchoole, when one boy is whipt, the reſt tremble; and as in the Common-wealth, poena ad paucos, metus ad omnes: ſo it ſhould be in the Church. Other mens woes ſhould be our warnings: others ſufferings our ſermons; others laſhes our leſſons: Gods houſe of correction, a ſchool of inſtruction, where we ſhould hear and fear, and do no more ſo, Deut. 17.13. He that trembleth not in hearing, ſhall be cruſht to piece in feeling, ſaid that Martyr.

and receive inſtruction] This I promiſed my ſelf of thee, but am diſappointed, Jer. 5.3. See verſe 2. thou art therefore ripe for deſtruction.

So their dwelling ſhould not be cut off] They ſhould have redeemed their ſorrows, and ſaved their citie. And this God ſpeaks to others, as weary of ſpeaking any longer to them, to ſo little purpoſe.

but they roſe early and corrupted, &c.] Manicabant, they made haſt, that no time might be loſt: the wofully waſted that beſt part of the day, the morning, (which [non-Latin text not transcribed], furthereth every buſineſſe) in corrupting their practiſes, doing evil as they could. Once (ſaith a Reverend man) Peters argument was more then probable; Theſe men are not drunk, for it is but the third hour of the day.Drunk. cup. by. D. Harris. Now, men are growen ſuch husbands, as that by that time, they will return their ſtocks, and have their brains crowing before day.

Verſe 8. Therefore wait ye upon me, ſaith the Lord, &c.] Stand forth, and hear your doom: which that ye may know, that I do not precipitate, or raſhly paſſe upon you. Wait ye upon me, &c. and yet that ye may not preſume upon my patience, know that there is a day ſet, a determination ſetled for your full payment.

Noſtra Deus ſub it is non damnat crimina pocnis: Compenſat long as ſed gravitate moras.

to gather the nations] To put them up as it were ſheep, into a pound for ſlaughter. See more of this Jer. 25.

to pour upon them mine indignation] Here's mention made of Gods prey, of his indignation, fierce anger, fire of jealouſie againſt nations and kingdomes: the better to perſwade people to that which they are ſo hardly drawn to beleeve, viz. that God is not made all of mercy: but, though fury be not in him, to ſpeak properly, Iſay 27.4.Exod. 34.7. Yet that he will not by any means Clear the guilty, but puniſh them ſeverely, taking vengeance of their inventions, Pſal. 99.8.

Verſe 9. For then will I turn to the people a pure language] Then, when my ſword hath rid circuit, Eccleſ. 14.17. and bin bathed in the blood of all nations, for their many and mighty ſinnes; I will turn to the people, I will turn mine hand upon the little ones; mine elect, that remnant reſerved for royal uſe. Theſe I will bring, not into the fire onely, but through it, and will refine them as ſilver is refined &c. Zach. 13.7, 9. ſo that their tongue ſhall be as choice ſilver, Pro. 10.20. their lip ſhall be a pure lip, at it is here, a lip of excellency, Prov. 17.7. ſo that they ſhall ſcatter pearls, Mat. 7.6. throw abroad treaſure, Mat. 12.35. even apples of Gold in ſhrnes of ſilver, Prov. 25.11.1 Joh. 3.3. they ſhall purifie themſelves, as God is pure. Old things ſhall be paſt with them, all things ſhall become new: new conſtitution, new communication, new converſation. Look how the Conquerour ſought to bring the French tongue into England, commanding it to be taught in ſchooles, ſpoke in courts &c. ſo doth the Lord Chriſt, wo rideth about the world upon his white horſes, the Apoſtles and other Miniſters, conquering, and to conquer, Rev. 6.2. where-ever he prevails, hee turneth to ſuch a pure language, even the language of Canaan: not the Hebrew tongue (as R. Abraham ſenſes this text) which all nations ſhall ſpeak, ſaith he, in the kingdome of Chriſt (what they doe in heaven, I have not to ſay, ſome are confident) but words of grace, Col. 4.6. words of truth and ſoberneſſe, Act. 26.25. right words, Job. 6.2. ſpiritual ſpeeches, Epheſ. 4.29. Scripture language, 1 Pet. 4.11.

That they may call upon the name of the Lord] As all Gods people doe, 'tis their character 1 Cor. 1.2. he hath no dumb children, they no ſooner breath but pray Act. 9.11. for prayers is the breath of the ſpirit, Rom. 8.26. and the fruit of faith: hence it is called the prayer of faith, and under the phraſe of calling upon the name of the Lord here is meant beleeving in his name, and repoſing upon Chriſt for ſafety here, and ſalvation hereafter.

To ſe[illegible: 1 letter]ve him with one conſent] Heb. with one ſhoulder, that is, unanimouſly, and with conjoyned endeavours. [non-Latin text not transcribed] A metaphor from oxen yoked & ſetting their ſhoulders together to the work: [non-Latin text not transcribed]. Sept. or elſe from porters, who ſet their ſeveral ſhoulders to the ſame burden. The Saints may the better doe ſo, becauſe they have the Spirit to lift with them and over anent them, as the Apoſtles word importeth Rom. 8.26. Let them therefore endeavour by all good means, [non-Latin text not transcribed] to keep the unity of the Spirit in the bond of peace, Eph. 4.3. that they may ſay as holy Miconius did of himſelfe and his colleagues at Gotha in Thuringia, Cucurrimus, certavimus, laboravimus, pugnavimus, vicimiv, & viximus ſemper conjunctiſſimi. We ever ran together, ſtrove, laboured, fought, vanquiſhed and did altogether, in much peace and concord. This is Chriſtian-like indeed, See Act. 1.14. and 2.1.46. and 4.32. animo animaque inter ſe miſcebansur, ſaith Tertullian, they were all of one heart, and of one minde. The very Heathens acknowledged that no people in the world did hold together and love one another, ſo as Chriſtians did. To ſee their travels, (ſaith Maſter Fox concerning the Saints here in times of perſecution) their earneſt ſeeking, burning zeal, readings, watchings, ſweet aſſemblies, love, concord, godly living, faithfull marrying with the faithfull &c. Act. & Mon. 750. may make us now in theſe our dayes of free profeſſion (but lamentable diviſions) to bluſh for ſhame. They ſerved the lord with one ſhoulder, we ſhoulder one another: they kept unity with purity without ſchiſme, much leſſe hereſy, glorifying the God and Father of ovr Lord Jeſus Chriſt with one mind and with one mouth Rom. 15.6. with a pure lip, as it is here: we are quot homines, tot ſententiae; ſo many men, ſo many mindes. How many religions are there now amongſt us, ſaith one? Old hereſies new vampt? Our Saviour Chriſt ſaith, if the Son of man come, ſhall he find faith &c? Yes ſure he may find many faiths: ſo many men, ſo many faiths. Pudet opprobria nobis &c. It is not peace but party that ſome men mind, ſaith another:1 Cor. 14.23 their chief ſtudies are ſtudium partium, & ſtudium novarum rerum, part-taking, and novelling. But what ſaith the Apoſtle? If ye ſpeak with ſeveral tongues, will not he that comes in think ye are mad? ſo when the world hears of ſo many diſſonant opinions; will they not think wee are runne wild? Is it not a ſhame to us, that the Turks ſhould ſay, we may ſooner look that the fingers on our hands ſhould be all of one length, then that the Chriſtians ſhould be all of one judgement? why ſhould any Julian jeare us for our diviſions? why ſhould any Campian hit us in the teeth with our many ſects and ſchiſmes? Pardon may be got for our other ſinnes by faith in Chriſts blood,Ad fratres in Suevia Lutheran. diſcordiam neque ſi ſanguinem fundamus expiabimus (ſaith Oecolampadius to the Lutherans of his time) our ſcandalous diſcords God will judge.

Verſe 10. From beyond the rivers of Ethiopia] Heb. of Chuſh, that is of Arabia Chuſaea which lay betwixt Judea and Egypt. Confer Eſay 18.1, 7. Some underſtand it of Ethiopia which is beyond the river Nilus, and hath two very great rivers. See this in part fulfilled by that Ethiopian Eunuch Act. 8.Euſeb. lib. 1. cap. 1. Alvarez hiſt. Aethiopic. neither may we think that he was alone in that countrey, Matthias the Apoſtle is ſaid to have preached the Goſpel to the Ethiopians. The large region of Nubia there had from the Apoſtles time (as 'tis thought) profeſſed the Chriſtian faith, till about 200 years ſince it forſook the ſame. The kingdome of Habaſſia held by Presbyter John, See Breerw. Enquiries 156.197.159.174. are yet Chriſtians differing from us in a few ceremonies onely. See the Note on Chap. 2.12.

My ſupplyants] My praying people, that ply the throne of grace, and multiply ſtrong ſuits pouring out a flood of words in humble ſupplication (as the Hebrew ſignifieth) continuing inſtant in prayer, as knowing that their ſafety here and ſalvat on hereafter is of me alone.

Even the daughter of my diſperſed] Jews and Gentiles, elect of both ſorts Joh. 11.52. ſcattered here and there as the ſalt of the earth upon the face thereof, to keep it from putrifying, Danaeus thinketh that there is mention made of the daughter of the diſperſed affectionately: namely, both to deſcribe the earneſtneſſe of the Saints in ſerving God (for women quicquid volunt, valdè volunt) and that this ſo goodly and and joyfull a ſpectacle or ſight of women worſhipping and ſervng God, and of Virgins eſpecially, might ſtirre up and move affections. It is eaſy to obſerve, that the New Teſtament affordeth more ſtore of good women then the old, who can make maſculine prayers, mingled with tears: And as Muſick upon the waters ſounds further and more harmoniouſly then upon the land, ſo doe prayers well watered.

Shall bring mine offering] Heb. my meat-offering, or rather my wheat-offering, their hodies and ſouls, Rom. 12.1. that beſt of facrifices, for a reaſonable ſervice,Minchath[illegible: 1 letter] a ſolemn preſent: ſuch that the Chaldee paraphraſt might expreſſe; He tranſlateth it thus: They ſhall bring as preſents unto me the baniſhed of my people, who were carried captive, and ſhall return by my mercies. Some think that here is foretold the return of the Jewes to their own land, toward the end of the world, to ſet up the ſpirituall worſhip of God there: the famous Church that ſhall be among them, full of ſanctity and ridde of all wicked ones, verſe 11, 12, 13. the joy and gladneſſe that ſhall poſſeſſe their ſoules verſe 14. through Gods removing of all cauſe of fear from them verſe 15. the encouragement they ſhall receive from others, verſe 16. and (which is the cauſe of all this) the apparent arguments of Gods great love and favour, verſ. 17. the quality of thoſe that ſhall be received to be citizens of this New Jeruſalem, verſe 18. the utter rooting out of all their enemies, verſe 19 the fame and dignity that this Church of the Iews ſhall be of among all nations, verſ. 19, [illegible: 1 letter]. Thus they: quàm rectè iudicium ſit penes Lectorens.

Verſe 11. In that day ſhalt thou not be aſhamed] There is an holy ſhame for ſinne, ſuch as was that of Ezra, chap. 9.6. of the penitent Publican, Luk. 18.13. and of thoſe good ſouls in Ezekiel, who bluſhing and bleeding loathed themſelves for their abominations. To be aſhamed on this ſort is no ſhame,Ezek. 16. but a ſigne of that godly ſorrow that worketh repentance never to be repented of, and not to know ſhame, to be frontleſſe, and impudent is the note of a naughty man, Verſe 5. But that which God promiſeth here is, that he will cover their ſinnes, not impute them Pſal. 32.1.2. and that he will by his grace preſerve them from ſcandalous and reproachfull practiſes that might render them ignominious and deſpicable, ſee Pſal. 19.39. ſhiring upon them himſelfe, and giving them honour in the hearts of others, as he did Solomon.

Them that rejoyce in the pride] Or, in thine excellency, as Pſal. 68.35. that is the thine external priviledges, wherein thou haſt hitherto ſo prided thy ſelfe, as the onely people of God, holy and beloved.

and thou ſhalt no more be haughty] Stand upon thy tip-tees, upon thy pantofles, as if there were none ſuch.

becauſe of mine holy mountaine] Ier. 7.4. The Temple of the Lord, the Temple of the Lord &c. cryed they aloud that nothing cared for the Lord of the Temple. So the Jeſuites and their Romiſh crew cry, the Church, the Church, the Catholike church, ad ravim uſque like ſo many oyſter-wives: but this is not the guiſe of Gods people. He will purge his church of ſuch Formaliſts.

Verſe 12. I will alſo leave in the middeſt of thee an afflicted and poor people] Poor and therein afflicted, therefore deſpiſed. Poverity is an affliction, and makes a man trodden upon. Men will be ſure to go over the hedge where it is loweſt. Hence St.Nil habet inſoelix paupertus durtus in ſe, Quam quod ridiculos homines facit. Paul ioyned them together, I have leared to want and to be abaſed. They that want muſt look to be abaſed. This thy ſon ſaith He Luk 15.30. not, this my brother: he would not once own him, becauſe in poverty. But though men will not, yet God will Iam. 2.5. Rev. 2.9. I know thy poverty, but that's nothing, thou art rich: poor in ſpirit, rich to God-ward, glorying in nothing but this, that thou underſtandeſt and knoweſt me and my will, thy ſelf and thy duty Ier. 9.23. and art therefore a rich Cargazon, a full Magazine, ſuch as the world is not worthy of.

and they ſhall truſt in the name of the Lord] As having nothing elſe o truſt to. So St. Pauls widdow indeed, being deſolate and left aloue, truſteth in God, who whiles ſhe had an husband truſted too much in him. 1 Tim. 5.5. A noble-woman of Savoy, mother to Iohn Galear Duke of Millaine after her hu[illegible: 1 letter]bands deceaſe, cauſed a coyne to be made, upon the one ſide whereof ſhe drew theſe words, Sola facta ſolum Deum ſequor, Being left alone, I truſt in God alone.

Verſe 13. The remnant of Iſrael ſhall not do iniquity] Sanctity and ſecurity are here promiſed to al the citiz[illegible: 1 letter]ns of the Church. Being juſtified by Chriſt they ſhall do righteouſneſſe and truth: there ſhall no way of wickedneſſe be found in them Pſal. 139.24. they ſhall be kept from foule flagitious practiſes, neither ſhall they wallow or allow themſelves in any known ſin unrepented of. Their ſpot, if any, ſhall be the ſpot of Gods children Deut. 32.5. unvoluntary and unavoidable informity, ſuch as there is a pardon of courſe for: onely they muſt ſue it out by praying daily, Forgive us our treſpaſſes.

Nor ſpeak lies] For that's a foule fault, and ra[illegible: 1 letter]ely found in a Saint Eſay 63.8. For he ſaid, Surely they are my people, children that will not lie: So he was their Saviour. Tho. Walſingh. It was wont to be as currant an argument, Chriſtianus eſt, non mentietur, He is a chriſtian, he will not lie, as afterwards it was, Hic eſt frater, ergo mendax, This is a friar, and therefore a liar. Sophronius teſtifieth of Chryſoſtome, nunquam eum mentitum fuiſſe, that he was never heard to tell a lie. Whereas of Pilat Egeſippus telleth us, that he was Vir nequam & parvi faciens mendacium, a naughty man, and one that made little conſcience of a lie. it may ſeem ſo indeed by that ſcornfull queſtion of his, What's truth? Ioh. 18.38

neither ſhall a deceitfull tongue be found in their mouth] Their pure lip ver. 9. is not uſed to the language of hell, their ſpirit without guile Pſal. 32.2. produceth ſpeech without deceit: for out of the abundance of the heart the mouth ſpeaketh, Mat. 12.34. See the Note there.

for they ſhall feed and lie down] ſhall have all that heart can wiſh, or need require; plenty, ſafety, ſecurity &c.

and none ſhall make them afraid] So as to make them dec iniquity or ſpeak lies: as very good men when frighted have dared to do: witneſſe abraham, Iſaac, Jacob, but eſpecially David, deeply guilty of this ſin 1 Sam. 21.2, 8. and 1 Sam. 27.8, 10. In the ſenſe of which ſin he prayeth, Remove from me the way of lying Pſal. 119.29. we alſo ſhould pray, Lead us not into temptation, but deliver us from that evill one, the father of lies. And having the ſhepheard of Iſrael to feed us and tend us; we ſhould not feare Pſal. 23.2, 3. but chuſing rather to dye then to lye, to ſuffer then to ſhift, commit the keeping of our ſouls to him in well-doing, as unto a faithful Creatour 1 Pet. 4.19.

Verſe 14. Sing O daughter of Zion, ſhot O Iſrael: Ioy is the juſt mans portion, which the wicked may not meddle with Hoſ. 9.1. In the tranſgreſſion of an evill man there is a ſnare or a cord to ſtrangle his joy with, to cheek and choke all his comforts, but the righteous ſing and rejoyce Prov. 29.6. they are commanded ſo to do: yea the command is doubled and trebbled here and elſewhere in both Teſtaments: and it is a ſin for ſuch not to rejoyce, as well as not to repent.

be glad and rejoyce with all the heart] which no wicked man can do: his mith is but the hypocriſy of mirth: like a little counterfeit complexion. It may ſmooth the face, never cheer up the heart: like a ſlight daſh of raine that ſoaketh not to the root: or a handfull of bruſh wood or ſeare thorns under the pot Eccleſ. 7.6. As their humiliations are but skin-deep, they rent-their garments and not their hearts, they grieve in the face, and not in the heart Mat. 6.16. ſo do they rejoyce in the face, and not with all their heart 2 Cor. 5.12.

Verſe 15. The Lord hath taken away thy judgments] i. e. He hath remitted thy ſins, removed thy puniſhments, turned againe thy captivity as the ſtreames in the ſouth, commanded his Prophets faying, Comfort ye, comfort ye my people &c. Eſa 40.1.2. tell her that all accuſations and actions laid againſt her in the coury of heaven are non-ſuted, and Gods wrath appeaſed. This is the ſumme of all hte good news in the world: this is a ſhort goſpell.

he hath caſt out thine enemy] As rubbiſh and ſweepings of the houſe are caſt out: ſo hath God dealt by thine enemies corporall and ſpirituall: [non-Latin text not transcribed] repurga. re everrere ſignificat. that thou being delivered out of the hands of both, might ſerve him without feare, in holineſſe and righteouſneſſe before him all thy dayes Luk 1.74, 75.

the king of Iſrael even the Lord is in the middeſt of thee] In the many teſtimonies of his powerfull and gracious preſence: yea, he hath ſet him up a mercy-ſeat, a throne of grace, and bidden thee come boldly thereunto Heb. 4.16.

thou ſhalt not ſee evill any more] ſc. ſo long as thou retaineſt God with thee, who is both a ſun and a ſhield Pſal. 84.11. and children have a place of refuge Prov. 14.26.

Verſe 16. Feare thou not] why ſhouldeſt thou whileſt the king of Iſrael is in the middeſt of thee? Be of good cheer ſaid Caeſar to the ferriman in a ſtorm, thou canſt not miſcarry: Caeſarem enim fers & fortunam Caeſaris, ſo long as Caeſar is in the ſame bottome with thee. May not the church much more gather comfort, having God in her company; and ſo many of his ſervants to fay to her, Feare thou not? True faith quelleth and killeth diſtruſtfull feare: but awfull dread it breedeth, feedeth, foſtereth and cheriſheth.

and to Zion, let not thine hands be ſlack] Remolleſcant. Let not thy feares weaken, but rather waken thy diligence in well-doing: lift up the hands which hang down, and the feeble knees Heb. 12.12. Up and be active: pluck up your good hearts, and buckle cloſe to your buſineſſe: your task is long, your time ſhort, your maſter urgent, you wages unconceiveable. It troubled a martyr at the ſtake, that he ſhould then go to a place where he ſhould ever be receiving wages, and do no more work. Up therefore and be doing. Be not ſlothfull, but followers of them who through faith and patience inherit the promiſes Heb. 6.12.Hippoc. Aphoriſ. Spontaneae laſſitudines morbos loquuntur, faithleſſneſſe argueth a diſeaſed ſoule.

Verſe 17. The Lord thy God in the middeſt of thee is mighty] Even the mighty ſtrong God Eſay 9.6. the Giant, as the word ſignifies, the champion of his church. He being in the middeſt of thee cannot but ſee how thou art ſet upon; and how many dangers and difficulties thou encountereſt with, and will ſend thee in new ſupplies Eph. 1.19. ſeaſonable ſuccour.

He will ſave] This properly ſignifieth the privative part of mans happineſſe: but includeth alſo the poſitive. Jeſus will do all for his people.

He will rejoyce over thee with joy] As a bridegroome doth over his bride Eſa. Geſti ſuper te laetitiâ. 62.5. He will take ſpeciall complacency and content in thee, being made accepted in the beloved Eph. 1.6.

He will reſt in his love] And ſeek no further. Heb. He will be ſilent in his love, paſſing by ſmall faults without any the leaſt ſignification of his diſpleaſure: as if he were even fond over his church, and did err in his love towards her, as husbands are licenſed to do toward their wives Prov. 5.19. Some render it obmuteſcet in amore ſuo he ſhall be dumb in his love, ſo as he cannot ſpeak through exceſſe of love. Lovers are ſo tranſported ſometimes, that they cannot utter their minds.

He will joy over thee with ſinging] As a father doth over his child whom he beareth in his boſome, or dandleth on his knee.

Verſe 18. I will gather them that are ſorrowfull for the ſolemne aſſembly] which now they cannot celebrate, as being in captivity; and are therefore in great heavineſſe; as was David Pſal. 42.2, 3, 5. Nothing goes nearer to a good heart then to be debarred the benefit of Gods holy ordinances, then to heare the ſabbaths mocked at by the enemies as theſe good ſoules did Lam. 2.7. and to be asked as David was, Where is now thy God Pſal. 42.3. All outward comforts in this caſe are meer Ichabods. When the Ark was taken, Eli could live no longer: that word ſtruck him down back ward, and killed him in the fall. No ſword of a Philiſtine could have ſlaine him more painefully: neither is it eaſie to ſay whether his neck or heart were firſt broken.

who are of thee] True children of the church, as appeareth by their ſtrong affections to the ordinances 1 Pet. 2.2. Luther ſaid he would not live in Paradiſe without the word; as with it be could eaſily live in hell. An infant cannot be quieted with gawdes or fine cloaths without the dugg: ſo neither cana true chirſtian with any thing, but the publike ſervices, the ſolemne aſſemblies.

to whom the reproach of it was a burden] It lay heavy upon their ſpirits, and made them ſend up many a deep ſigh to God, who heareth the breathings of his people Lam. 3.56.1 Chr. 15.26. and will reſtore comfort to ſuch his mourners Eſa. 57.18. He that helped his Levites to bear the Ark, will help thoſe that grieve at the want of it, and grone under the reproach caſt upon it, which they ever honoured as the face of God Pſal. 105.4. Yea as God himſelf Pſal. 132.5.

Verſe 19. Behold at that time I will undoe all that afflict thee] Heb. Behold Me: Look not to thy ſelf as unworthy or unlikely to inherit ſuch precious promiſes: for, not for your ſakes do I this ſaith the Lord God, be it known unto you, but for mine own holy Names ſake Ezek. 36.22, 32. your unworthineſſe ſhall ſerve for a foile to ſet forth the freeneſſe of my love: your unlikelineſſe, the greatneſſe of my power: my grace is ſufficient for thee, my ſtrength is perfected in thy weakneſſe 2 Cor. 19.9. Againe, look not to thine enemies, how many and mighty they are, how witty and wealthy, how active and combined (lorica[illegible: 1 letter]us incedit Satan & cataphractus, ſaid Luther) let thine eyes be upon me, as Jehoſaphats were when he knew not whither elſe to look 2 Chron. 20.12. let thine heart be lift up in my wayes, as his was 2 Chron. 17.6. behold me, behold me Eſay 65.1. Look not downward on the ruſhing and roating ſtreames of miſeries and troubles which run ſo ſwiftly under thee, for then thou wilt be giddy: but look upward and ſtedfaſtly faſten on my power and promiſe: beleeve in the Lord thy God, ſo ſhalt thou be eſtabliſhed: beleeve his Prophets, ſo ſhalt thou proſper 2 Chr. 20.20. thine enemies alſo ſhall be found liars unto thee, and thou ſhalt tread upon their high places Deut. 33.29. I will undo them, ſaith God here Heb. I will do them (per Antiphraſin:) or I will bruiſe them and break them in peeces, as R David rendreth it, by comparing Ezek. 23.3, 21. I will not only repreſſe them but root them out. Thoſe that offer violence to the Church like blind Sampſon, they lay hands upon their pillars, to pluck the houſe upon their own heads.

and I will ſave her that halteth] As enemies ſhall not hinder the Churches happineſſe, ſo neither ſhall her own infirmities. Grant ſhe be lame and luxated, maimed and diſjoynted, ſo that ſhe goeth ſideling and halteth down right Pſal. 38.17. Say ſhe be driven out of her countrey as an exile, out of all companies, as an outcaſt (whom no man ſeeketh after Ier. 30.17.) and out of all good conceit of her ſelf, as an abject, vile in her own eyes, not fit for the communion of Saints, or kingdome of heaven: Yea I will ſave her, I will gather her: like as the gathering hoſt in the wilderneſſe (ſee Ioſh. 6.9.) took up the lame, feeble, and thoſe that were left behind. See Mic. 4.6. with the Note, and Ezek. 32.16. I will ſeek that which was loſt, and reduce that which was driven away &c.

and I will get them praiſe and fame in every land &c.] So that glorious things ſhall be ſpoken of thee, O city of God: As thy ſin ſhall be remitted, ſo thy name ſhall be healed, thy fame ſpread, per era hominum volitabis, I will faſhion mens opinions of thee, ſo that thoſe that formerly ſhamed and ſhunned thee, ſhall highly eſteem thee, and ſtand for thee.

Verſe 20. At that time will I bring you againe] And this I tell you againe, that you may the better beleeve it: only you muſt wait my time, for in time will I bring you againe, and in time will I gather you, and in time will I make you a name and a praiſe among all people of the earth, as before I promiſed: but you muſt give me time to do all this. He that beleeveth maketh not haſt. The viſion is yet for an appointed time Habac. 2.3. See the Note there. Limit not the Holy One of Iſrael, ſet him not a day, ſay not Now or never: wake not your beloved till he pleaſe. He is a God of judgement, and waiteth to be gracious Eſay 30.18. Have patience therefore, yea let patience have her perfect work Iam. 1.4. that ye may receive a full reward 2 Ioh. 8. For behold I come, and my reward is with me, to give you an expected end Ier. 29.11.

when I turn back your captivity] Heb. Captivities: that is, all foure captivities together. For the Jews were carried captive to Babylon 1. under Manaſſeh 2 Chron. 33.11.2. Next, under Jehojachim 2 Chron. 36.6.3. under Jechonias 2 King. 24.12. and 2 Chron. 36.10.4. Laſtly, under Zedekiah 2 Chron. 36.17. 2 King. 25.6. All theſe ſhall be brought back together by an eminent and ſignal deliverance.

before your eyes] Thoſe eyes of yours that failed almoſt for my ſalvation, and for the word of my righteouſneſſe Pſal. 119.123. ſhall ſee the accompliſhment thereof, and be ſatisfied Pſal. 54.7. and 92.11. Dexter tibi prae laetitia ſaliet oculus.

ſaith the Lord] This is the ſeale of all, and ſecurity ſufficient, for Dei dixiſſe eſt feciſſe: God will not ſuffer his faithfulneſſe to faile, nor alter the thing that is gone out of his lipps Pſal. 89.33, 34.

Laus Deo in aeternum.